VERSE 222
[Venerable Ānanda:]
‘Whatever supernatural beings that are assembled here, whether they are earth-bound or in the sky, may all those supernatural beings be happy, and may they listen carefully to what is said.
Yānīdha bhūtāni samāgatāni bhummāni vā yāni vā antalikkhe
Sabbeva bhūtā sumanā bhavantu athopi sakkacca suṇantu bhāsitaṃ
COMMENT
According to the commentaries, this sutta was recited by Venerable Ānanda while walking around the city of Vesāli in order to rid it of three dangers: famine, evil spirits, and pestilence. Clues given in the sutta likewise suggest that though the Buddha composed it, it was intended as a recitation for others. The last three verses were apparently recited by Sakka, Lord of the Devas. Again, the phrasing supports this. We name the speakers accordingly.
COMMENT
Bhūtāni: ‘supernatural beings.‘ This discourse is delivered, not to ‘beings,’ but to non-human supernatural beings. This is evident in verse 223, where the reciter requests the bhūtā to ‘cultivate [unlimited] goodwill for the human race.’
VERSE 223
‘Therefore, supernatural beings, pay attention, all of you. Cultivate [unlimited] goodwill for the human race. They bring [us] offerings day and night, so [please] diligently protect them.
Tasmā hi bhūtā nisāmetha sabbe mettaṃ karotha mānusiyā pajāya
Divā ca ratto ca haranti ye baliṃ tasmā hi ne rakkhatha appamattā
COMMENT
Mettaṃ: ‘[unlimited] goodwill.‘ See IGPT sv Mettā.
VERSE 224
‘Whatever precious resources there are in this world or the next, or whatever precious and sublime quality there is in the heavens, they do not equal the [quality of the] Perfect One. This precious and sublime quality is present in the Buddha. By this truth, may there be well-being.
Yaṃ kiñci vittaṃ idha vā huraṃ vā saggesu vā yaṃ ratanaṃ paṇītaṃ
Na no samaṃ atthi tathāgatena idampi buddhe ratanaṃ paṇītaṃ
Etena saccena suvatthi hotu
COMMENT
Ratanaṃ: ‘precious quality.’ PED does not give this as a meaning of ratana, but Bodhi (at A.4.203) and Ireland (at Ud.54) call it ‘precious substance.’ Commentary: yaṃkiñci cittīkataṃ mahagghaṃ atulaṃ dullabhadassanaṃ anomasattaparibhogañca tassetaṃ adhivacanaṃ.
VERSE 225
‘The destruction [of craving], non-attachment [to originated phenomena], the Deathless, the Sublime, which the inwardly collected Sakyan sage attained to, there is nothing equal to that state. This precious and sublime quality is present in the teaching. By this truth, may there be well-being.
Khayaṃ virāgaṃ amataṃ paṇītaṃ yadajjhagā sakyamunī samāhito
Na tena dhammena samatthi kiñci idampi dhamme ratanaṃ paṇītaṃ
Etena saccena suvatthi hotu
COMMENT
Khayaṃ virāgaṃ amataṃ paṇītaṃ: ‘The destruction [of craving], non-attachment [to originated phenomena], the Deathless, the Sublime.’ These are epithets of nibbāna in the Asaṅkhatasaṃyutta (S.4.359-373), if khaya is regarded as taṇhakkhaya.
COMMENT
Virāgaṃ: ‘non-attachment [to originated phenomena].’ See IGPT sv Virāga.
VERSE 226
‘The inward collectedness which the best of Buddhas extolled as pure, the one they call ‘of immediate [fruit]’, to that inward collectedness no equal is found. This precious and sublime quality is present in the teaching. By this truth, may there be well-being.
Yaṃ buddhaseṭṭho parivaṇṇayi suciṃ samādhimānantarikaññamāhu
Samādhinā tena samo na vijjati idampi dhamme ratanaṃ paṇītaṃ
Etena saccena suvatthi hotu
COMMENT
Buddhaseṭṭho: ‘best of Buddhas.’ See comment on verse 355.
VERSE 227
‘The eight persons praised by the wise constitute four pairs. These disciples of the Sublime One are worthy of gifts. What is given to them is of great fruit. This precious and sublime quality is present in the community of disciples. By this truth, may there be well-being.
Ye puggalā aṭṭha sataṃ pasatthā cattāri etāni yugāni honti
Te dakkhiṇeyyā sugatassa sāvakā etesu dinnāni mahapphalāni
Idampi saṅghe ratanaṃ paṇītaṃ etena saccena suvatthi hotu
VERSE 228
‘Those who are free of sensuous yearnings, who are totally dedicated to Gotama’s training system, through resolute resolve have attained the [supreme] attainment. Having penetrated the Deathless, having gained it free of charge, they avail themselves of inward peace. This precious and sublime quality is present in the community of disciples. By this truth, may there be well-being.
Ye suppayuttā manasā daḷhena nikkāmino gotamasāsanamhi
Te pattipattā amataṃ vigayha laddhā mudhā nibbutiṃ bhuñjamānā
Idampi saṅghe ratanaṃ paṇītaṃ etena saccena suvatthi hotu
COMMENT
Sāsanamhi: ‘training system.’ See IGPT sv Sāsana.
COMMENT
Pattipattā: ‘attained the [supreme] attainment.‘ See IGPT sv Pattipatta.
COMMENT
Nibbutiṃ: ‘inward peace.‘ See IGPT sv Nibbāna.
VERSE 229
‘Like a locking-post firmly embedded in the ground that is unshakeable by the winds of the four quarters, I declare, is the [quality of a] spiritually outstanding person, who, having penetrated the [four] noble truths, sees [the nature of reality] [and is unshaken by craving]. This precious and sublime quality is present in the community of disciples. By this truth, may there be well-being.
Yathindakhīlo paṭhaviṃ sito siyā catubbhi vātehi asampakampiyo
Tathūpamaṃ sappurisaṃ vadāmi yo ariyasaccāni avecca passati
Idampi saṅghe ratanaṃ paṇītaṃ etena saccena suvatthi hotu
COMMENT
Passati: ‘sees [the nature of reality].’ See IGPT sv Passati.
COMMENT
‘[And is unshaken by craving].’ The commentary explains the unshakeability of the spiritually outstanding person with this quote:
• So, too, those ascetics or Brahmanists who discern according to reality ‘This is suffering.’.. do not look up at the face of some or other ascetic or Brahmanist, thinking: “This worthy is surely one who in knowing, discerns according to reality; who in seeing, perceives according to reality.” For what reason? Because they have fully realised the four noble truths.
☸ Te nāññassa samaṇassa vā brāhmaṇassa vā mukhaṃ olokenti ayaṃ nūna bhavaṃ jānaṃ jānā ti passaṃ passatī ti taṃ kissa hetu? Sudiṭṭhattā bhikkhave catunnaṃ ariyasaccānaṃ (S.5.444).
We take this to mean that the arahant is free of the notion “I am” not just in relation to himself, but outwardly as well.
• So tena na samaṇo ti maññatī ti so khīṇāsavo tena saccena ahaṃ samaṇo ti taṇhāmānadiṭṭhīhi na maññati. Commentary to A.2.176
The link between “I am” and unsteadiness is well established in the suttas:
• The notion “I am” is a matter of spiritual instability
Asmī ti bhikkhave iñjitametaṃ (S.4.202-3).
VERSE 230
‘Those who clearly understand the noble truths so well explained by the one of profound wisdom, even if they are very negligent they will not take an eighth [human] existence. This precious and sublime quality is present in the community of disciples. By this truth, may there be well-being.
Ye ariyasaccāni vibhāvayanti gambhīrapaññena sudesitāni
Kiñcāpi te honti bhusaṃ pamattā na te bhavaṃ aṭṭhamamādiyanti
Idampi saṅghe ratanaṃ paṇītaṃ etena saccena suvatthi hotu
COMMENT
Na te bhavaṃ aṭṭhamamādiyanti: ‘they will not take an eighth [human] existence.‘ The Buddha said if Venerable Ānanda did not attain arahantship, then he would be Lord of the Devas seven times, and the king of Jambudīpa for seven times (A.1.228). Thus ‘not take an eighth existence’ means no more existences beyond the seventh human existence. Deva rebirths do not count.
VERSE 231
‘Simultaneous with his attainment of vision [of things according to reality] three things are abandoned: the view of personal identity, doubt [about the excellence of the teaching], and whatever [adherence to] observances and practices there may be. He is also [forever] freed from the four states of misery, and becomes incapable of committing the six great offences. This precious and sublime quality is present in the community of disciples. By this truth, may there be well-being.
Sahāvassa dassanasampadāya tayassu dhammā jahitā bhavanti
Sakkāyadiṭṭhi vicikicchitañca sīlabbataṃ vāpi yadatthi kiñci
Catūhapāyehi ca vippamutto cha cābhiṭhānāni abhabbo kātuṃ
Idampi saṅghe ratanaṃ paṇītaṃ etena saccena suvatthi hotu
COMMENT
Dassana: ‘vision [of things according to reality].’ See IGPT sv Dassana.
COMMENT
Vicikicchitañca: ‘doubt [about the excellence of the teaching].‘ See IGPT sv Vickiccha.
COMMENT
Sīlabbataṃ vāpi yadatthi kiñci: ‘whatever [adherence to] observances and practices there may be.‘ The three ties to individual existence abandoned at stream-entry are sakkāyadiṭṭhi vicikicchā sīlabbataparāmāso (M.1.9). Sīlabbataṃ stands for sīlabbataparāmāso, an abbreviation that occurs also in verses 900 and 1082.
COMMENT
Catūhapāyehi ca vippamutto: [forever] freed from the four states of misery. Commentary: nirayatiracchānapettivisayaasurakāyā. Other suttas say that only three states of misery are abandoned before stream-entry, by the faith follower (saddhānusārī) and the teachings follower (dhammānusāri), saying that:
• He is incapable of doing any deed for which he might be reborn in hell, the animal realm, or the sphere of ghosts;
☸ abhabbo taṃ kammaṃ kātuṃ yaṃ kammaṃ katvā nirayaṃ vā tiracchānayoniṃ vā pettivisayaṃ vā upapajjeyya (S.3.226).
Four states are given in the Aggi Sutta: nirayaṃ tiracchānañca yoniyo asuraṃ pettivisayaṃ (It.92-93).
COMMENT
Cha cābhiṭhānāni abhabbo kātuṃ: ‘becomes incapable of committing the six great offences.’ This is maybe justified. The Tatiya Abhabbaṭṭhāna Sutta (A.3.439) lists six states of incapability (cha abhabbaṭṭhānāni), five of which could be called offences. The sixth is the incapability of acknowledging another teacher (aññaṃ satthāraṃ uddisituṃ).
VERSE 232
‘Although he may do an unvirtuous deed by body, speech, or mind, he is incapable of hiding it. This incapability is said to belong to one who has seen the [Peaceful] State. This precious and sublime quality is present in the community of disciples. By this truth, may there be well-being.
Kiñcāpi so kammaṃ karoti pāpakaṃ kāyena vācā uda cetasā vā
Abhabbo so tassa paṭicchādāya abhabbatā diṭṭhapadassa vuttā
Idampi saṅghe ratanaṃ paṇītaṃ etena saccena suvatthi hotu
COMMENT
Diṭṭhapadassa: ‘one who has seen the [Peaceful] State.’ By comparison:
• He has seen the Peaceful State
☸ addakkhi so santipadaṃ (Sn.v.208).
VERSE 233
‘Like a forest grove covered in blossom in the heat of the first month of the hot season, is the excellent teaching that he has explained, leading to the Untroubled, and which is for [man’s] highest welfare. This precious and sublime quality is present in the Buddha. By this truth, may there be well-being.
Vanappagumbe yathā phussitagge gimhānamāse paṭhamasmiṃ gimhe
Tathūpamaṃ dhammavaraṃ adesayī nibbānagāmiṃ paramaṃ hitāya
Idampi buddhe ratanaṃ paṇītaṃ etena saccena suvatthi hotu
VERSE 234
‘The Excellent One is unsurpassed. Knowing what is excellent, giving what is excellent, and bringing what is excellent, he explained the excellent teaching. This precious and sublime quality is present in the Buddha. By this truth, may there be well-being.
Varo varaññū varado varāharo anuttaro dhammavaraṃ adesayi
Idampi buddhe ratanaṃ paṇītaṃ etena saccena suvatthi hotu
VERSE 235
‘Previous [karmically consequential deeds] are nullified, and no new [karmically consequential conduct] is arisen. Those whose minds are unattached to future individual existence, their streams of consciousness have been destroyed, and they have no aspiration for [spiritual] growth. The wise are free of fieriness, just like this [extinguished] lamp. This precious and sublime quality is present in the community of disciples. By this truth, may there be well-being.’
Khīṇaṃ purāṇaṃ navaṃ natthi sambhavaṃ virattacittā āyatike bhavasmiṃ
Te khīṇabījā avirūḷhicchandā nibbanti dhīrā yathāyampadīpo
Idampi saṅghe ratanaṃ paṇītaṃ etena saccena suvatthi hotu
COMMENT
Khīṇaṃ purāṇaṃ navaṃ natthi sambhavaṃ: ‘Previous [karmically consequential deeds] are nullified, and no new [karmically consequential conduct] is arisen.’ Karmically consequential deeds are nullified by experiencing their karmic consequence, a process described in these quotes:
• ’I declare that there can be no nullification of karmically consequential deeds which have been intentionally undertaken and karmically accumulated without experiencing [their karmic consequences], either in this life, or on rebirth, or in some other subsequent [existence].’
☸ Nāhaṃ bhikkhave sañcetanikānaṃ kammānaṃ katānaṃ upacitānaṃ appaṭisaṃviditvā vyantībhāvaṃ vadāmi. Tañca kho diṭṭhe vā dhamme upapajje vā apare vā pariyāye (A.5.292).
• Previous karmically consequential conduct is nullified by the gradual experience [of its consequences]
☸ purāṇañca kammaṃ phussa phussa vyantīkaroti (A.2.198).
Also see comment on verse 953.
COMMENT
Khīṇabījā: ‘their streams of consciousness have been destroyed.’ We translate bījā as ‘streams of consciousness’ for the following reasons. In these quotes note that khīṇabījā is equivalent to viññāṇaṃ uparujjhati and viññāṇanirodhā:
1) The suttas say ‘the stream of consciousness is the seed’
☸ viññāṇaṃ bījaṃ (A.1.223-4).
2) In the context of paṭiccasamuppāda, we call viññāṇa the ‘stream of consciousness.’ This viññāṇa arises in the mother’s womb and supports the development of nāmarūpaṃ:
• If a stream of consciousness did not arise in the womb, would immaterial-factors-and-bodily-form develop there? No, bhante.
☸ viññāṇañca hi ānanda mātukucchismiṃ na okkamissatha api nu kho nāmarūpaṃ mātukucchismiṃ samuccissathā ti? No hetaṃ bhante (D.2.63).
3) At death, this same viññāṇa finds a new place to establish itself (viññāṇaṃ patiṭṭhitan ti, S.1.122), and can be named after the individual it used to be, for example:
• The stream of consciousness of the noble young man Godhika
☸ godhikassa kulaputtassa viññāṇaṃ (S.1.122).
4) In arahants, because there is no rebirth, their viññāṇa is not established anywhere (appatiṭṭhitena viññāṇena parinibbuto ti). Their viññāṇa has been demolished (viññāṇaṃ uparujjhatī ti Sn.v.1111).
5) Arahants have no stream of consciousness because they are free of karmically consequential deeds:
―What do you think, bhikkhus: can a bhikkhu whose āsavas are destroyed, undertake a karmically consequential deed that is meritorious, demeritorious, or karmically neutral?
☸ Taṃ kiṃ maññatha bhikkhave api nu kho khīṇāsavo bhikkhu puññābhisaṅkhāraṃ vā abhisaṅkhareyya apuññābhisaṅkhāraṃ vā abhisaṅkhareyya āneñjābhisaṅkhāraṃ vā abhisaṅkhareyyā ti.
―No, bhante.
When there are utterly no karmically consequential deeds, with the ending of karmically consequential deeds, would the stream of consciousness be discerned?
☸ Sabbaso vā pana saṅkhāresu asati saṅkhāranirodhā api nu kho viññāṇaṃ paññāyethā ti?
―No, bhante.
―When there is utterly no stream of consciousness, with the ending of the stream of consciousness, would immaterial-factors-and-bodily-form be discerned?
☸ Sabbaso vā pana viññāṇe asati viññāṇanirodhā api nu kho nāmarūpaṃ paññāyethā ti?
―No, bhante (S.2.83).
For further notes, see IGPT sv Viññāṇa.
COMMENT
Avirūḷhicchandā: ‘they have no aspiration for [spiritual] growth.’ ‘Spiritual growth’ is implied in this quote:
‘Apparently I am unable to grow in this teaching and training system.’
☸ avirūḷhidhammo kirāhaṃ imasmiṃ dhammavinaye ti (Vin.1.87).
VERSE 236
[Sakka, Lord of the Devas:]
‘Whatever supernatural beings that are assembled here, whether they are earth-bound or in the sky, let us venerate the Buddha, the Perfect One, who is venerated by devas and men. May there be well-being.
Yānīdha bhūtāni samāgatāni bhummāni vā yāni vā antalikkhe
Tathāgataṃ devamanussapūjitaṃ buddhaṃ namassāma suvatthi hotu
VERSE 237
‘Whatever supernatural beings that are assembled here, whether they are earth-bound or in the sky, let us venerate the teaching and the Perfect One, who is venerated by devas and men. May there be well-being.
Yānīdha bhūtāni samāgatāni bhummāni vā yāni vā antalikkhe
Tathāgataṃ devamanussapūjitaṃ dhammaṃ namassāma suvatthi hotu
VERSE 238
‘Whatever supernatural beings that are assembled here, whether they are earth-bound or in the sky, let us venerate the community of disciples and the Perfect One, who is venerated by devas and men. May there be well-being.’
Yānīdha bhūtāni samāgatāni bhummāni vā yāni vā antalikkhe
Tathāgataṃ devamanussapūjitaṃ saṅghaṃ namassāma suvatthi hotū ti
VERSE 239
[The brahman Tissa admonishes the Blessed One Kassapa:]
‘Consuming millet, plants, beans, vegetables, roots, and creepers that are righteously gotten, good people do not tell lies out of desire for sensuous pleasure.
Sāmākaciṅgūlakacīnakāni ca pattapphalaṃ mūlaphalaṃ gavipphalaṃ
Dhammena laddhaṃ satamasamānā na kāmakāmā alikaṃ bhaṇanti
VERSE 240
‘In enjoying excellent food, nicely made, nicely prepared, offered and presented by others, one consumes what is rotten, Kassapa.
Yadasnamāno sukataṃ suniṭṭhitaṃ parehi dinnaṃ payataṃ paṇītaṃ
Sālīnamannaṃ paribhuñjamāno so bhuñjati kassapa āmagandhaṃ
VERSE 241
‘“What is rotten is not allowed to me:” thus you speak, O Brahmā’s offspring, while enjoying excellent food, together with nicely prepared bird flesh. I question you on this matter, Kassapa: What flavour is your rotten food?’
Na āmagandho mama kappatī ti icceva tvaṃ bhāsasi brahmabandhu
Sālīnamannaṃ paribhuñjamāno sakuntamaṃsehi susaṅkhatehi
Pucchāmi taṃ kassapa etamatthaṃ kathaṃ pakāro tava āmagandho
COMMENT
Na āmagandho mama kappatī: ‘What is rotten is not allowed to me.‘ To make sense of this conversation, the meanings of āma and āmagandha need unravelling:
1) Āma means ‘raw’ or ‘uncooked’.
2) Āmagandha therefore means ‘the smell of what is raw or rotten.’ PED calls it ‘verminous odour, a smell attributed in particular to rotting corpses.’
3) But āmagandho apparently means ‘raw flesh,’ because Kassapa had said, ‘Raw flesh is not allowed to me’ (Na āmagandho mama kappatī ti, verse 241). So āmagandho is equivalent to āmakamaṃsa:
• The ascetic Gotama refrains from accepting raw flesh.
☸ Āmakamaṃsapaṭiggahaṇā paṭivirato samaṇo gotamo (D.1.5).
4) Āmagandha according to Tissa’s definition means:
a) excellent food, nicely made, nicely prepared’: verse 240.
b) cooked bird flesh: verse 241.
Thus, according to Tissa’s definition, Kassapa’s claim that he does not eat āmagandha is untrue.
5) Āmagandha means ‘what is rotten’:
• Killing, slaughter, wounding, imprisoning, theft, lying, cheating, deception, fraud, adultery: what is rotten is this, not the eating of meat.
☸ Pāṇātipāto vadhachedabandhanaṃ theyyaṃ musāvādo nikati vañcanāni
Ajjhenakujjaṃ paradārasevanā esāmagandho na hi maṃsabhojanaṃ (Sn.v.242).
6) Āmagandha means ‘inward rottenness,’ and nirāmagandho (see verses 251 and 252) means ‘free of inward rottenness.’ For example:
‘Ill will is the ‘inward rottenness’
☸ Vyāpādo āmagandho (A.1.280).
VERSE 242
[The Blessed One Kassapa:]
‘Killing, slaughter, wounding, imprisoning, theft, lying, cheating, deception, fraud, adultery: what is rotten is this, not the eating of meat.
Pāṇātipāto vadhachedabandhanaṃ theyyaṃ musāvādo nikati vañcanāni
Ajjhenakujjaṃ paradārasevanā esāmagandho na hi maṃsabhojanaṃ
VERSE 243
‘Those in this world who are unrestrained in respect of sensuous pleasures, greedy for flavours, with foul living habits, who hold the view of denial which is wrongful and has unfortunate consequences: what is rotten is this, not the eating of meat.
Ye idha kāmesu asaṃyatā janā rasesu giddhā asucikamissitā
Natthikadiṭṭhī visamā durannayā esāmagandho na hi maṃsabhojanaṃ
COMMENT
Natthikadiṭṭhī: ‘who hold the view of denial.‘ Natthikavādo ti is defined as holding this view:
• There is no merit in giving, donating and offering; no fruits or results of good and bad deeds; no this world, no hereafter; no duties to parents; no spontaneously arisen beings; no ascetics and Brahmanists conducting and applying themselves rightly in the world who, having realised this world and the hereafter for themselves through transcendent insight make them known to others (M.1.403).
COMMENT
Durannayā: ‘has unfortunate consequences’ Durannayā stands for dur-anvaya (says PED). The Apaṇṇaka Sutta says that for one who holds the view of denial, ‘if there is a world beyond, then he will be reborn in the plane of sub-human existence, in the plane of misery, in the plane of damnation, or in hell (apāyaṃ duggatiṃ vinīpātaṃ nirayaṃ upapajjissati, M.1.403). This is durannayā in its negative sense (cf. ‘hard to emulate,’ verse 251).
VERSE 244
‘Those who are harsh, cruel, backbiting, treacherous, pitiless, arrogant, uncharitable, not offering [anything] to anyone: what is rotten is this, not the eating of meat.
Ye lūkhasā dāruṇā piṭṭhimaṃsikā mittadduno nikkaruṇātimānino
Adānasīlā na ca denti kassaci esāmagandho na hi maṃsabhojanaṃ
COMMENT
Na ca denti kassaci: ‘not offering [anything] to anyone.’ Commentary: kassaci kiñci na denti.
VERSE 245
‘Anger, exuberance, obstinacy, hostility, deceit, envy, bombast, conceit, arrogance, intimacy with bad people: what is rotten is this, not the eating of meat.
Kodho mado thambho paccupaṭṭhāpanā ca māyā usūyā bhassasamussayo ca
Mānātimāno ca asabbhi santhavo esāmagandho na hi maṃsabhojanaṃ
COMMENT
Mado: ‘exuberance.’ See IGPT sv Mada.
VERSE 246
‘Those in this world who are unvirtuous, debt-repudiators, slanderers, business fraudsters, double dealers, scoundrels, and evil-doers: what is rotten is this, not the eating of meat.
Ye pāpasīlā iṇaghātasūcakā vohārakūṭā idha pāṭirūpikā
Narādhamā yedha karonti kibbisaṃ esāmagandho na hi maṃsabhojanaṃ
VERSE 247
‘Those in this world who are unrestrained in [the harming of] living beings, stealing their possessions, intent on injury, unvirtuous, ferocious, harsh, disrespectful: what is rotten is this, not the eating of meat.
Ye idha pāṇesu asaṃyatā janā paresamādāya vihesamuyyutā
Dussīlaluddā pharusā anādarā esāmagandho na hi maṃsabhojanaṃ
VERSE 248
‘Those beings who are very greedy, violent, destructive, ever intent [on injury], who, having passed on go to darkness, falling headlong into hell: what is rotten is this, not the eating of meat.
Ete sugiddhā viruddhātipātino niccuyyutā pecca tamaṃ vajanti ye
Patanti sattā nirayaṃ avaṃsirā esāmagandho na hi maṃsabhojanaṃ
VERSE 249
‘Neither [the eating of] fish and flesh, nor fasting, nor nakedness, nor shavenheadedness, nor matted hair, nor the practice of uncleanliness, nor garments of animal hide, nor fire veneration, nor the undertaking of the many austerities in the world aimed at immortality, nor [chanting] sacred texts, nor oblations, nor the performance of sacrifices at the right times, will purify a mortal who has not overcome his unsureness [about the excellence of the teaching].
Na macchamaṃsaṃ na anāsakattaṃ na naggiyaṃ na muṇḍiyaṃ jaṭājallaṃ
Kharājināni nāggihuttassupasevanā ye vāpi loke amarā bahū tapā
Mantāhutī yañña-m-utūpasevanā sodhenti maccaṃ avitiṇṇakaṅkhaṃ
COMMENT
Macchamaṃsaṃ: ‘[the eating of] fish and flesh.‘ This is illustrated by the naked ascetic called Kaḷāramuṭṭhaka who undertook this practice:
• For the rest of my life I will subsist on liquor and meat, abstaining from boiled rice and junket;
☸ Yāvajīvaṃ surāmaṃseneva yāpeyyaṃ na odanakummāsaṃ bhuñjeyyaṃ (D.3.9).
COMMENT
Jallaṃ: ‘the practice of uncleanliness.’ Compare:
• It never occurred to me: ‘I should rub this dust and dirt off with my hand.’
☸ na evaṃ hoti ahovatāhaṃ imaṃ rajojallaṃ pāṇinā parimajjeyyaṃ (M.1.78).
COMMENT
Avitiṇṇakaṅkhaṃ: ‘not overcome his unsureness [about the excellence of the teaching].‘ See IGPT sv Viccikicchā.
VERSE 250
‘One should live the religious life with sense portals guarded [by mindfulness], with sense faculties conquered, established in righteousness, taking delight in straightforwardness and mildness. A wise person who has overcome the bonds [to individual existence], who has abandoned all suffering, does not cleave to what is seen, heard, [sensed, or cognised].’
Sotesu gutto vijitindriyo care dhamme ṭhito ajjavamaddave rato
Saṅgātigo sabbadukkhappahīno na limpati diṭṭhasutesu dhīro
COMMENT
Sotesu gutto: ‘sense portals guarded [by mindfulness].‘ Sotesu is likely used for metrical reasons, standing for indriyesu. Commentary: sotesū ti chasu indriyesu.
COMMENT
Vijitindriyo: ‘sense faculties conquered.‘ A comparable term is the six mastered senses (cha abhibhāyatanāni), which is defined like this:
• In this regard, when a bhikkhu sees a visible object via the visual sense, and there does not arise in him unvirtuous, spiritually unwholesome memories and thoughts conducive to psychological bondage, the bhikkhu should understand that: ‘This sense has been mastered.’ For this has been called a mastered sense by the Blessed One.
☸ Idha bhikkhave bhikkhuno cakkhunā rūpaṃ disvā nūppajjanti pāpakā akusalā sarasaṅkappā saṃyojanīyā. Veditabbametaṃ bhikkhave bhikkhunā abhibhūtametaṃ āyatanaṃ abhibhāyatanaṃ hetaṃ vuttaṃ bhagavatā ti (S.4.77).
COMMENT
Care: ‘One should live the religious life.‘ See IGPT sv Eko care khaggavisāṇakappo.
COMMENT
Dhamme ṭhito: ‘established in righteousness.’ See IGPT sv Dhamma. Dhammaṭṭho is associated with ‘being possessed of the supreme goal’ (atthavā, Th.v.740).
COMMENT
Saṅgātigo: ‘overcome the bonds [to individual existence].‘ See IGPT sv Saṅga.
COMMENT
Na limpati: ‘does not cleave to.‘ See IGPT sv Limpati.
COMMENT
Diṭṭhasutesu: ‘what is seen, heard, [sensed, or cognised].’ See comment on verse 778.
VERSE 251
Thus the Blessed One explained the matter again and again [in different ways]. The Sage, the one who is free of inward rottenness, free of attachment, and who is hard to emulate, explained the matter with beautiful verses, and [the brahman Tissa], master of the sacred texts, understood it.
Iccetamatthaṃ bhagavā punappunaṃ akkhāsi naṃ vedayi mantapāragū
Citrāhi gāthāhi munī pakāsayi nirāmagandho asito durannayo
COMMENT
Nirāmagandho: ‘free of inward rottenness.‘ Nirāmagandho should be compared to anirāmagandhā in the Mahāgovinda Sutta (D.2.243):
• Anger, lying, cheating, injuring, miserliness, arrogance, envy, desire, selfishness, tormenting others, greed, hatred, exuberance, undiscernment of reality: tethered to these, one is not free of inward rottenness. One is bound for [rebirth in] the plane of sub-human existence, barred from the brahmā world.
☸ kodho mosavajjaṃ nikati ca dubbho kadariyatā atimāno usuyyā
Icchā vivicchā paraheṭhanā ca lobho ca doso ca mado ca moho.
Etesu yuttā anirāmagandhā apāyikā nivutabrahmalokāti (D.2.243).
COMMENT
Durannayo: ‘who is hard to emulate.’ This is in accordance with the Maccharī Sutta, where a deva said:
• Bad people do not emulate good people, who give and do what is hard to give and do. The practice of good people is hard to emulate.
☸ Duddadaṃ dadamānānaṃ dukkaraṃ kamma kubbataṃ
Asanto nānukubbanti sataṃ dhammo durannayo (S.1.10).
VERSE 252
Having heard the Buddha’s well-spoken words, being freed from inward rottenness, having dispelled all suffering, with humility he venerated the Perfect One, and immediately chose to go forth [into the ascetic life].
Sutvāna buddhassa subhāsitaṃ padaṃ nirāmagandhaṃ sabbadukkhappanūdanaṃ
Nīcamano vandi tathāgatassa tattheva pabbajjamarocayitthāti
VERSE 253
[The Blessed One:]
If, overcoming or disregarding his scruples, someone says ‘I am your friend,’ but does not undertake tasks he could feasibly [help you with], he is to be recognized as ‘Not my [friend at all]’.
Hiriṃ tarantaṃ vijigucchamānaṃ sakhāhamasmi iti bhāsamānaṃ
Sayhāni kammāni anādiyantaṃ neso mamanti iti naṃ vijaññā
COMMENT
Vijigucchamānaṃ: ‘disregarding.‘ Norman calls vijigucchamānaṃ ‘loathing,’ but this does not fit the context.
VERSE 254
He whose conversation amongst friends is endearing but who lacks conformable deeds, the wise know to be one who talks but does not act [accordingly].
Ananvayaṃ piyaṃ vācaṃ yo mittesu pakubbati
Akarontaṃ bhāsamānaṃ parijānanti paṇḍitā
VERSE 255
He is no friend at all, who, anticipating conflict, is always diligently looking for your weak spots. But one from whom one cannot be divided by others, with whom one can relax like a son on [his father’s] chest, he is truly a friend.
Na so mitto yo sadā appamatto bhedāsaṅkī randhamevānupassī
Yasmiñca seti urasīva putto sa ve mitto yo parehi abhejjo
VERSE 256
While discharging one’s human responsibility, which is of great fruit and benefit, one is developing the basis for the gladness and happiness which brings praise.
Pāmujjakaraṇaṃ ṭhānaṃ pasaṃsāvahanaṃ sukhaṃ
Phalānisaṃso bhāveti vahanto porisaṃ dhuraṃ
VERSE 257
Having tasted the deliciousness of physical seclusion and of inward peace, and the delectableness of rapture that is righteous, one becomes free of suffering, and free of unvirtuousness.
Pavivekarasaṃ pitvā rasaṃ upasamassa ca
Niddaro hoti nippāpo dhammapītirasaṃ pivan ti
COMMENT
Paviveka: ‘physical seclusion.’ See IGPT sv Paviveka.
COMMENT
Niddaro: ‘free of suffering.‘ See IGPT sv Daratha.
COMMENT
Nippāpo: ‘free of unvirtuousness.’ See IGPT sv Pāpaka.
PTS PAGE 46(L11-18)
Thus have I heard:
At one time the Blessed One was dwelling in Sāvatthī, in Jeta’s Grove, Anāthapiṇḍika’s Monastery. Then, with the waning of the night a certain deity of great splendour, illuminating all of Jeta’s Grove, approached the Blessed One, venerated him, and stood at a respectful distance. Standing thus, he addressed the Blessed One in verse:
Evaṃ me sutaṃ ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ jetavanaṃ obhāsetvā yena bhagavā tenupasaṅkami upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho sā devatā bhagavantaṃ gāthāya ajjhabhāsi
VERSE 258
[Deity:]
‘Many devas and men looking for safety have thought about things that are supremely auspicious. Tell me what is supremely auspicious.’
Bahū devā manussā ca maṅgalāni acintayuṃ
Ākaṅkhamānā sotthānaṃ brūhi maṅgalamuttamaṃ
VERSE 259
[The Blessed One:]
‘Associating not with fools, but with the wise; and honouring those worthy of honour: this is supremely auspicious.
Asevanā ca bālānaṃ paṇḍitānañca sevanā
Pūjā ca pūjanīyānaṃ etaṃ maṅgalamuttamaṃ
VERSE 260
‘Living in a suitable locality having previously performed meritorious deeds, and having a rightly directed disposition: this is supremely auspicious.
Patirūpadesavāso ca pubbe ca katapuññatā
Attasammāpaṇidhi ca etaṃ maṅgalamuttamaṃ
COMMENT
Attasammāpaṇidhi: ‘a rightly directed disposition.’ This likely means being applied to the abandoning of spiritually unwholesome factors and the undertaking of spiritually wholesome factors, for two reasons:
1) The commentary explains attasammāpaṇidhi as: saddhādīsu patiṭṭhāpanaṃ.
2) Saddha implies the development of spiritually wholesome factors:
• It is indeed to be expected, bhante, that a noble disciple who has faith [in the perfection of the Perfect One’s enlightenment] will dwell energetically applied to the abandoning of spiritually unwholesome factors and the undertaking of spiritually wholesome factors.
☸ saddhassa hi bhante ariyasāvakassa etaṃ pāṭikaṅkhaṃ yaṃ āraddhaviriyo viharissati akusalānaṃ dhammānaṃ pahānāya kusalānaṃ dhammānaṃ upasampadāya (S.5.225).
3) A rightly directed mind is the cause and reason for the undertaking and existence of meritorious conduct.
☸ sammāpaṇihitaṃ kho mahāli cittaṃ hetu sammāpaṇihitaṃ cittaṃ paccayo kalyāṇassa kammassa kiriyāya kalyāṇassa kammassa pavattiyā (A.5.87).
VERSE 261
‘Being one of great learning, being well-trained in a craft and in the code of discipline, and having well-spoken speech: this is supremely auspicious.
Bāhusaccañca sippañca vinayo ca susikkhito
Subhāsitā ca yā vācā etaṃ maṅgalamuttamaṃ
VERSE 262
‘Supporting one’s parents, nurturing one’s wife and children, and having an occupation which is peaceful: this is supremely auspicious.
Mātāpitu upaṭṭhānaṃ puttadārassa saṅgaho
Anākulā ca kammantā etaṃ maṅgalamuttamaṃ
COMMENT
Anākulā: ‘peaceful.’ PED (sv Ākula) says ‘entangled, confused, upset, twisted, bewildered.’
• I will find delight there on the peaceful mountain.
☸ Anākule tattha nage ramissaṃ (Th.v.1144).
VERSE 263
‘Generosity, living a life of righteousness, assisting one’s relatives, and being virtuous in conduct: this is supremely auspicious.
Dānañca dhammacariyā ca ñātakānañca saṅgaho
Anavajjāni kammāni etaṃ maṅgalamuttamaṃ
VERSE 264
‘Shunning and spurning what is unvirtuous, abstaining from intoxicating drink, and being diligent in [doing] what is righteous: this is supremely auspicious.
Āratī viratī pāpā majjapānā ca saṃyamo
Appamādo ca dhammesu etaṃ maṅgalamuttamaṃ
VERSE 265
‘Respect, mildness, contentment, gratitude, and timely listening to the teaching: this is supremely auspicious.
Gāravo ca nivāto ca santuṭṭhi ca kataññutā
Kālena dhammasavaṇaṃ etaṃ maṅgalamuttamaṃ
VERSE 266
‘Patience, meekness when being admonished, the timely visiting of ascetics, and discussing the teaching: this is supremely auspicious.
Khanti ca sovacassatā samaṇānañca dassanaṃ
Kālena dhammasākacchā etaṃ maṅgalamuttamaṃ
VERSE 267
‘Austerity; the practice of celibacy; insight into the noble truths; the realisation of the Untroubled: this is supremely auspicious.
Tapo ca brahmacariyañca ariyasaccāna dassanaṃ
Nibbānasacchikiriyā ca etaṃ maṅgalamuttamaṃ
COMMENT
Brahmacariyañca: ‘the practice of celibacy.’ The context of austerity makes this meaning likely. It is also the only way that brahmacariya forms an action noun. For ‘religious life’ to become an action noun, it is usually paired with an action noun. For example: Carato ca te brahmacariyaṃ (‘By living the religious life,’ Sn.v.428). See IGPT sv Brahmacariya.
VERSE 268
‘One whose mind does not tremble when touched by the [eight] worldly conditions, being free of grief and spiritual defilement, and who has reached safety from [the danger of] bondage [to individual existence]: this is supremely auspicious.
Phuṭṭhassa lokadhammehi cittaṃ yassa na kampati
Asokaṃ virajaṃ khemaṃ etaṃ maṅgalamuttamaṃ
COMMENT
Khemaṃ: ‘who has reached safety from [the danger of] bondage [to individual existence].‘ We take this as Yogakkhema. Commentary: catūhi ca yogehi khemattā khemaṃ. See IGPT sv Yogakkhema.
VERSE 269
‘Having cultivated such things, those who are everywhere undefeated [by Māra’s army] go everywhere in safety: this for them is supremely auspicious.’
Etādisāni katvāna sabbatthamaparājitā
Sabbattha sotthiṃ gacchanti taṃ tesaṃ maṅgalamuttaman ti
COMMENT
Aparājitā: ‘undefeated [by Māra’s army].’ See IGPT sv Parājita.
PTS PAGES 47(L23)-48(L7)
Thus have I heard:
At one time the Blessed One was dwelling in Gayā at Stone Couch, in the residence of the yakkha Sūciloma. At that time the yakkhas Khara and Sūciloma passed overhead not far from the Blessed One. Then Khara said to Sūciloma:
‘That is an ascetic.’
‘That is not an ascetic. That is a sham ascetic. I’ll soon find out whether he is an ascetic or a sham ascetic.’
Then Sūciloma approached the Blessed One and pressed his body against him. Then the Blessed One drew back his body.
Evaṃ me sutaṃ ekaṃ samayaṃ bhagavā gayāyaṃ viharati ṭaṅkitamañce sūcilomassa yakkhassa bhavane. Tena kho pana samayena kharo ca yakkho sūcilomo ca yakkho bhagavato avidūre atikkamanti. Atha kho kharo yakkho sūcilomaṃ yakkhaṃ etadavoca eso samaṇo ti. Neso samaṇo samaṇako eso. Yāva jānāmi yadi vā so samaṇo yadi vā samaṇako ti. Atha kho sūcilomo yakkho yena bhagavā tenupasaṅkami upasaṅkamitvā bhagavato kāyaṃ upanāmesi. Atha kho bhagavā kāyaṃ apanāmesi.
PTS PAGE 48(L7-19)
Then Sūciloma said: ‘You fear me, ascetic.’
‘I do not fear you, friend, but your touch is odious.’
‘I will ask you a question, ascetic. If you do not answer, I will either derange your mind, or split your heart, or grab you by the feet and toss you over the Ganges.’
‘Friend, I do not see anyone in the world [of beings] with its devas, māras, and brahmās, in the world of mankind with its ascetics and Brahmanists, its royalty and commoners who could either derange my mind or split my heart or grab me by the feet and toss me over the Ganges. Nonetheless, friend, ask whatever you wish.’
Then Sūciloma addressed the Blessed One in verse:
Atha kho sūcilomo yakkho bhagavantaṃ etadavoca bhāyasi maṃ samaṇā ti. Na khvāhaṃ taṃ āvuso bhāyāmi api ca te sapphasso pāpako ti. Pañhaṃ taṃ samaṇa pucchissāmi. Sace me na vyākarissasi cittaṃ vā te khipissāmi hadayaṃ vā te phālessāmi pādesu vā gahetvā pāragaṅgāya khipissāmī ti. Na khvāhaṃ taṃ āvuso passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya yo me cittaṃ vā khipeyya hadayaṃ vā phāleyya pādesu vā gahetvā pāragaṅgāya khipeyya. Api ca tvaṃ āvuso puccha yadākaṅkhasī ti. Atha kho sūcilomo yakkho bhagavantaṃ gāthāya ajjhabhāsi
COMMENT
Pāpako: ‘odious.‘ See IGPT sv Pāpaka.
COMMENT
Brāhmaṇiyā: ‘Brahmanists.’ See IGPT sv Brāhmaṇa.
VERSE 270
[Sūciloma:]
‘Where is the source of attachment and hatred? Where are disgruntlement [with the celibate life], sensuous delight, and excitement born? Where do thoughts in the mind arise from, like boys throwing up a [captive] crow?’
Rāgo ca doso ca kutonidānā aratī ratī lomahaṃso kutojā
Kuto samuṭṭhāya manovitakkā kumārakā dhaṅkamivossajanti
COMMENT
Aratī ratī: ‘disgruntlement [with the celibate life]; sensuous delight.‘ See IGPT sv Rati.
COMMENT
Lomahaṃso: ‘excitement.’ Lomahaṃsa is linked here to love, but it sometimes mean terror:
• As King Ajātasattu approached the mango-grove he was filled with fear, panic, and terror.
☸ Atha kho rañño māgadhassa ajātasattussa vedehiputtassa avidūre ambavanassa ahudeva bhayaṃ ahu chambhitattaṃ ahu lomahaṃso (D.1.49-50).
VERSE 271
[The Blessed One:]
‘The source of attachment and hatred is here, [in oneself]. Disgruntlement [with the celibate life], sensuous delight, and excitement are born here, [in oneself]. Arising here, [in oneself], are thoughts in the mind, like boys throwing up a [captive] crow.
Rāgo ca doso ca itonidānā aratī ratī lomahaṃso itojā
Ito samuṭṭhāya manovitakkā kumārakā dhaṅkamivossajanti
COMMENT
Ito: ‘here, [in oneself].’ This is justified by verse 272, which says they ‘arise within oneself’ (attasambhūtā).
VERSE 272
‘They are born from love. They arise within oneself like the shoots from the trunk of a banyan tree. Attachments to sensuous pleasures are manifold, like a māluvā creeper stretched through the woods.
Snehajā attasambhūtā nigrodhasseva khandhajā
Puthū visattā kāmesu māluvāva vitatāvane
COMMENT
Nigrodha: ‘banyan tree.’ This tree puts out aerial shoots that grow down into the soil forming additional trunks (WordWeb).
COMMENT
Visattā: ‘attachments.’ Neither Bodhi (‘clinging,’ present participle: S.1.207) nor Norman (‘attached,’ past participle) see the advantage of treating this word as a noun. For the use of past participles as nouns, see Warder p.41.
VERSE 273
‘Those who know where the source [of attachment and hatred] is, they dispel [them]. Listen, spirit: they cross this [wretched] flood [of suffering], so hard to cross, never before crossed, and have no renewed states of individual existence.
Ye naṃ pajānanti yatonidānaṃ te naṃ vinodenti suṇohi yakkha
Te duttaraṃ oghamimaṃ taranti atiṇṇapubbaṃ apunabbhavāyā ti
COMMENT
Ogha: ‘flood [of suffering].‘ See IGPT sv Ogha.
COMMENT
Imaṃ: ‘this [wretched].’ See comment on verse 8.
COMMENT
Apunabbhavāyā: ‘and have no renewed states of individual existence.’ Norman here says, ‘for the sake of no more renewed existence.’ We prefer our rendering because it is more fitting. Although the instrumental case can be used to express companionship (PGPL, para 599.x), it then usually involves the indeclinables saha or saddhiṃ. In verses 1121 and 1123 we render apunabbhavāya as ‘for the sake of avoiding renewed states of individual existence.’
VERSE 274-275
[The Blessed One:]
Living the religious life righteously, [and] the practice of celibacy: this they call the supreme power. If one has gone forth from the household life into the ascetic life, if one is foul-mouthed, one who delights in doing harm, a beast, one’s life is more odious. One increases one’s defilements.
Dhammacariyaṃ brahmacariyaṃ etadāhu vasuttamaṃ
Pabbajitopi ce hoti agārā anagāriyaṃ
So ce mukharajātiko vihesābhirato mago
Jīvitaṃ tassa pāpiyo rajaṃ vaḍḍheti attano
COMMENT
Dhammacariyaṃ: ‘living the religious life righteously.’ For meanings of carati, see IGPT sv Eko care khaggavisāṇakappo.
COMMENT
Brahmacariyaṃ: ‘the practice of celibacy.’ See IGPT sv Brahmacariya.
VERSE 276
A bhikkhu who takes delight in quarrelling, blinded by undiscernment of reality, does not understand the teaching even when it is explained and taught [to him] by the Buddha [himself].
Kalahābhirato bhikkhu mohadhammena āvaṭo
Akkhātampi na jānāti dhammaṃ buddhena desitaṃ
COMMENT
Mohadhammena: ‘undiscernment of reality.‘ See IGPT sv Moha.
VERSE 277
Injuring one who has spiritually developed himself, led on by uninsightfulness into reality, he does not understand that defilement is the road to hell.
Vihesaṃ bhāvitattānaṃ avijjāya purakkhato
Saṅkilesaṃ na jānāti maggaṃ nirayagāminaṃ
COMMENT
Avijjāya: ‘uninsightfulness into reality.‘ See IGPT sv Avijjā.
COMMENT
Purakkhato: ‘led on by.‘ See IGPT sv Purakkhata.
VERSE 278
Reaching [on rebirth] the plane of damnation, going from womb to womb, from darkness to darkness, such a bhikkhu goes to misery when he passes on.
Vinipātaṃ samāpanno gabbhā gabbhaṃ tamā tamaṃ
Sa ve tādisako bhikkhu pecca dukkhaṃ nigacchati
VERSE 279
Just as a cesspit would become full after a number of years, if one were likewise as defiled, one would be just as hard to purify.
Gūthakūpo yathā assa sampuṇṇo gaṇavassiko
Yo ca evarūpo assa dubbisodho hi sāṅgaṇo
VERSE 280-281
Whoever you know to be of such a kind, bhikkhus, immersed in worldly life, of unvirtuous desires, thoughts, conduct, and sphere of personal application, all of you unitedly shun him. Throw away the sweepings. Remove the rubbish.
Yaṃ evarūpaṃ jānātha bhikkhavo gehanissitaṃ
Pāpicchaṃ pāpasaṅkappaṃ pāpaācāragocaraṃ
Sabbe samaggā hutvāna abhinibbijjayatha naṃ
Kāraṇḍavaṃ niddhamatha kasambuṃ avakassatha
COMMENT
Gocaraṃ: ‘sphere of personal application.’ See IGPT sv Gocara.
VERSE 282-283
Then winnow the chaff, those who are not ascetics but consider themselves so. Having banished those of unvirtuous desires, conduct, and sphere of personal application, live in unity, mindfully, the pure with the pure. Thus living in unity, being mindful, you will put an end to suffering.
Tato palāpe vāhetha assamaṇe samaṇamānine
Niddhamitvāna pāpicche pāpaācāragocare
Suddhā suddhehi saṃvāsaṃ kappayavho patissatā
Tato samaggā nipakā dukkhassantaṃ karissathā ti
PTS PAGE 50(L10-18)
Thus have I heard:
At one time the Blessed One was dwelling in Sāvatthī, in Jeta’s Grove, Anāthapiṇḍika’s Monastery. Then many wealthy brahmans of Kosala, aged, venerable, elderly, ripe in years, advanced in life, approached the Blessed One; and having exchanged greetings and words of cordiality they sat down at a respectful distance. Sitting there, they said to him:
Evaṃ me sutaṃ ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho sambahulā kosalakā brāhmaṇamahāsālā jiṇṇā vuddhā mahallakā addhagatā vayoanuppattā yena bhagavā tenupasaṅkamiṃsu upasaṅkamitvā bhagavatā saddhiṃ sammodiṃsu. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te brāhmaṇamahāsālā bhagavantaṃ etadavocuṃ
PTS PAGE 50(L18-27)
‘Master Gotama, do brahmans nowadays conform to the brahmanic customs of the brahmans of the past?’
‘No, brahmans, brahmans nowadays do not conform to the brahmanic customs of the brahmans of the past.’
‘Then please, Master Gotama, if it is not inconvenient, tell us about the brahmanic customs of the brahmans of the past.’
‘Then, brahmans, listen, pay careful attention, and I will speak.’
‘Yes, sir,’ the brahmans replied. The Blessed One spoke thus:
Sandissanti nu kho bho gotama etarahi brāhmaṇā porāṇānaṃ brāhmaṇānaṃ brāhmaṇadhamme ti. Na kho brāhmaṇā sandissanti etarahi brāhmaṇā porāṇānaṃ brāhmaṇānaṃ brāhmaṇadhamme ti. Sādhu no bhavaṃ gotamo porāṇānaṃ brāhmaṇānaṃ brāhmaṇadhammaṃ bhāsatu sace bhoto gotamassa agarū ti. Tena hi brāhmaṇā suṇātha sādhukaṃ manasikarotha bhāsissāmī ti. Evaṃ bho ti kho te brāhmaṇamahāsālā bhagavato paccassosuṃ. Bhagavā etadavoca
VERSE 284
[The Blessed One:]
‘The seers of old had egos restrained. They were austere. Having abandoned the five varieties of sensuous pleasure, they lived the religious life for their own spiritual well-being.
Isayo pubbakā āsuṃ saṃyatattā tapassino
Pañcakāmaguṇe hitvā atta-d-atthamacārisuṃ
COMMENT
Saṃyatattā: ‘egos restrained.’ See IGPT sv Attā.
COMMENT
Cārisuṃ: ‘lived the religious life.‘ See IGPT sv Eko care khaggavisāṇakappo.
VERSE 285
‘The brahmans had no cattle, gold, or wealth. They had scholarship as their wealth and grain. They guarded the sacred texts like hoarded treasure.
Na pasū brāhmaṇānāsuṃ na hiraññaṃ na dhāniyaṃ
Sajjhāyadhanadhaññāsuṃ brahmaṃ nidhimapālayuṃ
COMMENT
Brahmaṃ: ‘sacred texts.’ PED: ‘Vedic text.’ Treated here as a plural.
VERSE 286
‘Whoever had food prepared for them stood waiting at the door, thinking it should be offered to those seeking what had been prepared in faith.
Yaṃ nesaṃ pakataṃ āsi dvārabhattaṃ upaṭṭhitaṃ
Saddhāpakatamesānaṃ dātave tadamaññisuṃ
VERSE 287
‘Prosperous countries and kingdoms rendered honour to those brahmans with garments of various colours, with beds and residences.
Nānārattehi vatthehi sayanehāvasathehi ca
Phītā janapadā raṭṭhā te namassiṃsu brāhmaṇe
VERSE 288
‘Brahmans were unpunishable, unimpeachable, protected by law. No one obstructed them in any way, even at the doors of their homes.
Avajjhā brāhmaṇā āsuṃ ajeyyā dhammarakkhitā
Na te koci nivāresi kuladvāresu sabbaso
VERSE 289
‘For forty-eight years they lived the religious life as virgins. In those days the brahmans undertook the search for Vedic knowledge and virtuous conduct.
Aṭṭhacattārīsaṃ vassāni komāraṃ brahmacariyaṃ cariṃsu te
Vijjācaraṇapariyeṭṭhiṃ acaruṃ brāhmaṇā pure
COMMENT
Acaruṃ: ‘undertook.‘ See IGPT sv Eko care khaggavisāṇakappo.
VERSE 290
‘Brahmans did not couple with women of other [castes]. They did not buy wives. Their living together was through mutual affection, having come together for mutual pleasure.
Na brāhmaṇā aññamagamuṃ napi bhariyaṃ kiṇiṃsu te
Sampiyeneva saṃvāsaṃ saṅgantvā samarocayuṃ
COMMENT
Aññamagamuṃ: ‘couple with women of other castes.‘ This meaning of gacchati is not in PED, but it is seen in the Soṇa Sutta:
• In the past, brahmans coupled only with brahman women, not with non-brahman women.
☸ Pubbe sudaṃ bhikkhave brāhmaṇā brāhmaṇiṃ yeva gacchanti no abrāhmaṇiṃ (A.3.221).
VERSE 291
‘Brahmans refrained from sexual intercourse at all times except at the end of menstruation.
Aññatra tamhā samayā utuveramaṇiṃ pati
Antarā methunaṃ dhammaṃ nāssu gacchanti brāhmaṇā
VERSE 292
‘They praised celibacy, virtue, straightforwardness, mildness, austerity, gentleness, compassion, and patience.
Brahmacariyañca sīlañca ajjavaṃ maddavaṃ tapaṃ
Soraccaṃ avihiṃsañca khantiñcāpi avaṇṇayuṃ
COMMENT
Avihiṃsañca: ‘compassion.’ See IGPT sv Vihesā. Commentary: avihesikajātikatā sakaruṇabhāvo.
VERSE 293
‘He amongst them who was supremely devout, being unwavering in application [to his practice], refrained from sexual intercourse even in a dream.
Yo nesaṃ paramo āsi brahmā daḷhaparakkamo
Sa vāpi methunaṃ dhammaṃ supinantepi nāgamā
COMMENT
Parakkamo: ‘application [to his practice].’ See IGPT sv Parakkama.
VERSE 294
‘Some of the wise amongst them following his religious practices praised celibacy, virtue, and also patience.
Tassa vattamanusikkhantā idheke viññujātikā
Brahmacariyañca sīlañca khantiñcāpi avaṇṇayuṃ
VERSE 295
‘Having begged for rice, furniture, clothing, ghee, and oil, having collected them righteously, in that way they prepared a sacrifice. When the sacrifice took place, they did not kill cows.
Taṇḍulaṃ sayanaṃ vatthaṃ sappitelañca yāciya
Dhammena samodhānetvā tato yaññamakappayuṃ
Upaṭṭhitasmiṃ yaññasmiṃ nāssu gāvo haniṃsu te
VERSE 296
‘Cows are our best friends, like a mother, father, brother, or another relative. Medicines are produced from them.
Yathā mātā pitā bhātā aññe vāpi ca ñātakā
Gāvo no paramā mittā yāsu jāyanti osadhā
VERSE 297
‘They give food, strength, a good appearance, and thus pleasure. Recognising this good reason, they did not kill cows.
Annadā baladā cetā vaṇṇadā sukhadā tathā
Etamatthavasaṃ ñatvā nāssu gāvo haniṃsu te
COMMENT
Etamatthavasaṃ ñatvā: ‘recognising this good reason.‘ See IGPT sv Attha.
VERSE 298
‘The brahmans were delicately nurtured, large bodied, good looking, glorious, and they eagerly applied themselves to whatever were their duties arising from their customs.
Sukhumālā mahākāyā vaṇṇavanto yasassino
Brāhmaṇā sehi dhammehi kiccākiccesu ussukā
Yāva loke avattiṃsu sukhamedhitthayaṃ pajā
COMMENT
Yasassino: ‘glorious.‘ See IGPT sv Yasa.
VERSE 299-301
‘Then, little by little, there was a change in them. Seeing the majesty of the king, the adorned ladies, the thoroughbreds yoked to well-constructed chariots, the beautiful embroidery, the well-designed houses, and stately homes surrounded by herds of cattle and furnished with crowds of superlative ladies and enormous human wealth, the brahmans coveted all this.
Tesaṃ āsi vipallāso disvāna aṇuto aṇuṃ
Rājino ca viyākāraṃ nāriyo samalaṅkatā
Rathe cājaññasaṃyutte sukate cittasibbane
Nivesane nivese ca vibhatte bhāgaso mite
Gomaṇḍalaparibyūḷhaṃ nārīvaragaṇāyutaṃ
Uḷāraṃ mānusaṃ bhogaṃ abhijjhāyiṃsu brāhmaṇā
VERSE 302
‘Having hatched secret plans in this regard, they approached King Okkāka, and told him: “You have much wealth and grain. Your property is much: perform a sacrifice. Your wealth is much: perform a sacrifice.”
Te tattha mante ganthetvā okkākaṃ tadupāgamuṃ
Pahūtadhanadhaññosi yajassu bahu te vittaṃ
Yajassu bahu te dhanaṃ
COMMENT
Mante ganthetvā: ‘Having hatched secret plans.’
Norman and Fausbøll say ‘having composed hymns,’ and Hare says ‘intoning hymns.’ But ‘secret plan’ is an acknowledged meaning of manta in PED and can be seen in the attempted murder of Venerable Kappitaka, as follows:
• The Group-of-Six bhikkhunīs secretly plotted (mantesuṃ): Our venerable lady’s tomb is destroyed by this [wretched] Kappitaka. Come on, let’s kill him.’
☸ Chabbaggiyā bhikkhuniyo iminā kappikakena amhākaṃ ayyāya thūpo bhinno handa taṃ ghātemā ti mantesuṃ
... [On discovering the plot], Venerable Upāli informed Kappitaka about it.
☸ Āyasmā upāli āyasmato kappikakassa etamatthaṃ ārocesi.
... [Later the bhikkhunīs exclaimed]: ‘Our secret plan (manto) was apparently disclosed by Venerable Upāli.’
☸ ayyena kira upālinā amhākaṃ manto saṃhaṭo ti (Vin.4.308).
VERSE 303
‘Then, induced by the brahmans, the king, the lord of charioteers, performed these sacrifices: the horse sacrifice, the human sacrifice, the Sammāpāsa sacrifice, the Vājapeyya sacrifice, the Niraggala sacrifice; and gave the brahmans riches: cows, furniture, clothing, adorned ladies, thoroughbreds yoked to well-constructed chariots, and beautiful embroidery.
Tato ca rājā saṃyatto brāhmaṇehi rathesabho
Assamedhaṃ purisamedhaṃ sammāpāsaṃ vājapeyyaṃ niraggaḷaṃ
Ete yāge yajitvāna brāhmaṇānamadā dhanaṃ
Gāvo sayanañca vatthañca nāriyo samalaṅkatā
Rathe cājaññasaṃyutte sukate cittasibbane
VERSE 305
‘And having filled delightful, well-designed, and stately houses with various types of grain, he gave the brahmans money.
Nivesanāni rammāni suvibhattāni bhāgaso
Nānādhaññassa pūretvā brāhmaṇānamadā dhanaṃ
VERSE 306-307
‘Having received riches in this way, they found pleasure in hoarding it up. Overcome by desire, their craving increased all the more. Having hatched secret plans in this regard, they again approached King Okkāka and said: “To men, cows are like water, earth, gold, wealth, and grain: a material resource for the use of living beings. Your property is much: perform a sacrifice. Your wealth is much: perform a sacrifice.”
Te ca tattha dhanaṃ laddhā sannidhiṃ samarocayuṃ
Tesaṃ icchāvatiṇṇānaṃ bhiyyo taṇhā pavaḍḍhatha
Te tattha mante ganthetvā okkākaṃ punamupāgamuṃ
Yathā āpo ca paṭhavī ca hiraññaṃ dhanadhāniyaṃ
Evaṃ gāvo manussānaṃ parikkhāro so hi pāṇinaṃ
Yajassu bahu te vittaṃ yajassu bahu te dhanaṃ
VERSE 308
‘Then, induced by the brahmans, the king, the lord of charioteers, had many hundreds of thousands of cows killed in a sacrifice.
Tato ca rājā saṃyatto brāhmaṇehi rathesabho
Nekā satasahassiyo gāvo yaññe aghātayi
VERSE 309
‘Neither with their feet, nor horns, nor anything else, had they done any harm. The cows were as gentle as sheep, giving pails of milk. Seizing them by the horns, the king had them killed with a knife.
Na pādā na visāṇena nāssu hiṃsanti kenaci
Gāvo eḷakasamānā soratā kumbhadūhanā
Tā visāṇe gahetvāna rājā satthena ghātayi
VERSE 310
‘Then, when the knife fell on the cows, the deva forefathers [of those brahmans] and Inda and the asuras and the rakkhasas cried out “Injustice!”
Tato ca devā pitaro indo asurarakkhasā
Adhammo iti pakkanduṃ yaṃ satthaṃ nipati gave
VERSE 311
‘Formerly there were just three illnesses: desire, hunger, and old age. But from the slaughter of cattle came ninety-eight.
Tayo rogā pure āsuṃ icchā anasanaṃ jarā
Pasūnañca samārambhā aṭṭhānavuti-m-āgamuṃ
VERSE 312
‘The unrighteousness of using violence has come down to us as an ancient practice. The innocents are killed, and the sacrificers fall from righteousness.
Eso adhammo daṇḍānaṃ okkanto purāṇo ahu
Adūsikāyo haññanti dhammā dhaṃsanti yājakā
VERSE 313
‘This ancient, squalid practice is denounced by the wise. When they see the like, people denounce the sacrificer.
Evameso aṇudhammo porāṇo viññugarahito
Yattha edisakaṃ passati yājakaṃ garahati jano
VERSE 314
‘When righteousness perished, the suddas and vessas were at variance with each other. Many khattiyas were, too. The wife despised the husband.
Evaṃ dhamme viyāpanne vibhinnā suddavessikā
Puthū vibhinnā khattiyā patiṃ bhariyāvamaññatha
VERSE 315
‘The khattiyas and Brahmā’s offspring and others who [had previously] defended the social divisions [now] repudiated the theory of caste and fell into the grip of sensuous pleasures.’
Khattiyā brahmabandhū ca ye caññe gottarakkhitā
Jātivādaṃ nirākatvā kāmānaṃ vasamanvagun ti
COMMENT
Brahmabandhū: ‘Brahmā’s offspring.‘ A name brahmans gave themselves.
• Formerly I was Brahmā’s offspring, now I am a Brahman indeed,
☸ Brahmabandhu pure āsiṃ so idānimhi brāhmaṇo (Thī.v.290).
PTS PAGES 54(L17)-55(L2)
When this was said, the wealthy brahmans spoke thus: ‘Wonderful, Master Gotama, wonderful... From today let Master Gotama consider us as lay followers who have gone to him for refuge for life.
Evaṃ vutte te brāhmaṇamahāsālā bhagavantaṃ etadavocuṃ abhikkantaṃ bho gotama…pe … upāsake no bhavaṃ gotamo dhāretu ajjatagge pāṇupete saraṇaṃ gate ti
VERSE 316
[The Blessed One:]
Just as devas venerate Inda, a man should venerate one from whom he could learn the teaching. When he is venerated, one with a pure mind who is learned reveals the teaching.
Yasmā hi dhammaṃ puriso vijaññā indaṃva naṃ devatā pūjayeyya
So pūjito tasmi pasannacitto bahussuto pātukaroti dhammaṃ
VERSE 317
The wise and diligent man who associates with such a person, by carefully practising in accordance with the teaching as a matter of vital concern, he becomes knowledgeable, astute, and intelligent.
Tadaṭṭhikatvāna nisamma dhīro dhammānudhammaṃ paṭipajjamāno
Viññū vibhāvī nipuṇo ca hoti yo tādisaṃ bhajati appamatto
COMMENT
Aṭṭhikatvāna: ‘as a matter of vital concern.‘ See IGPT sv Aṭṭhikatvā.
VERSE 318
But following a lowly fool who has not attained the supreme goal and who is full of envy, having failed to understand the teaching clearly in this world, one reaches death having not overcome one’s unsureness [about the excellence of the teaching].
Khuddañca bālaṃ upasevamāno anāgatatthañca usūyakañca
Idheva dhammaṃ avibhāvayitvā avitiṇṇakaṅkho maraṇaṃ upeti
COMMENT
Attha: ‘supreme goal.’ See IGPT sv Attha.
COMMENT
Avitiṇṇakaṅkho: ‘having not overcome one’s unsureness [about the excellence of the teaching].‘ See IGPT sv Vicikicchā.
VERSE 319
A man who has gone down [to bathe] in a deep and swift-flowing river and is being swept away by the current, how could he help others to cross it?
Yathā naro āpagaṃ otaritvā mahodakaṃ salilaṃ sīghasotaṃ
So vuyhamāno anusotagāmi kiṃ so pare sakkhati tārayetuṃ
VERSE 320
Likewise, one who has failed to clearly understand the teaching, and who has not listened to the explanation given by the learned, who is ignorant himself, and who has not overcome his unsureness [about the excellence of the teaching], how could he help others to understand it?
Tatheva dhammaṃ avibhāvayitvā bahussutānaṃ anisāmayatthaṃ
Sayaṃ ajānaṃ avitiṇṇakaṅkho kiṃ so pare sakkhati nijjhapetuṃ
VERSE 321-322
Just as one aboard a sturdy boat equipped with oars and a rudder could bring across many others if he knows the method and if he is proficient and intelligent, likewise, one who is blessed with profound knowledge, who has spiritually developed himself, who is learned and inwardly unshakeable, understanding [the teaching] himself, he could make others understand it if they are able to listen attentively.
Yathāpi nāvaṃ daḷhamāruhitvā piyena rittena samaṅgibhūto
So tāraye tattha bahūpi aññe tatrūpāyaññū kusalo mutimā
Evampi yo vedagū bhāvitatto bahussuto hoti avedhadhammo
So kho pare nijjhapaye pajānaṃ sotāvadhānūpanisūpapanne
COMMENT
Kusalo: ‘proficient.’ See IGPT sv Kusala.
COMMENT
Vedagū: ‘one who is blessed with profound knowledge.‘ See IGPT sv Veda.
VERSE 323
Therefore one should associate with a spiritually outstanding person who is wise and learned. Having understood the meaning of the teaching, by [carefully] practising [in accordance with the teaching as a matter of vital concern], one who knows the nature of reality would attain happiness.
Tasmā have sappurisaṃ bhajetha medhāvinañceva bahussutañca
Aññāya atthaṃ paṭipajjamāno viññātadhammo so sukhaṃ labhethā ti
COMMENT
Atthaṃ: ‘the meaning of the teaching.’ See IGPT sv Attha.
COMMENT
Paṭipajjamāno: ‘[carefully] practising [in accordance with the teaching as a matter of vital concern].‘ We regard paṭipajjamāno as standing for tadaṭṭhikatvāna nisamma... dhammānudhammaṃ paṭipajjamāno that occurs in verse 317.
VERSE 324
[Venerable Sāriputta asks the Buddha:]
‘With what observances and conduct, and by undertaking what deeds would a man be properly set to attain the supreme goal?’
Kiṃsīlo kiṃsamācāro kāni kammāni brūhayaṃ
Naro sammā niviṭṭhassa uttamatthañca pāpuṇe
COMMENT
When a young man was ordained as a bhikkhu by Venerable Sāriputta, but made no progress, Sāriputta took him to visit the Buddha, and asked this question. See BDPPN.
VERSE 325
[The Blessed One:]
‘He should respect senior [bhikkhus] and not be envious [of them]. He should know the right time to see his teacher. Knowing it is the right moment [to do so], he should listen carefully to a religious discourse, and to well-spoken words when they are uttered.
Vuddhāpacāyī anusūyako siyā kālaññū cassa garunaṃ dassanāya
Dhammiṃ kathaṃ erayitaṃ khaṇaññū suṇeyya sakkacca subhāsitāni
COMMENT
Vuddhāpacāyī: ‘He should respect senior [bhikkhus].’ Norman says ‘He should be one who honours older people.’ But verse 326 shows that the sutta is addressed to bhikkhus. So seniority means seniority as a bhikkhu. The Buddha said:
• ‘I allow according to seniority: paying of respects, veneration, honouring with joined palms, homage, the best seat, the best water, the best alms.’
☸ anujānāmi bhikkhave yathāvuddhaṃ abhivādanaṃ paccuṭṭhānaṃ añjalikammaṃ sāmīcikammaṃ aggāsanaṃ aggodakaṃ aggapiṇḍaṃ (Vin.2.162).
• One ordained later should not pay respects to one ordained earlier
☸ pure upasampannena pacchā upasampanno avandiyo (Vin.2.162).
• [Bhikkhus] should not pay respects to women.
☸ mātugāmo avandiyo (Vin.2.162).
VERSE 326
‘He should go and meet his teacher at the right time, brushing off stubbornness, being mild in conduct. He should recollect the meaning and significance [of the teaching he receives]. He should practice self-restraint and celibacy.
Kālena gacche garūnaṃ sakāsaṃ thambhaṃ nirākatvā nivātavutti
Atthaṃ dhammaṃ saṃyamaṃ brahmacariyaṃ anussare ceva samācare ca
COMMENT
Atthaṃ dhammaṃ: ‘meaning and significance [of the teaching he receives].‘ We justify the parenthesis with this quote:
• When a teacher... explains the teaching [the bhikkhu] accordingly realises the meaning and significance of the teaching
☸ Yathā yathā āvuso bhikkhuno satthā dhammaṃ deseti... tathā tathā so tasmiṃ dhamme atthappaṭisaṃvedī ca hoti dhammapaṭisaṃvedī ca (D.3.242).
See IGPT sv Attha and Dhamma.
VERSE 327
‘One who takes pleasure and delight in the teaching, who is established in the teaching, who knows the analysis of the teaching, should not make any utterance detrimental to the teaching. He should be guided by true and well-spoken [words].
Dhammārāmo dhammarato dhamme ṭhito dhammavinicchayaññū
Nevācare dhammasandosavādaṃ tacchehi nīyetha subhāsitehi
VERSE 328
‘Having abandoned merriment, longing, lamentation, hatred, deception, slyness, greed, conceit, aggression, roughness, moral impurity, and infatuation, he should live the religious life free of exuberance, and be inwardly unshakeable.
Hassaṃ jappaṃ paridevaṃ padosaṃ māyākataṃ kuhanaṃ giddhi mānaṃ
Sārambhaṃ kakkasaṃ kasāvañca mucchaṃ hitvā care vītamado ṭhitatto
COMMENT
Sārambhaṃ: ‘aggression.’ See IGPT sv Ārambha.
COMMENT
Vītamado: ‘free of exuberance.‘ The three states of exuberance (tayo madā) are the exuberance on account of youth, on account of health, and on account of life (yobbanamado ārogyamado jīvitamado, A.1.146). See IGPT sv Mada.
VERSE 329
‘The essential product of well-spoken words is understanding. The essential product of learning and understanding is inward collectedness. Wisdom and learning do not develop in a man who is impetuous and negligently applied [to the practice].
Viññātasārāni subhāsitāni sutañca viññātasamādhisāraṃ
Na tassa paññā ca sutañca vaḍḍhati yo sāhaso hoti naro pamatto
VERSE 330
‘Those who take delight in the teaching explained by the Noble Ones are unexcelled in word, thought, and deed. They are well established in peacefulness, gentleness, and inward collectedness. They have attained the essential product of learning and wisdom.’
Dhamme ca ye ariyapavedite ratā
Anuttarā te vacasā manasā kammunā ca
Te santisoraccasamādhisaṇṭhitā
Sutassa paññāya ca sāramajjhagū ti
VERSE 331
[The Blessed One:]
Arise! Sit up! What need have you of sleep? What sleep is there for the ailing, the wounded, those pierced by the arrow [of craving]?
Uṭṭhahatha nisīdatha ko attho supitena vo
Āturānañhi kā niddā sallaviddhānaṃ ruppataṃ
COMMENT
Sallaviddhānaṃ: ‘those pierced by the arrow [of craving].‘
• Craving has been called the arrow by the Ascetic.
☸ taṇhā kho sallaṃ samaṇena vuttaṃ (M.2.259)
VERSE 332
Arise! Sit up! Resolutely train yourself for the sake of inward peace. May the King of Death, knowing you to be negligently applied [to the practice], not fool you into coming into his grip.
Uṭṭhahatha nisīdatha daḷhaṃ sikkhatha santiyā
Mā vo pamatte viññāya maccurājā amohayittha vasānuge
VERSE 333
Overcome attachment [to the world of phenomena] to which devas and men remain attached and desirous of. May the [rare] opportunity [to live the religious life] not pass you by, because those who miss the opportunity grieve when consigned to hell.
Yāya devā manussā ca sitā tiṭṭhanti atthikā
Tarathetaṃ visattikaṃ khaṇo vo mā upaccagā
Khaṇātītā hi socanti nirayamhi samappitā
COMMENT
Tarathetaṃ visattikaṃ: ‘overcome attachment [to the world of phenomena].‘ Loke is commonly used as the object of this word combination:
• tare loke visattikaṃ (Sn.v.1053).
• tiṇṇo loke visattikaṃ (M.1.174).
For loke as‘world [of phenomena],’ see IGPT sv Loka. And see comment on verse 1053.
COMMENT
Khaṇo: ‘the [rare] opportunity [to live the religious life].’ Parenthesis brahmacariyavāsāya explanation:
1) Commentary to Th.v.1004: Khaṇo vo mā upaccagā ti aṭṭhahi akkhaṇehi vivajjito ayaṃ navamo khaṇo mā tumhe atikkamī ti attho.
2) Aṭṭha akkhaṇā asamayā brahmacariyavāsāya. Ekova bhikkhave khaṇo ca samayo ca brahmacariyavāsāya (A.4.227).
VERSE 334
Negligence [in the practice] is a spiritual defilement. One who is constantly negligently applied [to the practice] is oppressed by spiritual defilement. By diligence [in the practice] and insightfulness into reality one can remove one’s own arrow [of craving].’
Pamādo rajo pamādo pamādānupatito rajo
Appamādena vijjāya abbahe sallamattano ti
COMMENT
Vijjāya: ‘insightfulness into reality.‘ See IGPT sv Avijjā.
COMMENT
Pamādo: ‘negligence [in the practice].’ See IGPT sv Appamatta.
VERSE 335
[The Blessed One:]
‘Do you not despise the wise man through constantly living with him? Is the torch-bearer to men venerated by you?’
Kacci abhiṇhasaṃvāsā nāvajānāsi paṇḍitaṃ
Ukkādhāro manussānaṃ kacci apacito tayā
VERSE 336
[Venerable Rāhula:]
‘I do not despise the wise man through constantly living with him. The torch-bearer to men is constantly venerated by me.’
Nāhaṃ abhiṇhasaṃvāsā avajānāmi paṇḍitaṃ
Ukkādhāro manussānaṃ niccaṃ apacito mayā
VERSE 337
[The Blessed One:]
‘Having abandoned the five varieties of sensuous pleasure, so agreeable and charming, having renounced the household life out of faith [in the perfection of the Perfect One’s enlightenment], put an end to suffering.
Pañcakāmaguṇe hitvā piyarūpe manorame
Saddhāya gharā nikkhamma dukkhassantakaro bhava
COMMENT
Piyarūpe: ‘agreeable.’ See IGPT sv Piya.
COMMENT
Saddhāya: ‘out of faith [in the perfection of the Perfect One’s enlightenment].’ See IGPT sv Saddhā.
COMMENT
Gharā: ‘the household life.’ See comment on verse 406.
VERSE 338
‘Associate with virtuous friends; and associate with a distant abode which is secluded and free of noise. Be moderate in the use of food.
Mitte bhajassu kalyāṇe pantañca sayanāsanaṃ
Vivittaṃ appanigghosaṃ mattaññū hohi bhojane
COMMENT
Bhajassu... pantañca sayanāsanaṃ: ‘Associate with... a distant abode.’ The idea of associating with a distant abode as if with a friend, is seen also in the Pacalāyana Sutta, where the Buddha says:
• I do not praise association with householders and ascetics.
☸ Sagahaṭṭhapabbajitehi kho ahaṃ moggallāna saṃsaggaṃ na vaṇṇayāmi.
... But dwellings that are quiet, undisturbed by voices, with a quiet atmosphere, remote from people, suitable for solitary retreat, I praise the association with such dwellings.
☸ Yāni ca kho tāni senāsanāni appasaddāni appanigghosāni vijanavātāni manussarāhaseyyakāni paṭisallānasāruppāni tathārūpehi senāsanehi saṃsaggaṃ vaṇṇayāmī ti (A.4.87-8).
VERSE 339
‘Do not foster craving for robe material, almsfood, therapeutic requisites, and abodes. Do not return to the world [of beings].
Cīvare piṇḍapāte ca paccaye sayanāsane
Etesu taṇhaṃ mākāsi mā lokaṃ puna-r-āgami
COMMENT
Paccaye: ‘therapeutic requisites.’ See IGPT sv Gilānapaccayabhesajjaparikkhāra.
COMMENT
Lokaṃ: ‘the world [of beings].‘ See IGPT sv Loka.
VERSE 340
‘[Abide] restrained [in conduct] within the [constraints of the] rules of discipline, and [abide] with the five external sense faculties restrained [from grasping, through mindfulness]. Be mindful of the body. Be completely disillusioned [with originated phenomena].
Saṃvuto pātimokkhasmiṃ indriyesu ca pañcasu
Sati kāyagatātyatthu nibbidābahulo bhava
COMMENT
Saṃvuto pātimokkhasmiṃ indriyesu ca pañcasu: ‘[Abide] restrained [in conduct] within the [constraints of the] rules of discipline, and [abide] with the five external sense faculties restrained [from grasping, through mindfulness].‘ Saṃvuto is applied to two objects, pātimokkhasmiṃ and indriyesu. We render saṃvuto in two ways: restrained, and restrained [from grasping, through mindfulness]. This is in accordance with our notes in IGPT sv Saṃvara. In both senses, a verb is needed. ‘Abide’ is supported by the suttas in both cases:
• Abide restrained [in conduct] within the constraints of the rules of discipline.
☸ pātimokkhasaṃvarasaṃvutā viharāhi (M.3.2).
• For one who abides with the faculty of sight restrained [from grasping, through mindfulness].
☸ Cakkhundriyaṃ saṃvutassa bhikkhave viharato (S.4.78).
The first of these two quotes also shows that pātimokkhasaṃvara is the basis for us parenthesising saṃvara (‘within the constraints of the rules of discipline’).
COMMENT
Saṃvuto... indriyesu ca pañcasu: ‘the five external sense faculties restrained [from grasping, through mindfulness].’ This is puzzling. Normally the five faculties mean the faculty of faith etc, which are to be cultivated not restrained:
• When five spiritual faculties have been developed and cultivated, a bhikkhu whose āsavas are destroyed declares his arahantship. Which five?
☸ Pañcannaṃ kho bhikkhave indriyassa bhāvitattā bahulīkatattā khīṇāsavo bhikkhu aññaṃ vyākaroti... Katamesaṃ pañcannaṃ. Saddhindriyassa... paññindriyassa (S.5.223).
We explain our rendering as follows:
1) Saṃvuto is usually associated with āyatanas not indriyas.
• He restrains the six senses [through mindfulness]
☸ chasu phassāyatanesu saṃvutakārī (M.2.260-261).
2) Nonetheless, the six āyatanas correspond to six indriyas:
• There are these six faculties. Which six? The faculty of sight, the faculty of hearing, the faculty of smell, the faculty of taste, the faculty of touch, the faculty of mental cognisance
☸ Chayimāni bhikkhave indriyāni. Katamāni cha. Cakkhundriyaṃ sotindriyaṃ ghānindriyaṃ jivhindriyaṃ kāyindriyaṃ manindriyaṃ (S.5.205).
3) Although these indriyas are usually six, the term ‘five sense faculties’ (pañca indriyāni) is used in the Uṇṇābhabrāhmaṇa Sutta, which are the external faculties:
• Brahman, these five sense faculties... What five? The faculties of sight, hearing, smell, taste, and touch.
☸ Pañcimāni brāhmaṇa indriyāni... Katamāni pañca: cakkhundriyaṃ sotindriyaṃ ghānindriyaṃ jivhindriyaṃ kāyindriyaṃ. (S.5.218).
For these reasons, we call indriyesu ca pañcasu ‘the five external sense faculties.’
COMMENT
Nibbidābahulo bhava: ‘Be completely disillusioned [with originated phenomena].’ We routinely take ‘originated phenomena’ (i.e. saṅkhārā) as the object of nibbidā. See IGPT sv Nibbidā.
VERSE 341
‘Avoid the quality of loveliness that is associated with attachment. Develop an undistracted and well-collected mind by [meditating on] unloveliness.
Nimittaṃ parivajjehi subhaṃ rāgūpasaṃhitaṃ
Asubhāya cittaṃ bhāvehi ekaggaṃ susamāhitaṃ
COMMENT
Nimittaṃ: ‘quality.‘ See IGPT sv Nimitta.
COMMENT
Subhaṃ... asubhāya: ‘loveliness... unloveliness.’ See IGPT sv Subha.
VERSE 342
‘Develop the [meditation on the] voidness of any abiding phenomena. Discard the proclivity to self-centredness. Then, through penetrating self-centredness, you will live the religious life inwardly at peace.’
Animittañca bhāvehi mānānusayamujjaha
Tato mānābhisamayā upasanto carissatī ti
COMMENT
Animittañca: ‘voidness of any abiding phenomena.‘ See IGPT sv Nimitta.
COMMENT
Mānānusaya: ‘proclivity to self-centredness.‘ See IGPT sv Māna and Asmi.
PTS PAGE 59(L9-10)
In this way with these verses the Blessed One repeatedly exhorted Venerable Rāhula.
Itthaṃ sudaṃ bhagavā āyasmantaṃ rāhulaṃ imāhi gāthāhi abhiṇhaṃ ovadatī ti
PTS PAGE 59(L13-20)
Thus have I heard:
At one time the Blessed One was dwelling at Āḷavī, at the Aggāḷava Shrine. At that time Venerable Vaṅgīsa’s preceptor, the elder called Nigrodhakappa, had not long before passed away to the Untroubled-without-residue. Then, while he was alone in solitary retreat, this thought arose in Venerable Vaṅgīsa’s mind: ‘Did my preceptor pass away to the Untroubled-without-residue, or not?’
Evaṃ me sutaṃ ekaṃ samayaṃ bhagavā āḷaviyaṃ viharati aggāḷave cetiye. Tena kho pana samayena āyasmato vaṅgīsassa upajjhāyo nigrodhakappo nāma thero aggāḷave cetiye aciraparinibbuto hoti. Atha kho āyasmato vaṅgīsassa rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi parinibbuto nu kho me upajjhāyo udāhu no parinibbuto ti?
COMMENT
Parinibbuto: ‘passed away to the Untroubled-without-residue.‘ See IGPT sv Nibbāna.
PTS PAGES 59(L20)-60(L7)
Then, in the evening, Venerable Vaṅgīsa having emerged from solitary retreat approached the Blessed One, venerated him, and sat down at a respectful distance. Sitting there, he said: ‘Bhante, this thought arose in my mind when I was alone in solitary retreat: Did my preceptor pass away to the Untroubled-without-residue, or not?’ Then Venerable Vaṅgīsa rose from his seat, placed his robe over one shoulder, saluted the Blessed One with joined palms, and addressed him in verse:
Atha kho āyasmā vaṅgīso sāyanhasamayaṃ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā vaṅgīso bhagavantaṃ etadavoca idha mayhaṃ bhante rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi parinibbuto nu kho me upajjhāyo udāhu no parinabbuto ti. Atha kho āyasmā vaṅgīso uṭṭhāyāsanā ekaṃsaṃ cīvaraṃ katvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ gāthāya ajjhabhāsi
COMMENT
Paṭisallīnassa: ‘solitary retreat.’ See IGPT sv Paṭisallāna.
VERSE 343
[Vaṅgīsa:]
‘We ask the teacher of supreme wisdom, the one who destroys doubts in this very lifetime: A bhikkhu died at Aggāḷava who was well-known, famous, whose ego was completely extinguished.
Pucchāma satthāraṃ anomapaññaṃ diṭṭheva dhamme yo vicikicchānaṃ chettā
Aggāḷave kālamakāsi bhikkhu ñāto yasassī abhinibbutatto
COMMENT
Atto: ‘ego.’ See IGPT sv Attā.
COMMENT
Diṭṭheva dhamme: ‘in this very lifetime.‘ See IGPT sv Diṭṭhe dhamme.
VERSE 344
‘Nigrodhakappa was the name given to that Brahman by you, Blessed One. He lived the religious life venerating you, longing for freedom [from individual existence], energetic, a seer of the Unshakeable.
Nigrodhakappo iti tassa nāmaṃ tayā kataṃ bhagavā brāhmaṇassa
So taṃ namassaṃ acari mutyapekkho āraddhaviriyo daḷhadhammadassī
COMMENT
Nigrodhakappa: But Vaṅgīsa himself calls him Kappa, Kappiya, and Kappāyana.
COMMENT
Brāhmaṇassa: Brahman. We capitalise Brahman because Vaṅgīsa refers to Nigrodhakappa as an arahant in verse 343 with the term abhinibbutatto, and daḷhadhammadassī in this verse.
COMMENT
Mutyapekkho: ‘longing for freedom [from individual existence].‘ See IGPT sv Mutta.
VERSE 345
‘Sakyan, All-Seeing Eye, we all truly wish to know about that disciple. Our ears are ready to hear. You are our teacher. You are unsurpassed.
Taṃ sāvakaṃ sakka mayaṃ pi sabbe aññātumicchāma samantacakkhu
Samavaṭṭhitā no savanāya sotā tuvaṃ no satthā tvaṃ anuttarosi
COMMENT
Sakka: ‘Sakyan.’ Sometimes sakka just means Sakyan, as also seen in daṇḍapāṇī sakko (M.1.108) and nandiyo sakko (S.5.403). It is merely a variant spelling. But in relation to the Buddha sakka is taken advantage of to link him to Sakka, Lord of the Devas. For example, the Buddha is here called ‘Sakyan, All-Seeing Eye’ which nicely links him to ‘thousand-eyed Sakka’ (sakko sahassanetto, e.g. Sn.v.346).
VERSE 346
‘Destroy our doubt. Tell me this, O one of extensive wisdom: make it known that he passed away to the Untroubled-without-residue. Speak in our very midst, All-Seeing Eye, like thousand-eyed Sakka to the devas.
Chinda no vicikicchaṃ brūhi m’etaṃ parinibbutaṃ vedaya bhūripañña
Majjhe va no bhāsa samantacakkhu sakko va devānaṃ sahassanetto
VERSE 347
‘Whatever spiritual shackles there are in the world, [or] paths of undiscernment of reality, [or] whatever is associated with ignorance [of things according to reality], [or] whatever bases for doubt [about the excellence of the teaching] there are, when they reach the Perfect One they vanish, for that Eye is supreme among men.
Ye keci ganthā idha mohamaggā aññāṇapakkhā vicikicchaṭṭhānā
Tathāgataṃ patvā na te bhavanti cakkhuñhi etaṃ paramaṃ narānaṃ
COMMENT
Ganthā: ‘spiritual shackles.’
• There are these four spiritual shackles: the spiritual shackle of greed, the spiritual shackle of ill will, the spiritual shackle of adherence to observances and practices, the spiritual shackle of stubborn attachment to dogmatic opinions.
☸ Cattārome bhikkhave ganthā katame cattāro: abhijjhā kāyagantho vyāpādo kāyagantho sīlabbataparāmāso kāyagantho idaṃsaccābhiniveso kāyagantho (S.5.59).
COMMENT
Moha: ‘undiscernment of reality.‘ See IGPT sv Moha.
COMMENT
Aññāṇa: ‘ignorance [of things according to reality]‘ See IGPT sv Ñāṇa.
COMMENT
Vicikiccha: ‘doubt [about the excellence of the teaching].‘ See IGPT sv Vicikicchā.
VERSE 348
‘For if no man dispersed these defilements as wind disperses a mass of clouds, the whole world, obstructed [by uninsightfulness into reality], would be darkness indeed. Glorious men would indeed never shine forth.
No ce hi jātu puriso kilese vāto yathā abbhaghanaṃ vihane
Tamovassa nivuto sabbaloko na jotimanto pi narā tapeyyuṃ
COMMENT
Nivuto: ‘obstructed [by uninsightfulness into reality].‘ We regard the object of nivuto as avijjāya, as seen in this quote:
• The world [of beings] is obstructed by uninsightfulness into reality
☸ Avijjāya nivuto loko (Sn.v.1033).
For further notes, see IGPT sv Avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ.
VERSE 349
‘Wise men are illuminators. Therefore, Hero, I think you are likewise. We have approached the one with insight, the one who knows. Disclose to the groups assembled [here] [the truth about] Kappa.
Dhīrā ca pajjotakarā bhavanti taṃ taṃ ahaṃ vīra tatheva maññe
Vipassinaṃ jānamupāgamimha parisāsu no āvikarohi kappaṃ
VERSE 350
‘Quickly raise your lovely voice, O well-favoured one, like a goose raising its neck gently honks with sonorous and well-modulated tones. Every one of us is listening to you, bolt upright.
Khippaṃ giraṃ eraya vaggu vagguṃ haṃso va paggayha saṇikaṃ nikūja
Bindussarena suvikappitena sabbe va te ujjugatā suṇoma
VERSE 351
‘Having detained the one who is spiritually purified, who has completely abandoned birth and death, who does not cultivate the sensuous conduct of common men, but who cultivates the reflective conduct of Perfect Ones, I will make him speak about [this] issue.
Pahīnajātimaraṇaṃ asesaṃ niggayha dhonaṃ vadessāmi dhammaṃ
Na kāmakāro hi puthujjanānaṃ saṅkheyyakāro ca tathāgatānaṃ
COMMENT
Dhammaṃ: ‘issue‘ See IGPT sv Dhamma.
COMMENT
Na kāmakāro hi puthujjanānaṃ saṅkheyyakāro ca tathāgatānaṃ: ‘who does not cultivate the sensuous conduct of common men, but who cultivates the reflective conduct of Perfect Ones.’
‘Hendriksen has discussed the formation of this type of compound with an absolutive as the first member, and has shown that it should be interpreted as having developed from combinations of absolutive and verb-form e.g. viceyyadānaṃ < viceyya dānaṃ dadāti’ (Norman, Group of Discourses, n.72). Saṅkheyyakāro therefore stands for saṅkheyya kammaṃ karoti. Saṅkheyya is the absolutive of saṅkhāyati, which when treated as an adverb means ‘discriminatively, carefully, with open mind’ (PED). We likewise treat kāmakāro as kāmakammaṃ karoti.
VERSE 352
‘This excellent explanation [you will give us], O one of purified wisdom, is wholeheartedly accepted. These joined palms are finally raised. Since you know [about this issue], O one of supreme wisdom, do not deceive us.
Sampannaveyyākaraṇaṃ tavedaṃ samujjupaññassa samuggahītaṃ
Ayamañjali pacchimo suppaṇāmito mā mohayī jānamanomapañña
COMMENT
Sampanna: ‘excellent.‘ See IGPT sv Sampanna.
COMMENT
Samujjupaññassa: ‘one of purified wisdom.’ Uju means being free of rāga dosa and moha, and uju therefore means ‘purified.’ See IGPT sv Uju.
COMMENT
Ayamañjali pacchimo suppaṇāmito: ‘These joined palms are finally raised.’ Vaṅgīsa likely used raised palms to indicate that the end of the long question was approaching. The word ‘finally’ may be Vaṅgīsa’s way of acknowledging the length of his speech―twelve verses! A similar acknowledgement happens in verse 351, the ninth verse of the question: ‘Having detained the one who is spiritually purified.’ Nonetheless, the Buddha appreciated and encouraged his ways, for example, in the Parosahassa Sutta:
• ‘In which case, Vaṅgīsa, let some more verses, not already thought out, occur to you.’
☸ Te hi taṃ vaṅgīsa bhiyyosomattāya pubbe aparivitakkitā gāthāyo paṭibhantū ti (S.1.193).
VERSE 353
‘As one who knows, supreme hero, understanding the noble teaching from top to bottom, do not deceive us. I long for your word as in summer one afflicted by heat longs for water. Rain on my ears.
Parovaraṃ ariyadhammaṃ viditvā mā mohayī jānamanomavīra
Vāriṃ yathā ghammani ghammatatto vācābhikaṅkhāmi sotaṃ pavassa
COMMENT
Sotaṃ: ‘my ears.’ To be understood as a plural. See Norman’s extensive note.
VERSE 354
‘Surely the useful religious life which Kappa lived was not in vain. Did he realise the Untroubled, or was there a remnant of grasping in him? Let us hear from you whether he was liberated [from perceptually obscuring states].’
Yad atthiyaṃ brahmacariyaṃ acari kappāyano kaccissa taṃ amoghaṃ
Nibbāyi so ādu saupādiseso yathā vimutto ahu taṃ suṇoma
COMMENT
Nibbāyi: ‘realise the Untroubled.‘ See IGPT sv Nibbāna.
COMMENT
Vimutto: ‘liberated [from perceptually obscuring states]‘ i.e. from the āsavas. See IGPT sv Vimutta.
VERSE 355
[The Blessed One:]
‘He destroyed craving for immaterial-factors-and-bodily-form in this world, the stream of inward darkness which had long been lurking in him. He completely transcended birth and death.’
[Early textual editors:]
Thus spoke the Blessed One, the best of the five [Buddhas in this fortunate universal cycle].
Acchecchi taṇhaṃ idha nāmarūpe kaṇhassa sotaṃ dīgharattānusayitaṃ
Atāri jātiṃ maraṇaṃ asesaṃ iccabravī bhagavā pañcaseṭṭho
COMMENT
Nāmarūpe: ‘immaterial-factors-and-bodily-form.‘ See IGPT sv Nāmarūpa.
COMMENT
Kaṇhassa sotaṃ: ‘the stream of inward darkness.‘ See IGPT sv Kaṇhaṃ.
COMMENT
‘[Early textual editors:]’: See comment on verse 30.
COMMENT
Pañcaseṭṭho: ‘the best of the five [Buddhas in this fortunate universal cycle].‘ The present universal cycle is called ‘fortunate’ (bhaddakappa, D.2.2) because five Buddhas will have arisen in it: Buddha Kakusandha, Buddha Konāgamana, Buddha Kassapa, Buddha Gotama, and, in due course, Buddha Metteyya. Pañcaseṭṭha corresponds to buddhaseṭṭha in verses 226, 383, and 1126, and therefore stands for pañcabuddhaseṭṭha. Norman credits Horner for solving this puzzle. For notes on universal cycles, see IGPT sv Kappa. For the Buddha’s rejection of the idea that he was necessarily the best of the Buddhas, see the Sampasādaniya Sutta (D.3.99): Uḷārā kho te ayaṃ sāriputta āsabhī vācā bhāsitā ekaṃso gahito sīhanādo nadito evaṃ pasanno ahaṃ bhante bhagavati na cāhu na ca bhavissati na cetarahi vijjati añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyo’bhiññataro yadidaṃ samambodhiyan ti. Kiṃ te sāriputta ye te ahesuṃ atītamaddhānaṃ arahanto sammāsambuddhā sabbe te bhagavanto cetasā ceto paricca viditā evaṃsīlā te bhagavanto ahesuṃ iti pi evaṃdhammā te bhagavanto ahesuṃ iti pi evaṃpaññā te bhagavanto ahesuṃ iti pi evaṃvihārī te bhagavanto ahesuṃ iti pi evaṃvimuttā te bhagavanto ahesuṃ itipī ti. No hetaṃ bhante (D.3.99).
VERSE 356
[Vaṅgīsa:]
‘Hearing your voice, best of seers, I have faith [in you]. Truly my question was not in vain. The Brahman has not deceived me.
Esa sutvā pasīdāmi vaco te isisattama
Amoghaṃ kira me puṭṭhaṃ na maṃ vañcesi brāhmaṇo
COMMENT
Pasīdāmi: ‘I have faith [in you].‘ See IGPT sv Pasīdati.
VERSE 357
‘The Buddha’s disciple practised what he preached. He destroyed the strong, extensive net of deceitful death.
Yathāvādī tathākārī ahu buddhassa sāvako
Acchidā maccuno jālaṃ tataṃ māyāvino daḷhaṃ
VERSE 358
‘Kappiya saw the origin of grasping, Blessed One. Kappāyana has indeed gone beyond the realm of death so hard to get beyond.’
Addasā bhagavā ādiṃ upādānassa kappiyo
Accagā vata kappāyano maccudheyyaṃ suduttaran ti
COMMENT
Kappiya... Kappāyana: Vaṅgīsa’s inventiveness is never disrespectful.
1) ‘Kappiya’ suggests ‘one who does what is allowable according to the discipline.’
2) ‘Kappāyana’ suggests ‘one having the right destination,’ as in:
• This is the one-destination path for the purification of beings...
☸ ekāyano ayaṃ bhikkhave maggo sattānaṃ visuddhiyā... (S.5.141).
VERSE 359
[Image psychically created by the Blessed One on the occasion of the Great Assembly:]
‘I ask the Sage of great wisdom who has crossed [to the Far Shore], reached the Far Shore, realised the Untroubled, who is inwardly unshakeable: having renounced the household life [and] thrust away sensuous pleasure, how would a bhikkhu properly fulfil the ideals of religious asceticism in the world?’
Pucchāmi muniṃ pahūtapaññaṃ tiṇṇaṃ pāragataṃ parinibbutaṃ ṭhitattaṃ
Nikkhamma gharā panujja kāme kathaṃ bhikkhu sammā so loke paribbajeyya
COMMENT
This sutta was preached on the occasion described in the Mahāsamaya Sutta (D.2.253), when a great assembly of devas visited the Buddha while he was staying with 500 arahants in the Great Forest in Kapilavatthu. To the assembled devas, the Buddha preached six suttas calculated to benefit those of different dispositions. Each sutta records the answers to questions asked by the Buddha himself via an image he had psychically created:
1) Sammāparibbājanīyasutta (Sn.v.359-375).
2) Purābhedasutta (Sn.v.848-861).
3) Kalahavivādasutta (Sn.v.862-877).
4) Cūḷabyūhasutta (Sn.v.878-894).
5) Mahābyūhasutta (Sn.v.895-914).
6) Tuvaṭakasutta (Sn.v.915-934).
See BDPPN sv Mahāsamaya Sutta.
COMMENT
Tiṇṇaṃ: ‘crossed to the Far Shore.‘ See IGPT sv Tarati.
COMMENT
Pāragataṃ: ‘reached the Far Shore.‘ See IGPT sv Pāragata.
COMMENT
Parinibbutaṃ: ‘realised the Untroubled.‘ See IGPT sv Nibbāna.
COMMENT
Gharā: ‘the household life.’ See comment on verse 406.
COMMENT
Paribbajeyya: ‘fulfil the ideals of religious asceticism‘ Paribbajati is one of the poetical words of Buddhism, and so found only in verse. It is usually (and misleadingly) rendered as ‘wander.’ In fact it is an exalted practice that even implies arahantship. See IGPT sv Paribbajati.
VERSE 360
[The Blessed One:]
‘He for whom [divination of] omens, portents, dreams, and physical characteristics is abolished, that bhikkhu with the flaw of superstition abandoned, would properly fulfil the ideals of religious asceticism in the world.
Yassa maṅgalā samūhatā uppātasupinā ca lakkhaṇā ca
So maṅgaladosavippahīno bhikkhu sammā so loke paribbajeyya
COMMENT
Maṅgalā samūhatā uppātasupinā ca lakkhaṇā ca: ‘[divination of] omens, portents, dreams, and physical characteristics.‘ We interpret this passage in accordance with the outline of wrong means of livelihood given in the Brahmajāla Sutta:
• Some ascetics and Brahmanists, living off food given in faith, maintain themselves by such base arts and wrong means of livelihood as [divination of] the marks on a person's limbs, portents, dreams, and physical characteristics... the physical characteristics of gems, garments, staffs, swords, spears... the ascetic Gotama refrains from these kinds of base arts and wrong means of livelihood.
☸ yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvikaṃ kappenti seyyathīdaṃ aṅgaṃ nimittaṃ uppātaṃ supinaṃ lakkhaṇaṃ... maṇilakkhaṇaṃ vatthalakkhaṇaṃ daṇḍalakkhaṇaṃ satthalakkhaṇaṃ asilakkhaṇaṃ... Iti vā itievarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo ti (D.1.3).
COMMENT
Maṅgalā: ‘superstition.‘ This meaning is more clearly seen in the term maṅgalikā, as in this passage:
• Householders, bhikkhus, are superstitious. I allow you, bhikkhus, when being asked by householders for good luck’s sake, to tread on a cloth carpeting.
☸ Gihī bhikkhave maṅgalikā. Anujānāmi bhikkhave gihīnaṃ maṅgalatthāya yāciyamānena celapattikaṃ akkamitunti (Vin.2.129).
COMMENT
Dosa: ‘flaw.’ Dosa’s different meanings stem from its two roots, corresponding to Sanskrit doṣa (fault) and dveṣa (hatred). See IGPT sv Dosa.
VERSE 361
‘A bhikkhu should eliminate his attachment to sensuous pleasures whether human or divine. Having transcended individual existence, having understood the teaching, he would properly fulfil the ideals of religious asceticism in the world.
Rāgaṃ vinayetha mānusesu dibbesu kāmesu vāpi bhikkhu
Atikkamma bhavaṃ samecca dhammaṃ sammā so loke paribbajeyya
COMMENT
Bhavaṃ: ‘individual existence.‘ See IGPT sv Bhava.
VERSE 362
‘Having abandoned malicious speech, a bhikkhu should abandon anger and miserliness. Having abandoned the welcoming and rejecting [of the eight worldly conditions], he would properly fulfil the ideals of religious asceticism in the world.
Vipiṭṭhikatvāna pesuṇāni kodhaṃ kadariyaṃ jaheyya bhikkhu
Anurodhavirodhavippahīno sammā so loke paribbajeyya
COMMENT
Vipiṭṭhikatvāna: ‘abandoned.’ Vipiṭṭhikatvāna occurs also in verse 67, where we show it is equivalent to pahānā.
COMMENT
Anurodhavirodhavippahīno: ‘Having abandoned the welcoming and rejecting [of the eight worldly conditions].‘ The Dutiyalokadhamma Sutta links anurodhavirodhavippahīno to the eight worldly conditions (aṭṭhalokadhammā):
• He does not welcome the arisen acquisition, or reject the arisen loss. He does not welcome the arisen prestige, or reject the arisen imprestige. He does not welcome the arisen praise, or reject the arisen criticism. He does not welcome the arisen pleasure, or reject the arisen pain. Having abandoned the welcoming and rejecting [of the eight worldly conditions], he is freed from birth, old age, and death; from grief, lamentation, physical pain, psychological pain, and vexation.
☸ So uppannaṃ lābhaṃ nānurujjhati alābhe nappaṭivirujjhati. Uppannaṃ yasaṃ nānurujjhati ayase nappaṭivirujjhati. Uppannaṃ pasaṃsaṃ nānurujjhati nindāya nappaṭivirujjhati. Uppannaṃ sukhaṃ nānurujjhati dukkhe nappaṭivirujjhati. So evaṃ anurodhavirodhavippahīno parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi (A.4.157).
VERSE 363
‘Having abandoned whatever is beloved or unbeloved, being without grasping, one who is not attached to anything at all, who is free of things conducive to psychological bondage, he would properly fulfil the ideals of religious asceticism in the world.
Hitvāna piyañca appiyañca anupādāya anissito kuhiñci
Saṃyojaniyehi vippamutto sammā so loke paribbajeyya
COMMENT
Piyañca appiyañca: ‘the beloved and unbeloved.’ See IGPT sv Piya.
COMMENT
Saṃyojaniyehi vippamutto: ‘free of things conducive to psychological bondage.‘ For example:
• Bodily form is conducive to psychological bondage. The fondness and attachment are the bonds there.
☸ Rūpaṃ bhikkhave saṃyojaniyo dhammo. Yo tattha chandarāgo taṃ tattha saṃyojanaṃ (S.3.167).
‘Free of things conducive to psychological bondage’ therefore means being free of fondness and attachment.
VERSE 364
‘He sees no substantial reality in objects of attachment. Having eliminated his fondness and attachment regarding objects of attachment, he is free of attachment, not needing to be led by others. He would properly fulfil the ideals of religious asceticism in the world.
Na so upadhīsu sārameti ādānesu vineyya chandarāgaṃ
So anissito anaññaneyyo sammā so loke paribbajeyya
COMMENT
Upadhīsu: ‘objects of attachment.’ See IGPT sv Upadhi.
VERSE 365
‘Being free of hostility by way of speech, mind, and body, having properly understood the teaching, and longing for the Untroubled State, he would properly fulfil the ideals of religious asceticism in the world.
Vacasā manasā ca kammunā ca aviruddho sammā viditvā dhammaṃ
Nibbānapadābhipatthayāno sammā so loke paribbajeyya
VERSE 366
‘One who is not swelled-headed, thinking, ‘He venerates me;’ nor, if insulted, does he resent it; nor, on receiving food from another, is he conceited about it: he would properly fulfil the ideals of religious asceticism in the world.
Yo vandati maṃ na uṇṇameyya akkuṭṭhopi na sandhiyetha bhikkhu
Laddhā parabhojanaṃ na majje sammā so loke paribbajeyya
VERSE 367
‘The bhikkhu who has abandoned greed and individual existence, who abstains from wounding and imprisoning, who has overcome uncertainty [about the excellence of the teaching], who is free of the arrow [of doubt and uncertainty about the excellence of the teaching]: he would properly fulfil the ideals of religious asceticism in the world.
Lobhañca bhavañca vippahāya virato chedanabandhanāto bhikkhu
So tiṇṇakathaṅkatho visallo sammā so loke paribbajeyya
COMMENT
Tiṇṇakathaṅkatho: ‘overcome uncertainty [about the excellence of the teaching].‘ See IGPT sv Vicikicchā.
COMMENT
Visallo: ‘free of the arrow [of doubt and uncertainty about the excellence of the teaching].‘ We regard sallo as equivalent to ‘vicikicchākathaṅkathāsallaṃ,’ a term which occurs at D.3.250 and A.3.292. See comment on verse 86. See IGPT sv Vicikicchā.
VERSE 368
‘Knowing what is suitable for himself, a bhikkhu [who extended this consideration to others] would not harm anyone in the world. Understanding the teaching according to reality, he would properly fulfil the ideals of religious asceticism in the world.
Sāruppaṃ attano viditvā no ca bhikkhu hiṃseyya kañci loke
Yathā tathiyaṃ viditvā dhammaṃ sammā so loke paribbajeyya
COMMENT
Sāruppaṃ attano viditvā no ca bhikkhu hiṃseyya kañci loke: ‘Knowing what is suitable for himself, a bhikkhu [who extended this consideration to others] would not harm anyone in the world.‘ Likewise this quote:
• Having compared himself [with others], he would neither kill nor cause to kill.
☸ Attānaṃ upamaṃ katvā na haneyya na ghātaye (Sn.v.705).
VERSE 369
‘He in whom there are no unwholesome proclivities, in whom the origins of whatever is spiritually unwholesome are abolished, who is free of expectations [for anything in the world], and free of hopes [for the future], he would properly fulfil the ideals of religious asceticism in the world.
Yassānusayā na santi keci mūlā akusalā samūhatāse
So nirāsayo anāsasāno sammā so loke paribbajeyya
COMMENT
Yassānusayā na santi: ‘He in whom there are no unwholesome proclivities.‘ See IGPT sv Anusaya.
COMMENT
Mūlā akusalā: ‘the origins of whatever is spiritually unwholesome.‘
• And what is the origin of what is spiritually unwholesome? Greed... Hatred... Undiscernment of reality is an origin of what is spiritually unwholesome.
☸ Katamañcāvuso akusalamūlaṃ? Lobho akusalamūlaṃ doso akusalamūlaṃ moho akusalamūlaṃ (M.1.47).
COMMENT
Nirāsayo: ‘free of expectations [for anything in the world].‘ See IGPT sv Āsā.
VERSE 370
‘One whose perceptually obscuring states are destroyed, whose self-centredness is abandoned, who has gone beyond the path of attachment completely, who is inwardly tamed, who has realised the Untroubled, and who is inwardly unshakeable, he would properly fulfil the ideals of religious asceticism in the world.
Āsavakhīṇo pahīnamāno sabbaṃ rāgapathaṃ upātivatto
Danto parinibbuto ṭhitatto sammā so loke paribbajeyya
COMMENT
Āsava: ‘perceptually obscuring states.‘ See IGPT sv Āsava.
COMMENT
Māno: ‘self-centredness.‘ See IGPT sv Māna.
COMMENT
Sabbaṃ rāgapathaṃ upātivatto: ‘gone beyond the path of attachment completely.‘ We render sabbaṃ like asesaṃ, as in this phrase:
• One who has rejected the path of attachment completely
☸ yopānudi rāgapathaṃ asesaṃ (Sn.v.476).
VERSE 371
‘One who has faith [in the perfection of the Perfect One’s enlightenment], who is learned, who has realised the way [of rightness comprised of spiritually wholesome factors], who when amongst dissentient religious groups does not take sides, and who is wise, having eliminated greed, hatred, and repugnance: he would properly fulfil the ideals of religious asceticism in the world.
Saddho sutavā niyāmadassī vaggagatesu na vaggasāri dhīro
Lobhaṃ dosaṃ vineyya paṭighaṃ sammā so loke paribbajeyya
COMMENT
Saddho: ‘faith [in the perfection of the Perfect One’s enlightenment].’ See IGPT sv Saddha.
COMMENT
Niyāmadassī: ‘one who has realised the way [of rightness comprised of spiritually wholesome factors].‘ See IGPT sv Niyāma.
COMMENT
Vaggagatesu: ‘when amongst dissentient religious groups,’ i.e. locative absolute.
COMMENT
Paṭighaṃ: ‘repugnance.’ See IGPT sv Paṭigha.
VERSE 372
‘One who is spiritually purified, who has conquered [all unvirtuous, spiritually unwholesome factors], who has completely renounced the round of rebirth, who has mastery over mentally known objects, who has reached the Far Shore, who is imperturbable, and is proficient in the knowledge of the ending [of originated phenomena] [according to reality]: he would properly fulfil the ideals of religious asceticism in the world.
Saṃsuddhajino vivaṭṭacchaddo dhammesu vasī pāragū anejo
Saṅkhāranirodhañāṇakusalo sammā so loke paribbajeyya
COMMENT
Jino: ‘conquered [all unvirtuous, spiritually unwholesome factors].’ This follows the definition of jino:
• I have conquered [all] unvirtuous, [spiritually unwholesome] factors, therefore, Upaka, I am a Conqueror.
☸ Jitā me pāpakā dhammā tasmāhaṃ upakā jino ti (M.1.171).
We take pāpakā dhammā as standing for pāpakā akusalā dhammā.
COMMENT
Vivaṭṭacchaddo: ‘completely renounced the round of rebirth.‘ See IGPT sv Vivaṭṭacchadda.
COMMENT
Pāragū: ‘reached the Far Shore‘ See IGPT sv Pāragata.
COMMENT
Anejo: ‘imperturbable.‘ See IGPT sv Ejā.
COMMENT
Saṅkhāranirodhañāṇakusalo: ‘proficient in the knowledge of the ending [of originated phenomena] [according to reality].‘ See IGPT sv Saṅkhāra; Nirodha; Ñāṇa; Kusalo.
VERSE 373
‘One of purified wisdom who has utterly transcended egocentric conception in regards to things of the past and future, who is free of [bondage to] the six senses and their objects: he would properly fulfil the ideals of religious asceticism in the world.
Atītesu anāgatesu cā pi kappātīto aticca suddhipañño
Sabbāyatanehi vippamutto sammā so loke paribbajeyya
COMMENT
Kappātīto: ‘transcended egocentric conception.‘ See IGPT sv Kappaṃ n’eti.
COMMENT
Aticca: ‘utterly.‘ Aticca is used adverbially here, meaning ‘beyond, in access, more than usual, exceedingly,’ says PED.
COMMENT
Sabbāyatanehi: ‘the six senses and their objects.’ See IGPT sv Saḷāyatana.
COMMENT
Vippamutto: ‘freed [from bondage].’ See IGPT sv Mutta.
VERSE 374
‘One who has destroyed all states of attachment, having realised the [Untroubled] State, having understood the teaching, having clearly seen the abandonment of all perceptually obscuring states: he would properly fulfil the ideals of religious asceticism in the world.
Aññāya padaṃ samecca dhammaṃ vivaṭaṃ disvāna pahānamāsavānaṃ
Sabbupadhīnaṃ parikkhayāno sammā so loke paribbajeyya
COMMENT
Padaṃ: ‘[Untroubled] State.‘ We take padaṃ as nibbānapada, as in verse 365.
COMMENT
Āsavānaṃ: ‘perceptually obscuring states.’ See IGPT sv Āsava.
COMMENT
Sabbupadhīnaṃ parikkhayāno: ‘One who has destroyed all states of attachment.‘ Norman treats this as an instrumental: ‘because of the destruction of all acquisitions.’ We regard it as a primary derivative and a noun with a kita suffix. See Duroiselle para 563-578. See IGPT sv Upadhi.
VERSE 375
[Image psychically created by the Blessed One:]
‘This is surely right, Blessed One. An inwardly tamed bhikkhu who abides in this way and who has gone beyond everything conducive to psychological bondage, would properly fulfil the ideals of religious asceticism in the world.’
Addhā hi bhagavā tatheva etaṃ yo so evaṃvihārī danto bhikkhu
Sabbasaṃyojaniye ca vītivatto sammā so loke paribbajeyyā ti
COMMENT
Tatheva: ‘right.’ See IGPT sv Tatheva.
COMMENT
Sabbasaṃyojaniye: ‘everything conducive to psychological bondage.‘ See comment on verse 363.
PTS PAGE 66(L5-11)
Thus have I heard:
At one time the Blessed One was dwelling in Sāvatthī, in Jeta’s Grove, Anāthapiṇḍika’s Monastery. Then the lay-follower Dhammika together with five hundred lay-followers approached the Blessed One, venerated him, and sat down at a respectful distance. Sitting there, Dhammika addressed the Blessed One in verse:
Evaṃ me sutaṃ ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho dhammiko upāsako pañcahi upāsakasatehi saddhiṃ yena bhagavā tenupasaṅkami upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho dhammiko upāsako bhagavantaṃ gāthāhi ajjhabhāsi
VERSE 376
[Dhammika:]
‘I ask you, O Gotama of extensive wisdom, conducting himself in what way is one a good disciple, whether one is gone from the household life into the ascetic life, or a home-dwelling layfollower.
Pucchāmi taṃ gotama bhūripañña kathaṃkaro sāvako sādhu hoti
Yo vā agārā anagārameti agārino vā panupāsakāse
VERSE 377
‘You discern the possible places of rebirth and the afterlife destinations for the world [of beings] including the devas. There is no one who sees the subtle meaning of the teaching as well as you do. Thus they call you the excellent Buddha.
Tuvaṃ hi lokassa sadevakassa gatiṃ pajānāsi parāyaṇañca
Na c’atthi tulyo nipuṇatthadassī tuvaṃ hi buddhaṃ pavaraṃ vadanti
COMMENT
Attha: ‘meaning of the teaching.‘ See IGPT sv Attha.
VERSE 378
‘Having penetrated all knowledge, you have explained the teaching, being tenderly concerned for beings. You have completely renounced the round of rebirth. All-Seeing Eye, you are free of [the three] spiritual stains. You shine throughout the whole world.
Sabbaṃ tuvaṃ ñāṇamavecca dhammaṃ pakāsesi satte anukampamāno
Vivaṭṭacchaddosi samantacakkhu virocasī vimalo sabbaloke
COMMENT
Anukampamāno: ‘being tenderly concerned.‘ See IGPT sv Karuṇā.
COMMENT
Vivaṭṭacchaddosi: ‘You have completely renounced the round of rebirth.‘ See IGPT sv Vivaṭṭacchadda.
COMMENT
Vimalo: ‘you are free of [the three] spiritual stains.’ Commentary: rāgādimalābhāvena. Mala Sutta: Tīṇimāni bhikkhave malāni. Katamāni tīṇi? Rāgo malaṃ. Doso malaṃ. Moho malaṃ (S.5.57).
VERSE 379
‘On hearing [you being called] ‘Conqueror,’ the royal nāga Erāvaṇa came to visit you. Having taken counsel from you, on hearing [your words], he understood [them]. He was delighted. ‘Excellent,’ [he said].’
Āgañchi te santike nāgarājā erāvaṇo nāma jino ti sutvā
So pi tayā mantayitvā ajjhagamā sādhū ti sutvāna patītarūpo
COMMENT
Jino: ‘Conqueror.’ The Buddha’s definition of jino is this:
• I have conquered [all] unvirtuous, [spiritually unwholesome] factors, therefore, Upaka, I am a Conqueror.
☸ Jitā me pāpakā dhammā tasmāhaṃ upakā jino ti (M.1.171).
We take pāpakā dhammā as standing for pāpakā akusalā dhammā.
COMMENT
Nāgarājā erāvaṇo nāma: ‘royal nāga Erāvaṇa.’ Erāvaṇa was not the ‘king of elephants’ but a royal elephant who once belonged to the king of Magadha. But this visit to the Buddha, when he had the powers of speech and comprehension, cannot reasonably have occurred during this period. It must have happened after his rebirth as a divinity, when he maintained both his name and elephant appearance. To now call him an ‘elephant’ is to misrepresent this situation, therefore we call him a nāga.
COMMENT
Ajjhagamā: ‘he understood.‘ Adhigacchati figuratively means to understand, says PED.
VERSE 380
‘King Vessavaṇo Kuvero came to see you, asking about the teaching. When questioned, you spoke to him, too, O wise man. He, too, having heard [your teaching] was delighted.
Rājāpi taṃ vessavaṇo kuvero upeti dhammaṃ paripucchamāno
Tassāpi tvaṃ pucchito brūsi dhīra so cā pi sutvāna patītarūpo
COMMENT
Vessavaṇo: One of the Four Great Kings.
VERSE 381
‘Whatever contentious non-Buddhist ascetics there are, whether Ājīvakas or Nigaṇṭhas, none of them surpasses you in wisdom, just as one who is standing still does not catch up with one who is walking quickly.
Ye kecime titthiyā vādasīlā ājīvakā vā yadi vā nigaṇṭhā
Paññāya taṃ nātitaranti sabbe ṭhito vajantaṃ viya sīghagāmiṃ
VERSE 382
‘Whatever contentious brahmans there are, and even elderly brahmans, and others, too, who thought they were [good] arguers, all become obliged to you for [explaining] the meaning of expressions.
Ye kecime brāhmaṇā vādasīlā vuddhā cā pi brāhmaṇā santi keci
Sabbe tayi atthabaddhā bhavanti ye cā pi aññe vādino maññamānā
COMMENT
Attha: ‘the meaning of expressions.‘ See IGPT sv Attha.
VERSE 383
‘This teaching so well-explained by you, Blessed One, is subtle and agreeable. O best of Buddhas, being asked, tell us what we are all eager to hear.
Ayaṃ hi dhammo nipuṇo sukho ca yoyaṃ tayā bhagavā suppavutto
Tameva sabbepi sussūsamānā taṃ no vada pucchito buddhaseṭṭha
COMMENT
Buddhaseṭṭha: ‘best of Buddhas.’ See comment on verse 355.
VERSE 384
‘All these bhikkhus, and the lay followers likewise, are seated together [waiting] to hear you. Let them hear the teaching realised by the one who is free of [the three] spiritual stains, as the devas hear the well-spoken word of Vāsava.’
Sabbepi me bhikkhavo sannisinnā upāsakā cā pi tatheva sotuṃ
Suṇantu dhammaṃ vimalenānubuddhaṃ subhāsitaṃ vāsavasseva devā
COMMENT
Vimalena: ‘one who is free of [the three] spiritual stains.’ See comment on verse 378.
COMMENT
Vāsava: another name for Sakka, Lord of the Devas (S.1.229).
VERSE 385
[The Blessed One:]
‘Listen to me, bhikkhus. I will explain the practice of asceticism to you. Remember it, all of you. May one who is intelligent who sees the [subtle] meaning of the teaching cultivate a way of behaviour that is appropriate to one who has gone forth [into the ascetic life].
Suṇātha me bhikkhavo sāvayāmi vo dhammaṃ dhutaṃ tañca darātha sabbe
Iriyāpathaṃ pabbajitānulomikaṃ sevetha naṃ atthadassī mutimā
COMMENT
Dhammaṃ dhutaṃ: ‘the practice of asceticism.‘ Called dhutaguṇe in Th.v.1087. Translating dhuta as ‘asceticism’ is justified by the occurrence in this sutta of three synonymous terms for what the Buddha is explaining here, two for bhikkhus, and one for lay followers:
1) ‘A way of behaviour that is appropriate to one who has gone forth [into the ascetic life]’
☸ Iriyāpathaṃ pabbajitānulomikaṃ (Sn.v.385).
2) ‘the entire bhikkhu practice’
☸ yo kevalo bhikkhu dhammo (Sn.v.393).
3) ‘the eightfold observance’
☸ aṭṭhaṅgikamāhuposathaṃ (Sn.v.401).
COMMENT
Dhammaṃ: ‘practice.‘ See IGPT sv Dhamma.
COMMENT
Attha: ‘[subtle] meaning of the teaching.‘ See comment on verse 58.
VERSE 386
‘A bhikkhu should not wander [in the village] at the wrong time. He should walk on almsround in the village at the right time. Bonds [to individual existence] bind one who walks on almsround at the wrong time. Therefore Buddhas do not walk on almsround at the wrong time.
No ve vikāle vicareyya bhikkhu gāmañca piṇḍāya careyya kāle
Akālacāriṃ hi sajanti saṅgā tasmā vikāle na caranti buddhā
COMMENT
Vikāle: ‘at the wrong time’
• ‘At the wrong time’ means from midday until dawn.
☸ Vikālo nāma majjhantike vitivatte yāva aruṇuggamanā (Vin.4.86).
COMMENT
Akālacāriṃ: ‘one who walks on almsround at the wrong time.‘ For notes on carati, see IGPT sv Eko care khaggavisāṇakappo.
COMMENT
Saṅgā: ‘bonds [to individual existence].’ See IGPT sv Saṅga.
VERSE 387
‘Visible objects, audible objects, smellable objects, tasteable objects, and tangible objects which befuddle beings’ [minds], having eliminated his fondness for these things, he should enter [the village] for his morning meal at the right time.
Rūpā ca saddā ca rasā ca gandhā phassā ca ye sammadayanti satte
Etesu dhammesu vineyya chandaṃ kālena so pavise pātarāsaṃ
COMMENT
Chandaṃ: ‘fondness.‘ See IGPT sv Chanda.
VERSE 388
‘Having obtained almsfood at the right time and returned [from the village] alone, the bhikkhu should sit in solitude. While reflecting inwardly, he should not allow his mind to stray outwardly, being one with an inwardly collected personal disposition.
Piṇḍañca bhikkhu samayena laddhā eko paṭikkamma raho nisīde
Ajjhattacintī na mano bahiddhā nicchāraye saṅgahitattabhāvo
COMMENT
Saṅgahitattabhāvo: ‘inwardly collected personal disposition.‘ Saṅgaṇhāti can mean ‘hold together.’ For example:
• various flowers placed on a plank without being held together with a thread.
☸ nānāpupphāni phalake nikkhittāni suttena asaṅgahītāni (Vin.3.8).
From this we derive the meaning ‘inwardly collected’. For meanings of saṅgaṇhāti see IGPT sv Saṅgahavatthūni. For meanings of attabhāvo see IGPT sv Attabhāva.
COMMENT
Eko: ‘alone.’ Here eko occurs with raho and likely means physically alone. But in verse 1136 we translate it as ‘unaccompanied [by craving].’
VERSE 389
‘If he talks with a disciple, or anyone else, or with a bhikkhu, he should speak on the sublime teaching, and not speak malicious speech or abuse of another.
Sace pi so sallape sāvakena aññena vā kenaci bhikkhunā vā
Dhammaṃ paṇītaṃ tamudāhareyya na pesuṇaṃ nopi parūpavādaṃ
VERSE 390
‘Although some [might choose to] oppose an argument, we do not praise those of little wisdom. Bonds [to individual existence] attach to them here and there, for they send their minds far away.
Vādaṃ hi eke paṭiseniyanti na te pasaṃsāma parittapaññe
Tato tato ne pasajanti saṅgā cittaṃ hi te tattha gamenti dūre
COMMENT
Hi: ‘although.‘ Hi clauses generally follow their main clauses, says Warder (p.297). Not here, apparently.
COMMENT
Saṅgā: ‘Bonds [to individual existence].’ See IGPT sv Saṅga.
VERSE 391
‘Having heard the teaching explained by the Sublime One, having reflected [on it], the disciple of excellent wisdom should make [appropriate] use of almsfood, abodes, beds and seats, and water to wash his robes.
Piṇḍaṃ vihāraṃ sayanāsanañca āpañca saṅghāṭirajūpavāhanaṃ
Sutvāna dhammaṃ sugatena desitaṃ saṅkhāya seve varapaññasāvako
COMMENT
Seve: ‘should make [appropriate] use.’ Parenthesis from verse 385: ‘cultivate a way of behaviour that is appropriate to one who has gone forth [into the ascetic life].’
VERSE 392
‘But to almsfood, bed and seat, and water to wash his robes, to these things a bhikkhu [should] not cleave, just as a waterdrop does not cleave to a lotus leaf.
Tasmā hi piṇḍe sayanāsane ca āpe ca saṅghāṭirajūpavāhane
Etesu dhammesu anupalitto bhikkhu yathā pokkhare vāribindu
COMMENT
Anupalitto: ‘[should] not cleave.’ See IGPT sv Limpati.
VERSE 393
‘Now I will tell you the practice of the householder, the way of behaviour by which he is a good disciple, because the entire bhikkhu practice cannot be pursued by one with [householders’] possessions.
Gahaṭṭhavattaṃ pana vo vadāmi yathākaro sāvako sādhu hoti
Na hesa labbhā sapariggahena phassetuṃ yo kevalo bhikkhu dhammo
VERSE 394
‘Having renounced violence towards all creatures there are in the world, both the mettlesome and the timid, he should not kill living beings, nor should he cause them to be killed, nor should he encourage others to kill them.
Pāṇaṃ na hane na ca ghātayeyya na vānujaññā hanataṃ paresaṃ
Sabbesu bhūtesu nidhāya daṇḍaṃ ye thāvarā ye ca tasā santi loke
VERSE 395
‘Also the disciple should avoid knowingly [taking] anything anywhere that is not given, nor should he cause anything to be stolen, nor should he encourage others to steal. He should avoid taking anything that is not given.
Tato adinnaṃ parivajjayeyya kiñci kvaci sāvako bujjhamāno
Na hāraye harataṃ nānujaññā sabbaṃ adinnaṃ parivajjayeyya
VERSE 396
‘The intelligent man should avoid sexual intercourse as if it were a blazing charcoal pit. But if he is incapable of celibacy, then he should not transgress with another man’s wife.
Abrahmacariyaṃ parivajjayeyya aṅgārakāsuṃ jalitaṃva viññū
Asambhuṇanto pana brahmacariyaṃ parassa dāraṃ na atikkameyya
COMMENT
Brahmacariyaṃ: ‘celibacy.‘ Brahmacariya here means refraining from sex. But for arahants brahmacariya means avoiding all forms of sexuality including sexual thoughts, which are considered a blemish of the celibate life (Idampi kho brāhmaṇa brahmacariyassa khaṇḍampi chiddampi sabalampi kammāsampi: see Methuna Sutta, A.4.54).
VERSE 397
‘Having entered an assembly hall or a meeting, he should not speak falsehood to anybody, nor cause it to be spoken, nor encourage others to lie. He should shun all untruth.
Sabhaggato vā parisaggato vā ekassa veko na musā bhaṇeyya
Na bhāṇaye bhaṇataṃ nānujaññā sabbaṃ abhūtaṃ parivajjayeyya
VERSE 398
‘Whatever householder approves of this teaching should not consume intoxicating beverage, nor cause it to be consumed, nor encourage others to consume it, knowing that it results in drunkenness.
Majjañca pānaṃ na samācareyya dhammaṃ imaṃ rocaye yo gahaṭṭho
Na pāyaye pivataṃ nānujaññā ummādanantaṃ iti naṃ viditvā
VERSE 399
‘Because of drunkenness fools commit unvirtuous deeds, and make other people negligently applied [to the practice] also commit them. One should avoid this sphere of demerit, alcoholic intoxication, bewilderment, beloved of fools.
Madā hi pāpāni karonti bālā kārenti caññepi jane pamatte
Etaṃ apuññāyatanaṃ vivajjaye ummādanaṃ mohanaṃ bālakantaṃ
COMMENT
Pamatte: ‘negligently applied [to the practice].’ See IGPT sv Appamatta.
VERSE 400
‘One should not kill living beings, nor take what is not given, nor speak falsehood, nor consume alcohol. One should abstain from sexual intercourse. One should not eat at the wrong time, in the evening.
Pāṇaṃ na hane na cādinnamādiye musā na bhāse na ca majjapo siyā
Abrahmacariyā virameyya methunā rattiṃ na bhuñjeyya vikālabhojanaṃ
VERSE 401
‘One should not wear a garland, nor use perfume. One should sleep on a sleeping-platform, or on the ground, or on a mat. They call this the eightfold observance expounded by the Buddha, who has reached the end of suffering.
Mālaṃ na dhāre na ca gandhamācare mañce chamāyaṃ va sayetha santhate
Etaṃ hi aṭṭhaṅgikamāhuposathaṃ buddhena dukkhantagunā pakāsitaṃ
COMMENT
Mañca: ‘sleeping-platform.’ For bhikkhus, this platform is low to the ground: in length, its legs should be eight fingerbreadths maximum. Mattresses and upholstery are allowed (Vin.2.150). The platforms provide security from snakes.
COMMENT
Uposathaṃ: ‘observance.‘ Uposathaṃ means observance as well as Observance Day (DOP).
VERSE 402
‘And then with a serene mind, he should keep the observance which is undertaken with the eight precepts in their complete form on the 14th [or] 15th, plus the 8th day of the fortnight, plus any special day of the fortnight.
Tato ca pakkhassupavassuposathaṃ cātuddasiṃ pañcadasiñca aṭṭhamiṃ
Pāṭihāriyapakkhañca pasannamānaso aṭṭhaṅgupetaṃ susamattarūpaṃ
COMMENT
Aṭṭhaṅga: ‘eight precepts.’ Commentary to Th.v.31: Aṭṭhaṅgasusamāgatanti pāṇātipātā veramaṇiādīhi aṭṭhahi aṅgehi suṭṭhu samannāgataṃ.
COMMENT
Cātuddasiṃ pañcadasiñca: ‘14th [or] 15th.’ In the Buddhist calendar there are three seasons, with eight fortnights per season. The fortnights end on either the 14th day or 15th day (Vin.1.132) and are marked with the uposatha recitation (Vin.1.104) or pavarana ceremony (Vin.1.160).
COMMENT
Pasannamānaso: ‘serene mind.‘ See IGPT sv Pasīdati.
VERSE 403
‘And then having kept the observance, the wise man with a serene mind, being appreciative, should in the morning share out food and drink to the community of bhikkhus, as is fitting.
Tato ca pāto upavutthuposatho annena pānena ca bhikkhusaṅghaṃ
Pasannacitto anumodamāno yathārahaṃ saṃvibhajetha viññū
VERSE 404
‘He should support his parents, as is righteous, and engage in trade that is righteous. A diligent householder with a practice like this ends up with the devas called Sayampabha.’
Dhammena mātāpitaro bhareyya payojaye dhammikaṃ so vaṇijjaṃ
Etaṃ gihī vattayamappamatto sayampabhe nāma upeti deve ti
COMMENT
Upeti: ‘ends up.’ See IGPT sv Upeti.
COMMENT
‘The devas called Sayampabha.’ Commentary: cha kāmāvacaradevā, i.e. kāmadhātu devas: cātummahārājikā, tāvatiṃsā, yāmā, tusitā, nimmānaratī, and paranimmitavasavattī devas.