The Snake Chapter (Uragavagga)

1: On the Snake (Uraga Sutta)

VERSE 1

[The Blessed One:]

The bhikkhu who allays anger that has arisen in him, as with medicine [one might allay] the spreading venom of a snake bite, he sheds the [ties to individual existence in the] low plane of existence and the other planes beyond it, as a snake sheds its old, worn-out skin.

Yo uppatitaṃ vineti kodhaṃ visaṭaṃ sappavisaṃva osadhehi
So bhikkhu jahāti orapāraṃ urago jiṇṇamiva tacaṃ purāṇaṃ

COMMENT

Jahāti orapāraṃ: ‘he sheds the [ties to individual existence in the] low plane of existence and the other planes beyond it.‘ See IGPT sv Jahāti orapāraṃ.

 

VERSE 2

The bhikkhu who extirpates attachment completely, like plucking both the stalk and flower of a lotus, he sheds the [ties to individual existence in the] low plane of existence and the other planes beyond it, as a snake sheds its old, worn-out skin.

Yo rāgamudacchidā asesaṃ bhisapupphaṃva saroruhaṃ vigayha
So bhikkhu jahāti orapāraṃ urago jiṇṇamiva tacaṃ purāṇaṃ

COMMENT

Rāga: ‘attachment.’ See IGPT sv Rāga.

 

VERSE 3

The bhikkhu who eradicates craving completely, like drying up a fast-flowing river, he sheds the [ties to individual existence in the] low plane of existence and the other planes beyond it, as a snake sheds its old, worn-out skin.

Yo taṇhamudacchidā asesaṃ saritaṃ sīghasaraṃ visosayitvā
So bhikkhu jahāti orapāraṃ urago jiṇṇamiva tacaṃ purāṇaṃ

COMMENT

Visosayitvā: ‘like drying up.‘ We read va sosayitvā, with Norman.

 

VERSE 4

The bhikkhu who crushes self-centredness completely, like a great flood crushes a flimsy bridge of reeds, he sheds the [ties to individual existence in the] low plane of existence and the other planes beyond it, as a snake sheds its old, worn-out skin.

Yo mānamudabbadhī asesaṃ naḷasetuṃ va sudubbalaṃ mahogho
So bhikkhu jahāti orapāraṃ urago jiṇṇamiva tacaṃ purāṇaṃ

COMMENT

Māna: ‘self-centredness.’ See IGPT sv Māna.

 

VERSE 5

The bhikkhu who finds no substantial reality in states of individual existence, as one who searches in fig trees finds no flowers, he sheds the [ties to individual existence in the] low plane of existence and the other planes beyond it, as a snake sheds its old, worn-out skin.

Yo nājjhagamā bhavesu sāraṃ vicinaṃ pupphamiva udumbaresu
So bhikkhu jahāti orapāraṃ urago jiṇṇamiva tacaṃ purāṇaṃ

COMMENT

Bhavesu: ‘states of individual existence.’ See IGPT sv Bhava.

 

VERSE 6

The bhikkhu in whom there is no inward anger, and who has transcended [craving for] honour and renown, he sheds the [ties to individual existence in the] low plane of existence and the other planes beyond it, as a snake sheds its old, worn-out skin.

Yassantarato na santi kopā itibhavābhavatañca vītivatto
So bhikkhu jahāti orapāraṃ urago jiṇṇamiva tacaṃ purāṇaṃ

COMMENT

Itibhavābhavatañca: ‘honour and renown.‘ See IGPT sv Itibhavābhava.

COMMENT

Itibhavābhavatañca vītivatto: ‘transcended [craving for] honour and renown.’ The parenthesised material comes from this quote

Craving arises in a bhikkhu on account of honour and renown
☸ Itibhavābhavahetu vā bhikkhuno taṇhā uppajjamānā uppajjati
(A.2.248).

 

VERSE 7

The bhikkhu whose [spiritually unwholesome] thoughts are destroyed, completely removed without remainder, he sheds the [ties to individual existence in the] low plane of existence and the other planes beyond it, as a snake sheds its old, worn-out skin.

Yassa vitakkā vidhūpitā ajjhattaṃ suvikappitā asesā
So bhikkhu jahāti orapāraṃ urago jiṇṇamiva tacaṃ purāṇaṃ

COMMENT

Vitakkā vidhūpitā: ‘[spiritually unwholesome] thoughts are destroyed.‘ Reading this as akusalavitakkā accords with the suttas and the commentary.

1) Commentary: Yassa vitakkāti ettha pana yassa bhikkhuno tayo kāmavyāpādavihiṃsāvitakkā, tayo ñātijanapadāmaravitakkā, tayo parānuddayatā-paṭisaṃyutta-lābhasakkārasilokaanavaññatti-paṭisaṃyutta-vitakkāti ete nava vitakkā samantabhaddake vuttanayena tattha tattha ādīnavaṃ paccavekkhitvā paṭipakkhavavatthānena tassa tassa pahānasamatthehi tīhi heṭṭhimamaggehi ca vidhūpitā bhusaṃ dhūpitā santāpitā daḍḍhāti attho

2) Suttas: Tayo akusalavitakkā kāmavitakko vyāpādavitakko vihiṃsāvitakko (D.3.215).

 

VERSE 8

The bhikkhu who neither longs for the cessation of individual existence nor is unintent upon it, and who has overcome this [wretched] entrenched perception, he sheds the [ties to individual existence in the] low plane of existence and the other planes beyond it, as a snake sheds its old, worn-out skin.

Yo nāccasārī na paccasārī sabbaṃ accagamā imaṃ papañcaṃ
So bhikkhu jahāti orapāraṃ urago jiṇṇamiva tacaṃ purāṇaṃ

COMMENT

Nāccasārī na paccasārī: ‘neither longs for the cessation of individual existence nor is unintent upon it.‘ See IGPT sv Nāccasārī na paccasārī.

COMMENT

Imaṃ papañcaṃ: ‘this [wretched] entrenched perception.’ See IGPT sv Papañca. ‘This’ (imaṃ) has ‘a touch of (often sarcastic) characterisation,’ says PED (sv Ayaṃ). DOP (sv Idaṃ) says: ‘such, like that (often implying contempt).’

 

VERSE 9

The bhikkhu who neither longs for the cessation of individual existence nor is unintent upon it, knowing that everything in the world is untrue [to itself], he sheds the [ties to individual existence in the] low plane of existence and the other planes beyond it, as a snake sheds its old, worn-out skin.

Yo nāccasārī na paccasārī sabbaṃ vitathamidanti ñatvā loke
So bhikkhu jahāti orapāraṃ urago jiṇṇamiva tacaṃ purāṇaṃ

COMMENT

Sabbaṃ vitatha: ‘it is all untrue [to itself].‘ Two quotes support this:

• Perfect One’s do not speak untruth
na hi tathāgatā vitathaṃ bhaṇantī ti (M.2.108).

• Whatsoever they think of in personal terms is different [from how they think of it], for it is untrue to itself. That which is transitory is intrinsically false indeed.
Yena yena hi maññanti tato taṃ hoti aññathā
taṃ hi tassa musā hoti mosadhammaṃ hi ittaraṃ
(Sn.v.756-7).

 

VERSE 10

The bhikkhu who neither longs for the cessation of individual existence nor is unintent upon it, knowing that everything is untrue [to itself], being free of greed, he sheds the [ties to individual existence in the] low plane of existence and the other planes beyond it, as a snake sheds its old, worn-out skin.

Yo nāccasārī na paccasārī sabbaṃ vitathamidanti vītalobho
So bhikkhu jahāti orapāraṃ urago jiṇṇamiva tacaṃ purāṇaṃ

 

VERSE 11

The bhikkhu who neither longs for the cessation of individual existence nor is unintent upon it, knowing that everything is untrue [to itself], being free of attachment, he sheds the [ties to individual existence in the] low plane of existence and the other planes beyond it, as a snake sheds its old, worn-out skin.

Yo nāccasārī na paccasārī sabbaṃ vitathamidanti vītarāgo
So bhikkhu jahāti orapāraṃ urago jiṇṇamiva tacaṃ purāṇaṃ

COMMENT

Vītarāgo: ‘free of attachment.’ See IGPT sv Rāga.

 

VERSE 12

The bhikkhu who neither longs for the cessation of individual existence nor is unintent upon it, knowing that everything is untrue [to itself], being free of hatred, he sheds the [ties to individual existence in the] low plane of existence and the other planes beyond it, as a snake sheds its old, worn-out skin.

Yo nāccasārī na paccasārī sabbaṃ vitathamidanti vītadoso
So bhikkhu jahāti orapāraṃ urago jiṇṇamiva tacaṃ purāṇaṃ

 

VERSE 13

The bhikkhu who neither longs for the cessation of individual existence nor is unintent upon it, knowing that everything is untrue [to itself], being free of undiscernment of reality, he sheds the [ties to individual existence in the] low plane of existence and the other planes beyond it, as a snake sheds its old, worn-out skin.

Yo nāccasārī na paccasārī sabbaṃ vitathamidanti vītamoho
So bhikkhu jahāti orapāraṃ urago jiṇṇamiva tacaṃ purāṇaṃ

COMMENT

Vītamoho: ‘free of undiscernment of reality.‘ See IGPT sv Moha.

 

VERSE 14

The bhikkhu in whom there are no unwholesome proclivities, in whom the origins of whatever is spiritually unwholesome are abolished, he sheds the [ties to individual existence in the] low plane of existence and the other planes beyond it, as a snake sheds its old, worn-out skin.

Yassānusayā na santi keci mūlā ca akusalā samūhatāse
So bhikkhu jahāti orapāraṃ urago jiṇṇamiva tacaṃ purāṇaṃ

COMMENT

Yassānusayā na santi: ‘The bhikkhu in whom there are no unwholesome proclivities.‘ See IGPT sv Anusaya.

COMMENT

Mūlā ca 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).

See IGPT sv Kusala.

 

VERSE 15

The bhikkhu in whom there is nothing born of suffering which is a cause for returning to the low plane of existence, he sheds the [ties to individual existence in the] low plane of existence and the other planes beyond it, as a snake sheds its old, worn-out skin.

Yassa darathajā na santi keci oraṃ āgamanāya paccayāse
So bhikkhu jahāti orapāraṃ urago jiṇṇamiva tacaṃ purāṇaṃ

COMMENT

Darathajā: ‘born of suffering.‘ See IGPT sv Daratha.

The sutta says ‘there is nothing born of suffering which is a cause for returning to the low plane of existence.’ This means, for example, repugnance or attachment, as shown in these quotes:

• The proclivity to repugnance should be abandoned in regard to unpleasant sense impression
dukkhāya vedanāya paṭighānusayo pahātabbo (S.4.205).

• The ignorant Everyman does not discern any deliverance from unpleasant sense impression other than through sensuous pleasure. When he longs for sensuous pleasure, the proclivity to attachment to pleasant sense impression lurks within him.
na bhikkhave pajānāti assutavā puthujjano aññatra kāmasukhā dukkhāya vedanāya nissaraṇaṃ tassa kāmasukhaṃ abhinandato yo sukhāya vedanāya rāgānusayo so anuseti (S.4.208-210).

COMMENT

Oraṃ: ‘the low plane of existence.’ See IGPT sv Jahāti orapāraṃ.

 

VERSE 16

The bhikkhu in whom there is nothing born of craving acting as a cause for emotional bondage [to individual existence], he sheds the [ties to individual existence in the] low plane of existence and the other planes beyond it, as a snake sheds its old, worn-out skin.

Yassa vanathajā na santi keci vinibandhāya bhavāya hetukappā
So bhikkhu jahāti orapāraṃ urago jiṇṇamiva tacaṃ purāṇaṃ

COMMENT

Vanatha: ‘craving.’ See IGPT sv Vanatha.

COMMENT

Vanathajā na santi keci vinibandhāya bhavāya hetukappā: ‘nothing born of craving acting as a cause for emotional bondage [to individual existence].‘ This likely means grasping:

• Without grasping what is unlasting, intrinsically unsatisfactory, destined to change, could there arise psychological bondage, stubborn attachment, emotional bondage, and cleaving?
☸ Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ api nu taṃ anupādāya uppajjeyyuṃ saṃyojanābhinivesa-vinibandhājjhosānā ti. No hetaṃ bhante, (S.3.187).

 

VERSE 17

The bhikkhu who has abandoned the five hindrances, who is rid of spiritual defilement, 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 sheds the [ties to individual existence in the] low plane of existence and the other planes beyond it, as a snake sheds its old, worn-out skin.

Yo nīvaraṇe pahāya pañca anīgho tiṇṇakathaṅkatho visallo
So bhikkhu jahāti orapāraṃ urago jiṇṇamiva tacaṃ purāṇaṃ

COMMENT

Anīgho: ‘rid of spiritual defilement.‘ See IGPT sv Anīgha.

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].‘ See comment on verse 86.

 

2. With Dhaniya (Dhaniya Sutta)

VERSE 18

[Dhaniya:]

‘I have cooked my rice and done my milking. I am staying for six months on the banks of the Mahī. My hut is thatched. My fire is blazing. So rain if you wish, O sky.’

Pakkodano duddhakhīrohamasmi anutīre mahiyā samānavāso
Channā kuṭi āhito gini atha ce patthayasi pavassa deva

COMMENT

Samānavāso: ‘living for six months.‘ There are two reasons to accept Norman’s suggestion that samānavāso should be read as samāsavāso, i.e. ‘six months’:

1) Norman says: ‘The presence of the word eka-ratti-vaso (‘staying for one night’) in verse 19b makes no sense unless verse 18b similarly includes something which can be taken as referring to a period of time.’

2) Samānavāso means ‘living with equals.’ For example, Hare says: ‘I dwell with my mates.’ Fausbøll says: ‘I am living together with my fellows.’ But the story says Dhaniya was living with his wife and sons.

 

VERSE 19

[The Blessed One:]

‘I am free of anger and hardheartedness. I am staying for one night on the banks of the Mahī. My hut is unroofed. My fire is extinguished. So rain if you wish, O sky.’

Akkodhano vigatakhīlohamasmi anutīre mahiyekarattivāso
Vivaṭā kuṭi nibbuto gini atha ce patthayasi pavassa deva

COMMENT

Khīlo: ‘hardheartedness.‘ See IGPT sv Khila.

Note the wordplay:

akkodhano vs. pakkodano.

• vigatakhīlohamasmi vs. duddhakhīrohamasmi.

 

VERSE 20

[Dhaniya:]

‘Gadflies and mosquitoes are not to be found. The cows are grazing in the water-meadow where the grass grows lush. Even if it rains, they can bear it. So rain if you wish, O sky.’

Andhakamakasā na vijjare kacche rūḷhatiṇe caranti gāvo
Vuṭṭhimpi saheyyumāgataṃ atha ce patthayasi pavassa deva

 

VERSE 21

[Dhaniya:]

‘A well-made raft is lashed together.’

Baddhāsi bhisī susaṅkhatā

[The Blessed One:]

‘I have crossed [to the Far Shore], reached the Far Shore, having eliminated the flood [of suffering]. There is no need for a raft. So rain if you wish, O sky.’

Tiṇṇo pāragato vineyya oghaṃ
Attho bhisiyā na vijjati atha ce patthayasi pavassa deva

COMMENT

Baddhāsi bhisī susaṅkhatā: ‘A well-made raft is lashed together.‘ These words cannot have been spoken by the Buddha, because in this same verse the Buddha says ‘There is no need for a raft.’ Norman thinks the words belong to Dhaniya, spoken in a verse, the rest of which is now lost. Perhaps in that verse Dhaniya said that if necessary he could cross the river if it flooded because ‘a well-made raft is lashed together.’

This verse 21 does not appropriately answer verse 20, so the Buddha’s answer to verse 20 is also apparently lost. Perhaps in that answer the Buddha said that in him, too, no flies (i.e. unvirtuous thoughts) were found (pāpakā akusalā vitakkā makkhikā, A.1.280), and that he was free, too, of well-watered grass (i.e. dukkha, Dh.v.335) and even if it rained he, too, could bear it.

COMMENT

Tiṇṇo: ‘crossed to the Far Shore.‘ See IGPT sv Tarati.

COMMENT

Pāragato: ‘reached the Far Shore.‘ See IGPT sv Pāragata.

COMMENT

Oghaṃ: ‘the flood [of suffering].’ See IGPT sv Ogha.

 

VERSE 22

[Dhaniya:]

‘My wife is loyal, not greedy. She has lived with me a long time. She is agreeable to me. I hear nothing odious about her. So rain if you wish, O sky.’

Gopī mama assavā alolā dīgharattaṃ saṃvāsiyā manāpā
Tassā na suṇāmi kiñci pāpaṃ atha ce patthayasi pavassa deva

COMMENT

Pāpaṃ: ‘odious.‘ See IGPT sv Pāpaka.

 

VERSE 23

[The Blessed One:]

‘My mind is attentive, liberated [from perceptually obscuring states]. It has been trained a long time. It is well-tamed. Therefore unvirtuousness is not found in me. So rain if you wish, O sky.’

Cittaṃ mama assavaṃ vimuttaṃ dīgharattaṃ paribhāvitaṃ sudantaṃ
Pāpaṃ pana me na vijjati atha ce patthayasi pavassa deva

COMMENT

Vimuttaṃ: ‘liberated [from perceptually obscuring states].’ See IGPT sv Vimutta.

COMMENT

Pāpaṃ: ‘unvirtuousness.‘ See IGPT sv Pāpaka.

 

VERSE 24

[Dhaniya:]

‘I support myself on my own wages. My sons are all in good health. I hear nothing odious about them. So rain if you wish, O sky.’

Attavetanabhatohamasmi puttā ca me samāniyā arogā
Tesaṃ na suṇāmi kiñci pāpaṃ atha ce patthayasi pavassa deva

COMMENT

Vetana: ‘wages.‘ For vetana, PED says ‘wages, hire; payment, fee, remuneration; tip.’ So Dhaniya is an employee. In the next verse the Buddha says, by contrast, he is no one’s servant.

COMMENT

Samāniyā: ‘all.’ PED gives the meanings ‘(all) equally, in common ’. Norman thinks that under the influence of this word, samāsavāso became samānavāso in verse 18.

 

VERSE 25

[The Blessed One:]

‘I am no one’s servant. I travel the whole world through my own gains. I have no need of wages. So rain if you wish, O sky.’

Nāhaṃ bhatakosmi kassaci nibbiṭṭhena carāmi sabbaloke
Attho bhatiyā na vijjati atha ce patthayasi pavassa deva

COMMENT

Nāhaṃ bhatakosmi kassaci: ‘I am no one’s servant.‘ This could be taken as a criticism of servanthood, and indeed the Buddha said:

• One should not be another’s servant
nāññassapuriso siyā (Ud.66).

But he also said:

• If, in serving someone, one becomes better not worse because of that service, then I say he should be served.
Yañca khvāssa brāhmaṇa paricarato pāricariyāhetu seyyo assa na pāpiyo tamahaṃ paricaritabbanti vadāmi (M.2.178).

 

VERSE 26

[Dhaniya:]

‘There are cows; there are calves; there are cows in calf; and there are cows ready for breeding, too. There is also a bull here, the sire of the cows. So rain if you wish, O sky.’

Atthi vasā atthi dhenupā godharaṇiyo paveṇiyopi atthi
Usabhopi gavampatīdha atthi atha ce patthayasi pavassa deva

COMMENT

Paveṇiyo: ‘cows ready for breeding, too.’ Norman says, ‘breeding cows, too.’

 

VERSE 27

[The Blessed One:]

‘There are no cows; there are no calves; there are no cows in calf; and there are no cows ready for breeding, either. There is also no bull here, a sire of cows. So rain if you wish, O sky.’

Natthi vasā natthi dhenupā godharaṇiyo paveṇiyopi natthi
Usabhopi gavampatīdha natthi atha ce patthayasi pavassa deva

COMMENT

Natthi vasā: ‘There are no cows.‘ Norman thinks this statement was meant symbolically, but verse 34 shows the Buddha meant real cows: ‘one with cattle likewise grieves over cattle.’

 

VERSE 28

[Dhaniya:]

‘The stakes are dug-in, immoveably so. The new ropes of muñja grass are of good quality. The calves will certainly be unable to break them. So rain if you wish, O sky.’

Khilā nikhātā asampavedhī dāmā muñjamayā navā susaṇṭhānā
Na hi sakkhinti dhenupāpi chettuṃ atha ce patthayasi pavassa deva

 

VERSE 29

[The Blessed One:]

‘Having broken my bonds [to individual existence] like a bull or an elephant that tears a rotten creeper, I will not again end up lying in a womb. So rain if you wish, O sky.’

Usabhoriva chetva bandhanāni nāgo pūtilataṃva dālayitvā
Nāhaṃ puna upessaṃ gabbhaseyyaṃ atha ce patthayasi pavassa deva

COMMENT

Bandhanāni: ‘bonds [to individual existence].‘ See IGPT sv Bandhana.

COMMENT

Upessaṃ: ‘end up.’ See IGPT sv Upeti.

 

VERSE 30

[Early textual editors:]

At that very moment the great cloud opened, flooding both low-lying land and plateau. Hearing the heavens pouring forth, Dhaniya said this:

Ninnañca thalañca pūrayanto mahāmegho pavassi tāvadeva
Sutvā devassa vassato imamatthaṃ dhaniyo abhāsatha

COMMENT

The commentary ascribes certain passages in the Suttanipāta to otherwise unknown speakers, as follows:

1) Two suttas to Venerable Ānanda: the Pabbajjā Sutta (verses 405 onwards), and the Ratana Sutta (verse 222 onwards).

2) Other passages are ascribed to the saṅgītikārā, i.e. the bhikkhus involved in one or other of the major Councils. Saṅgītikārā seems therefore a term that is vague and unreliable. It anyway conflicts with the scriptural accounts of the First and Second Councils, which do not at all say that suttas were recited at either of those events, but only that questions were asked and answered concerning the suttas and the discipline. To avoid the controversy of this, we therefore resort to ascribing these verses to ‘early textual editors.’

3) Still other passages are ascribed to Ānanda at the time of the First Council. But Norman notes the controversy of this in his note to verses 976-1031, saying that although these verses are ascribed to Ānanda, they are not commented upon in the Cūḷaniddesa, ‘which possibly means they did not exist at the time of the compilation of the Cūḷaniddesa, or were perhaps not regarded as an authentic part of the text at that time.’ So in these cases we again name ‘early textual editors’ as the speaker.

 

VERSE 31

[Dhaniya:]

‘It is for our not inconsiderable gain that we have seen the Blessed One. We come to you for refuge, O Seer. Be our teacher, great Sage.

Lābhā vata no anappakā ye mayaṃ bhagavantaṃ addasāma
Saraṇaṃ taṃ upema cakkhuma satthā no hohi tuvaṃ mahāmuni

 

VERSE 32

‘My wife and I are loyal. Let us live the religious life under the Sublime One. Let us go beyond birth and death, and put an end to suffering.’

Gopī ca ahañca assavā brahmacariyaṃ sugate carāmase
Jātimaraṇassa pāragā dukkhassantakarā bhavāmase

 

VERSE 33

[Māra, the Maleficent One:]

‘One with sons rejoices in sons, one with cattle likewise rejoices in cattle. Worldly objects of attachment are truly a man’s delight; one without worldly objects of attachment does not rejoice.’

Nandati puttehi puttimā gomiko gohi tatheva nandati
Upadhī hi narassa nandanā na hi so nandati yo nirupadhi

COMMENT

Upadhī: ‘Worldly objects of attachment.‘ See IGPT sv Upadhi. Māra spoke the same verse to the Buddha in Sāvatthī, in Jeta’s Grove, and received the same reply (S.1.107). It may not be quite original here.

 

VERSE 34

[The Blessed One:]

‘One with sons grieves over sons; one with cattle likewise grieves over cattle. Worldly objects of attachment are truly a man’s grief. One who is free of attachment does not grieve.’

Socati puttehi puttimā gomiko gohi tatheva socati
Upadhī hi narassa socanā na hi so socati yo nirupadhī ti

COMMENT

Nirupadhī: ‘free of attachment.‘ See IGPT sv Upadhi.

 

3. On the Rhinoceros Horn (Khaggavisāṇa Sutta)

VERSE 35

[The Blessed One:]

Having renounced violence towards all creatures, not harming any of them, one should not wish for a son, let alone a companion. One should live the religious life as solitarily as a rhinoceros horn.

Sabbesu bhūtesu nidhāya daṇḍaṃ aviheṭhayaṃ aññatarampi tesaṃ
Na puttamiccheyya kuto sahāyaṃ eko care khaggavisāṇakappo

COMMENT

Eko care khaggavisāṇakappo: ‘One should live the religious life as solitarily as a rhinoceros horn.‘ See IGPT sv Eko care khaggavisāṇakappo.

 

VERSE 36

For one with human association, there are objects of love. As a consequence of love, this [wretched] suffering arises. Seeing the wretchedness which is born of love, one should live the religious life as solitarily as a rhinoceros horn.

Saṃsaggajātassa bhavanti snehā snehanvayaṃ dukkhamidaṃ pahoti
Ādīnavaṃ snehajaṃ pekkhamāno eko care khaggavisāṇakappo

COMMENT

Saṃsagga: ‘human association.‘ The Buddha’s view of association was this:

• 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).

COMMENT

Idaṃ: ‘this [wretched].’ See comment on verse 8.

COMMENT

Ādīnavaṃ: ‘wretchedness.‘ See IGPT sv Ādīnava.

 

VERSE 37

Being tenderly concerned for friends and comrades, one neglects one’s own spiritual well-being, being emotionally bound [to others]. Seeing this danger in intimacy, one should live the religious life as solitarily as a rhinoceros horn.

Mitte suhajje anukampamāno hāpeti atthaṃ paṭibaddhacitto
Etaṃ bhayaṃ santhave pekkhamāno eko care khaggavisāṇakappo

COMMENT

Anukampamāno: ‘Being tenderly concerned.‘ See IGPT sv Karuṇā.

COMMENT

Atthaṃ: ‘spiritual well-being.‘ See IGPT sv Attha.

 

VERSE 38

Affection for children and wives is like the entangled canopy of sprawling bamboo. Like an uncrowded bamboo shoot, one should live the religious life as solitarily as a rhinoceros horn.

Vaṃso visālova yathā visatto puttesu dāresu ca yā apekkhā
Vaṃsakaḷīrova asajjamāno eko care khaggavisāṇakappo

COMMENT

Apekkhā: ‘affection.’ See IGPT sv Apekkhā.

 

VERSE 39

Just as an unconfined deer in the forest goes where it wishes for pasture, a wise man likewise being intent upon his independence should live the religious life as solitarily as a rhinoceros horn.

Migo araññamhi yathā abaddho yenicchakaṃ gacchati gocarāya
Viññū naro seritaṃ pekkhamāno eko care khaggavisāṇakappo

 

VERSE 40

In the midst of companions one is at their beck and call, whether staying at home [with them] or going [together] on a journey. Being intent upon the independence which is not longed for [by others], one should live the religious life as solitarily as a rhinoceros horn.

Āmantanā hoti sahāyamajjhe vāse ṭhāne gamane cārikāya
Anabhijjhitaṃ seritaṃ pekkhamāno eko care khaggavisāṇakappo

 

VERSE 41

In the midst of companions there is amusement, delight, and great love for sons. Loathing [inevitable] separation from the beloved, one should live the religious life as solitarily as a rhinoceros horn.

Khiḍḍā ratī hoti sahāyamajjhe puttesu ca vipulaṃ hoti pemaṃ
Piyavippayogañca jigucchamāno eko care khaggavisāṇakappo

 

VERSE 42

At home in the four quarters, free of repugnance, being content [with what is paltry and easily gotten], enduring adversities fearlessly, one should live the religious life as solitarily as a rhinoceros horn.

Cātuddiso appaṭigho ca hoti santussamāno itarītarena
Parissayānaṃ sahitā acchambhī eko care khaggavisāṇakappo

COMMENT

Cātuddiso: ‘At home in the four quarters.‘ This is defined in the Cātuddisa Sutta (Pañcahi bhikkhave dhammehi samannāgato bhikkhu cātuddiso hoti, A.3.135) and at Th.v.1057. That contentment is its key aspect is already apparent even in this verse. The Theragātha verse is this:

• One for whom leftover scraps serve as food, for whom concentrated urine serves as medicine, for whom the root of a tree serves as an abode, for whom discarded cloth serves as robe material, he is certainly a man at home in the four quarters.
Uttiṭṭhapiṇḍo āhāro pūtimuttañca osadhaṃ
Senāsanaṃ rukkhamūlaṃ paṃsukūlañca cīvaraṃ
Yassete abhisambhutvā sa ve cātuddiso naro
(Th.v.1057).

COMMENT

Appaṭigho: ‘free of repugnance.’ See IGPT sv Paṭigha.

COMMENT

Itarītarena: ‘[with what is paltry and easily gotten].’ See IGPT sv Santusita.

 

VERSE 43

Some of those gone forth [into the ascetic life] are unfriendly, and so are some householders living at home. Abiding at ease in relation to others’ children, [free of desire to explain the teaching to them], one should live the religious life as solitarily as a rhinoceros horn.

Dussaṅgahā pabbajitāpi eke atho gahaṭṭhā gharamāvasantā
Appossukko paraputtesu hutvā eko care khaggavisāṇakappo

COMMENT

Appossukko: ‘Abiding at ease... [free of desire to explain the teaching to them].’ ‘Abiding at ease’ means having no desire to teach.

• His mind inclined to living at ease, not to explaining the teaching
appossukkatāya cittaṃ namati no dhammadesanāya (S.1.137).

COMMENT

Paraputtesu: ‘others’ children‘ means others’ disciples. The Buddha likewise called bhikkhus his sons, where putta means son or child.

• You are my spiritual sons, born of my mouth, born of the teaching.
☸ Tassa me tumhe puttā orasā mukhato jātā dhammajā (It.101).

Although the Buddha would willingly teach others’ children, the reason for advising bhikkhus to remain aloof could be explained by this quote:

• If a bhikkhu thinks ‘I am not able to make that person emerge from what is spiritually unwholesome and establish him in what is spiritually wholesome’ he should not spurn detached awareness towards such a person.
☸ Na cāhaṃ sakkomi etaṃ puggalaṃ akusalā vuṭṭhāpetvā kusale patiṭṭhāpetun ti. Evarūpe bhikkhave puggale upekkhā nātimaññitabbā
(M.2.242).

 

VERSE 44

Having removed the distinguishing features of a householder, [becoming] like a coral tree with its leaves shed, having cut the bonds of lay life, the hero should live the religious life as solitarily as a rhinoceros horn.

Oropayitvā gihivyañjanāni saṃsīnapatto yathā koviḷāro
Chetvāna vīro gihibandhanāni eko care khaggavisāṇakappo

COMMENT

Koviḷāro: ‘coral tree.’ A tree in the Tāvatiṃsa heaven. Having its leaves shed is compared to a bhikkhu shaving off his hair and beard and going forth into the ascetic life. See Pāricchattaka Sutta (A.4.117). See BDPPN sv Pāricchattaka. See PED sv Pāricchattaka.

 

VERSE 45

If one should find a mindful companion, a wise comrade of good disposition, then, overcoming all adversities, pleased and mindful, one should live the religious life with him.

Sace labhetha nipakaṃ sahāyaṃ saddhiṃ caraṃ sādhuvihāriṃ dhīraṃ
Abhibhuyya sabbāni parissayāni careyya tenattamano satimā

COMMENT

Nipakaṃ: ‘mindful.’ See IGPT sv Nipaka.

COMMENT

Careyya: ‘one should live the religious life.’ See IGPT sv Eko care khaggavisāṇakappo.

 

VERSE 46

If one does not find a mindful companion, a wise comrade of good disposition, then, like a king abandoning his conquered kingdom, one should live the religious life as solitarily as a rhinoceros horn.

No ce labhetha nipakaṃ sahāyaṃ saddhiṃ caraṃ sādhuvihāriṃ dhīraṃ
Rājā va raṭṭhaṃ vijitaṃ pahāya eko care khaggavisāṇakappo

 

VERSE 47

Certainly, let us praise the good fortune of having a companion. Friends better or equal to oneself should be associated with. If one does not find these, then enjoying only what is blameless [and easily gotten], one should live the religious life as solitarily as a rhinoceros horn.

Addhā pasaṃsāma sahāyasampadaṃ seṭṭhā samā sevitabbā sahāyā
Ete aladdhā anavajjabhojī eko care khaggavisāṇakappo

COMMENT

Anavajjabhojī: ‘enjoying only what is blameless [and easily gotten].‘

‘Blameless’ means what is paltry, easily gotten.

• Rag-robes, food gathered on almsround, an abode at the root of a tree, concentrated urine are paltry, easily gotten, and blameless.
appañca sulabhañca tañca anavajjaṃ (A.2.27).

 

VERSE 48

Having seen on an arm two glittering, golden [bracelets] well-made by a goldsmith, clashing together, one should live the religious life as solitarily as a rhinoceros horn.

Disvā suvaṇṇassa pabhassarāni kammāraputtena suniṭṭhitāni
Saṅghaṭṭamānāni duve bhujasmiṃ eko care khaggavisāṇakappo

 

VERSE 49

In the same way, with a companion there would be frivolous speech or abuse for me. Foreseeing this danger, one should live the religious life as solitarily as a rhinoceros horn.

Evaṃ dutiyena sahā mamassa vācābhilāpo abhisajjanā vā
Etaṃ bhayaṃ āyatiṃ pekkhamāno eko care khaggavisāṇakappo

 

VERSE 50

Sensuous pleasures―attractive, sweet, and charming―distract the mind through their many different forms. Seeing danger in the varieties of sensuous pleasure one should live the religious life as solitarily as a rhinoceros horn.

Kāmā hi citrā madhurā manoramā virūparūpena mathenti cittaṃ
Ādīnavaṃ kāmaguṇesu disvā eko care khaggavisāṇakappo

COMMENT

Mathenti: ‘distract.’ See IGPT sv Mathita.

 

VERSE 51

‘For me, this [wretched sensuous pleasure] is an affliction, a carbuncle, a misfortune, an illness, a [piercing] arrow, a danger.’ [Considering thus], seeing this danger in the varieties of sensuous pleasure, one should live the religious life as solitarily as a rhinoceros horn.

Ītī ca gaṇḍo ca upaddavo ca rogo ca sallañca bhayañca metaṃ
Etaṃ bhayaṃ kāmaguṇesu disvā eko care khaggavisāṇakappo

COMMENT

Etaṃ: ‘this [wretched].’ See comment on verse 8.

COMMENT

Gaṇḍo: ‘carbuncle.‘ See IGPT sv Gaṇḍa.

 

VERSE 52

Cold and heat, hunger and thirst, wind and sun, horseflies and snakes: enduring all this, one should live the religious life as solitarily as a rhinoceros horn.

Sītañca uṇhañca khudaṃ pipāsaṃ vātātape ḍaṃsasiriṃsape ca
Sabbānipetāni abhisambhavitvā eko care khaggavisāṇakappo

 

VERSE 53

Like the noble and large-bodied spotted elephant having abandoned the herds might live as it pleases in the forest, one should live the religious life as solitarily as a rhinoceros horn.

Nāgova yūthāni vivajjayitvā sañjātakkhandho padumī uḷāro
Yathābhirantaṃ vihare araññe eko care khaggavisāṇakappo

COMMENT

Padumī: ‘spotted elephant.‘ This is a rarity like the white elephant.

 

VERSE 54

It is an impossibility for one who who takes delight in company to obtain [even] temporary liberation [from perceptually obscuring states]. Having heard the word of the [enlightened] kinsman of the Sun clan, one should live the religious life as solitarily as a rhinoceros horn.

Aṭṭhānataṃ saṅgaṇikāratassa yaṃ phassaye sāmayikaṃ vimuttiṃ
Ādiccabandhussa vaco nisamma eko care khaggavisāṇakappo

COMMENT

Sāmayikaṃ vimuttiṃ: ‘temporary liberation [from perceptually obscuring states].‘ We understand this to mean liberation from the five hindrances. See IGPT sv Vimutta and Āsava.

COMMENT

Ādiccabandhussa: ‘the [enlightened] kinsman of the Sun clan.‘ See IGPT sv Ādiccabandhu.

 

VERSE 55

One who has gone beyond the writhing of dogmatism, attained the way [of rightness comprised of spiritually wholesome factors], acquired the [noble eightfold] path, [and realised that] ‘Knowledge [of things according to reality] has arisen in me; I have no need to be led by others,’ should live the religious life as solitarily as a rhinoceros horn.

Diṭṭhivisūkāni upātivatto patto niyāmaṃ paṭiladdhamaggo
Uppannaññāṇomhi anaññaneyyo eko care khaggavisāṇakappo

COMMENT

Diṭṭhivisūkāni: ‘the writhing of dogmatism.‘ Which includes, for example, holding the views:

1) I have an [absolute] Selfhood
atthi me attā ti

2) I do not have an [absolute] Selfhood
natthi me attā ti (M.1.8).

3) The world [of beings] is eternal.
Sassato loko ti

4) The world [of beings] is not eternal
Asassato loko ti (M.1.485).

For further notes, see IGPT sv Diṭṭhi.

COMMENT

Niyāmaṃ: ‘the way [of rightness comprised of spiritually wholesome factors].‘ See IGPT sv Niyāma.

COMMENT

Uppannaññāṇomhi: ‘Knowledge [of things according to reality] has arisen in me.‘ See IGPT sv Ñāṇa.

COMMENT

Anaññaneyyo: ‘I have no need to be led by others.’ This is associated in the following quote with seeing the Peaceful State:

• When I had seen the Peaceful State (i.e. santaṃ padaṃ) which is not transitory, being free of attachment, liberated from the perception of existence, being liberated [from individual existence] in the sensuous plane of existence, not needing to be led by others,
I lost my taste for sacrifices and offerings.
☸ Disvā padaṃ santamanūpadhikaṃ akiñcanaṃ kāmabhave asattaṃ
Anaññathābhāvimanaññaneyyaṃ tasmā na yiṭṭhe na hute arañjin ti
(Vin.1.36).

 

VERSE 56

Being free of covetousness, slyness, denigration; with moral impurity removed, free of undiscernment of reality, free of [all] expectations in the whole world, one should live the religious life as solitarily as a rhinoceros horn.

Nillolupo nikkuho nippipāso nimmakkho niddhantakasāvamoho
Nirāsayo sabbaloke bhavitvā eko care khaggavisāṇakappo

COMMENT

Moho: ‘undiscernment of reality.’ See IGPT sv Moha.

COMMENT

Nirāsayo: ‘free of [all] expectations.‘ See IGPT sv Āsā.

 

VERSE 57

One should avoid an unvirtuous friend who cannot see the [subtle] meaning of the teaching, who is intent on what is unvirtuous. One should not personally associate with one who is intent upon negligence [in the practice]. One should live the religious life as solitarily as a rhinoceros horn.

Pāpaṃ sahāyaṃ parivajjayetha anatthadassiṃ visame niviṭṭhaṃ
Sayaṃ na seve pasutaṃ pamattaṃ eko care khaggavisāṇakappo

COMMENT

Pāpaṃ: ‘unvirtuous.’ See IGPT sv Pāpaka.

COMMENT

Anatthadassiṃ: ‘cannot see the [subtle] meaning of the teaching.‘ ‘Subtle’ is usually included:

• who sees the subtle meaning of the teaching
nipuṇatthadassiṃ (Sn.v.177).

• sees the very fine and subtle meaning of the teaching
Susukhumanipuṇatthadassinā (Th.v.210).

For further notes, see IGPT sv Attha.

COMMENT

Pamattaṃ: ‘negligence [in the practice].’ See IGPT sv Appamatta.

 

VERSE 58

One should associate with one of great learning, who is an expert in the teaching, a noble friend, one who is intuitively insightful. Having understood [subtle] matters, having dispelled one’s unsureness [about the excellence of the teaching], one should live the religious life as solitarily as a rhinoceros horn.

Bahussutaṃ dhammadharaṃ bhajetha mittaṃ uḷāraṃ paṭibhānavantaṃ
Aññāya atthāni vineyya kaṅkhaṃ eko care khaggavisāṇakappo

COMMENT

Paṭibhānavantaṃ: ‘one who is intuitively insightful.‘ See IGPT sv Paṭibhāna.

COMMENT

Kaṅkhaṃ: ‘unsureness [about the excellence of the teaching].‘ See IGPT sv Vicikicchā.

COMMENT

Atthāni: ‘[subtle] matters.‘ We parenthesise atthāni as ‘[subtle] matters,’ in accordance with the following quotes:

1) ‘Having penetrated subtle matters, he will see [the nature of reality].’
Sukhumāni atthāni avecca dakkhati (D.3.158).

2) When profound truths become manifest to the vigorous, meditative Brahman, then all his unsureness [about the excellence of the teaching] disappears, for he discerns the conditioned nature of reality.
Yadā have pātubhavanti dhammā ātāpino jhāyato brāhmaṇassa
Athassa kaṅkhā vapayanti sabbā yato pajānāti sahetudhamman ti
(Ud.1).

 

VERSE 59

Being unsatisfied with amusement, delight, and sensuous pleasure, being indifferent [to them], abstaining from self-ornamentation, being truthful, one should live the religious life as solitarily as a rhinoceros horn.

Khiḍḍaṃ ratiṃ kāmasukhañca loke analaṅkaritvā anapekkhamāno
Vibhūsanaṭṭhānā virato saccavādī eko care khaggavisāṇakappo

COMMENT

Anapekkhamāno: ‘indifferent.’ See IGPT sv Apekkhā.

COMMENT

Vibhūsanaṭṭhānā virato saccavādī: ‘abstaining from self-ornamentation, being truthful.‘ If this association of terms is deliberate, it means a speaker of truth would not practise self-ornamentation.

 

VERSE 60

Having abandoned son and wife, father and mother, wealth and grain, and relatives, and abundant sensuous pleasures, one should live the religious life as solitarily as a rhinoceros horn.

Puttañca dāraṃ pitarañca mātaraṃ dhanāni dhaññāni ca bandhavāni
Hitvāna kāmāni yathodhikāni eko care khaggavisāṇakappo

 

VERSE 61

[All of] this is bondage [to individual existence]. Here there is little enjoyment and much suffering. Recognising it as a hook, the intelligent man should live the religious life as solitarily as a rhinoceros horn.

Saṅgo eso parittamettha sokhyaṃ appassādo dukkhamettha bhiyyo
Gaḷo eso iti ñatvā mutimā eko care khaggavisāṇakappo

COMMENT

Saṅgo: ‘bondage [to individual existence].’ See IGPT sv Saṅga.

 

VERSE 62

Having slashed the ties to individual existence like a fish breaching a net in the water; not returning [to one’s old way of life] like a fire not returning to what has been burned; one should live the religious life as solitarily as a rhinoceros horn.

Sandālayitvāna saṃyojanāni jālambhetvā salilambucārī
Aggīva daḍḍhaṃ anivattamāno eko care khaggavisāṇakappo

COMMENT

Saṃyojanāni: ‘ties to individual existence.‘ See IGPT sv Saṃyojana.

 

VERSE 63

With eyes downcast, not wandering about, having sense portals guarded [by mindfulness], having a mind that is supervised [by mindfulness], free of defilement, not being tormented [by spiritual defilement], one should live the religious life as solitarily as a rhinoceros horn.

Okkhittacakkhu na ca pādalolo guttindriyo rakkhitamānasāno
Anavassuto apariḍayhamāno eko care khaggavisāṇakappo

COMMENT

Guttindriyo: ‘having sense portals guarded [by mindfulness].’ We regard this as equal to indriyesu guttadvāro hoti. See IGPT sv Gutta.

COMMENT

Rakkhitamānasāno: ‘mind that is supervised [by mindfulness].‘ The meaning of sārakkhitamānasā is illustrated in this quote:

• Come on, friend, abide with sense portals guarded [by mindfulness]. Take mindfulness as your supervisor. Be aware and mindful, and have a mind that is supervised [by mindfulness], a mind under the supervision of mindfulness.
Etha tumhe āvuso indriyesu guttadvārā viharatha ārakkhasatino nipakkasatino sārakkhitamānasā satārakkhena cetasā samannāgatāti (A.3.138).

See IGPT sv Rakkhati.

COMMENT

Anavassuto: ‘free of defilement.‘ Avassuta is defined like this:

• How is one full of defilement?
Kathañcāvuso avassuto hoti

... In this regard, in seeing a visible object via the visual sense, a bhikkhu is intent upon an agreeable visible object and troubled by a disagreeable visible object...
idhāvuso bhikkhu cakkhunā rūpaṃ disvā piyarūpe rūpe adhimuccati appiyarūpe rūpe vyāpajjati...

... This is called a bhikkhu who is full of defilement amidst visible objects known via the visual sense,
Ayaṃ vuccatāvuso bhikkhu avassuto cakkhuviññeyyesu rūpesu avassuto (S.4.184-187).

COMMENT

Apariḍayhamāno: ‘not being tormented [by spiritual defilement].‘ Commentary: Apariḍayhamāno ti evaṃ anvāssavavirahāva kilesaggīhi apariḍayhamāno.

 

VERSE 64

Having removed the distinguishing features of a householder, [becoming] like a coral tree with its leaves shed, having renounced [the household life], being clad in ochre robes, one should live the religious life as solitarily as a rhinoceros horn.

Ohārayitvā gihivyañjanāni sañchannapatto yathā pāricchatto
Kāsāyavattho abhinikkhamitvā eko care khaggavisāṇakappo

COMMENT

Sañchannapatto yathā pāricchatto: ‘coral tree with its leaves shed.’ See comment on verse 44.

COMMENT

Abhinikkhamitvā: ‘having renounced [the household life].’ This is equivalent to chetvāna gihibandhanāni of verse 44.

 

VERSE 65

Having no greed for flavours, not self-indulgent, not supported by a patron, walking on uninterrupted house-to-house almsround, not emotionally bound to any particular family, one should live the religious life as solitarily as a rhinoceros horn.

Rasesu gedhaṃ akaraṃ alolo anaññaposī sapadānacārī
Kule kule appaṭibaddhacitto eko care khaggavisāṇakappo

COMMENT

Anaññaposī: ‘not supported by a patron.‘ See IGPT sv Anaññaposī.

 

VERSE 66

Having abandoned the five hindrances, having thrust away all defilements, being free of attachment, having destroyed love and hatred, one should live the religious life as solitarily as a rhinoceros horn.

Pahāya pañcāvaraṇāni cetaso upakkilese vyapanujja sabbe
Anissito chetvā snehadosaṃ eko care khaggavisāṇakappo

COMMENT

Anissito: ‘free of attachment.‘ See IGPT sv Nissaya.

 

VERSE 67

Having abandoned physical pleasure and pain, and following [the vanishing of] psychological pleasure and pain, having gained detached awareness and inward calm that is purified [of the five hindrances], one should live the religious life as solitarily as a rhinoceros horn.

Vipiṭṭhikatvāna sukhaṃ dukkhañca pubbeva ca somanassadomanassaṃ
Laddhānupekkhaṃ samathaṃ visuddhaṃ eko care khaggavisāṇakappo

COMMENT

Pubbeva ca somanassadomanassaṃ: ‘following [the vanishing of] psychological pleasure and pain.’ This verse concerns fourth jhāna. Compare the following quote, where vipiṭṭhikatvāna is equivalent to pahānā:

• Then again the bhikkhu, with the abandonment of physical pleasure and pain, and following the vanishing of psychological pleasure and pain, he enters and abides in fourth jhāna, which is free of pleasure and pain, and [is imbued with] purified detached awareness and mindfulness.
Puna ca paraṃ bhante bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhaṃ asukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati (A.3.325).

COMMENT

Visuddhaṃ: ‘purified [of the five hindrances].‘ We say ‘purified [of the five hindrances]’ on the basis of this quote, and with the partial support of the commentary:

• Having abandoned the [five] hindrances, [be] pure.
nīvaraṇāni pahāya visuddho (Th.v.1222).

• Commentary: Visuddhan ti pañcanīvaraṇavitakkavicārapītisukhasaṅkhātehi navahi paccanīkadhammehi vimuttattā visuddhaṃ niddhantasuvaṇṇamiva vigatūpakkilesanti attho.

 

VERSE 68

One who is energetically applied to the attainment of the supreme goal, being free of mental sluggishness and laziness, being resolute in endeavour, and endowed with steadfastness and strength, should live the religious life as solitarily as a rhinoceros horn.

Āraddhaviriyo paramatthapattiyā alīnacitto akusītavutti
Daḷhanikkamo thāmabalūpapanno eko care khaggavisāṇakappo

COMMENT

Āraddhaviriyo: ‘one who is energetically applied.’ See IGPT sv Viriya.

 

VERSE 69

Not neglecting solitary retreat and meditation, constantly conducting oneself in accordance with the teaching in relation to mentally known objects, thoroughly understanding the danger inherent in states of individual existence, one should live the religious life as solitarily as a rhinoceros horn.

Paṭisallānaṃ jhānamariñcamāno dhammesu niccaṃ anudhammacārī
Ādīnavaṃ sammasitā bhavesu eko care khaggavisāṇakappo

COMMENT

Paṭisallānaṃ: ‘solitary retreat.’ See IGPT sv Paṭisallāna.

COMMENT

Dhammesu niccaṃ anudhammacārī: ‘constantly conducting oneself in accordance with the teaching in relation to mentally known objects.‘ The teaching in relation to mentally known objects, according to which one should conduct oneself, is this:

• In knowing a mentally known object via the mental sense, do not grasp its aspects and features. Since by abiding with the faculty of mental cognisance unrestrained [from grasping, through mindfulness], greed, dejection, and unvirtuous, spiritually unwholesome factors would pursue you. Therefore apply yourself to the restraint of the faculty [from grasping, through mindfulness]. Supervise the faculty of mental cognisance [with mindfulness]. Attain restraint of the faculty of mental cognisance [through mindfulness].
Manasā dhammaṃ viññāya mā nimittaggāhī mānuvyañjanaggāhī yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajja rakkha manindriyaṃ manindriye saṃvaraṃ āpajjā ti (M.3.134).

 

VERSE 70

Desiring the destruction of craving, one who is diligently applied [to the practice], intelligent, learned, mindful, who has mastered the teaching, who is assured of deliverance, and who is applied to inward striving, should live the religious life as solitarily as a rhinoceros horn.

Taṇhakkhayaṃ patthayaṃ appamatto aneḷamūgo sutavā satimā
Saṅkhātadhammo niyato padhānavā eko care khaggavisāṇakappo

COMMENT

Appamatto: ‘one who is diligently applied [to the practice].’ See IGPT sv Appamatta.

COMMENT

Saṅkhātadhammo: ‘mastered the teaching.‘ This is defined as follows:

• And in what way has one mastered the teaching? Here one perceives according to reality with perfect penetrative discernment: ‘This is brought about’... etc.
Katañca bhante saṅkhātadhammo hoti? Bhūtamidan ti bhante yathābhūtaṃ sammappaññāya passati (S.2.42).

COMMENT

Niyato: ‘assured of deliverance.‘ In other words, stream-entry:

• In destroying the first three ties to individual existence, he becomes a stream-enterer, no more liable to rebirth in the plane of damnation, assured of deliverance, with enlightenment as his destiny.
So tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo (A.4.11-13).

COMMENT

Padhānavā: ‘applied to inward striving‘ i.e. the four modes of right inward striving (cattāro sammappadhānā, D.3.102). Commentary: Padhānavā ti sammappadhānaviriyasampanno.

 

VERSE 71

Not terrified [of praise and criticism], like a lion is not terrified of sounds; not bound [to individual existence], like the wind is not bound by a net; untarnished [by attachment to the world of phenomena], like the lotus is untarnished by [contact with] water: one should live the religious life as solitarily as a rhinoceros horn.

Sīho va saddesu asantasanto vāto va jālamhi asajjamāno
Padumaṃ va toyena alippamāno eko care khaggavisāṇakappo

COMMENT

Saddesu asantasanto: ‘not terrified [of praise and criticism].‘ See Sn.v.213, where Sīhaṃ va saddesu asantasantaṃ is linked to nindāpasaṃsāsu avedhamānaṃ.

COMMENT

Asajjamāno: ‘not bound [to individual existence].‘ See IGPT sv Saṅga.

COMMENT

Alippamāno: ‘untarnished [by attachment to the world of phenomena].’ We parenthesise lokena here in accordance with A.3.347:

• He is untarnished by [attachment to] the world [of phenomena], like the lotus is untarnished by [contact with] water.
Nūpalippati lokena toyena padumaṃ yathā (A.3.347).

See IGPT sv Limpati. For ‘world [of phenomena]’ see comment on verse 1053.

 

VERSE 72

Like a strong-toothed lion, the king of beasts, having overpowered [Māra], having overcome [the Destroyer], conducting oneself [in accordance with the teaching], one should make use of secluded abodes. One should live the religious life as solitarily as a rhinoceros horn.

Sīho yathā dāṭhabalī pasayha rājā migānaṃ abhibhuyya cārī
Sevetha pantāni senāsanāni eko care khaggavisāṇakappo

COMMENT

Pasayha... abhibhuyya: ‘having overpowered [Māra], having overcome [the Destroyer].‘ Abhibhuyya occurs without an object also at A.2.9:

• He who set rolling the Wheel of the Teaching having overcome [Māra and his army], spiritually perfected, tenderly concerned for all beings.
Yo dhammacakkaṃ abhibhuyya kevalī pavattayī sabbabhūtānukampī (A.2.9).

The following two quotes show how abhibhuyya can be parenthesised. For A.2.9 we have chosen the first:

• having overcome Māra and his army
Māraṃ sasenaṃ abhibhuyya (It.41)

• having overcome Māra’s tie [that ties one to renewed states of individual existence].
Abhibhuyya mārasaṃyogaṃ (Sn.v.733).

But in this verse 72, there are in fact two verbs without objects: pasayha and abhibhuyya. Their objects are stated in this passage:

• Having overpowered Māra and overcome the Destroyer
Pasayha māraṃ abhibhuyya antakaṃ (A.1.150).

COMMENT

Cārī: ‘conducting oneself [in accordance with the teaching].’ We take cārī as an abbreviation for anudhammacārī in verse 69.

 

VERSE 73

Cultivating, at the right time, [unlimited] goodwill, [unlimited] detached awareness, [unlimited] compassion, liberation [from perceptually obscuring states], and [unlimited] warmhearted joy, being unrepelled by the whole world [of beings], one should live the religious life as solitarily as a rhinoceros horn.

Mettaṃ upekkhaṃ karuṇaṃ vimuttiṃ āsevamāno muditañca kāle
Sabbena lokena avirujjhamāno eko care khaggavisāṇakappo

COMMENT

Mettaṃ: ‘[unlimited] goodwill.‘ See IGPT sv Mettā.

COMMENT

Upekkhaṃ: ‘[unlimited] detached awareness.‘ See IGPT sv Upekkhā.

COMMENT

Karuṇaṃ: ‘[unlimited] compassion.‘ See IGPT sv Karuṇā.

COMMENT

Vimuttiṃ: ‘liberation [from perceptually obscuring states].‘ See IGPT sv Vimutta. This may mean liberation from the five hindrances, as suggested in this passage:

• My mind is [temporarily] liberated [from perceptually obscuring states]. I have abolished lethargy and torpor and thoroughly dispelled restlessness and anxiety. My energy is aroused. I pay attention as a matter of vital concern, not sluggishly.
☸ cittañca me suvimuttaṃ thīnamiddhañca me susamūhataṃ. Uddhacca kukkuccañca me suppaṭivinītaṃ. Āraddhañca me viriyaṃ aṭṭhikatvā manasikaromi no ca līnan ti (S.5.76-7).

The commentary considers it to be the elements opposing the four divine abidings.

COMMENT

Muditañca: ‘[unlimited] warmhearted joy.‘ See IGPT sv Muditā.

COMMENT

Avirujjhamāno: ‘being unrepelled.‘ Likewise in this passage, viruddha occurs with an instrumental case.

• Maintain detached awareness towards physical sensation, both pleasant and painful, not attracted or repelled by anything.
Phassadvayaṃ sukhadukkhe upekkhe
Anānuruddho aviruddha kenaci
(S.4.71).

COMMENT

Lokena: ‘the whole world [of beings].‘ See IGPT sv Loka.

 

VERSE 74

Having abandoned attachment, hatred, and undiscernment of reality, having slashed the ties to individual existence, being unterrified at the [imminent] destruction of one’s life, one should live the religious life as solitarily as a rhinoceros horn.

Rāgañca dosañca pahāya mohaṃ sandālayitvāna saṃyojanāni
Asantasaṃ jīvitasaṅkhayamhi eko care khaggavisāṇakappo

COMMENT

Mohaṃ: ‘undiscernment of reality.’ See IGPT sv Moha.

COMMENT

Saṃyojanāni: ‘ties to individual existence.’ See IGPT sv Saṃyojana.

 

VERSE 75

[People] consort and associate [with others] for the sake of selfish advantage. Nowadays friends without selfish motives are hard to find. Men who are wise as to selfish benefits are foul. One should live the religious life as solitarily as a rhinoceros horn.

Bhajanti sevanti ca kāraṇatthā nikkāraṇā dullabhā ajja mittā
Attaṭṭhapaññā asucī manussā eko care khaggavisāṇakappo

 

4. With Kasi Bharadvaja (Kasibhāradvāja Sutta)

PTS PAGES 12(L23-24)-13(L1-11)

Thus have I heard:

At one time the Blessed One was dwelling among the Magadhans in the Dakkhiṇāgiri country in the brahman village of Ekanāḷā. Now at that time the brahman Kasi Bharadvaja had five hundred ploughs fastened to their yokes at the time of sowing. Then, in the morning, the Blessed One dressed and, taking bowl and robe, went to where Kasi Bharadvaja was at work. At that time Kasi Bharadvaja’s food distribution was taking place. Then the Blessed One approached the place of the food distribution and stood at an appropriate distance. Kasi Bharadvaja saw the Blessed One standing for alms and said to him:

Evaṃ me sutaṃ. Ekaṃ samayaṃ bhagavā magadhesu viharati dakkhiṇāgirismiṃ ekanāḷāyaṃ brāhmaṇagāme. Tena kho pana samayena kasibhāradvājassa brāhmaṇassa pañcamattāni naṅgalasatāni payuttāni honti vappakāle. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaraṃ ādāya yena kasibhāradvājassa brāhmaṇassa kammanto tenupasaṅkami. Tena kho pana samayena kasibhāradvājassa brāhmaṇassa parivesanā vattati. Atha kho bhagavā yena parivesanā tenupasaṅkami upasaṅkamitvā ekamantaṃ aṭṭhāsi. Addasā kho kasibhāradvājo brāhmaṇo bhagavantaṃ piṇḍāya ṭhitaṃ. Disvāna bhagavantaṃ etadavoca

COMMENT

Dakkhiṇāgirismiṃ: ‘in the Dakkhiṇāgiri country.‘ Dakkhiṇāgiri was the area south of the hills of Rājagaha, a favoured resort for wandering bhikkhus. See BDPPN.

COMMENT

Ekamantaṃ aṭṭhāsi: ‘at an appropriate distance.’ See IGPT sv Ekamantaṃ.

COMMENT

Brāhmaṇa: ‘brahman.’ See IGPT sv Brāhmaṇa.

COMMENT

This sutta is repeated in the Kasī Sutta (S.1.172-3).

 

PTS PAGE 13(L11-20)

[Kasi Bharadvaja:]

‘I plough and sow, ascetic, and then I eat. You too, ascetic, should plough and sow, and when that’s done you should eat.’

[The Blessed One:]

‘I, too, plough and sow, brahman, and then I eat.’

[Kasi Bharadvaja:]

‘But I do not see Master Gotama’s yoke, plough, ploughshare, goad, or oxen. Yet Master Gotama says, “I too, brahman, plough and sow, and then I eat.”’

Then Kasi Bharadvaja addressed the Blessed One in verse:

Ahaṃ kho samaṇa kasāmi ca vapāmi ca kasitvā ca vapitvā ca bhuñjāmi. Tvampi samaṇa kasassu ca vapassu ca kasitvā ca vapitvā ca bhuñjassū ti.

Ahampi kho brāhmaṇa kasāmi ca vapāmi ca kasitvā ca vapitvā ca bhuñjāmī ti.

Na kho pana mayaṃ passāma bhoto gotamassa yugaṃ vā naṅgalaṃ vā phālaṃ vā pācanaṃ vā balivadde vā. Atha ca pana bhavaṃ gotamo evamāha ahampi kho brāhmaṇa kasāmi ca vapāmi ca kasitvā ca vapitvā ca bhuñjāmī ti.

Atha kho kasibhāradvājo brāhmaṇo bhagavantaṃ gāthāya ajjhabhāsi

 

VERSE 76

[Kasi Bharadvaja:]

‘You claim to be a ploughman but we do not see your ploughing. Being asked, tell us about your ploughing, so we may understand it.’

Kassako paṭijānāsi na ca passāma te kasiṃ
Kasiṃ no pucchito brūhi yathā jānemu te kasiṃ

 

VERSE 77

[The Blessed One:]

‘Faith [in the perfection of the Perfect One’s enlightenment] is the seed. The rain is austerity. Penetrative discernment is my yoke and plough. Shame of wrongdoing is the plough-pole. Mind is the yoke-tie. Mindfulness is my ploughshare and goad.

Saddhā bījaṃ tapo vuṭṭhi paññā me yuganaṅgalaṃ
Hirī īsā mano yottaṃ sati me phālapācanaṃ

COMMENT

Saddhā: ‘Faith [in the perfection of the Perfect One’s enlightenment] is the seed.‘ This follows the definition of saddhindriyaṃ. See IGPT sv Saddhā.

COMMENT

Paññā: ‘penetrative discernment.‘ See IGPT sv Pajānāti.

COMMENT

Yottaṃ: ‘yoke-tie.’ Commentary: Yottan ti rajjubandhanaṃ. Taṃ tividhaṃ īsāya saha yugassa bandhanaṃ yugena saha balibaddānaṃ bandhanaṃ sārathinā saha balibaddānaṃ bandhanan ti.

 

VERSE 78

‘Guarded [by mindfulness] is my [conduct of] body and speech. I am restrained with respect to my belly and food. I use truth for weeding. Gentleness is my unyoking.

Kāyagutto vacīgutto āhāre udare yato
Saccaṃ karomi niddānaṃ soraccaṃ me pamocanaṃ

 

VERSE 79

‘Energy is my yoked ox, bearing me to safety from [the danger of] bondage [to individual existence]. It goes without turning back, where having gone one does one grieve.

Viriyaṃ me dhuradhorayhaṃ yogakkhemādhivāhanaṃ
Gacchati anivattantaṃ yattha gantvā na socati

COMMENT

Yogakkhema: ‘safety from [the danger of] bondage [to individual existence].‘ See IGPT sv Yogakkhema.

 

VERSE 80

‘This ploughing is ploughed thus. It has the Deathless as its fruit. Having ploughed this ploughing one is released from all suffering.’

Evamesā kasī kaṭṭhā sā hoti amataphalā
Etaṃ kasiṃ kasitvāna sabbadukkhā pamuccatī ti

 

PTS PAGE 14(L9-12)

Then, having filled a large bronze dish with milk rice, Kasi Bharadvaja offered it to the Blessed One, [saying:]

‘May Master Gotama eat the milk rice. The Venerable is [truly] a ploughman since he ploughs the ploughing that has the Deathless as its fruit.’

Atha kho kasibhāradvājo brāhmaṇo mahatiyā kaṃsapātiyā pāyāsaṃ vaḍḍhetvā bhagavato upanāmesi bhuñjatu bhavaṃ gotamo pāyāsaṃ. Kassako bhavaṃ yaṃ hi bhavaṃ gotamo amataphalaṃ kasiṃ kasatī ti.

 

VERSE 81

[The Blessed One:]

‘Brahman, what is chanted for in verse should not be eaten by me. It is not the practice of those who see [the nature of reality]. Buddhas reject what has been chanted for in verse. As long as righteousness exists, brahman, this is their mode of conduct.

Gāthābhigītaṃ me abhojaneyyaṃ sampassataṃ brāhmaṇa nesa dhammo
Gāthābhigītaṃ panudanti buddhā dhamme sati brāhmaṇa vuttiresā

COMMENT

Sampassataṃ: ‘those who see [the nature of reality].‘ See IGPT sv Passati.

COMMENT

Dhamme: ‘righteousness.’ See IGPT sv Dhamma.

 

VERSE 82

‘Serve with other food and drink the one who is spiritually perfected, the great Seer, one whose āsavas are destroyed, whose fretting has subsided, for he is the [unsurpassed] field for one looking for merit.’

Aññena ca kevalinaṃ mahesiṃ khīṇāsavaṃ kukkuccavūpasantaṃ
Annena pānena upaṭṭhahassu khettaṃ hi taṃ puññapekkhassa hoti.

COMMENT

Kevalinaṃ: ‘the one who is spiritually perfected.‘ See IGPT sv Kevalin.

COMMENT

Kukkucca: ‘fretting.’ See IGPT sv Kukkucca. See comment on verse 481.

COMMENT

Khettaṃ: ‘the [unsurpassed] field.’ See comment on verse 481.

 

PTS PAGE 15(L1-7)

[Kasi Bharadvaja:]

‘Then, Master Gotama, should I give away this milk rice [to someone else]?’

[The Blessed One:]

‘Brahman, 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, having eaten that milk rice, could properly digest it apart from the Perfect One or a disciple of the Perfect One. So throw away that milk rice where there is little vegetation, or throw it into water that is free of living beings.’

Atha kassa cāhaṃ bho gotama imaṃ pāyāsaṃ dammī ti? Na khvāhaṃ taṃ brāhmaṇa passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya yassa so pāyāso bhutto sammā pariṇāmaṃ gaccheyya aññatra tathāgatassa vā tathāgatasāvakassa vā. Tena hi tvaṃ brāhmaṇa taṃ pāyāsaṃ appaharite vā chaḍḍehi appāṇake vā udake opilāpehī ti.

COMMENT

Brāhmaṇiyā: ‘Brahmanists.’ See IGPT sv Brāhmaṇa.

 

PTS PAGE 15(L7-14)

Then Kasi Bharadvaja dropped the milk rice into water free of living beings. Then the milk rice hissed, sizzled, steamed, and smoked, just as a ploughshare which has been heated all day hisses, sizzles, steams, and smokes when thrown into water.

Atha kho kasibhāradvājo brāhmaṇo taṃ pāyāsaṃ appāṇake udake opilāpesi. Atha kho so pāyāso udake pakkhitto cicciṭāyati ciṭiciṭāyati sandhūpāyati sampadhūpāyati. Seyyathāpi nāma phālo divasasantatto udake pakkhitto cicciṭāyati ciṭiciṭāyati sandhūpāyati sampadhūpāyati evameva so pāyāso udake pakkhitto cicciṭāyati ciṭiciṭāyati sandhūpāyati sampadhūpāyati.

 

PTS PAGES 15(L14)-16(L3)

Then Kasi Bharadvaja, dismayed and terrified, approached the Blessed One, and fell with his head at the Blessed One’s feet and said:

‘Wonderful, Master Gotama, wonderful. Just as one might set upright what was overturned, or reveal what was concealed, or point the way to one who had gone astray, or bring a lamp into the darkness so that those with eyes could see visible objects, likewise the teaching has been explained in many ways by Master Gotama. I go to Master Gotama for refuge, and to the teaching, and to the community of bhikkhus. May I receive the going forth [into the ascetic life] in the presence of Master Gotama. May I receive bhikkhu ordination.’

Atha kho kasibhāradvājo brāhmaṇo saṃviggo lomahaṭṭhajāto yena bhagavā tenupasaṅkami upasaṅkamitvā bhagavato pādesu sirasā nipatitvā bhagavantaṃ etadavoca abhikkantaṃ bho gotama abhikkantaṃ bho gotama. Seyyathāpi bho gotama nikkujjitaṃ vā ukkujjeyya paṭicchannaṃ vā vivareyya mūḷhassa vā maggaṃ ācikkheyya andhakāre vā telapajjotaṃ dhāreyya cakkhumanto rūpāni dakkhintī ti evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca labheyyāhaṃ bhoto gotamassa santike pabbajjaṃ labheyyaṃ upasampadan ti.

 

PTS PAGE 16(L3-12)

Then Kasi Bharadvaja received the going forth [into the ascetic life] in the presence of the Blessed One, he received bhikkhu ordination. Then, when Kasi Bharadvaja had not long been ordained, while living alone, withdrawn [from human fellowship, sensuous pleasures, and spiritually unwholesome factors], diligently, vigorously, and resolutely applied [to the practice], soon reached and remained in the supreme goal of the religious life for which noble young men rightly go forth from the household life into the ascetic life, realising it for himself through transcendent insight in this very lifetime. He discerned that birth was destroyed, the religious life had been fulfilled, what had to be done had been done, and that there would be no further arising in any state of individual existence. And thus Venerable Bhāradvāja became one of the arahants.

Alattha kho kasibhāradvājo brāhmaṇo bhagavato santike pabbajjaṃ alattha upasampadaṃ. Acirūpasampanno kho panāyasmā bhāradvājo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi. Khīṇā jāti vusitaṃ brahmacariyaṃ kataṃ karaṇīyaṃ nāparaṃ itthattāyā ti abbhaññāsi. Aññataro ca kho panāyasmā bhāradvājo arahataṃ ahosīti.

COMMENT

Vūpakaṭṭho: ‘withdrawn [from human fellowship, sensuous pleasures, and spiritually unwholesome factors].’ See IGPT sv Vavakaṭṭha.

COMMENT

Ātāpī pahitatto: ‘vigorously, and resolutely applied [to the practice].’ See IGPT sv Ātāpin and Pahitatta.

 

5. With Cunda (Cunda Sutta)

VERSE 83

[Cunda, the smith:]

‘I ask the Sage of great wisdom, the Buddha, the Lord of Truth, who is free of craving, the best of men, the best of trainers of men: How many kinds of ascetics are there in the world. Please tell me this.’

Pucchāmi muniṃ pahūtapaññaṃ buddhaṃ dhammassāmiṃ vītataṇhaṃ
Dipaduttamaṃ sārathīnaṃ pavaraṃ kati loke samaṇā tadiṅgha brūhi

COMMENT

While he was offering the Buddha what turned out to be his last meal, Cunda was troubled by seeing a bhikkhu stealing one of his golden vessels. That afternoon he therefore visited the Buddha and this conversation took place.

 

VERSE 84

[The Blessed One:]

‘There are four kinds of ascetics, Cunda; there is no fifth. Being asked as an eyewitness, I will explain them to you: the one who knows the Path; the teacher of the Path; the one who lives on the Path; and the defiler of the Path.’

Caturo samaṇā na pañcamatthi te te āvikaromi sakkhipuṭṭho
Maggajino maggadesako ca magge jīvati yo ca maggadūsī

COMMENT

Maggajino: ‘one who knows the Path.‘ According to the explanation of verse 86 it makes little sense to call this ‘Victor of the Path.’ Instead, we prefer Norman’s explanation of jina as jña. We also note the overlap between the first three kinds of ascetics, and point out that the Buddha’s chief disciples could each be taken to represent all three kinds, because each of them knew the Path, taught it, and lived on it. This overlap is anyway apparent in the descriptions. For example, the ‘one who knows the path’ is described as ‘a leader of the world [of beings] including the devas’ (netā, verse 86)―a quality one might have expected to be restricted to the second kind of ascetic, the teacher of the Path. And the teacher of the Path is described as one who ‘knows the highest as the highest,’ a quality that would seem more associated with the one who knows the Path.

 

VERSE 85

[Cunda:]

‘Whom do the Buddhas call one who knows the Path? In what way is one an incomparable teacher of the Path? Being asked, tell me about the one who lives on the Path. Then explain to me about the defiler of the Path.’

Kaṃ maggajinaṃ vadanti buddhā maggakkhāyī kathaṃ atulyo hoti
Magge jīvati me brūhi puṭṭho atha me āvikarohi maggadūsiṃ.

 

VERSE 86

[The Blessed One:]

‘One 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], who delights in the Untroubled, who is free of greed, a leader of the world [of beings] including the devas, the Buddhas call such a person the one who knows the Path.

Yo tiṇṇakathaṅkatho visallo nibbānābhirato ananugiddho
Lokassa sadevakassa netā tādiṃ maggajinaṃ vadanti buddhā

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].‘ Commentary to verse 17 says: Rāgasallo dosasallo mohasallo mānasallo diṭṭhisallo ti. However, being adjacent to tiṇṇakathaṅkatho, we take sallo as meaning vicikicchākathaṅkathāsallaṃ, a term which occurs at D.3.250 and A.3.292.

• If the notion “I am” has vanished, and one does not regard anything as “[in reality] what I am,”’ it is impossible, out of the question, that the arrow of doubt and uncertainty [about the excellence of the teaching] would plague your mind.
☸ aṭṭhānametaṃ āvuso anavakāso yaṃ asmī ti vigate ayamahamasmī ti asamanupassato atha ca panassa vicikicchākathaṅkathāsallaṃ cittaṃ pariyādāya ṭhassatī ti (D.3.250).

See IGPT sv Vicikicchā.

COMMENT

Nibbānābhirato: ‘delights in the Untroubled.‘ See IGPT sv Nibbāna.

 

VERSE 87

‘He in this world who knows the highest as the highest, who explains and analyses the teaching in this very world, that sage who has destroyed unsureness [about the excellence of the teaching], who is imperturbable, they call him the second kind of bhikkhu, the teacher of the Path.

Paramaṃ paramanti yodha ñatvā akkhāti vibhajate idheva dhammaṃ
Taṃ kaṅkhachidaṃ muniṃ anejaṃ dutiyaṃ bhikkhunamāhu maggadesiṃ

COMMENT

Paramaṃ paramanti: ‘the highest as the highest.‘ This could be explained with the following quote:

1) For this, bhikkhu, is the highest penetrative discernment, namely knowledge of the complete destruction of suffering.
Esā hi bhikkhu paramā ariyā paññā yadidaṃ sabbadukkhakkhaye ñāṇaṃ.

2) For this, bhikkhu, is the highest noble truth, namely the Untroubled, which is not intrinsically false.
Etaṃ hi bhikkhu paramaṃ ariyasaccaṃ yadidaṃ amosadhammaṃ nibbānaṃ

3) For this, bhikkhu, is the highest relinquishment, namely the relinquishment of the whole phenomenon of attachment.
Eso hi bhikkhu paramo ariyo cāgo yadidaṃ sabbūpadhipaṭinissaggo.

4) For this, bhikkhu, is the highest inward peace, namely the subsiding of attachment, hatred, and undiscernment of reality.
Eso hi bhikkhu paramo ariyo upasamo yadidaṃ rāgadosamohānaṃ upasamo (M.3.246).

COMMENT

Kaṅkhachidaṃ: ‘destroyed unsureness [about the excellence of the teaching].’ Most contexts suggest that unspecified doubt refers to the teachings. See IGPT sv Vicikicchā.

COMMENT

Anejaṃ: ‘who is imperturbable.’ Imperturbability has two connotations: firstly, fourth jhāna; secondly, arahantship. See IGPT sv Ejā.

 

VERSE 88

‘One who lives on the Path, the well-taught path of righteousness, one who is restrained [in conduct], one who is mindful, who follows paths of virtue, they call him the third kind of bhikkhu, the one who lives on the Path.

Yo dhammapade sudesite magge jīvati saṃyato satimā
Anavajjapadāni sevamāno tatiyaṃ bhikkhunamāhu maggajīviṃ

COMMENT

Saṃyato: ‘one who is restrained [in conduct].’ Commentary: sīlasaṃyamena saṃyato.

COMMENT

Anavajjapadāni: ‘paths of virtue.‘ See IGPT sv Sāvajja.

 

VERSE 89

‘Assuming an outward semblance of those with noble practices, insolent, a corrupter of families, impudent, deceitful, unrestrained [in conduct], mere chaff, living the religious life in disguise, he is a defiler of the Path.

Chadanaṃ katvāna subbatānaṃ pakkhandī kuladūsako pagabbho
Māyāvī asaṃyato palāpo patirūpena caraṃ sa maggadūsī

COMMENT

Subbatānaṃ: ‘those with noble practices.’ See IGPT sv Sīlabbata.

COMMENT

Caraṃ: ‘living the religious life.‘ See IGPT sv Eko care khaggavisāṇakappo.

 

VERSE 90

‘If any wise householder, a learned noble disciple, has understood these [kinds of ascetics], recognising and seeing that not all are like this [fourth ascetic], then his faith [in the perfection of the Perfect One’s enlightenment] does not disappear. For how could one equate the unflawed with the flawed, the pure with the impure.’

Ete ca paṭivijjhi yo gahaṭṭho sutavā ariyasāvako sapañño
Sabbe n’etādisāti ñatvā iti disvā na h’apeti tassa saddhā
Kathaṃ hi duṭṭhena asampaduṭṭhaṃ suddhaṃ asuddhena samaṃ kareyyā ti

COMMENT

N’etādisāti... na h’apeti. We follow Norman’s spellings here.

COMMENT

Duṭṭhena: ‘the flawed.‘ See IGPT sv Dosa.

 

6. On Spiritual Ruination (Parābhava Sutta)

PTS PAGE 18(L7-14)

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 91

[Deity:]

‘Having come to ask the Blessed One, we ask Gotama about the ruined man. What for him is the cause of spiritual ruination?’

Parābhavantaṃ purisaṃ mayaṃ pucchāma gotamaṃ
Bhagavantaṃ puṭṭhumāgamma kiṃ parābhavato mukhaṃ

 

VERSE 92

[The Blessed One:]

‘The flourishing man is easy to recognise; the ruined man is easy to recognise. The flourishing man loves the teaching. The ruined man hates the teaching.’

Suvijāno bhavaṃ hoti suvijāno parābhavo
Dhammakāmo bhavaṃ hoti dhammadessī parābhavo

COMMENT

Bhavaṃ: ‘flourishing man.’ We follow Norman’s explanation of bhavaṃ’s relationship to bhū, meaning: to thrive, prosper, turn out well, succeed.

 

VERSE 93

[Deity:]

‘We know that is indeed so. That is the first ruined man. Tell us about the second one, Blessed One. What for him is the cause of spiritual ruination?’

Iti hetaṃ vijānāma paṭhamo so parābhavo
Dutiyaṃ bhagavā brūhi kiṃ parābhavato mukhaṃ

 

VERSE 94

[The Blessed One:]

‘Bad people are beloved to him; good people are not considered beloved. He approves of the teaching of bad people. That is the cause of spiritual ruination.’

Asantassa piyā honti sante na kurute piyaṃ
Asataṃ dhammaṃ roceti taṃ parābhavato mukhaṃ

COMMENT

Piyā: ‘beloved.’ See IGPT sv Piya.

 

VERSE 95

[Deity:]

‘We know that is indeed so. That is the second ruined man. Tell us about the third one, Blessed One. What for him is the cause of spiritual ruination?’

Iti hetaṃ vijānāma dutiyo so parābhavo
Tatiyaṃ bhagavā brūhi kiṃ parābhavato mukhaṃ

 

VERSE 96

[The Blessed One:]

‘If a man is fond of sleep, fond of society, and does not exert himself, but is idle and ill-tempered, that is the cause of spiritual ruination.’

Niddāsīlī sabhāsīlī anuṭṭhātā ca yo naro
Alaso kodhapaññāṇo taṃ parābhavato mukhaṃ

 

VERSE 97

[Deity:]

‘We know that is indeed so. That is the third ruined man. Tell us about the fourth one, Blessed One. What for him is the cause of spiritual ruination?’

Iti hetaṃ vijānāma tatiyo so parābhavo
Catutthaṃ bhagavā brūhi kiṃ parābhavato mukhaṃ

 

VERSE 98

[The Blessed One:]

‘If anyone able to do so, does not support his mother and father when they are elderly and past their prime, that is the cause of spiritual ruination.’

Yo mātaraṃ vā pitaraṃ vā jiṇṇakaṃ gatayobbanaṃ
Pahu santo na bharati taṃ parābhavato mukhaṃ

 

VERSE 99

[Deity:]

‘We know that is indeed so. That is the fourth ruined man. Tell us about the fifth one, Blessed One. What for him is the cause of spiritual ruination?’

Iti hetaṃ vijānāma catuttho so parābhavo
Pañcamaṃ bhagavā brūhi kiṃ parābhavato mukhaṃ

 

VERSE 100

[The Blessed One:]

‘He who through false speech deceives a Brahmanist, an ascetic, or some other religious mendicant, that is the cause of spiritual ruination.’

Yo brāhmaṇaṃ vā samaṇaṃ vā aññaṃ vāpi vanibbakaṃ
Musāvādena vañceti taṃ parābhavato mukhaṃ

COMMENT

Brāhmaṇaṃ: ‘Brahmanist.’ See IGPT sv Brāhmaṇa.

 

VERSE 101

[Deity:]

‘We know that is indeed so. That is the fifth ruined man. Tell us about the sixth one, Blessed One. What for him is the cause of spiritual ruination?’

Iti hetaṃ vijānāma pañcamo so parābhavo
Chaṭṭhamaṃ bhagavā brūhi kiṃ parābhavato mukhaṃ

 

VERSE 102

[The Blessed One:]

‘A man of abundant wealth, possessing gold and food, who enjoys his pleasures all by himself, that is the cause of spiritual ruination.’

Pahūtavitto puriso sahirañño sabhojano
Eko bhuñjati sādūni taṃ parābhavato mukhaṃ

 

VERSE 103

[Deity:]

‘We know that is indeed so. That is the sixth ruined man. Tell us about the seventh one, Blessed One. What for him is the cause of spiritual ruination?’

Iti hetaṃ vijānāma chaṭṭhamo so parābhavo
Sattamaṃ bhagavā brūhi kiṃ parābhavato mukhaṃ

 

VERSE 104

[The Blessed One:]

‘If any man being puffed up because of ancestry, wealth, or clan despises his own relatives, that is the cause of spiritual ruination.’

Jātitthaddho dhanatthaddho gottatthaddho ca yo naro
Saññātiṃ atimaññeti taṃ parābhavato mukhaṃ

 

VERSE 105

[Deity:]

‘We know that is indeed so. That is the seventh ruined man. Tell us about the eighth one, Blessed One. What for him is the cause of spiritual ruination?’

Iti hetaṃ vijānāma sattamo so parābhavo
Aṭṭhamaṃ bhagavā brūhi kiṃ parābhavato mukhaṃ

 

VERSE 106

[The Blessed One:]

‘If any man is a womaniser, a drinker, and a gambler, and continuously squanders his gains, that is the cause of spiritual ruination.’

Itthidhutto surādhutto akkhadhutto ca yo naro
Laddhaṃ laddhaṃ vināseti taṃ parābhavato mukhaṃ

 

VERSE 107

[Deity:]

‘We know that is indeed so. That is the eighth ruined man. Tell us about the ninth one, Blessed One. What for him is the cause of spiritual ruination?’

Iti hetaṃ vijānāma aṭṭhamo so parābhavo
Navamaṃ bhagavā brūhi kiṃ parābhavato mukhaṃ

 

VERSE 108

[The Blessed One:]

‘One who is discontented with his own wives, and is seen in the company of prostitutes and other mens’ wives, that is the cause of spiritual ruination.’

Sehi dārehi asantuṭṭho vesiyāsu padissati
Dissati paradāresu taṃ parābhavato mukhaṃ

 

VERSE 109

[Deity:]

‘We know that is indeed so. That is the ninth ruined man. Tell us about the tenth one, Blessed One. What for him is the cause of spiritual ruination?’

Iti hetaṃ vijānāma navamo so parābhavo
Dasamaṃ bhagavā brūhi kiṃ parābhavato mukhaṃ

 

VERSE 110

[The Blessed One:]

‘A man past his prime who procures [for himself a young wife] with breasts the size of timbaru fruit, and cannot sleep for jealousy of her, that is the cause of spiritual ruination.’

Atītayobbano poso āneti timbarutthaniṃ
Tassā issā na supati taṃ parābhavato mukhaṃ

 

VERSE 111

[Deity:]

‘We know that is indeed so. That is the tenth ruined man. Tell us about the eleventh one, Blessed One. What for him is the cause of spiritual ruination?’

Iti hetaṃ vijānāma dasamo so parābhavo
Ekādasamaṃ bhagavā brūhi kiṃ parābhavato mukhaṃ

 

VERSE 112

[The Blessed One:]

‘He who puts in a position of authority an alcoholic or spendthrift woman, or a man of the same character, that is the cause of spiritual ruination.’

Itthisoṇḍiṃ vikiraṇiṃ purisaṃ vāpi tādisaṃ
Issariyasmiṃ ṭhāpeti taṃ parābhavato mukhaṃ

 

VERSE 113

[Deity:]

‘We know that is indeed so. That is the eleventh ruined man. Tell us about the twelfth one, Blessed One. What for him is the cause of spiritual ruination?’

Iti hetaṃ vijānāma ekādasamo so parābhavo
Dvādasamaṃ bhagavā brūhi kiṃ parābhavato mukhaṃ

 

VERSE 114

[The Blessed One:]

‘One with little wealth but exceeding craving is born into a khattiya family. He longs for kingship in this world. That is the cause of spiritual ruination.

Appabhogo mahātaṇho khattiye jāyate kule
Sodha rajjaṃ patthayati taṃ parābhavato mukhaṃ

 

VERSE 115

‘Having contemplated these ruined men in the world, the wise and noble man with perfect vision [of things according to reality] partakes of the world of the fortunate.’

Ete parābhave loke paṇḍito samavekkhiya
Ariyo dassanasampanno sa lokaṃ bhajate sivan ti

COMMENT

Sampanno: ‘perfect.‘ See IGPT sv Sampanna.

COMMENT

Dassana: ‘vision [of things according to reality].’ See IGPT sv Dassana.

COMMENT

Parābhave: ‘ruined men.’ Norman says: ‘Here parābhave can only be an accusative plural noun, which suggests that parābhavo in verse 92 is also a noun.’

 

7. On the Wretch (Vasala Sutta)

PTS PAGE 21(L2-10)

Thus have I heard:

At one time the Blessed One was dwelling in Sāvatthī, in Jeta’s Grove, Anāthapiṇḍika’s Monastery. Then, in the morning, the Blessed One dressed and, taking bowl and robe, entered Sāvatthi for alms. At that time the sacrificial fire was burning at the house of the brahman Aggika Bhāradvāja, and the offering was being made. Then the Blessed One, going on uninterrupted house-to-house almsround in Sāvatthi, approached the residence of the brahman Aggika Bhāradvāja.

Evaṃ me sutaṃ ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaraṃ ādāya sāvatthiṃ piṇḍāya pāvisi. Tena kho pana samayena aggikabhāradvājassa brāhmaṇassa nivesane aggi pajjalito hoti āhuti paggahitā. Atha kho bhagavā sāvatthiyaṃ sapadānaṃ piṇḍāya caramāno yena aggikabhāradvājassa brāhmaṇassa nivesanaṃ tenupasaṅkami.

 

PTS PAGE 21(L10-13)

Aggika Bhāradvāja saw the Blessed One coming in the distance, and said this to him:

‘Stop, you! Right there, shaveling! Right there, sham ascetic! Right there, wretch!’

Addasā kho aggikabhāradvājo brāhmaṇo bhagavantaṃ dūratova āgacchantaṃ. Disvāna bhagavantaṃ etadavoca. Tatreva muṇḍaka tatreva samaṇaka tatreva vasalaka tiṭṭhāhī ti.

COMMENT

Samaṇaka: ‘sham ascetic.‘ The -ka suffix is used as a diminutive with a certain amount of contempt, says Duroiselle (para 581). The word also occurs at Sn.p.48.

COMMENT

Vasalaṃ: ‘wretch.’ The four social classes at that time were not castes because intermarriage was widely practised, so vasala does not mean ‘outcaste.’ It is simply a term of abuse. Verse 136 shows it means ‘non-brahman’. But brahmans used it to insult other brahmans. So when a brahman’s wife praised the Buddha, her husband said (of his own wife!):

• On the slightest pretext this wretched woman (vasali) spouts praise of that shaveling ascetic!
evamevaṃ panāyaṃ vasali yasmiṃ vā tasmiṃ vā tassa muṇḍakassa samaṇassa vaṇṇaṃ bhāsati (S.1.160).

See IGPT sv Vasala.

 

PTS PAGE 21(L13-22)

When this was said, the Blessed One said to Aggika Bhāradvāja:

‘Brahman, do you know what a wretch is, or what things would make one a wretch?’

‘No, Master Gotama, I do not know what a wretch is, or what things would make one a wretch. It would be good if reverend Gotama explained that teaching so that I might know this.’

‘In which case, brahman, listen, pay careful attention, and I will speak.’

‘Yes, sir,’ Aggika Bhāradvāja replied. The Blessed One spoke thus:

Evaṃ vutte bhagavā aggikabhāradvājaṃ brāhmaṇaṃ etadavoca jānāsi pana tvaṃ brāhmaṇa vasalaṃ vā vasalakaraṇe vā dhamme ti? Na khvāhaṃ bho gotama jānāmi vasalaṃ vā vasalakaraṇe vā dhamme sādhu me bhavaṃ gotamo tathā dhammaṃ desetu yathāhaṃ jāneyyaṃ vasalaṃ vā vasalakaraṇe vā dhamme ti. Tena hi brāhmaṇa suṇāhi sādhukaṃ manasikarohi bhāsissāmī ti. Evaṃ bho ti kho aggikabhāradvājo brāhmaṇo bhagavato paccassosi. Bhagavā etadavoca

 

VERSE 116

[The Blessed One:]

‘Whatever man is ill-tempered, resentful, and given to odious denigration, whose view [of reality] is wrong, and who is deceitful, one should know him as a wretch.

Kodhano upanāhī ca pāpamakkhī ca yo naro
Vipannadiṭṭhi māyāvī taṃ jaññā vasalo iti

COMMENT

Pāpa: ‘odious.’ See IGPT sv Pāpaka.

COMMENT

Vipannadiṭṭhi: ‘view [of reality] is wrong.‘ See IGPT sv Diṭṭhi.

 

VERSE 117

‘Whoever in this world harms living beings, whether once-born or twice-born, and has no mercy for living beings, one should know him as a wretch.

Ekajaṃ vā dvijaṃ vāpi yodha pāṇāni hiṃsati
Yassa pāṇe dayā natthi taṃ jaññā vasalo iti

COMMENT

Dvijaṃ: ‘twice-born.‘ Egg-born creatures are born twice.

 

VERSE 118

‘Whoever destroys or beseiges villages and towns and is a notorious tyrant, one should know him as a wretch.

Yo hanti parirundhati gāmāni nigamāni ca
Niggāhako samaññāto taṃ jaññā vasalo iti

 

VERSE 119

‘He who takes from the village or forest by theft what is not given to him and what is cherished by others, one should know him as a wretch.

Gāme vā yadi vāraññe yaṃ paresaṃ mamāyitaṃ
Theyyā adinnaṃ ādiyati taṃ jaññā vasalo iti

 

VERSE 120

‘One who having indeed contracted a debt and on being pressed to pay up takes flight, saying: ‘I have no debt to you,’ one should know him as a wretch.

Yo have iṇamādāya cujjamāno palāyati
Na hi te iṇamatthīti taṃ jaññā vasalo iti

 

VERSE 121

‘One who out of desire for some trivial knickknack strikes someone going along the path and takes it, one should know him as a wretch.

Yo ve kiñcikkhakamyatā panthasmiṃ vajantaṃ janaṃ
Hantvā kiñcikkhamādeti taṃ jaññā vasalo iti

 

VERSE 122

‘Whatever man who, for the sake of himself or another, or for the sake of wealth, when questioned as an eye-witness speaks falsehood, one should know him as a wretch.

Attahetu parahetu dhanahetu ca yo naro
Sakkhipuṭṭho musā brūti taṃ jaññā vasalo iti

 

VERSE 123

‘Whoever is seen in the [wrongful] company of the wives of his own relatives or friends, [associating] either by force or by mutual consent, one should know him as a wretch.

Yo ñātīnaṃ sakhīnaṃ vā dāresu paṭidissati
Sahasā sampiyena vā taṃ jaññā vasalo iti

 

VERSE 124

‘If anyone able to do so, does not support his mother and father when they are elderly and past their prime, one should know him as a wretch.

Yo mātaraṃ pitaraṃ vā jiṇṇakaṃ gatayobbanaṃ
Pahu santo na bharati taṃ jaññā vasalo iti

 

VERSE 125

‘Whoever strikes or taunts his mother, father, brother, sister, or mother-in-law, one should know him as a wretch.

Yo mātaraṃ pitaraṃ vā bhātaraṃ bhaginiṃ sasuṃ
Hanti roseti vācāya taṃ jaññā vasalo iti

 

VERSE 126

‘Whoever being asked about what is beneficial teaches what is harmful, and gives counsel in an obscure manner, one should know him as a wretch.

Yo atthaṃ pucchito santo anatthamanusāsati
Paṭicchannena manteti taṃ jaññā vasalo iti

 

VERSE 127

‘Whoever having done an unvirtuous deed wants no one to know about it and conceals his deeds, one should know him as a wretch.

Yo katvā pāpakaṃ kammaṃ mā maṃ jaññāti icchati
Yo paṭicchannakammanto taṃ jaññā vasalo iti

 

VERSE 128

‘Whoever having visited another man’s house and eaten choice food, does not return the honour when [the other] visits, one should know him as a wretch.

Yo ve parakulaṃ gantvā bhutvāna sucibhojanaṃ
Āgataṃ na paṭipūjeti taṃ jaññā vasalo iti

 

VERSE 129

‘He who through false speech deceives a Brahmanist, an ascetic, or some other religious mendicant, one should know him as a wretch.

Yo brāhmaṇaṃ samaṇaṃ vā aññaṃ vāpi vanibbakaṃ
Musāvādena vañceti taṃ jaññā vasalo iti

 

VERSE 130

‘Whoever taunts a Brahmanist or ascetic who has arrived at mealtime and offers him nothing, one should know him as a wretch.

Yo brāhmaṇaṃ samaṇaṃ vā bhattakāle upaṭṭhite
Roseti vācā na ca deti taṃ jaññā vasalo iti

COMMENT

Bhattakāle upaṭṭhite: ‘who has arrived at mealtime.‘ Norman follows the grammar, saying: ‘when mealtime has arrived.’ However it more likely that the Brahmanist or ascetic does the arriving. Norman points out a variant reading (upaṭṭhitaṃ) that supports us, and says the commentary explains it both ways.

 

VERSE 131

‘Whoever in this world is entangled in undiscernment of reality, and ardently wanting some trivial knickknack speaks untruth, one should know him as a wretch.

Asantaṃ yodha pabrūti mohena paliguṇṭhito
Kiñcikkhaṃ nijigiṃsāno taṃ jaññā vasalo iti

COMMENT

Asantaṃ: ‘untruth.‘ Norman quotes this as a variant reading.

COMMENT

Mohena: ‘undiscernment of reality.’ See IGPT sv Moha.

 

VERSE 132

‘Whoever extols himself and despises others, considering them inferior due to his own conceit, one should know him as a wretch.

Yo cattānaṃ samukkaṃse pare ca mavajānati
Nihīno sena mānena taṃ jaññā vasalo iti

 

VERSE 133

‘Whoever is a taunter, miserly, full of unvirtuous desires, stingy, fraudulent, without shame or fear of wrongdoing, one should know him as a wretch.

Rosako kadariyo ca pāpiccho maccharī saṭho
Ahiriko anottappī taṃ jaññā vasalo iti

 

VERSE 134

‘He who abuses the Buddha or his disciple, whether an ascetic or a householder, one should know him as a wretch.

Yo buddhaṃ paribhāsati atha vā tassa sāvakaṃ
Paribbājaṃ gahaṭṭhaṃ vā taṃ jaññā vasalo iti

COMMENT

‘He who abuses the Buddha’: remember, this conversation began with Aggika Bhāradvāja calling the Buddha a wretch.

 

VERSE 135

‘Whoever though not an arahant claims to be so, is [the foremost great] thief in the world [of beings] with its brahmās. This is truly the vilest of wretches. These whom I have made known to you are called wretches indeed.

Yo ve anarahā santo arahaṃ paṭijānāti
Coro sabrahmake loke eso kho vasalādhamo
Ete kho vasalā vuttā mayā yete pakāsitā

COMMENT

Coro: ‘[the foremost great] thief.‘ The parenthesis comes from the following quote:

• This is the foremost great thief: he who lays claim to a superhuman attainment which is unreal, nonexistent.
Ayaṃ aggo mahācoro yo asantaṃ abhūtaṃ uttarimanussadhammaṃ ullapati (Vin.3.90).

 

VERSE 136

‘Not by birth does one become a wretch. Not by birth does one become a Brahman. By conduct one becomes a wretch. By conduct one becomes a Brahman.

Na jaccā vasalo hoti na jaccā hoti brāhmaṇo
Kammunā vasalo hoti kammunā hoti brāhmaṇo

COMMENT

Brāhmaṇo: ‘Brahman.‘ Capital-B means arahant. See IGPT sv Brāhmaṇa.

 

VERSE 137

‘Know this [same principle] by the following example. There was a low class lad, a member of the scavenger class, well known as Mātaṅga.

Tadamināpi jānātha yathāmedaṃ nidassanaṃ
Caṇḍālaputto sopāko mātaṅgo iti vissuto

COMMENT

Caṇḍālaputto: ‘member of the scavenger class.‘ PED calls caṇḍālas outcastes. The suttas do not support this. Brahmans were called caṇḍāla-brahmans if they earned their living by ‘all kinds of work’:

• He makes his living by all kinds of work, therefore a brahman is called a caṇḍāla brahman.
sabbakammehi jīvikaṃ kappetī ti kho doṇa tasmā brāhmaṇo brāhmaṇa caṇḍālo ti vuccati (A.3.229).

The unique aspect of the caṇḍāla class was in having no particular occupation associated with it. Therefore caṇḍālas were more likely scavengers than outcastes, with hungry dogs as their close competitors (Kāhinti khu taṃ kāmā chātā sunakhaṃ va caṇḍālā, Thī.v.509). On there being no castes or outcastes in ancient India, see IGPT sv Vasala.

 

VERSE 138

‘He, Mātaṅga, gained the highest reputation which is very hard to come by. Many khattiyas and brahmans came to serve him.

So yasaṃ paramaṃ patto mātaṅgo yaṃ sudullabhaṃ
Āgañchuṃ tassupaṭṭhānaṃ khattiyā brāhmaṇā bahū

COMMENT

Yasaṃ: ‘reputation.‘ See IGPT sv Yasa.

 

VERSE 139

‘He mounted the undefiled Great Way that leads to the devas. Having discarded attachment to sensuous pleasure he reached the brahmā world. Birth [as a caṇḍāla] did not prevent him being reborn in the brahmā world.

Devayānaṃ abhiruyha virajaṃ so mahāpathaṃ
Kāmarāgaṃ virājetvā brahmalokūpago ahu
Na naṃ jāti nivāresi brahmalokūpapattiyā

 

VERSE 140

‘Even though brahmans are born into families of scholars [of the sacred texts] and have an intimate relationship with the sacred texts, they are repeatedly found involved in unvirtuous deeds.

Ajjhāyakakule jātā brāhmaṇā mantabandhavā
Te ca pāpesu kammesu abhiṇhamupadissare

COMMENT

Ajjhāyaka: ‘scholars [of the sacred texts].’ See IGPT sv Ajjhāyaka.

 

VERSE 141

‘In this very lifetime they are blameworthy. In the hereafter [they can expect rebirth in] a place of misery. Birth [as a brahman] does not prevent [rebirth in] a place of misery, or criticism.

Diṭṭheva dhamme gārayhā samparāye ca duggati
Na ne jāti nivāreti duggaccā garahāya vā

 

VERSE 142

‘Not by birth does one become a wretch. Not by birth does one become a Brahman. By conduct one becomes a wretch. By conduct one becomes a Brahman.’

Na jaccā vasalo hoti na jaccā hoti brāhmaṇo
Kammunā vasalo hoti kammunā hoti brāhmaṇo ti

 

PTS PAGES 24(L16)-25(L3)

When this was said, Aggika Bhāradvāja said to the Blessed One: ‘Wonderful, Master Gotama, wonderful. Just as one might set upright what was overturned, or reveal what was concealed, or point the way to one who had gone astray, or bring a lamp into the darkness so that those with eyes could see visible objects, likewise the teaching has been explained in many ways by Master Gotama. I go to Master Gotama for refuge, and to the teaching, and to the community of bhikkhus. From today let Master Gotama consider me a lay follower who has gone to him for refuge for life.

Evaṃ vutte aggikabhāradvājo brāhmaṇo bhagavantaṃ etadavoca abhikkantaṃ bho gotama…pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan ti

 

8. On Goodwill (Metta Sutta)

VERSE 143

[The Blessed One:]

That which would be done by one who is knowledgeable about spiritual well-being having realised the Peaceful State, [is this]: He would be capable, honest, completely honest, easy to correct, teachable, free of arrogance.

Karaṇīyamatthakusalena yaṃ taṃ santaṃ padaṃ abhisamecca
Sakko ujū ca sūjū ca sūvaco cassa mudu anatimānī

COMMENT

Karaṇīya: ‘would be done.‘ This sutta concerns one who has realised the Peaceful State, i.e. the arahant. Therefore it makes no sense to render the future passive participle karaṇīya as ‘should be done’ (i.e. ‘the arahant should be honest, free of arrogance etc’). The same principle applies to the optative cases in the following verses. Pāli grammar supports either rendering, ‘would’ as well as ‘should’:

• ‘The sense of the future passive participle is generally not simply future but rather imperative or optative: “this must be done,” “this should be done,” “this ought to be done;” also “this can be done.” (Warder p.104).

• ‘The optative tense is used for any hypothetical action. It may be translated by “should,” “would,” “may” etc.’ (Warder p.86).

If the meaning of the optatives was ‘should,’ then verse 152 would have been an optative, with the meaning ‘would,’ i.e. ‘Having eliminated greed for sensuous pleasures, he would not come to lie in a womb again.’ But instead verse 152 has the simple indicative ‘does not come’:

• Not acquiescing in dogmatism, being virtuous, with perfect vision [of things according to reality], having eliminated greed for sensuous pleasures, he never comes to lie in a womb again.
Diṭṭhiñca anupagamma sīlavā dassanena sampanno
Kāmesu vineyya gedhaṃ nahi jātu gabbhaseyyaṃ punaretī ti
(Sn.v.152).

In the suttas, where karaṇīya means ‘should be done,’ the Buddha categorically refrains from applying the word to arahants:

• I do not say of those bhikkhus who are arahants... that they should diligently practise [the teaching]. For what reason? They have practised [the teaching] with diligence; they are incapable of being negligently applied [to the practice].
Ye te bhikkhave bhikkhū arahanto... nāppamādena karaṇīyanti vadāmi. Taṃ kissa hetu: kataṃ tesaṃ appamādena abhabbā te pamajjituṃ (M.1.477).

COMMENT

Atthakusalena: ‘knowledgeable about spiritual well-being.‘ Kusala in the meaning knowledgeable can be seen in this passage:

• ‘The man knowledgeable about the path’ represents the Perfect One.
Puriso maggakusalo ti kho tissa tathāgatassetaṃ adhivacanaṃ(S.3.108-9).

See IGPT sv Attha and Kusala.

COMMENT

Uju: ‘honest‘ See IGPT sv Uju.

COMMENT

Sūvaco: ‘easy to correct.‘ Bodhi uses this rendering at A.5.24.

COMMENT

Mudu: ‘teachable.‘ Mudu means soft or malleable. But in the context of minds, ‘malleable’ has negative connotations, so we say ‘teachable’:

• The hair between his eyebrows is soft like cotton wool
mudutūlasannibhā (D.2.18).

• Refined gold is malleable (mudu), wieldy and radiant (M.3.243).

• The Buddha taught the four noble truths when the disciple’s mind had become ready, teachable, free of the five hindrances
kallacittaṃ muducittaṃ vinīvaraṇacittaṃ (A.4.209-210).

See IGPT sv Muditā.

 

VERSE 144

Content [with what is paltry and easily gotten], easy to support, of few duties, easy to please, of peaceful [mental] faculties, mindful, not impudent, not greedy in his relationship with families.

Santussako ca subharo ca appakicco ca sallahukavutti
Santindriyo ca nipako ca appagabbho kulesu ananugiddho

COMMENT

Santussako: ‘content [with what is paltry and easily gotten].’ See IGPT sv Santusita.

COMMENT

Santindriyo: ‘peaceful [mental] faculties.‘ See IGPT sv Vippasannāni indriyāni.

 

VERSE 145

He would not do the slightest thing for which other wise men would criticise him. [He would think:] “May all creatures be happy and safe [from the danger of bondage to individual existence]. May they be happy.

Na ca khuddamācare kiñci yena viññū pare upavadeyyuṃ
Sukhino va khemino hontu sabbe sattā bhavantu sukhitattā

COMMENT

Khemino: ‘safe [from the danger of bondage to individual existence].’ See IGPT sv Yogakkhema.

COMMENT

Sukhitattā: ‘happy.’ The -atta suffix is redundant. See notes in IGPT sv Attā.

 

VERSE 146

“Whatever living beings there are without exception, mettlesome or timid, long, large, or great; middling, short or small;

Ye keci pāṇabhūtatthi tasā vā thāvarā vā anavasesā
Dīghā vā ye mahantā vā majjhimā rassakā aṇukathūlā

 

VERSE 147

“Whether visible or invisible; whether living far away or nearby; whether they have been brought into existence or about to arise [into new existence]: May all creatures be happy.”

Diṭṭhā vā ye va adiṭṭhā ye ca dūre vasanti avidūre
Bhūtā vā sambhavesī vā sabbasattā bhavantu sukhitattā

COMMENT

Sambhavesī: ‘about to arise [into new existence].’ Norman thinks this is the future active participle in -esin (Elders Verses I, n.527).

 

VERSE 148

He would not cheat others, nor despise anyone in any way, nor wish for another’s suffering out of anger, or from an attitude of repugnance.

Na paro paraṃ nikubbetha nātimaññetha katthaci naṃ kañci
Vyārosanā paṭighasaññā nāññamaññassa dukkhamiccheyya

COMMENT

Paṭighasaññā: ‘an attitude of repugnance.’ See IGPT sv Paṭigha.

 

VERSE 149-150

Just as a mother would protect with her life her own son, her only son, so would he cultivate an attitude toward all beings unlimited [by attachment, hatred, and undiscernment of reality]. He would develop a mind of unlimited goodwill for all the world, above, below, and across, being inwardly at peace, and free of unfriendliness and hostility.

Mātā yathā niyaṃ puttamāyusā ekaputtamanurakkhe
Evampi sabbabhūtesu mānasaṃ bhāvaye aparimāṇaṃ

Mettañca sabbalokasmiṃ mānasaṃ bhāvaye aparimānaṃ
Uddhaṃ adho ca tiriyañca asambādhaṃ averaṃ asapattaṃ

COMMENT

Sabbabhūtesu mānasaṃ aparimāṇaṃ: ‘an attitude toward all beings unlimited [by attachment, hatred, and undiscernment of reality].‘ The Mahāvedalla Sutta (M.1.298) and Godatta Sutta (S.4.296) say the ‘makers of limitation’ (pamāṇakaraṇo) are rāgo doso and moho (rāgo kho āvuso pamāṇakaraṇo doso pamāṇakaraṇo moho pamāṇakaraṇo). Therefore ‘unlimited’ means that the arahant’s attitude to beings is unlimited by rāgo doso and moho.

COMMENT

Mettaṃ... aparimānaṃ: ‘unlimited goodwill.‘ See IGPT sv Mettā.

COMMENT

Asambādhaṃ: ‘inwardly at peace.‘ Sambādha means ‘crowding, pressure,’ but in its figurative sense means ‘difficulty, trouble,’ says PED. It occurs also in Sn.v.406.

COMMENT

Averaṃ: ‘free of unfriendliness.’ See IGPT sv Vera.

 

VERSE 151

Whether standing, walking, seated or lying down, as long as he was free of torpor he would concentrate on this [practice] mindfully. They call this a divine abiding.

Tiṭṭhaṃ caraṃ nisinno vā sayāno yāvatāssa vigatamiddo
Etaṃ satiṃ adhiṭṭheyya brahmametaṃ vihāramidhamāhu

COMMENT

Adhiṭṭheyya: ‘would concentrate.’ See IGPT sv Adhiṭṭhāna.

 

VERSE 152

Not acquiescing in dogmatism, being virtuous, with perfect vision [of things according to reality], having eliminated greed for sensuous pleasures, he never comes to lie in a womb again.

Diṭṭhiñca anupagamma sīlavā dassanena sampanno
Kāmesu vineyya gedhaṃ nahi jātu gabbhaseyyaṃ punaretī ti

COMMENT

Diṭṭhiñca anupagamma: ‘not acquiescing in dogmatism.‘ For example:

• Asserting that the Perfect One exists after death: this is acquiescence in dogmatism.
☸ Hoti tathāgato parammaraṇā ti kho bhikkhu diṭṭhigatametaṃ (A.4.68).

See IGPT sv Diṭṭhi.

COMMENT

Sampanno: ‘perfect.‘ See IGPT sv Sampanna.

COMMENT

Dassanena sampanno: ‘with perfect vision [of things according to reality].‘ We treat this as dassanasampanno. See comment on verse 115.

 

9. With Hemavata (Hemavata Sutta)

VERSE 153

[The yakkha Sātāgira:]

‘Today is the Observance Day on the fifteenth day [of the half-month]. It is a magnificent night. Come on, let’s go and see Gotama, the teacher with exalted appellatives.’

Ajja pannaraso uposatho divyā ratti upaṭṭhitā
Anomanāmaṃ satthāraṃ handa passāma gotamaṃ

COMMENT

Verse 153-180) This Hemavata Sutta records the conversation between the Buddha and two yakkhas, Hemavata and Sātāgira. It is usually clear who the speaker is. In many cases the Pāli confirms it with parenthetical text, which we follow in all cases, though we have removed the parenthetical text from our edition and instead indicate the speaker with square brackets. In the conversation with the Buddha, tradition ascribes all the questions to Hemavata, which again we follow. In seven verses, the yakkhas speak together. In the remaining four verses (163A, 163B, 176, 177) the speaker is obvious from the structure of the conversation.

COMMENT

Anomanāmaṃ satthāraṃ: ‘the teacher with exalted appellatives.’ Anomanāmaṃ is itself an exalted appellation. Anomanāmaṃ is a relative or attributive compound (bahubbhīhi), which, as an adjective, must agree in gender, number and case with the noun it qualifies (PGPL, para 550 (c). Thus it can be singular or plural in meaning: appellative or appellatives.

COMMENT

Pannaraso: ‘on the fifteenth day [of the half-month].’ Parenthesis from here: cātuddase pannarase aṭṭhamiyā ca pakkhassa (Vin.1.10).

 

VERSE 154

[The yakkha Hemavata:]

‘But is the mind of one like this favourably disposed to all beings? Are his thoughts under control in relation to what is likeable and unlikeable?’

Kacci mano supaṇihito sabbabhūtesu tādino
Kacci iṭṭhe aniṭṭhe ca saṅkappassa vasīkatā

 

VERSE 155

[Sātāgira:]

‘The mind of one like this is favourably disposed to all beings; and his thoughts are under control in relation to what is likeable and unlikeable.’

Mano cassa supaṇihito sabbabhūtesu tādino
Atho iṭṭhe aniṭṭhe ca saṅkappassa vasīkatā

 

VERSE 156

[Hemavata:]

‘Does he not take what is not given? Is he restrained in [conduct towards] living beings? Does he keep aloof from negligence [in the practice]? Does he not neglect meditation?’

Kacci adinnaṃ nādiyati kacci pāṇesu saṃyato
Kacci ārā pamādamhā kacci jhānaṃ na riñcati

COMMENT

Pamādamhā: ‘negligence [in the practice].’ See IGPT sv Appamatta.

COMMENT

Jhānaṃ: ‘meditation.’ See IGPT sv Jhāyati.

 

VERSE 157

[Sātāgira:]

‘He does not take what is not given. He is restrained in [conduct towards] living beings. He keeps aloof from negligence [in the practice]. The Buddha does not neglect meditation.’

Na so adinnaṃ ādiyati atho pāṇesu saṃyato
Atho ārā pamādamhā buddho jhānaṃ na riñcati

 

VERSE 158

[Hemavata:]

‘Does he not speak falsehood? Does he not have rough speech? Does he not speak what is untrue? Does he not speak what is frivolous?’

Kacci musā na bhaṇati kacci na khīṇavyappatho
Kacci vebhūtiyaṃ nāha kacci samphaṃ na bhāsati

COMMENT

Khīṇavyappatho: ‘rough speech.‘ Bodhi (re: S.1.204, note 556) follows the commentarial explanation, saying ‘rough.’ Norman concurs, but with different reasoning.

 

VERSE 159

[Sātāgira:]

‘He does not speak falsehood, nor does he have rough speech, and neither does he speak what is untrue. He is a wise person: he speaks what is meaningful.’

Musā ca so na bhaṇati atho na khīṇavyappatho
Atho vebhūtiyaṃ nāha mantā atthaṃ so bhāsati

COMMENT

Atthaṃ: ‘what is meaningful.‘ Here, the opposite of ‘what is frivolous.’ See IGPT sv Attha.

 

VERSE 160

[Hemavata:]

‘Is he not attached to sensuous pleasures? Is his mind free of impurity? Has he gone beyond undiscernment of reality? Has he vision as regards profound truths?’

Kacci na rajjati kāmesu kacci cittaṃ anāvilaṃ
Kacci mohaṃ atikkanto kacci dhammesu cakkhumā

COMMENT

Anāvilaṃ: ‘free of impurity.’ See IGPT sv Āvila.

COMMENT

Dhammesu: ‘profound truths.‘ For example:

• Ending, ending: in regard to profound truths not heard before there arose in me vision, knowledge [of things according to reality], penetrative discernment, insightfulness, and illumination.
☸ Nirodho nirodho ti kho bhikkhave pubbe ananussutesu dhammesu cakkhuṃ udapādi ñāṇaṃ udapādi paññā udapādi vijjā udapādi āloko udapādī ti (S.2.8-9).

COMMENT

Mohaṃ: ‘undiscernment of reality.’ See IGPT sv Moha.

 

VERSE 161

[Sātāgira:]

‘He is not attached to sensuous pleasures. His mind is free of impurity. He has gone beyond undiscernment of reality. The Buddha has vision as regards profound truths.’

Na so rajjati kāmesu atho cittaṃ anāvilaṃ
Sabbamohaṃ atikkanto buddho dhammesu cakkhumā

 

VERSE 162

[Hemavata:]

‘Is he perfect in insightfulness into reality? Is he perfect in conduct? Are his perceptually obscuring states destroyed? Will he have no renewed states of individual existence?’

Kacci vijjāya sampanno kacci saṃsuddhacāraṇo
Kaccissa āsavā khīṇā kacci natthi punabbhavo

COMMENT

Vijjāya sampanno: ‘perfect in insightfulness into reality.‘

• He is indeed the Blessed One, the Arahant, the Perfectly Enlightened One, perfect in insightfulness into reality and in conduct.
iti pi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno (S.5.199).

See IGPT sv Avijjā and Sampanna.

COMMENT

Āsavā: ‘perceptually obscuring states.’ See IGPT sv Āsava.

COMMENT

Punabbhavo: ‘renewed states of individual existence.’ See IGPT sv Bhava.

 

VERSE 163

[Sātāgira:]

‘He is perfect in insightfulness into reality. He is perfect in conduct. His perceptually obscuring states are all destroyed. He has no renewed states of individual existence.’

Vijjāya-m-eva sampanno atho saṃsuddhacāraṇo
Sabbassa āsavā khīṇā natthi tassa punabbhavo

 

VERSE 163A

[Hemavata:]

‘The mind of the Sage is perfect. You rightfully praise him as perfect in insightfulness into reality and in conduct of body and speech.’

Sampannaṃ munino cittaṃ kammunā vyappathena ca
Vijjācaraṇasampannaṃ dhammato naṃ pasaṃsasi

COMMENT

From verse 163A onwards, the PTS numbering system deviates from other editions. But this is the system we will follow.

 

VERSE 163B

[Sātāgira:]

‘The mind of the Sage is perfect. You rightfully applaud one who is perfect in insightfulness into reality and in conduct of body and speech.’

Sampannaṃ munino cittaṃ kammunā vyappathena ca
Vijjācaraṇasampannaṃ dhammato anumodasi

COMMENT

Anumodasi: ‘applaud.’ See IGPT sv Anumodatī.

 

VERSE 164

[Hemavata and Sātāgira:]

‘The mind of the Sage is perfect. Come on, let’s go and see Gotama, who is perfect in insightfulness into reality and in conduct of body and speech.

Sampannaṃ munino cittaṃ kammunā vyappathena ca
Vijjācaraṇasampannaṃ handa passāma gotamaṃ

 

VERSE 165

‘Come on! Let’s go and see Gotama, slender-bodied, manly, with legs [as pleasing and graceful] as an antelope’s, eating little, not self-indulgent, the Sage meditating in the forest.

Eṇijaṅghaṃ kisaṃ vīraṃ appāhāraṃ alolupaṃ
Muniṃ vanasmiṃ jhāyantaṃ ehi passāma gotamaṃ

COMMENT

Eṇijaṅghaṃ: ‘legs [as pleasing and graceful] as an antelope’s.‘ The Lakkhaṇa Sutta explains ‘legs like an antelope’ with these words:

• He acquires legs which are pleasing and graceful
Jaṅghā manuññā labhate susaṇṭhitā (D.3.157).

COMMENT

Alolupaṃ: ‘not self-indulgent.’ Here and in Sn.v.707, we render lolupa as self-indulgent where it is associated with food. In Sn.v.56 we render it as ‘free of covetousness’.

 

VERSE 166

‘Having approached the Great Being who lives solitarily like a lion, who is indifferent to sensuous pleasures, let us ask about freedom from Death’s snare.

Sīhaṃvekacaraṃ nāgaṃ kāmesu anapekkhinaṃ
Upasaṅkamma pucchāma maccupāsappamocanaṃ

COMMENT

Anapekkhinaṃ: ‘indifferent.’ See IGPT sv Apekkhā.

 

VERSE 167

‘Let us ask Gotama, the proclaimer, the teacher who has gone beyond all things, the Buddha who has left behind deeds that beget danger and unfriendliness.’

Akkhātāraṃ pavattāraṃ sabbadhammānaṃ pāraguṃ
Buddhaṃ verabhayātītaṃ mayaṃ pucchāma gotamaṃ

COMMENT

Pāraguṃ: ‘gone beyond.‘ See IGPT sv Pāragata.

COMMENT

Verabhaya: ‘deeds that beget danger and unfriendliness.‘ We maintain the usual word order, as found in this quote:

• Having not abandoned five deeds that beget danger and unfriendliness one is called unvirtuous, and is reborn in hell. Which five? Killing, stealing, adultery, lying, and drinking.
Pañca gahapati bhayāni verāni appahāya dussīlo iti vuccati. Nirayañca upapajjati. Katamāni pañca: pāṇātipātaṃ adinnādānaṃ kāmesu micchācāraṃ musāvādaṃ surāmerayamajjapamādaṭṭhānaṃ (A.3.204).

See IGPT sv Vera.

 

VERSE 168

[Hemavata to the Blessed One:]

‘As a result of what has the world [of beings] arisen? Via what does one make its acquaintance? By grasping what does the world [of beings] [originate]? Because of grasping what does the world [of beings] suffer hardship?’

Kismiṃ loko samuppanno kismiṃ kubbati santhavaṃ
Kissa loko upādāya kismiṃ loko vihaññati

COMMENT

Kismiṃ: ‘As a result of what... Via what... Because of what.‘ The locative shows the cause, reason, or motive of an action (PGPL, para601).

COMMENT

Upādāya: ‘grasping... grasping.’ We translate upādāya twice. In other words, we link upādāya also to vihaññati. This is justified by verse 170: Katamaṃ taṃ upādānaṃ yattha loko vihaññati.

COMMENT

Kissa loko upādāya: ‘By grasping what does the world [of beings] [originate]?‘ We parenthesise samudayati following the Ariyasāvaka Sutta: Upādāne sati bhavo hoti. Bhave sati jāti hoti. Jātiyā sati jarāmaraṇaṃ hotī ti. So evaṃ pajānāti evaṃ ayaṃ loko samudayatī ti (S.2.78). Norman parenthesises ‘exist’: ‘From the grasping of what [does] the world [exist]?’

COMMENT

Loko: ‘world [of beings].‘ See IGPT sv Loka.

COMMENT

Vihaññati: ‘suffer hardship.’ See IGPT sv Vihaññati.

 

VERSE 169

[The Blessed One:]

‘As a result of the six [senses] the world [of beings] has arisen. Via the six [senses] one makes its acquaintance. Through grasping the six [sense objects] the world [of beings] [originates]. Because of grasping the six [sense objects] the world [of beings] suffers hardship.’

Chassu loko samuppanno chassu kubbati santhavaṃ
Channameva upādāya chassu loko vihaññati

COMMENT

Channameva upādāya: ‘grasping the six [sense objects].’ The parenthesis stems from the Loka Sutta:

Katamo ca bhikkhave lokassa samudayo? Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ. Tiṇṇaṃ saṅgati phasso. Phassapaccayā vedanā. Vedanāpaccayā taṇhā. Taṇhāpaccayā upādānaṃ. Upādānapaccayā bhavo. Bhavapaccayā jāti. Jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti. Ayaṃ kho bhikkhave lokassa samudayo (S.2.73). Likewise for the other senses.

 

VERSE 170

[Hemavata:]

‘What is that grasping because of which the world [of beings] suffers hardship? Being asked about deliverance [from suffering], tell me how [the world of beings] is released from suffering.’

Katamaṃ taṃ upādānaṃ yattha loko vihaññati
Niyyānaṃ pucchito brūhi kathaṃ dukkhā pamuccati

COMMENT

Niyyānaṃ: ‘deliverance [from suffering].‘ See IGPT sv Niyyāna.

 

VERSE 171

[The Blessed One:]

‘Five varieties of sensuous pleasure are taught in the world, with [sensuous pleasure of] the mind as sixth. Having discarded hankering for these, [the world of beings] is released from suffering.

Pañcakāmaguṇā loke manochaṭṭhā paveditā
Ettha chandaṃ virājetvā evaṃ dukkhā pamuccati

COMMENT

Five varieties of sensuous pleasure are taught in the world, with [sensuous pleasure of] the mind as sixth: this is the ‘ocean’. See comment on verse 173.

COMMENT

Chandaṃ: ‘hankering.’ See IGPT sv Chanda.

 

VERSE 172

‘This I tell you: This deliverance [from suffering] for the world [of beings] has been declared to you [by me] in accordance with truth. In this way [the world of beings] is released from suffering.’

Etaṃ lokassa niyyānaṃ akkhātaṃ vo yathātathaṃ
Etaṃ vo ahamakkhāmi evaṃ dukkhā pamuccati

 

VERSE 173

[Hemavata:]

‘Who in this world crosses the flood [of suffering]? Who in this world crosses the ocean [of the six sensuous objects]? Without support or hold, who does not sink in the deep?’

Ko sūdha tarati oghaṃ kodha tarati aṇṇavaṃ
Appatiṭṭhe anālambe ko gambhīre na sīdati

COMMENT

Oghaṃ: ‘the flood [of suffering].‘ See IGPT sv Ogha.

COMMENT

Aṇṇavaṃ: ‘the ocean [of the six sensuous objects].‘ Relevant quotes are these:

• There are visible objects known via the visual sense that are likeable, loveable, pleasing, agreeable, connected with sensuous pleasure, and charming. In the [terminology of the] Noble One’s training system this is called the ocean.
Santi bhikkhave cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā ayaṃ vuccati bhikkhave ariyassa vinaye samuddo (S.4.158).

• There are mentally known objects known via the mental sense that are likeable, loveable, pleasing, agreeable, connected with sensuous pleasure, and charming. In the [terminology of the] Noble One’s training system this is called the ocean.
Santi bhikkhave manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Ayaṃ vuccati bhikkhave ariyassa vinaye samuddo (S.4.158).

 

VERSE 174

[The Blessed One:]

‘One who is ever perfect in virtue, blessed with penetrative discernment, being inwardly collected, inwardly reflective, possessed of mindfulness, he crosses the flood [of suffering] so hard to cross.

Sabbadā sīlasampanno paññavā susamāhito
Ajjhattacintī satimā oghaṃ tarati duttaraṃ

COMMENT

Paññavā: ‘blessed with penetrative discernment.’ See IGPT sv Pajānāti.

COMMENT

Ajjhattacintī: ‘inwardly reflective.‘ This phrase occurs also in verse 388, which adds that ‘he should not allow his mind to stray outwardly’ (na mano bahiddhā nicchāraye).

 

VERSE 175

‘One who abstains from sensuous mental imagery, who has transcended all ties to individual existence, with spiritually fettering delight in individual existence destroyed, he does not sink in the deep.’

Virato kāmasaññāya sabbasaṃyojanātigo
Nandibhavaparikkhīṇo so gambhīre na sīdati

COMMENT

Kāmasaññāya: ‘sensuous mental imagery.’ See IGPT sv Saññā.

COMMENT

Sabbasaṃyojanātigo: ‘transcended all ties to individual existence.’ See IGPT sv Saṃyojana.

COMMENT

Nandi: ‘spiritually fettering delight.’ See IGPT sv Nandi.

 

VERSE 176

[Hemavata:]

‘Behold him, one of profound wisdom, one who sees the subtle meaning of the teaching, liberated from the perception of existence, liberated [from individual existence] in the sensuous plane of existence, freed [from individual existence] in every respect, a great Seer following the path of divinity.’

Gambhīrapaññaṃ nipuṇatthadassiṃ akiñcanaṃ kāmabhave asattaṃ
Taṃ passatha sabbadhi vippamuttaṃ dibbe pathe kammānaṃ mahesiṃ

COMMENT

Akiñcanaṃ: ‘liberated from the perception of existence.‘ See IGPT sv Ākiñcañña.

COMMENT

Asattaṃ: ‘liberated [from individual existence].‘ Asatta has this meaning also in verse 490. See IGPT sv Saṅga.

COMMENT

Kāma: ‘sensuous plane of existence.‘ See IGPT sv Kāma.

COMMENT

Vippamuttaṃ: ‘freed [from individual existence].’ See IGPT sv Mutta.

 

VERSE 177

[Sātāgira:]

‘Behold him, one with exalted appellatives, one who sees the subtle meaning of the teaching, the giver of discernment, liberated [from individual existence] in the sensuous plane of existence, one who has understood the All, the one of great wisdom, the great Seer following the noble Path.’

Anomanāmaṃ nipuṇatthadassiṃ paññādadaṃ kāmālaye asattaṃ
Taṃ passatha sabbaviduṃ sumedhaṃ ariye pathe kamamānaṃ mahesiṃ

COMMENT

Sabbaviduṃ: ‘one who has understood the All.’ See comment to verse 211.

COMMENT

PED says (sv kāmālaya) that kāmālaya is kāmaloka (i.e. the sensuous plane of existence). This is supported by the correspondence of terms in these two verses:

• liberated [from individual existence] in the sensuous plane of existence
kāmabhave asattaṃ (Sn.v.176).

• liberated [from individual existence] in the sensuous plane of existence
kāmālaye asattaṃ (Sn.v.177).

 

VERSE 178

[Hemavata and Sātāgira:]

‘How good the sight for us this day. How good the dawn. How good the sunrise, in that we have seen the Perfectly Enlightened One, the one who has crossed the flood [of suffering], the one free of perceptually obscuring states.

Sudiṭṭhaṃ vata no ajja suppabhātaṃ suhuṭṭhitaṃ
Yaṃ addasāma sambuddhaṃ oghatiṇṇamanāsavaṃ

COMMENT

Ogha: ‘flood [of suffering].‘ See IGPT sv Ogha.

COMMENT

Anāsavaṃ: ‘free of perceptually obscuring states.’ See IGPT sv Āsava.

 

VERSE 179

‘These thousand glorious yakkhas with psychic power all go to you for refuge. You are our incomparable teacher.

Ime dasasatā yakkhā iddhimanto yasassino
Sabbe taṃ saraṇaṃ yanti tvaṃ no satthā anuttaro

COMMENT

Yasassino: ‘glorious.‘ See IGPT sv Yasa.

 

VERSE 180

‘We will wander from village to village and mountain to mountain venerating the Perfectly Enlightened One, and the sublime quality of the teaching.’

Te mayaṃ vicarissāma gāmā gāmaṃ nagā nagaṃ
Namassamānā sambuddhaṃ dhammassa ca sudhammatan ti

COMMENT

Sudhammataṃ: ‘sublime quality.’ PED (sv Su-) says ‘good nature, good character, goodness, virtue.’

 

10 With Āḷavaka (Āḷavaka Sutta)

PTS PAGE 31(L14-27)

Thus have I heard:

At one time the Blessed One was dwelling at Āḷavī in the residence of the yakkha Āḷavaka. Then the yakkha Āḷavaka approached the Blessed One and told him:

‘Get out, ascetic.’

‘Very well, friend,’ replied the Blessed One, and went out.

‘Go in, ascetic.’

‘Very well, friend,’ replied the Blessed One, and went in.

A second and a third time Āḷavaka said:

‘Get out, ascetic.’ ‘Go in, ascetic’.

A second and a third time the Blessed One replied

‘Very well, friend,’ and went out and in.

Evaṃ me sutaṃ ekaṃ samayaṃ bhagavā āḷaviyaṃ viharati āḷavakassa yakkhassa bhavane. Atha kho āḷavako yakkho yena bhagavā tenupasaṅkami upasaṅkamitvā bhagavantaṃ etadavoca nikkhama samaṇā ti. Sādhāvuso ti bhagavā nikkhami. Pavisa samaṇā ti. Sādhāvuso ti bhagavā pāvisi. Dutiyampi kho…pe… tatiyampi kho āḷavako yakkho bhagavantaṃ etadavoca nikkhama samaṇā ti. Sādhāvuso ti bhagavā nikkhami. Pavisa samaṇā ti. Sādhāvuso ti bhagavā pāvisi.

 

PTS PAGES 31(L27)-32(L10)

Then, for a fourth time Āḷavaka told the Blessed One:

‘Get out, ascetic.’

‘I will not get out, friend. Do what you must.’

‘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 Āḷavaka addressed the Blessed One in verse:

Catutthampi kho āḷavako yakkho bhagavantaṃ etadavoca nikkhama samaṇā ti. Na khvāhaṃ āvuso nikkhamissāmi. Yaṃ te karaṇīyaṃ taṃ karohī 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 āḷavako yakkho bhagavantaṃ gāthāya ajjhabhāsi

COMMENT

Brāhmaṇiyā: ‘Brahmanists.’ See IGPT sv Brāhmaṇa.

 

VERSE 181

[Āḷavaka:]

‘In this world, what is a man’s best property? What when well practised brings happiness? What is the most truly delicious of flavours? Living in what way do they say is the best way of life?’

Kiṃ sūdha vittaṃ purisassa seṭṭhaṃ kiṃ su suciṇṇaṃ sukhamāvahati
Kiṃ sū have sādutaraṃ rasānaṃ kathaṃ jīviṃ jīvitamāhu seṭṭhaṃ

 

VERSE 182

[The Blessed One:]

‘Faith [in the perfection of the Perfect One’s enlightenment] is a man’s best property in this world. The teaching when well practised brings happiness. Truth is the most truly delicious of flavours. Living with wisdom they say is the best way of life.’

Saddhīdha vittaṃ purisassa seṭṭhaṃ dhammo suciṇṇo sukhamāvahati
Saccaṃ have sādutaraṃ rasānaṃ paññājīviṃ jīvitamāhu seṭṭhaṃ

COMMENT

Saddha: ‘Faith [in the perfection of the Perfect One’s enlightenment].‘ This follows the definition of saddhindriyaṃ. See IGPT sv Saddhā.

 

VERSE 183

[Āḷavaka:]

‘How does one cross the flood [of suffering]? How does one cross the ocean [of the six sensuous objects]? How does one go beyond suffering? How is one purified [with respect to perceptually obscuring states]?’

Kathaṃ su tarati oghaṃ kathaṃ su tarati aṇṇavaṃ
Kathaṃ su dukkhamacceti kathaṃ su parisujjhati

COMMENT

Oghaṃ: ‘the flood [of suffering].‘ See comment on verse 173.

COMMENT

Aṇṇavaṃ: ‘the ocean [of the six sensuous objects].‘ See comment on verse 173.

COMMENT

How is one purified [with respect to perceptually obscuring states]? See comment on next verse.

 

VERSE 184

[The Blessed One:]

‘By faith [in the perfection of the Perfect One’s enlightenment] one crosses the flood [of suffering]. By diligence, one crosses the ocean [of the six sensuous objects]. With energy one goes beyond suffering. Through penetrative discernment one is purified [with respect to perceptually obscuring states].’

Saddhā tarati oghaṃ appamādena aṇṇavaṃ
Viriyena dukkhamacceti paññāya parisujjhati

COMMENT

Appamādena: ‘by diligence, one crosses the ocean [of the six sensuous objects].’ Diligence means protecting the mind from perceptually obscuring states:

• And what is diligence [in the practice]? In this regard a bhikkhu protects the mind against perceptually obscuring states and against states associated with perceptually obscuring states.
☸ Katamo ca bhikkhave appamādo. Idha bhikkhave bhikkhu cittaṃ rakkhati āsavesu ca sāsavesu ca dhammesu (S.5.232).

COMMENT

Paññāya: ‘penetrative discernment.‘ See IGPT sv Pajānāti.

COMMENT

Paññāya parisujjhati: ‘Through penetrative discernment one is purified [with respect to perceptually obscuring states].’ This accords with this quote:

• And, by seeing [reality] with penetrative discernment, his perceptually obscuring states are destroyed.
Paññāya cassa disvā āsavā parikkhīṇā honti (M.1.477).

 

VERSE 185

[Āḷavaka:]

‘How does one gain wisdom? How does one acquire wealth? How does one get a good reputation? How does one bind friends [to oneself]? Having passed on from this world to the world beyond, how does one not grieve?’

Kathaṃ su labhate paññaṃ kathaṃ su vindate dhanaṃ
Kathaṃ su kittiṃ pappoti kathaṃ mittāni ganthati
Asmā lokā paraṃ lokaṃ kathaṃ pecca na socati

 

VERSE 186

[The Blessed One:]

‘Through eagerness to listen to the teaching for realising the Untroubled, the one who is diligently applied [to the practice] and is prudent and has faith in the arahants gains wisdom.’

Saddahāno arahataṃ dhammaṃ nibbānapattiyā
Sussūsā labhate paññaṃ appamatto vicakkhaṇo

COMMENT

Saddahāno arahataṃ: ‘faith in the arahants.’ The same phrase occurs in this quote:

• Have faith in those arahants of noble discernment.
Saddahāno arahataṃ ariyapaññāya (It.112).

COMMENT

Sussūsā: ‘through his eagerness to listen.‘ This is a truncated instrumental, suggests Norman. The meaning is clarified by verse 383:

• O best of Buddhas, being asked, tell us what we are all eager to hear.
Tameva sabbepi sussūsamānā taṃ no vada pucchito buddhaseṭṭha (Sn.v.383).

COMMENT

Appamatto: ‘one who is diligently applied [to the practice].’ See IGPT sv Appamatta.

COMMENT

Vicakkhaṇo: ‘prudent.‘ See IGPT sv Vicakkhaṇa.

 

VERSE 187

‘Through doing what is appropriate, bearing the burden of it, and exerting oneself, one acquires wealth. Through integrity one gets a good reputation. Generosity binds friends [to oneself].’

Patirūpakārī dhuravā uṭṭhātā vindate dhanaṃ
Saccena kittiṃ pappoti dadaṃ mittāni ganthati

 

VERSE 188

‘Integrity, righteousness, resoluteness, generosity: whatever faithful householder has these four qualities does not grieve when he passes on.

Yassete caturo dhammā saddhassa gharamesino
Saccaṃ dhammo dhiti cāgo sa ve pecca na socati

 

VERSE 189

‘But do please ask various other ascetics and Brahmanists whether there is found anything in this world greater than integrity, inward taming, generosity, and patience.

Iṅgha aññepi pucchassu puthū samaṇabrāhmaṇe
Yadi saccā damā cāgā khantyā bhiyyodha vijjati

COMMENT

Brāhmaṇe: ‘Brahmanists.’ See IGPT sv Brāhmaṇa.

 

VERSE 190

[Āḷavaka:]

‘How could I possibly ask various other ascetics and Brahmanists? I know now what is useful in relation to the hereafter.

Kathaṃ nu dāni puccheyyaṃ puthū samaṇabrāhmaṇe
Sohaṃ ajja pajānāmi yo attho samparāyiko

COMMENT

Yo attho: ‘what is useful.‘ Attho has the same meaning here:

• Tell me little or tell me much, but just tell me what is useful; I need only what is useful. Why should you make a great elaboration?
☸ appaṃ vā bahuṃ vā bhāsassu atthaṃyeva me brūhi
attheneva me attho kiṃ kāhasi vyañjanaṃ bahun ti
(Vin.1.41).

 

VERSE 191

‘The Buddha came to stay in Āḷavi truly for my sake. Now I know where a gift is of great fruit.

Atthāya vata me buddho vāsāyāḷavimāgamā
Yohaṃ ajja pajānāmi yattha dinnaṃ mahapphalaṃ

 

VERSE 192

‘I will wander from village to village, and city to city, venerating the Perfectly Enlightened One, and the sublime quality of the teaching.’

So ahaṃ vicarissāmi gāmā gāmaṃ purā puraṃ
Namassamāno sambuddhaṃ dhammassa ca sudhammatan ti

 

11. On Victory (Vijaya Sutta)

VERSE 193

[The Blessed One:]

Whether walking, standing, sitting, or reclining, it flexes and extends itself: this is the movement of the body.

Caraṃ vā yadi vā tiṭṭhaṃ nisinno uda vā sayaṃ
Samiñjeti pasāreti esā kāyassa iñjanā

 

VERSE 194

Its bones are held together by ligaments. It has a plastering of integument and flesh. Camouflaged by skin, the body is not seen according to reality.

Aṭṭhinahārusaṃyutto tacamaṃsāvalepano
Chaviyā kāyo paṭicchanno yathābhūtaṃ na dissati

 

VERSE 195-196

It is full of intestines, stomach, bulging liver, bladder, heart, lungs, kidneys, spleen, snot, spittle, sweat, fat, blood, synovial fluid, bile, and grease.

Antapūro udarapūro yakapeḷassa vatthino
Hadayassa papphāsassa vakkassa pihakassa ca

Siṅghāṇikāya kheḷassa sedassa ca medassa ca
Lohitassa lasikāya pittassa ca vasāya ca

 

VERSE 197-198

And filth continuously flows from its nine orifices: eye-discharge from the eyes; ear-discharge from the ears; snot from the nose. With the mouth it spews vomit, bile, and gastric mucus―simultaneously! From the [surface of the] body [flow] sweat and moisture.

Athassa navahi sotehi asucī savati sabbadā
Akkhimhā akkhigūthako kaṇṇamhā kaṇṇagūthako

Siṅghāṇikā ca nāsato mukhena vamatekadā
Pittaṃ semhañca vamati kāyamhā sedajallikā

COMMENT

Ekadā: ‘simultaneously!’ PED: ‘once, at the same time, at one time.’

 

VERSE 199

And its cavernous head is stuffed with brain. The fool, led on by uninsightfulness into reality, thinks it exquisite.

Athassa susiraṃ sīsaṃ matthaluṅgassa pūritaṃ
Subhato naṃ maññati bālo avijjāya purakkhato

COMMENT

Purakkhato: ‘led on by.‘ See IGPT sv Purakkhata.

COMMENT

Avijjāya: ‘uninsightfulness into reality.‘ See IGPT sv Avijjā.

COMMENT

Subhato: ‘exquisite.’ See IGPT sv Subha.

 

VERSE 200

But when in the charnel ground it lies discarded, dead, bloated, and discoloured, [even] relatives are indifferent to it.

Yadā ca so mato seti uddhumāto vinīlako
Apaviddho susānasmiṃ anapekkhā honti ñātayo

COMMENT

Anapekkhā: ‘indifferent.’ See IGPT sv Apekkhā.

 

VERSE 201

Dogs devour it, and jackals, wolves, and maggots. Crows feast on it, and vultures, and whatever other creatures there are.

Khādanti naṃ suvānā ca sigālā vakā kimī
Kākā gijjhā ca khādanti ye caññe santi pāṇino

 

VERSE 202

However, having heard the Buddha’s word, the bhikkhu here possessed of knowledge [of things according to reality] profoundly understands [the body], for he perceives it according to reality.

Sutvāna buddhavacanaṃ bhikkhu paññāṇavā idha
So kho naṃ parijānāti yathābhūtañhi passati

COMMENT

Paññāṇavā: ‘possessed of knowledge [of things according to reality].’ Paññāṇa=pa+ñāṇa. We accordingly treat paññāṇa as a synonym of ñāṇa. See IGPT sv Ñāṇa. Commentary: paññāṇaṃ vuccati vipassanā.

COMMENT

Parijānāti: ‘profoundly understands’ Profound understanding implies arahantship:

• What is profound understanding? The destruction of attachment, hatred, and undiscernment of reality.
☸ Katamā ca bhikkhave pariññā? Yo bhikkhave rāgakkhayo dosakkhayo mohakkhayo (S.3.26).

 

VERSE 203

‘As is this one, so is that one. As is that one, so is this one.’ [If one understood this] one would discard fondness for the body, both internally and externally.

Yathā idaṃ tathā etaṃ yathā etaṃ tathā idaṃ
Ajjhattañca bahiddhā ca kāye chandaṃ virājaye

COMMENT

Yathā idaṃ tathā etaṃ: ‘As is this one, so is that one.’ The Satipaṭṭhāna Sutta (M.1.58) says one should reflect that one’s own body has the same nature and constitution as a corpse: ayampi kho kāyo evaṃ dhammo evaṃ bhāvī etaṃ anatīto ti

COMMENT

Chandaṃ: ‘fondness.‘ See IGPT sv Chanda.

 

VERSE 204

Having discarded fondness and attachment in this world, the bhikkhu possessed of knowledge [of things according to reality] has arrived at the Deathless, inward peace, the Untroubled, the Unshakeable State.

Chandarāgaviratto so bhikkhu paññāṇavā idha
Ajjhagā amataṃ santiṃ nibbānaṃ padamaccutaṃ

COMMENT

Nibbānaṃ: ‘the Untroubled.‘ See IGPT sv Nibbāna.

COMMENT

Rāga: ‘attachment.’ See IGPT sv Rāga.

 

VERSE 205

This two-footed object is carried around [by oneself], foul and malodorous, full of various animal carcasses, oozing from this [orifice] and that.

Dipādakoyaṃ asuci duggandho parihīrati
Nānākuṇapaparipūro vissavanto tato tato

COMMENT

Dipādakoyaṃ: ‘this two-footed object.’ The -ka suffix forms certain number of nouns, which are adjectives used as substantives (PGPL, para 581).

COMMENT

Parihīrati: ‘carried around [by oneself].‘ Parihīrati is the passive of pariharati, as illustrated in this quote:

• ‘If anyone carrying around [such a wretched] body were to claim to be healthy even for a moment, that would only be folly’
Yo hi gahapati imaṃ kāyaṃ pariharanto muhuttampi ārogyaṃ paṭijāneyya kimaññatra bālyā (S.3.1).

COMMENT

Tato tato: ‘this [orifice] and that.’ Commentary: navahi dvārehi.

 

VERSE 206

Whoever would think to be swelled-headed because of such a body, or would disparage another, what is this except not seeing it [according to reality]?

Etādisena kāyena yo maññe uṇṇametave
Paraṃ vā avajāneyya kimaññatra adassanāti

COMMENT

Uṇṇametave: ‘swelled-headed.‘ See IGPT sv Uṇṇata.

 

12. On the Sage (Muni Sutta)

VERSE 207

[The Blessed One:]

Intimate relationships breed fear. Permanent abodes breed spiritual defilement. Having neither a permanent abode nor intimate relationships are the attributes of a sage.

Santhavāto bhayaṃ jātaṃ niketā jāyate rajo
Aniketamasanthavaṃ etaṃ ve munidassanaṃ

COMMENT

Santhavāto: ‘Intimate relationships.‘ Santhava ranges in meaning from intimate relationship to acquaintanceship. See verses 37, 169, 245, and 844.

COMMENT

Niketā: ‘permanent abodes.‘ See IGPT sv Niketa.

COMMENT

Dassanaṃ: ‘attributes.’ We treat this as nidassanaṃ.

 

VERSE 208

Whoever has annihilated what has grown, would not plant [again]; nor would he bestow [the moisture of craving] on what is [capable of] growing. They call him a solitary, wandering sage. That great seer has seen the Peaceful State.

Yo jātamucchijja na ropayeyya jāyantamassa nānuppavecche
Tamāhu ekaṃ muninaṃ carantaṃ addakkhi so santipadaṃ mahesi

COMMENT

Yo jātamucchijja na ropayeyya: ‘annihilated what has grown, would not plant [again].’ This perhaps means not undertaking new karmically consequential conduct. See comment on verse 953.

COMMENT

Nānuppavecche: ‘not bestow [the moisture of craving].‘ ‘Moisture’ (sineha) occurs in the next verse. Although sineha can mean love, as moisture sineha signifies craving (taṇhā sneho, A.1.223).

COMMENT

Jāyanta: ‘what is [capable of] growing.’ In the next verse this is called the seed (bījaṃ).

 

VERSE 209

Having reflected on the [three] fields [of conduct], having abandoned the seed [i.e. the stream of consciousness], he would not bestow upon it the moisture [of craving]. The sage seeing the end of birth and destruction, abandoning speculation, is beyond the limits of conception.

Saṅkhāya vatthūni pahāya bījaṃ sinehamassa nānuppavecche
Sa ve muni jātikhayantadassī takkaṃ pahāya na upeti saṅkhaṃ

COMMENT

The [three] fields of conduct: ‘vatthūni.‘ Body, speech, and mind are called vatthuṃ at A.2.158.

COMMENT

Bījaṃ: ‘the seed [i.e. the stream of consciousness].‘

• The stream of consciousness is the seed
viññāṇaṃ bījaṃ (A.1.223-4).

See comment on verse 235. In the previous verse the seed was called ‘what is [capable of] growing.’ See IGPT sv Viññāṇa.

COMMENT

Na upeti saṅkhaṃ: ‘is beyond the limits of conception.‘ See IGPT sv Upeti and Saṅkhā.

 

VERSE 210

Having understood all objects of attachment, and not desiring any of them, that sage, free of greed, greedless, does not strain himself, for he has reached the Far Shore.

Aññāya sabbāni nivesanāni anikāmayaṃ aññatarampi tesaṃ
Sa ve muni vītagedho agiddho nāyūhatī pāragato hi hoti

COMMENT

Nivesanāni: ‘objects of attachment.’ See IGPT sv Nivesana.

COMMENT

Pāragato: ‘reached the Far Shore.‘ See IGPT sv Pāragata.

COMMENT

Nāyūhatī: ‘does not strain himself.’ To be explained like this:

• As long as he has not gained firm ground whilst [crossing] a river, a man strains with all his limbs. But on gaining firm ground, standing on the shore, he does not strain for he has reached the far shore.
Yāva na gādhaṃ labhati nadīsu āyūhati sabbagattehi jantu
Gādhañca laddhāna thale ṭhito so nāyūhati pāragato hi soti
(S.1.48).

 

VERSE 211

One who has transcended the All, understood the All, who is of great wisdom, who does not cleave to any phenomenon, who has abandoned the All, who is liberated [from perceptually obscuring states] through the destruction of craving, the wise know him as truly a sage.

Sabbābhibhuṃ sabbaviduṃ sumedhaṃ sabbesu dhammesu anupalittaṃ
Sabbañjahaṃ taṇhakkhaye vimuttaṃ taṃ vāpi dhīrā muniṃ vedayanti

COMMENT

Sabbābhibhuṃ: ‘transcended the All.’ See IGPT sv Abhibhū.

• And what is the All? The visual sense and visible objects, the auditory sense and audible objects, the olfactory sense and smellable objects, the gustatory sense and tasteable objects, the tactile sense and tangible objects, the mental sense and mentally known objects. This is called the All.
Kiñca bhikkhave sabbaṃ. Cakkhuñceva rūpā ca sotañca saddā ca ghānañca gandhā ca jivhā ca rasā ca kāyo ca phoṭṭhabbā ca mano ca dhammā ca. Idaṃ vuccati bhikkhave sabbaṃ. (S.4.15).

COMMENT

Sabbaviduṃ: ‘understood the All.’

• What is profound understanding? The destruction of attachment, hatred, and undiscernment of reality.
☸ Katamā ca bhikkhave pariññā? Yo bhikkhave rāgakkhayo dosakkhayo mohakkhayo (S.3.26).

COMMENT

Anupalittaṃ: ‘he does not cleave.‘ See IGPT sv Limpati.

COMMENT

Taṇhakkhaye vimuttaṃ: ‘liberated [from perceptually obscuring states] through the destruction of craving.’ Norman treats taṇhakkhaye as a locative (‘completely released in the destruction of craving’). We follow the more usual relationship between taṇhā and vimutta, as seen in these quotes:

• Liberation [from perceptually obscuring states] through the destruction of craving
taṇhāsaṅkhayavimuttiṃ (Ud.77)

• Liberated [from perceptually obscuring states] through the destruction of craving,
taṇhāsaṅkhayavimutto hoti (M.1.252).

 

VERSE 212

One endowed with the power of penetrative discernment, who is [perfect in noble] observances and practices, inwardly collected, taking delight in meditation, mindful, free of bondage [to individual existence], free of remissness in practising the teaching, free of perceptually obscuring states, the wise know him as truly a sage.

Paññābalaṃ sīlavatūpapannaṃ samāhitaṃ jhānarataṃ satimaṃ
Saṅgā pamuttaṃ akhilaṃ anāsavaṃ taṃ vāpi dhīrā muniṃ vedayanti

COMMENT

Paññābalaṃ: ‘power of penetrative discernment.‘

• Those factors that are not worthy of the Noble Ones and reckoned as such, and those that are worthy of the Noble Ones and reckoned as such have been reviewed and examined with penetrative discernment. This is called the power of penetrative discernment
☸ ye dhammā nālamariyā nālamariyasaṅkhātā ye dhammā alamariyā alamariyasaṅkhātā tyāssa dhammā paññāya vodiṭṭhā honti vocaritā honti. Idaṃ vuccati bhikkhave paññābalaṃ (A.4.363).

COMMENT

Sīlavatūpapannaṃ: ‘[perfect in noble] observances and practices.‘ We take sīlavatūpapannaṃ as sīlabbatasampannaṃ. Norman translates literally ‘endowed with vows of virtuous conduct,’ which is not meaningful. Like us, the commentary considers that perfection is implied: catupārisuddhisīlena dhutaṅgavatena ca upapannattā. The term sīlabbatasampanno occurs at A.1.168 where it is linked to muni, which occurs here, too. For more notes, see IGPT sv Sīlabbata.

COMMENT

Saṅgā: ‘bondage [to individual existence].‘ See IGPT sv Saṅga.

COMMENT

Akhilaṃ: ‘free of remissness in practising the teaching‘ See IGPT sv Khila.

COMMENT

Anāsavaṃ: ‘free of perceptually obscuring states.‘ See IGPT sv Āsava.

 

VERSE 213

The sage faring alone, diligently applied [to the practice], unshaken amidst criticism and praise; not terrified [of praise and criticism], just as a lion is not terrified of sounds; not bound [to individual existence], just as the wind is not bound by a net; untarnished [by attachment to the world of phenomena], just as the lotus is untarnished by [contact with] water: the wise know him as truly a sage.

Ekaṃ carantaṃ muniṃ appamattaṃ nindāpasaṃsāsu avedhamānaṃ
Sīhaṃ va saddesu asantasantaṃ vātaṃ va jālamhi asajjamānaṃ
Padumaṃ va toyena alippamānaṃ netāramaññesamanañña neyyaṃ
Taṃ vāpi dhīrā muniṃ vedayanti

COMMENT

Norman notes the unusual length of this verse (seven pādas). He says ‘pādas c-e do not seem original, but appear to have been inserted to explain avedhamānaṃ.’ These three pādas are identical with 71a-c, apart from the case endings.

COMMENT

Appamattaṃ: ‘diligently applied [to the practice].’ See IGPT sv Appamatta.

COMMENT

Alippamānaṃ: ‘untarnished [by attachment to the world of phenomena].’ We parenthesise lokena in accordance with A.3.347:

• He is untarnished by [attachment to] the world [of phenomena], like the lotus is untarnished by [contact with] water.
Nūpalippati lokena toyena padumaṃ yathā (A.3.347).

See IGPT sv Limpati.

 

VERSE 214

Whoever when others address him with indelicate speech is [as unshakeable] as a pillar at a ford, free of attachment, with [mental] faculties well collected, the wise know him as truly a sage.

Yo ogahaṇe thambho-r-ivābhijāyati yasmiṃ pare vācāpariyantaṃ vadanti
Taṃ vītarāgaṃ susamāhitindriyaṃ taṃ vāpi dhīrā muniṃ vedayanti

COMMENT

Ogahaṇe thambho-r-ivābhijāyati: ‘[as unshakeable] as a pillar at a ford.‘ Parenthesis in accordance with verse 229:

• Like a locking-post firmly embedded in the ground that is unshakeable by the winds of the four quarters
Yathindakhīlo paṭhaviṃ sito siyā catubbhi vātehi asampakampiyo (Sn.v.229).

COMMENT

Susamāhitindriyaṃ: ‘[mental] faculties well collected.‘ See IGPT sv Vippasannāni indriyāni.

COMMENT

Vācāpariyantaṃ vadanti: ‘address him with indelicate speech.‘ Pariyanta means limit. Apariyanta occurs in the definition of frivolous chatter:

• Some person speaks frivolous chatter, speaks what is untimely, speaks what is untruthful, speaks what is unbeneficial, speaks what is not in accordance with the teaching and discipline. At the wrong time, he speaks what is not worth treasuring, incongruous, indelicate, and unconducive to spiritual well-being.
samphappalāpī kho pana hoti akālavādī abhūtavādī anatthavādī adhammavādī avinayavādī anidhānavatiṃ vācaṃ bhāsitā hoti akālena anapadesaṃ apariyantavatiṃ anatthasaṃhitaṃ (M.3.48).

 

VERSE 215

Whoever is inwardly unshakeable, straight as a die, disgusted by unvirtuous conduct, inquiring into what is unvirtuous and virtuous, the wise know him as truly a sage.

Yo ve ṭhitatto tasaraṃva ujju jigucchati kammehi pāpakehi
Vīmaṃsamāno visamaṃ samañca taṃ vāpi dhīrā muniṃ vedayanti

COMMENT

Tasaraṃva ujju: ‘straight as a die.‘ See comment on verse 464.

COMMENT

Visamaṃ samañca: ‘what is unvirtuous and virtuous.‘ These words have the same meaning in verses 57 and 468, but different in verse 843.

 

VERSE 216

Whether he is newly ordained, middle-ranking, or an elder, whichever [bhikkhu] with ego restrained, who restrains himself [in conduct], who refrains from what is unvirtuous, who cannot be angered, nor does he anger anyone, the wise know him as truly a sage.

Yo saṃyatatto na karoti pāpaṃ daharo ca majjho ca munī yatatto
Arosaneyyo na so roseti kañci taṃ vāpi dhīrā muniṃ vedayanti

COMMENT

Munī: ‘an elder.’ Bhikkhus are grouped here as daharo, majjho and munī, but we translate instead using the terms in the Dantabhūmi Sutta: navo, majjhimo, and thero (M.3.137). Muni occurs twice in this verse which is potentially confusing.

COMMENT

Yatatto: ‘ego restrained.‘ See IGPT sv Attā.

COMMENT

Saṃyatatto: ‘restrains himself [in conduct].’ Commentary: saṃyatatto kāyena vā vācāya vā cetasā vā hiṃsādikaṃ.

 

VERSE 217

Whoever living on what is given by others, who would accept food whether the finest, or the mediocre, or the left-overs, and who would neither extol nor speak disparagingly about it, the wise know him as a sage.

Yadaggato majjhato sesato vā piṇḍaṃ labhetha paradattūpajīvī
Nālaṃ thutuṃ nopi nipaccavādī taṃ vāpi dhīrā muniṃ vedayanti

COMMENT

Nālaṃ: ‘would not.’ See IGPT sv Sabbe dhammā nālaṃ abhinivesāyā.

 

VERSE 218

A sage, living the religious life, abstaining from sexual intercourse, who, though a youth, is not attached in any way, abstaining from [any form of] exuberance and from negligence [in the practice], freed [from individual existence], the wise know him as truly a sage.

Muniṃ carantaṃ virataṃ methunasmā yo yobbane nopanibajjhate kvaci
Madappamādā virataṃ vippamuttaṃ taṃ vāpi dhīrā muniṃ vedayanti

COMMENT

Carantaṃ: ‘living the religious life.‘ See IGPT sv Eko care khaggavisāṇakappo.

COMMENT

Kvaci: ‘in any way.’ See IGPT sv Kvaci.

COMMENT

Vippamuttaṃ: ‘freed [from individual existence].‘ See IGPT sv Mutta.

COMMENT

Mada: ‘exuberance.‘ This meaning for mada is also seen in the reflection on almsfood:

• Properly reflecting, you should use almsfood not for fun, not for exuberance.
Paṭisaṅkhā yoniso āhāraṃ āhāreyyāsi neva davāya na madāya (M.3.134).

See IGPT sv Mada.

 

VERSE 219

Having understood the world [of phenomena], realising the supreme goal, having crossed the flood [of suffering] and the ocean [of the six sensuous objects], the one of such good qualities whose spiritual shackles are destroyed, free of attachment, free of perceptually obscuring states, the wise know him as truly a sage.

Aññāya lokaṃ paramatthadassiṃ oghaṃ samuddaṃ atitariya tādiṃ
Taṃ chinnaganthaṃ asitaṃ anāsavaṃ taṃ vāpi dhīrā muniṃ vedayanti

COMMENT

Lokaṃ: ‘the world [of phenomena].’ See IGPT sv Loka. And see comment on verse 1053.

COMMENT

Oghaṃ samuddaṃ: ‘the flood [of suffering] and the ocean [of the six sensuous objects].‘ See comments on verse 173.

COMMENT

Tādiṃ: ‘the one of such good qualities.’ See IGPT sv Tādin.

COMMENT

Ganthaṃ: ‘spiritual shackles.’ See comment on verse 347.

COMMENT

Anāsavaṃ: ‘free of perceptually obscuring states.’ See IGPT sv Āsava.

 

VERSE 220

The householder supporting a wife, and the one free of selfishness, the [bhikkhu] with noble practices, are not alike. They are far separated in both their dwellings and mode of conduct. The householder is not restrained in the slaughter of living beings. The sage is restrained. He constantly protects living beings.

Asamā ubho dūravihāravuttino gihī dāraposī amamo ca subbato
Parapāṇarodhāya gihī asaṃyato niccaṃ munī rakkhati pāṇino yato

COMMENT

Subbato: ‘one with noble practices.‘ See IGPT sv Sīlabbata.

 

VERSE 221

Just as the crested [peacock] with its blue neck never reaches the speed of the goose in moving through the sky, so a householder does not equal the bhikkhu, the sage living secludedly, meditating in the forest.

Sikhī yathā nīlagīvo vihaṅgamo haṃsassa nopeti javaṃ kudācanaṃ
Evaṃ gihī nānukaroti bhikkhuno munino vivittassa vanamhi jhāyato ti

COMMENT

Vivittassa: ‘living secludedly.’ Vivittassa stands for pavivittassa. See IGPT sv Paviveka and Viveka.