VERSE 766
[The Blessed One:]
If, yearning for sensuous pleasure, it prospers for him, he’s ecstatic, yes, the mortal who gets what he wants.
Kāmaṃ kāmayamānassa tassa ce taṃ samijjhati
Addhā pītimano hoti laddhā macco yadicchati.
VERSE 767
But yearning and desirous, if that being’s pleasures diminish he is as wounded as if pierced by an arrow.
Tassa ce kāmayānassa chandajātassa jantuno
Te kāmā parihāyanti sallaviddhova ruppati.
VERSE 768
Whoever mindfully avoids sensuous pleasures as he might with his foot the head of a snake, transcends this attachment to the world.
Yo kāme parivajjeti sappasseva padā siro
So imaṃ visattikaṃ loke sato samativattati.
VERSE 769-770
A man greedy for fields, for property and gold, cattle and horses, slaves and servants, maids and relatives, and many sensuous pleasures, is overpowered by what is weak. He is crushed by adversities. Suffering fills him like water a damaged boat.
Khettaṃ vatthuṃ hiraññaṃ vā gavassaṃ dāsaporisaṃ
Thiyo bandhū puthu kāme yo naro anugijjhati
Abalā naṃ balīyanti maddantenaṃ parissayā
Tato naṃ dukkhamanveti nāvaṃ bhinnamivodakaṃ.
VERSE 771
So, being ever mindful, a person should avoid sensuous pleasures. Having abandoned them he would cross the flood [of suffering] like one, having bailed a boat, who reaches the far shore.
Tasmā jantu sadā sato kāmāni parivajjaye
Te pahāya tare oghaṃ nāvaṃ sitvāva pāragū ti.
COMMENT
Oghaṃ: ‘the flood [of suffering].’ See IGPT sv Ogha.
VERSE 772
[The Blessed One:]
Abiding attached within the inner recesses of the heart, covered in defilement and steeped in confusion, such a being is far from seclusion [from sensuous pleasures and spiritually unwholesome factors]. Abandoning the pleasures of the world is truly difficult.
Satto guhāyaṃ bahunābhicchanno tiṭṭhaṃ naro mohanasmiṃ pagāḷho
Dūre vivekā hi tathāvidho so kāmā hi loke na hi suppahāyā
COMMENT
Guhāyaṃ: ‘the inner recesses of the heart.’ PED gives the usual meanings for guhā (‘a hiding place, a cave, cavern’) but also ‘the shelter of the heart.’ Guhā is found in a similar sense at A.4.98:
• Death’s snare (i.e. anger, kodha) lying in the inner recesses of the heart.
☸ maccupāso guhāsayo (A.4.98).
It is also found in Dhammapada verse 37, where Norman translates guhāsayaṃ... cittaṃ as ‘thought... lying in the cave [of the heart].’
COMMENT
Vivekā: ‘seclusion [from sensuous pleasures and spiritually unwholesome factors].’ The parenthesis corresponds to vivicceva kāmehi vivicca akusalehi dhammehi. See IGPT sv Viveka.
VERSE 773 a&b
Those fettered by desire, emotionally bound to the pleasures of individual existence, are not easily liberated, and indeed are not liberated except in relation to such ties.
Icchānidānā bhavasātabaddhā te duppamuñcā na hi aññamokkhā.
COMMENT
Bhava: ‘individual existence.’ See IGPT sv Bhava.
VERSE 773 c&d & 774
Longing for the future or the past, yearning for present and former pleasures, those who are greedy for sensuous pleasures, absorbed in them, bewildered by them, become selfish about them, are bent on a difficult path. When drawn into difficulty they lament: “What will become of us in the hereafter?”
Pacchā pure vāpi apekkhamānā ime vā kāme purime vā jappaṃ
Kāmesu giddhā pasutā pamūḷhā avadāniyā te visame niviṭṭhā
Dukkhūpanītā paridevayanti kiṃsū bhavissāma ito cutāse.
VERSE 775
Therefore people should indeed train themselves in this world. Whatever you know to be unvirtuous in the world, you should not on that account engage in misconduct, for the wise say that life is short.
Tasmā hi sikkhetha idheva jantu yaṃ kiñci jaññā visamanti loke
Na tassa hetū visamaṃ careyya appañhidaṃ jīvitamāhu dhīrā.
COMMENT
Visamanti: ‘unvirtuous.’ See comment on verse 215.
VERSE 776
I see people in turmoil in the world, overcome by craving for states of individual existence, wretched characters wailing in the face of death, not free of craving for various states of individual existence.
Passāmi loke pariphandamānaṃ pajaṃ imaṃ taṇhagataṃ bhavesu
Hīnā narā maccumukhe lapanti avītataṇhāse bhavābhavesu.
COMMENT
Pariphandamānaṃ: ‘in turmoil.’ See IGPT sv Phandana.
COMMENT
Bhavābhavesu: ‘various states of individual existence.’ See IGPT sv Bhavābhave.
VERSE 777
Look at them, trembling amidst their cherished possessions like fish in a dwindling stream. Seeing this, you should live the religious life free of selfishness, and not become attached to states of individual existence.
Mamāyite passatha phandamāne maccheva appodake khīṇasote
Etampi disvā amamo careyya bhavesu āsattimakubbamāno.
COMMENT
Phandamāne: ‘trembling.’ See IGPT sv Phandana.
COMMENT
Careyya, ‘live the religious life.’ See IGPT sv Eko care khaggavisāṇakappo.
VERSE 778
You should eliminate desire for both worlds, [this world and the world beyond]. Profoundly understanding sensation, being free of greed, a wise person does nothing for which he would criticise himself. He does not cleave to what is seen, heard, [sensed, or cognised].
Ubhosu antesu vineyya chandaṃ phassaṃ pariññāya ananugiddho
Yadattagarahī tadakubbamāno na limpati diṭṭhasutesu dhīro.
COMMENT
Vineyya: ‘should eliminate.’ See IGPT sv Vinaya.
COMMENT
Chandaṃ: ‘desire.’ See IGPT sv Chanda.
COMMENT
Ubhosu antesu: ‘both worlds, [this world and the world beyond].’ See IGPT sv Dve Ante. This parenthesis hopefully solves a puzzle with a long history. See Norman’s note on this verse. The parenthesis comes from verse 801 which links ubho ante to idha vā huraṃ vā.
COMMENT
Pariññāya: ‘profoundly understanding.’ See IGPT sv Abhijānāti.
COMMENT
Phassaṃ: ‘sensation.’ See IGPT sv Phassa.
COMMENT
Na limpati: ‘does not cleave.’ See IGPT sv Limpati.
COMMENT
Diṭṭhasutesu: ‘what is seen, heard, [sensed, or cognised].’ Diṭṭhasutesu is an abbreviation of diṭṭhasutamutaviññātesu seen in verse 1091.
VERSE 779
Having profoundly understood perception the sage would cross the flood [of suffering]. Not cleaving to possessions, with the arrow [of craving] removed, living the religious life diligently, he longs for neither this world nor the next.
Saññaṃ pariññā vitareyya oghaṃ pariggahesu muni nopalitto
Abbūḷhasallo caramappamatto nāsiṃsati lokamimaṃ parañcāti.
COMMENT
Pariññā: ‘profoundly understood.’
• 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
Oghaṃ: ‘the flood [of suffering].’ See IGPT sv Ogha.
COMMENT
Sallo: ‘arrow [of craving]’ (i.e. taṇhā).
• Craving has been called the arrow by the Ascetic.
☸ taṇhā kho sallaṃ samaṇena vuttaṃ (M.2.259)
COMMENT
Caram: ‘living the religious life.’ See IGPT sv Eko care khaggavisāṇakappo.
VERSE 780
[The Blessed One:]
Those who are full of hatred dispute, of course. But some whose hearts are set on Truth also dispute. However, a sage does not enter a dispute that has arisen, therefore he is free of hardheartedness in every respect.
Vadanti ve duṭṭhamanāpi eke athopi ve saccamanā vadanti
Vādañca jātaṃ muni no upeti tasmā muni natthi khilo kuhiñci.
COMMENT
Khilo: ‘hardheartedness.’ See IGPT sv Khila.
VERSE 781
How indeed could someone motivated by desire, established in [the pursuit of] personal inclination, transcend his own dogmatism? Having come to his own conclusions, then, just as he sees things, so would he speak.
Sakaṃ hi diṭṭhiṃ kathamaccayeyya chandānunīto ruciyā niviṭṭho
Sayaṃ samattāni pakubbamāno yathā hi jāneyya tathā vadeyya.
COMMENT
Diṭṭhiṃ: ‘dogmatism.’ See IGPT sv Diṭṭhi.
VERSE 782
Whoever unasked boasts to others of his observances and practices, speaking of himself of his own accord, is ignoble, say the wise.
Yo attano sīlavatāni jantu anānupuṭṭhova paresaṃ pāva
Anariyadhammaṃ kusalā tamāhu yo ātumānaṃ sayameva pāva
COMMENT
Sīlavatāni: ‘observances and practices.’ See IGPT sv Sīlabbata.
COMMENT
Kusalā: ‘the wise.’ See IGPT sv Kusala.
VERSE 783
But the bhikkhu who is peaceful, with ego completely extinguished, who does not boast about his virtue, saying ‘I am like this,’ who has no swellings of conceit about anything in the world is noble, say the wise.
Santo ca bhikkhu abhinibbutatto iti’han ti sīlesu akatthamāno
Tamariyadhammaṃ kusalā vadanti yassussadā natthi kuhiñci loke
COMMENT
Abhinibbutatto: ‘ego completely extinguished.’ See IGPT sv Attā.
COMMENT
Ussadā: ‘swellings of conceit.’ See comment on verse 855.
VERSE 784
He whose [much] esteemed doctrines are conceived and contrived is not spiritually cleansed. Whatever advantage [in them] he might see for himself, if he is attached to it, his satisfaction is dependent on what is unstable.
Pakappitā saṅkhatā yassa dhammā purakkhatā santi avīvadātā
Yadattani passati ānisaṃsaṃ taṃ nissito kuppaṃ paṭicca santiṃ.
COMMENT
Purakkhatā: ‘[much] esteemed.’ See IGPT sv Purakkhata.
COMMENT
Vīvadātā: ‘spiritually cleansed.’ Vīvadātā is the metrical form of vodāta: vi+avadāta (PED).
VERSE 785
Attachment to dogmatic religious views is not easily transcended. Therefore a man rejects or accepts a doctrine simply in accordance with his attachments.
Diṭṭhinivesā na hi svativattā dhammesu niccheyya samuggahītaṃ
Tasmā naro tesu nivesanesu nirassati ādiyati ca dhammaṃ
COMMENT
Dhammesu niccheyya samuggahītaṃ: ‘dogmatic religious views.’ This phrase occurs in verses 785, 801, 837, and 907. We analyse it as follows:
• dhammesu: locative plural of dhammā, religious teachings: ‘amongst religious teachings.’
• niccheyya: absolutive of nicchināti: ‘having considered’ (PED says optative. But see Norman note on Sn.v.785).
• samuggahītaṃ: past participle of samuggaṇhāti: ‘grasped’ or ‘what is grasped.’
Norman phrases this as ‘grasped from among doctrines, after consideration.’ For example, he translates verse 837:
• Nothing has been grasped by [me] from among the doctrines, after consideration, [saying], ‘I profess this.’
☸ Idaṃ vadāmī ti na tassa hoti dhammesu niccheyya samuggahītaṃ (Norman, Sn.v.837).
Whereas I treat the past participle as a noun (‘what is grasped’). I therefore say: ‘what is grasped from amongst religious teachings having considered them.’ In other words, ‘dogmatic religious views.’ Therefore, verse 837 becomes:
• ‘In regards to dogmatic religious views, of none of them have I said “I proclaim this.”
☸ Idaṃ vadāmī ti na tassa hoti dhammesu niccheyya samuggahītaṃ (Sn.v.837)
COMMENT
Nivesanesu: ‘attachments.’ See IGPT sv Nivesana.
VERSE 786
One who is spiritually purified conceives no dogmatic view about any state of individual existence in the world. Having abandoned chicanery and conceit, by what [attachment] would one who is spiritually purified [thus conceive]? He is free of attachment.
Dhonassa hi natthi kuhiñci loke pakappitā diṭṭhi bhavābhavesu
Māyañca mānañca pahāya dhono sa kena gaccheyya anupayo so
COMMENT
Diṭṭhi: ‘dogmatic view.’ See IGPT sv Diṭṭhi. A dogmatic view is associated with the idea ‘This alone is true.’ For example, verse 895 asks:
• For those who dispute, maintaining a dogmatic view, saying ‘This alone is true,’ is criticism all that they bring upon themselves? Do they not also receive praise?
☸ Ye kecime diṭṭhiṃ paribbasānā idameva saccan ti vivādayanti
Sabbeva te nindamanvānayanti atho pasaṃsampi labhanti tattha (Sn.v.895).
COMMENT
Bhavābhavesu: ‘any state of individual existence.’ See IGPT sv Bhavābhave.
COMMENT
Kena: ‘by what [attachment].’ The parenthesis is implied by pāda d.
COMMENT
Anupayo: ‘free of attachment.’ See IGPT sv Upeti.
VERSE 787
One who is full of attachment enters an argument over doctrines. But how, and about what, can you argue with one who is free of attachment? For him there is nothing clung to, and nothing to relinquish. He has shaken off all dogmatic views in this very world.
Upayo hi dhammesu upeti vādaṃ anupayaṃ kena kathaṃ vadeyya
Attaṃ nirattaṃ na hi tassa atthi adhosi so diṭṭhī-m-idheva sabban ti
COMMENT
Diṭṭhī-m-idheva: spelling in accordance with Norman’s note.
VERSE 788
[The Blessed One:]
[A man may think:] ‘I see the Purified, the Highest, the Unailing. A man’s spiritual purity is on account of his vision.’ Understanding [purity] in this way, knowing [what he sees] as ‘the Highest,’ and [thinking] ‘I am a seer of the Purified,’ he reverts to knowledge.
Passāmi suddhaṃ paramaṃ arogaṃ diṭṭhena saṃsuddhi narassa hoti
Evābhijānaṃ paraman ti ñatvā suddhānupassī ti pacceti ñāṇaṃ
COMMENT
Pacceti: ‘reverts.’ See IGPT sv Pacceti. Pacceti means:
1) return: Verse 803
2) revert: Verses 788 and 800
3) believe: Verses 840 and 908
COMMENT
Passāmi suddhaṃ paramaṃ arogaṃ: ‘I see the Purified, the Highest, the Unailing.’ For example:
• Some [ascetics and Brahmanists] proclaim that the state of awareness of nonexistence, limitless and imperturbable, where one perceives that there is [nowhere] anything at all, is the purest, highest, best, and greatest of those states of refined awareness, whether refined material states of awareness, or immaterial states of awareness, or states of refined awareness involving mental cognisance alone, or involving the external senses.
☸ Yā vā panetāsaṃ saññānaṃ parisuddhā paramā aggā anuttariyā akkhāyati yadi rūpasaññānaṃ yadi arūpasaññānaṃ yadi ekattasaññānaṃ yadi nānattasaññānaṃ natthi kiñci ti ākiñcaññāyatanaṃ eke abhivadanti appamāṇaṃ āneñjaṃ (M.2.229-230).
VERSE 789
If a man’s spiritual purity was on account of his vision, if he abandoned suffering by knowledge, then a man with one state of attachment would be spiritually purified by means of another. The view of one who asserts [purity] in this way speaks [for itself].
Diṭṭhena ce suddhi narassa hoti ñāṇena vā so pajahāti dukkhaṃ
Aññena so sujjhati sopadhiko diṭṭhī hi naṃ pāva tathā vadānaṃ
COMMENT
Pāva: ‘speaks [for itself].’ Pāva occurs with a similar meaning in verse 782.
COMMENT
Sopadhiko: ‘a man with one state of attachment.’ See IGPT sv Upadhi.
VERSE 790
The Brahman does not assert that purity is through further [attachment to] what is seen, heard, sensed, [or cognised], or to observances and practices. Not cleaving to merit and demerit, abandoning whatever he was clinging to, he does not cultivate [further attachments] in the world.
Na brāhmaṇo aññato suddhimāha diṭṭhe sute sīlavate mute vā
Puññe ca pāpe ca anupalitto attañjaho nayidha pakubbamāno
COMMENT
Brāhmaṇo: ‘the Brahman.’ Capitalised to indicate ‘arahant’. See IGPT sv Brāhmaṇa.
COMMENT
Diṭṭhe sute... mute: ‘seen, heard, sensed, [or cognised].’ See comment on verse 778.
COMMENT
Anupalitto, ‘not cleaving.’ See IGPT sv Limpati.
COMMENT
Nayidha pakubbamāno: ‘he does not cultivate [further attachments] in the world.’ Norman has ‘does not fashion [anything more] here.’ But the verse is about purity through non-attachment. For a similar reason we translate aññato as ‘through further [attachment].’
VERSE 791
Dogged by spiritual instability, abandoning what they have in order to grab something else, they do not overcome bondage [to individual existence]. They release and catch hold like a monkey releasing one branch in order to seize another.
Purimaṃ pahāya aparaṃ sitāse ejānugā te na taranti saṅgaṃ
Te uggahāyanti nirassajanti kapīva sākhaṃ pamuñcaṃ gahāyaṃ
COMMENT
Ejānugā: ‘dogged by spiritual instability.’ Which means:
• The notion “I am” is a matter of spiritual instability
☸ asmī ti iñjitametaṃ, S.4.202-3).
See IGPT sv Ejā.
COMMENT
Saṅgaṃ: ‘bondage [to individual existence].’ See IGPT sv Saṅga.
VERSE 792
A person attached to perception who undertakes religious practices of his own [conception] arises in various [states of individual existence]. But one who is insightful, having understood the nature of reality through the [study of the] Buddhist scriptural collections, does not arise in various [states of individual existence]. He is one of extensive wisdom.
Sayaṃ samādayaṃ vatāni jantu uccāvacaṃ gacchati saññāsatto
Vidvā ca vedehi samecca dhammaṃ na uccāvacaṃ gacchati bhūripañño
COMMENT
Sayaṃ: ‘of his own [conception].’ Verse 898 gives an example of people undertaking religious practices of their own conception, and shows that uccāvacaṃ gacchati means being led on to renewed states of individual existence.
COMMENT
Uccāvacaṃ gacchati: ‘arises in various [states of individual existence].’ That uccāvacaṃ gacchati is to be explained as tassa tasseva bhavassa abhinibbattiyā is shown in this quote:
• Spiritual instability, bhante, is an illness, spiritual instability is a carbuncle, spiritual instability is a [piercing] arrow. It draws man to this or that state of individual existence and rebirth. Thus he arises in various [states of individual existence].
☸ ejā bhante rogo ejā gaṇḍo ejā sallaṃ ejā imaṃ purisaṃ parikaḍḍhati tassa tasseva bhavassa abhinibbattiyā. Tasmā ayaṃ puriso uccāvacamāpajjati (D.2.283).
COMMENT
Vedehi: ‘Buddhist scriptural collections.’ See IGPT sv Veda.
COMMENT
Dhammaṃ: ‘the nature of reality.’ See IGPT sv Dhamma.
VERSE 793
He is peaceful amidst all things, whether seen, heard, sensed, [or cognised]. Seeing things [according to reality], and conducting himself openly: how could anyone in the world have doubts about him?
Sa sabbadhammesu visenibhūto yaṃ kiñci diṭṭhaṃ vā sutaṃ mutaṃ vā
Tameva dassiṃ vivaṭaṃ carantaṃ kenidha lokasmiṃ vikappayeyya.
COMMENT
Diṭṭhaṃ vā sutaṃ mutaṃ vā: ‘seen, heard, sensed, [or cognised].’ See comment on verse 778.
COMMENT
Tameva dassiṃ: ‘Seeing things [according to reality].’ That passati can mean ‘see [according to reality],’ see IGPT sv Passati. We treat dassiṃ here likewise.
VERSE 794
They neither conceive [views], nor [at all] esteem them. They do not proclaim ‘This [my word] is Highest Purity.’ Having loosened the spiritual shackle of grasping by which they are bound [to the realm of death], they nurse no expectations for anything in the world.
Na kappayanti na purekkharonti accantasuddhī ti na te vadanti
Ādānaganthaṃ gathitaṃ visajja āsaṃ na kubbanti kuhiñci loke
COMMENT
Kappayanti: ‘conceive [views].’ We regard views as the object of kappayanti because diṭṭhimpi (‘views’) is the object of kappayeyya in verse 799. This verse seems out of place here, with the jump to third person plural. In the original context, the object of kappayanti may have been more obvious.
COMMENT
Na purekkharonti: ‘nor [at all] esteem them.’ See IGPT sv Purakkhata. For reasons of collocation, ‘esteem’ is usually qualified, hence our parenthesis.
COMMENT
Ādānaganthaṃ gathitaṃ: ‘spiritual shackle of grasping by which they are bound [to the realm of death].’ We parenthesise because Verse 1104 says that through ādāna people are attached to the realm of death:
• Seeing that with grasping and attachment, this people is attached to the realm of death.
☸ Ādānasatte iti pekkhamāno pajaṃ imaṃ maccudheyye visattan ti (Sn.v.1104).
COMMENT
Āsaṃ: ‘expectations.’ See IGPT sv Āsā.
VERSE 795
The Brahman has gone beyond unenlightening doctrines. He has grasped nothing, whether known or seen. He is not attached by attachment, nor attached to non-attachment. There is nothing in the world grasped by him as the highest.
Sīmātigo brāhmaṇo tassa natthi ñatvā vā disvā vā samuggahītaṃ
Na rāgarāgī na virāgaratto tassīdha natthi paramuggahītan ti
COMMENT
Sīmātigo: ‘gone beyond unenlightening doctrines.’ This translation is based on the following points:
1) The Buddha is ‘the eliminator of boundaries and limits’ (sīmantānaṃ vinetāraṃ, Sn.v.484), where sīma and antā are apparently synonyms.
2) The eternalist view (sassatadiṭṭhi) is the view that ‘I am or will be everlasting’ (bhavissāmi nicco). The annihilationist view (ucchedadiṭṭhi ) is the view ‘I will be not’ (na bhavissāmi, S.3.99).
In the Acelakassapa Sutta these views are called sassataṃ and ucchedaṃ, as if diṭṭhi was redundant:
• Such a belief amounts to eternalism.
☸ iti vadaṃ sassataṃ etaṃ pareti
• Such a belief amounts to annihilationism
☸ iti vadaṃ ucchedaṃ etaṃ pareti (S.2.19-20).
3) In the Acelakassapa Sutta sassataṃ and ucchedaṃ are called 'two ante':
• Not veering towards these two ante, the Perfect One explains the teaching via majjhena.
☸ Ete te kassapa ubho ante anupagamma majjhena tathāgato dhammaṃ deseti (S.2.19-20).
4) Thus ubho ante is an abbreviation for sassatadiṭṭhi and ucchedadiṭṭhi. In IGPT we explain our reasons for calling ante ‘unenlightening doctrines.’
5) Because anta is linked to sīma at Sn.v.484, we give sīma the same meaning, treating the combination as a plural: ‘unenlightening doctrines.’
The context supports this, because the previous verse begins: ‘They neither conceive [views], nor [at all] esteem them.’
COMMENT
Virāga: ‘non-attachment.’ See IGPT sv Virāga.
VERSE 796
[The Blessed One:]
A person who maintains that of views his is the highest, holding it as supreme in the world, he then says that all other views are inferior. Therefore he has not gone beyond disputes.
Paraman ti diṭṭhīsu paribbasāno yaduttari kurute jantu loke
Hīnā ti aññe tato sabbamāha tasmā vivādāni avītivatto
VERSE 797
Whatever advantage he sees for himself in what is seen, heard, sensed, [or cognised] [by him], or in his observances and practices, having grasped such things, he [thereafter] regards everyone else as inferior.
Yadattani passati ānisaṃsaṃ diṭṭhe sute sīlavate mute vā
Tadeva so tattha samuggahāya nihīnato passati sabbamaññaṃ
COMMENT
Diṭṭhe sute... mute: ‘seen, heard, sensed, [or cognised].’ See comment on verse 778.
VERSE 798
The wise call that thing a spiritual shackle if, on account of it, one regards other people as inferior. Therefore a bhikkhu should not be attached to what is seen, heard, sensed, [or cognised], nor to observances and practices.
Taṃ vāpi ganthaṃ kusalā vadanti yaṃ nissito passati hinamaññaṃ
Tasmā hi diṭṭhaṃ vā sutaṃ mutaṃ vā silabbataṃ bhikkhu na nissayeyya
COMMENT
Na nissayeyya: ‘should not be attached.’ See IGPT sv Nissaya.
VERSE 799
He should not conceive views about others on the basis of their knowledge, or their observances and practices. He should neither present himself as an equal, nor think he is either inferior or superior.
Diṭṭhimpi lokasmiṃ na kappayeyya ñāṇena vā sīlavatena vāpi
Samo ti attānamanupaneyya hīno na maññetha visesī vāpi.
COMMENT
Lokasmiṃ: ‘about others’ (i.e. other people). We use PED’s alternative term for loka, because this verse continues the theme of verse 798.
COMMENT
Ñāṇena vā sīlavatena vāpi: ‘on the basis of their knowledge, or their observances and practices.’ This is comparable to verses 803 and 846, though these concern arahants:
• A Brahman is not to be gauged by his observances and practices.
☸ Na brāhmaṇo sīlavatena neyyo (Sn.v.803).
• Such a person is not to be gauged by his conduct, nor by his learning.
☸ Na kammunā no pi sutena neyyo (Sn.v.846).
VERSE 800
Having abandoned whatever he was clinging to, being free of grasping, he is not attached even to knowledge. Amongst those in dispute he does not take sides. He does not revert to any dogmatic view whatsoever.
Attaṃ pahāya anupādiyāno ñāṇe pi so nissayaṃ no karoti
Sa ve viyattesu na vaggasārī diṭṭhimpi so na pacceti kiñci
COMMENT
Pacceti, ‘revert.’ See IGPT sv Pacceti, and see comment on verse 788.
COMMENT
Diṭṭhimpi: ‘dogmatic view.’ See comment on verse 786.
VERSE 801
One with no aspiration for any state of individual existence in either world, this world or the world beyond, has no attachment to dogmatic religious views.
Yassūbhayante paṇidhīdha natthi bhavābhavāya idha vā huraṃ vā
Nivesanā tassa na santi keci dhammesu niccheyya samuggahītaṃ
COMMENT
Ubhayante: ‘in either world.’ See IGPT sv Dve Ante.
COMMENT
Nivesanā: ‘attachment.’ Singularisation.
COMMENT
Dhammesu niccheyya samuggahītaṃ: ‘to dogmatic religious views.’ See comment on verse 785.
VERSE 802
He does not conceive the slightest mental image regarding what is seen, heard, sensed, [or cognised]. That Brahman who has grasped no dogmatic view about anything, how could anyone in the world have doubts about him?
Tassīdha diṭṭhe vā sute mute vā pakappitā natthi aṇu pi saññā
Taṃ brāhmaṇaṃ diṭṭhimanādiyānaṃ kenidha lokasmiṃ vikappayeyya
COMMENT
Saññā: ‘mental image.’ See IGPT sv Saññā.
COMMENT
Diṭṭhe vā sute mute vā: ‘what is seen, heard, sensed, [or cognised].’ See comment on verse 778.
VERSE 803
They neither conceive [views], nor [at all] esteem them. They do not even grasp the Buddha’s teachings. A Brahman is not to be gauged by his observances and practices. Gone to the Far Shore, one of such good qualities does not return.
Na kappayanti na purekkharonti dhammā pi tesaṃ na paṭicchitāse
Na brāhmaṇo sīlavatena neyyo pāragato na pacceti tādī ti
COMMENT
Kappayanti: ‘conceive [views].’ See comment on verse 794. This verse seems out of place here, with the jump to third person plural. In the original context, the object of kappayanti may have been more obvious.
COMMENT
Na purekkharonti: ‘nor [at all] esteem them.’ See comment on verse 794.
COMMENT
Pāragato: ‘gone to the Far Shore.’ We have normalised spellings in our translations to pāragato (vs. pāraṅgato). See IGPT sv Pāragata.
COMMENT
Na pacceti: ‘does not return.’ See IGPT sv Pacceti. Also see comment on verse 788. By comparison, verse 946 says ‘not falling away’:
• Not falling away from Truth, the sage, the Brahman, stands on high ground.
☸ Saccā avokkamma muni thale tiṭṭhati brāhmaṇo (Sn.v.946).
VERSE 804
[The Blessed One:]
Short indeed is this life: one dies within a hundred years. If anyone lives beyond that, he surely dies of decrepitude.
Appaṃ vata jīvitaṃ idaṃ oraṃ vassasatāpi miyyati
Yo cepi aticca jīvati atha kho so jarasāpi miyyati
VERSE 805
People do [inevitably] grieve over their cherished possessions because nothing is possessed forever. Having seen that this [wretched] separation really happens, one should not lead the household life.
Socanti janā mamāyite na hi santi niccā pariggahā
Vinābhāvaṃ santamevidaṃ iti disvā nāgāramāvase
COMMENT
Idaṃ: ‘this [wretched].’ See comment on verse 8.
VERSE 806
At death, whatever a man thinks of as ‘mine’ is abandoned. Having realised this, my wise disciple would not be inclined to possessiveness.
Maraṇenapi taṃ pahīyati yaṃ puriso mamidanti maññati
Etampi viditvā paṇḍito na mamattāya nametha māmako
VERSE 807
On awakening, a man does not see what he met in a dream. Likewise, one does not see loved ones who have departed this life, and passed away.
Supinena yathāpi saṅgataṃ paṭibuddho puriso na passati
Evampi piyāyitaṃ janaṃ petaṃ kālakataṃ na passati
VERSE 808
Those people whose names are such-and-such are both seen and heard. But when he has died, only a person’s name will live on to be uttered.
Diṭṭhāpi sutāpi te janā yesaṃ nāmamidaṃ pavuccati
Nāmaṃyevāvasissati akkheyyaṃ petassa jantuno
VERSE 809
Those greedy for cherished possessions do not abandon grief, lamentation, and stinginess. Looking for safety sages therefore abandon possessiveness and live the religious life.
Sokapparidevamaccharaṃ na jahanti giddhā mamāyite
Tasmā munayo pariggahaṃ hitvā acariṃsu khemadassino
COMMENT
Maccharaṃ: ‘stinginess.’ Macchara means stinginess.
• To the stingy, generosity is a bad topic of conversation.
☸ macchariyassa cāgakathā dukkathā (A.3.181).
COMMENT
Pariggahaṃ: ‘possessiveness.’ The singular indicates an uncountable noun. Similarly, for example, here:
• Because of cleaving, possessiveness
ajjhosānaṃ paṭicca pariggaho (A.4.401).
COMMENT
Acariṃsu: ‘live the religious life.’ See IGPT sv Eko care khaggavisāṇakappo.
VERSE 810
For a bhikkhu living withdrawn from society, resorting to a secluded abode, they say it is fitting for him to not exhibit his ego in any residence.
Patilīnacarassa bhikkhuno bhajamānassa vivittamāsanaṃ
Sāmaggiyamāhu tassa taṃ yo attānaṃ bhavane na dassaye
COMMENT
Attānaṃ: ‘ego.’ Various passages support this. See IGPT sv Attā.
• with egos restrained.
☸ yatattā (Sn.v.490).
• The seers of old had egos restrained.
☸ Isayo pubbakā āsuṃ saṃyatattā (Sn.v.284).
COMMENT
Patilīnacarassa: ‘living withdrawn from society.’ See IGPT sv Patilīna.
VERSE 811
The sage is not attached in any way. He does not hold anything as either beloved or unbeloved. Lamentation and stinginess do not tarnish him, just as water does not tarnish a lotus leaf.
Sabbattha muni anissito na piyaṃ kubbati no pi appiyaṃ
Tasmiṃ paridevamaccharaṃ paṇṇe vāri yathā na limpati
COMMENT
Na piyaṃ kubbati no pi appiyaṃ: ‘He does not hold anything as either beloved or unbeloved.’ See IGPT sv Piya.
COMMENT
Limpati, ‘tarnish.’ See IGPT sv Limpati.
VERSE 812
Just as a waterdrop does not cleave to a lotus leaf, just as water does not cleave to a lotus flower, likewise the sage does not cleave to what is seen, heard, sensed, [or cognised].
Udabindu yathāpi pokkhare padume vāri yathā na limpati
Evaṃ muni nopalimpati yadidaṃ diṭṭhasutaṃ mutesu vā
COMMENT
Upalimpati: ‘cleave.’ See IGPT sv Limpati.
COMMENT
Diṭṭhasutaṃ mutesu vā: ‘seen, heard, sensed, [or cognised].’ See comment on verse 778.
VERSE 813
He does not think he is spiritually purified by that means, namely [through further attachment to] what is seen, heard, sensed, [or cognised], nor does he want to be spiritually purified by means of further [attachment]. He is neither attached [to these things] nor disgusted [by them].
Dhono na hi tena maññati yadidaṃ diṭṭhasutaṃ mutesu vā
Nāññena visuddhimicchati na hi so rajjati no virajjatī ti.
COMMENT
Dhono na hi tena maññati yadidaṃ diṭṭhasutaṃ mutesu vā: ‘He does not think he is spiritually purified by that means, namely [through further attachment to] what is seen, heard, sensed, [or cognised].’ This continues the theme of verses 789 and 790.
COMMENT
Āññena: ‘by means of further [attachment].’ Āññena is linked to attachment in verse 789, which says:
• ... a man with one state of attachment would be spiritually purified by means of another
☸ Aññena so sujjhati sopadhiko.
COMMENT
Na hi so rajjati no virajjatī: ‘he is neither attached [to these things] nor disgusted [by them].’ This continues the theme of verse 811:
• He does not hold anything as either beloved or unbeloved
☸ na piyaṃ kubbati no pi appiyaṃ (Sn.v.811).
See IGPT sv Virajjati.
VERSE 814
[Tissa Metteyya:]
‘Tell us of the distress, dear sir, that befalls one who is applied to sexual intercourse. Having heard your explanation we will train ourselves in seclusion [from sensuous pleasures and spiritually unwholesome factors].
Methunamanuyuttassa vighātaṃ brūhi mārisa
Sutvāna tava sāsanaṃ viveke sikkhissāmase
COMMENT
Sāsanaṃ: ‘explanation.’ Commentary: Sutvāna tava sāsanan ti tava vacanaṃ sutvā. See IGPT sv Sāsana.
COMMENT
Viveke: ‘seclusion [from sensuous pleasures and spiritually unwholesome factors].’ The parenthesis corresponds to vivicceva kāmehi vivicca akusalehi dhammehi. See IGPT sv Viveka.
VERSE 815
[The Blessed One:]
‘In one who is applied to sexual intercourse the training system is forgotten and he conducts himself wrongly. This is ignoble of him.
Methunamanuyuttassa mussate vāpi sāsanaṃ
Micchā ca paṭipajjati etaṃ tasmiṃ anariyaṃ
COMMENT
Sāsanaṃ: ‘training system.’ See IGPT sv Sāsana.
VERSE 816
‘Whoever formerly fared alone who then pursues sexual intercourse, in the world is called a “lurching vehicle,” “contemptible,” a “common man.”
Eko pubbe caritvāna methunaṃ yo nisevati
Yānaṃ bhantaṃ va taṃ loke hīnamāhu puthujjanaṃ
VERSE 817
‘His earlier prestige and reputation is lost. Seeing this, one should train oneself to abandon one’s sexual inclinations.
Yaso kitti ca yā pubbe hāyate vāpi tassa sā
Etampi disvā sikkhetha methunaṃ vippahātave
COMMENT
Yaso: ‘prestige.’ See IGPT sv Yasa.
VERSE 818
‘Afflicted by thought, he mopes like a miserable wretch. On hearing others’ criticism, such a fellow becomes downcast.
Saṅkappehi pareto so kapaṇo viya jhāyati
Sutvā paresaṃ nigghosaṃ maṅku hoti tathāvidho
VERSE 819
‘Then, provoked by others’ criticism he retaliates, and [finally] sinks to falsehood. Such is his extraordinary greed [for sensuous pleasure].
Atha satthāni kurute paravādehi codito
Esa khvassa mahāgedho mosavajjaṃ pagāhati
COMMENT
Gedho: ‘greed [for sensuous pleasure].’
• Greed is a name for the five varieties of sensuous pleasure.
☸ gedho ti kho bhikkhave pañcannetaṃ kāmaguṇānaṃ adhivacanaṃ (A.3.314).
VERSE 820
‘They considered him wise when he was committed to faring alone, but now that he is devoted to sexual intercourse he is harassed as a fool.
Paṇḍito ti samaññāto ekacariyaṃ adhiṭṭhito
Athāpi methune yutto mandova parikissati
VERSE 821
‘Recognising the wretchedness of all this, the sage for his whole life resolutely lives the religious life by himself. He does not pursue sexual intercourse.
Etamādīnavaṃ ñatvā muni pubbāpare idha
Ekacariyaṃ daḷhaṃ kayirā na nisevetha methunaṃ
COMMENT
Pubbāpare: ‘for his whole life.’ This rendering fits the context, and is in accordance with the meaning of pubbāpararatta in this quote i.e. ‘for the whole night’:
• Apply yourself diligently [to developing the factors conducive to enlightenment] in the earlier and later phases of the night.
☸ Pubbāpararattamappamatto anuyuñjassu (Th.v.413).
COMMENT
Ekacariyaṃ kayirā: ‘lives the religious life by himself.’ See IGPT sv Eko care khaggavisāṇakappo.
VERSE 822
‘He should indeed train himself in seclusion [from sensuous pleasures and spiritually unwholesome factors]. For Noble Ones this is the supreme [training]. But he should not think that he is therefore “the best.” He is truly in the presence of the Untroubled.
Vivekaññeva sikkhetha etadariyānamuttamaṃ
Na tena seṭṭho maññetha sa ve nibbānasantike
COMMENT
Nibbānasantike: ‘in the presence of the Untroubled.’ See IGPT sv Nibbāna.
VERSE 823
‘People ensnared by sensuous pleasures envy him, the emancipated sage living the religious life, the one who is indifferent to sensuous pleasures, the one who has crossed the flood [of suffering].’
Rittassa munino carato kāmesu anapekkhino
Oghatiṇṇassa pihayanti kāmesu gathitā pajā ti
COMMENT
Oghatiṇṇa: ‘the one who has crossed the flood [of suffering].’ See IGPT sv Ogha.
VERSE 824
[The Blessed One:]
‘Here alone is purity,’ [the so-called pandits] say; and say that in others’ doctrines no purity is found. Whatever they are attached to, that [for them] is ‘the Exquisite,’ so-called. They are each committed to their own separate Perfect Truths.
Idheva suddhi iti vādayanti nāññesu dhammesu visuddhimāhu
Yaṃ nissitā tattha subhaṃ vadānā paccekasaccesu puthū niviṭṭhā
COMMENT
Kusalā vadānā: ‘[the so-called pandits].’ See IGPT sv Kusala. The phrase comes in the next verse. For vadānā we follow PED’s ‘so-called.’
COMMENT
Subhaṃ: ‘the Exquisite.’ See IGPT sv Subha.
COMMENT
Saccesu: ‘Perfect Truths.’ See comment to Sakaṃsakaṃdiṭṭhimakaṃsu saccaṃ in verse 882.
VERSE 825
Looking for an argument, and gathering at a meeting, they consider each other fools. Wanting praise [and therefore] dependent on others, they quarrel, the so-called pandits.
Te vādakāmā parisaṃ vigayha bālaṃ dahantī mithu aññamaññaṃ
Vadanti te aññasitā kathojjaṃ pasaṃsakāmā kusalā vadānā
COMMENT
Vadanti... kathojjaṃ: ‘They quarrel.’ Kathojjaṃ occurs again in verse 828.
VERSE 826
In the midst of the assembly, engaged in dispute, [each] is desirous of praise, but anxious about the outcome. If his argument is refuted he becomes downcast. Shaken by criticism, he seeks his opponent’s weak spots.
Yutto kathāyaṃ parisāya majjhe pasaṃsamicchaṃ vinighātī hoti
Apāhatasmiṃ pana maṅku hoti nindāya so kuppati randhamesi
VERSE 827
If the adjudicators judge his argument inferior and therefore refuted, the inferior speaker laments and grieves. ‘He beat me’ he wails.
Yamassa vādaṃ parihīnamāhu apāhataṃ pañhavīmaṃsakāse
Paridevati socati hīnavādo upaccagā manti anutthunāti
VERSE 828
These disputes have arisen among ascetics. In them are jubilation and dejection. Seeing this, one should desist from dispute for it has no other purpose than the gaining of praise.
Ete vivādā samaṇesu jātā etesu ugghāti nighāti hoti
Etampi disvā virame kathojjaṃ na haññadatthatthipasaṃsalābhā
VERSE 829
He who is praised for presenting his argument in the midst of the assembly, having attained his objective is mirthful and swelled-headed because of it.
Pasaṃsito vā pana tattha hoti akkhāya vādaṃ parisāya majjhe
So hassati uṇṇamati ca tena pappuyya tamatthaṃ yathā mano ahu
VERSE 830
That swelled-headedness will be the basis of later distress. Moreover, he speaks with conceit and arrogance. Seeing this, one should not dispute. Spiritual purity is not attained thereby, say the wise.
Yā uṇṇati sāssa vighātabhūmi mānātimānaṃ vadate paneso
Etampi disvā na vivādayetha na hi tena suddhiṃ kusalā vadanti
COMMENT
Uṇṇatī: swelled-headedness. See IGPT sv Uṇṇata.
VERSE 831
Like a hero nourished on royal food he thunders along looking for an opponent. Run wherever he is, hero. As always, there is nothing for you to fight against here.
Sūro yathā rājakhādāya puṭṭho abhigajjameti paṭisūramicchaṃ
Yeneva so tena palehi sūra pubbeva natthi yadidaṃ yudhāya
VERSE 832
Those who argue, grasping a dogmatic view, asserting that ‘This alone is true,’ you can talk to those people. But here there is no opponent for you to battle with when a dispute has arisen.
Ye diṭṭhimuggayha vivādayanti idameva saccan ti ca vādayanti
Te tvaṃ vadassū na hi tedha atthi vādamhi jāte paṭisenikattā
COMMENT
Idameva saccan ti: ‘This alone is true.’ This is commonly part of a twofold assertion:
• ‘This alone is true, all else is false.
☸ idameva saccaṃ moghamaññan ti (D.2.282).
VERSE 833
Amongst those who live the religious life without confrontation, not pitting one view against another, amongst those who have not grasped any [view] as the highest, who would you gain [as an opponent], Pasūra?
Visenikatvā pana ye caranti diṭṭhīhi diṭṭhiṃ avirujjhamānā
Tesu tvaṃ kiṃ labhetho pasūra yesīdha natthī paramuggahītaṃ
COMMENT
Ye caranti, ‘those who live the religious life.’ See IGPT sv Eko care khaggavisāṇakappo.
VERSE 834
So here you come, speculating, mulling over [various] theories in your mind. But you are paired off with a purified man. With him you will not be able to proceed.
Atha tvaṃ pavitakkamāgamā manasā diṭṭhigatāni cintayanto
Dhonena yugaṃ samāgamā na hi tvaṃ sakkhasi sampayātaveti
VERSE 835
[The Blessed One:]
‘Seeing even Taṇhā, Arati, and Rāgā aroused in me no desire for sexual intercourse. So for what reason would I want this [young woman], full [as she is] of urine and excrement? I would not want to touch her even with my foot.’
Disvāna taṇhaṃ aratiṃ rāgañca nāhosi chando api methunasmiṃ
Kimevidaṃ muttakarīsapuṇṇaṃ pādāpi naṃ samphusituṃ na icche
COMMENT
Taṇhā, Arati, and Rāgā, the three daughters of Māra. Māra later told them their attempt to seduce the Buddha had been like battering a mountain with lotus stalks (S.1.124).
COMMENT
Idaṃ: ‘this [young woman].’ Commentary: imissā dārikāya. This conversation arose after Māgandiya offered his daughter, Māgandiyā, to the Buddha. Māgandiya makes a poor impression here, but the commentary says that afterwards both he and his wife went forth and became arahants. By contrast, the young Māgandiyā resented the Buddha's comments for the rest of her life. She later became the consort of Udena, king of Kosambī, and in vengeance murdered Udena’s other queen, Sāmāvati, a disciple of the Buddha, and her 500 ladies-in-waiting.
VERSE 836
[Māgandiya:]
‘If you do not want such a jewel, a woman sought after by many kings, then what views, observances, practices, way of life, and rebirth into individual existence do you proclaim?’
Etādisaṃ ce ratanaṃ na icchasi nāriṃ narindehi bahūhi patthitaṃ
Diṭṭhigataṃ sīlavataṃ nu jīvitaṃ bhavūpapattiñca vadesi kīdisaṃ
COMMENT
Diṭṭhigataṃ: ‘views.’ See IGPT sv Diṭṭhi.
VERSE 837
[The Blessed One:]
‘In regards to dogmatic religious views, of none of them have I said “I proclaim this.” But rather, in scrutinising views, without grasping, while searching, I realised inward peace.’
Idaṃ vadāmī ti na tassa hoti dhammesu niccheyya samuggahītaṃ
Passañca diṭṭhīsu anuggahāya ajjhattasantiṃ pacinaṃ adassaṃ
COMMENT
Dhammesu niccheyya samuggahītaṃ: ‘dogmatic religious views.’ See comment on verse 785.
VERSE 838
[Māgandiya:]
‘About dogmatic opinions that have been conceived, you indeed speak without grasping. This inward peace which you mentioned, how is it explained by the wise?’
Vinicchayā yāni pakappitāni te ve munī brūsi anuggahāya
Ajjhattasantī ti yametamatthaṃ kathaṃ nu dhīrehi paveditaṃ taṃ
COMMENT
Vinicchayā: ‘dogmatic opinions.’ See IGPT sv Vinicchaya.
COMMENT
Yametamatthaṃ: ‘which you mentioned.’ Yametamatthaṃ occurs in verse 838, 869, and 870, where it introduces a question that refers to a word or phrase used by the Buddha. Norman calls it ‘that thing which is.’ PED says the dependent and elliptic use of ya with a demonstrative pronoun represents a deictic or emphatic use, with reference to what is coming next or what forms the necessary compliment to what is just being said. Thus it introduces a general truth or definition, as we would say ‘just this,’ ‘namely,’ ‘that is.’ PED says attha means ‘matter,’ ‘affair’ or ‘thing.’ So yametamatthaṃ would be ‘just this matter.’ Fausbøll phrases it ‘which thou mentionest.’
VERSE 839
[The Blessed One:]
‘They say that spiritual purity is not on account of one’s views, learning, knowledge, or observances and practices; nor is it on account of one’s lack of views, learning, knowledge, observances and practices. But by relinquishing these, not grasping them, at peace, not dependent upon them, one no longer hungers for individual existence.’
Na diṭṭhiyā na sutiyā na ñāṇena sīlabbatenāpi na suddhimāha
Adiṭṭhiyā assutiyā añāṇā asīlatā abbatā no pi tena
Ete ca nissajja anuggahāya santo anissāya bhavaṃ na jape
COMMENT
The instrumental case needs careful handling. It means either cause or reason, and can be translated by such expressions as ‘by means of’ or ‘on account of’ (PGPL, 599 ii). Thus verse 839 could mean either:
• Spiritual purity is not on account of one’s views
• Spiritual purity is not by means of one’s views
The latter interpretation is untenable because the Buddha said:
• I have explained the crossing of the flood [of suffering] by one support or another.
☸ desitā nissāya nissāya oghassa nittharaṇā (M.2.265).
COMMENT
Anissāya: ‘not dependent upon.’ See IGPT sv Nissaya.
VERSE 840
[Māgandiya:]
‘If they say that spiritual purity is not on account of one’s views, learning, knowledge, or observances and practices; nor on account of one’s lack of views, learning, knowledge, observances and practices; then I think such teaching is truly foolish. For some believe that spiritual purity is on account of one’s view.’
No ce kira diṭṭhiyā na sutiyā na ñāṇena sīlabbatenāpi na suddhimāha
Adiṭṭhiyā assutiyā añāṇā asīlatā abbatā no pi tena
Maññāmahaṃ momuhameva dhammaṃ diṭṭhiyā eke paccenti suddhiṃ
COMMENT
Paccenti: ‘believe.’ See IGPT sv Pacceti. Also see comment on verse 788.
VERSE 841
[The Blessed One:]
‘Inquiring, relying on a dogmatic view, bewildered by what you are attached to, you cannot comprehend the simplest notion. Thus you regard this teaching as foolish.’
Diṭṭhañca nissāya anupucchamāno samuggahītesu pamohamāgā
Ito ca nāddakkhi aṇumpi saññaṃ tasmā tuvaṃ momuhato dahāsi
COMMENT
Thus ends the conversation with Māgandiya. The rest of the sutta is not conversational, so has no quotation marks.
VERSE 842
Whoever thinks himself equal, superior, or inferior would contend [with others] on account of it. But for one who is unshaken by these three modes [of self-centredness] there is no one equal, superior, or inferior.
Samo visesī uda vā nihīno yo maññati so vivadetha tena
Tīsu vidhāsu avikampamāno samo visesī ti na tassa hoti
COMMENT
Tīsu vidhāsu: ‘three modes [of self-centredness].’ Vidhā is called mānavidhā at Th.v.428, hence the parenthesis.
COMMENT
Samo visesī ti: ‘equal, superior, or inferior.’ Samo visesī is a contraction. The full form is in verse 855:
• He does not think he is equal, superior, or inferior to other beings.
☸ na loke maññate samaṃ na visesī na nīceyyo (Sn.v.855).
VERSE 843
Of what [view] would a Brahman say ‘[This alone] is true’? Or with whom would he contend saying ‘[That] is falsehood’? The Brahman with no [thought of being] equal or unequal, with whom would he join in dispute?
Saccan ti so brāhmaṇo kiṃ vadeyya musā ti vā so vivadetha kena
Yasmiṃ samaṃ visamaṃ vāpi natthi sa kena vādaṃ paṭisaṃyujeyya
COMMENT
Kiṃ: ‘what [view].’ We render kiṃ as kiṃ diṭṭhi because the statement ‘This alone is true’ is associated with views (diṭṭhi) in verses 832 and 895:
• Those who argue, grasping a dogmatic view, asserting that ‘This alone is true’
☸ Ye diṭṭhimuggayha vivādayanti idameva saccan ti (Sn.v.832).
• For those who dispute, maintaining a dogmatic view, saying ‘This alone is true’
☸ Ye kecime diṭṭhiṃ paribbasānā idameva saccan ti vivādayanti (Sn.v.895).
COMMENT
Saccan ti: ‘[This alone] is true’ We regard saccan ti as standing for idameva saccan ti in verses 832 and 895.
COMMENT
Samaṃ visamaṃ vāpi natthi: ‘no [thought of being] equal or unequal.’ We parenthesise because a similar expression in verse 799 includes maññetha:
• He should neither present himself as an equal, nor think he is either inferior or superior.
☸ Samo ti attānamanupaneyya hīno na maññetha visesī vāpi (Sn.v.799).
VERSE 844
With home-life abandoned, wandering with no permanent abode, the sage does not create intimate relationships in the village. Rid of sensuous pleasure, not nursing hopes [for the future], he would not engage with people in contentious speech.
Okaṃ pahāya aniketasārī gāme akubbaṃ muni santhavāni
Kāmehi ritto apurekkharāno kathaṃ na vigayha janena kayirā
COMMENT
This verse is expounded by Venerable Mahākaccāna in the Hāliddikāni Sutta (S.3.9). See comment on verse 849.
COMMENT
Aniketa: ‘no permanent abode.‘ See IGPT sv Niketa.
COMMENT
Apurekkharāno: ‘not nursing hopes [for the future].’ See IGPT sv Purakkhata. The parenthesis stems from the following quote:
• And how does one nurse hopes [for the future]? In this regard, some person thinks: May my bodily form be thus in the future; sense impression; perception; mental factors; fields of sensation.
☸ Kathañca gahapati purekkharāno hoti: idha gahapati ekaccassa evaṃ hoti: evaṃrūpo siyaṃ anāgatamaddhānaṃ evaṃvedano siyaṃ anāgatamaddhānaṃ evaṃsañño siyaṃ anāgatamaddhānaṃ evaṃsaṅkhāro siyaṃ anāgatamaddhānaṃ evaṃviññāṇo siyaṃ anāgatamaddhānanti (S.3.11).
VERSE 845
Those [views] in the world that a Great Being would fare aloof from, one should neither grasp them nor argue about them. As the prickly water lotus is untarnished by [contact with] water and mud, so the sage, professing peace, and free of greed, is untarnished by [attachment to] sensuous pleasure and the world [of phenomena].
Yehi vivitto vicareyya loke na tāni uggayha vadeyya nāgo
Elambujaṃ kaṇṭakaṃ vārijaṃ yathā jalena paṅkena canupalittaṃ
Evaṃ muni santivādo agiddho kāme ca loke ca anupalitto
COMMENT
Yehi vivitto vicareyya loke na tāni uggayha vadeyya nāgo: ‘Those [views] in the world that a Great Being would fare aloof from, one should neither grasp them nor argue about them.’ We call yehi ‘those [views]’ because uggayha is associated with diṭṭhi at Sn.v.832:
• Those who argue, grasping a dogmatic view
☸ Ye diṭṭhimuggayha vivādayanti (Sn.v.832).
COMMENT
Anupalittaṃ... anupalitto: ‘untarnished by [contact with]... by [attachment to].’ See IGPT sv Limpati.
VERSE 846
One who is blessed with profound knowledge has no conceit about any view or thought because he does not regard them as endowed with personal qualities. Such a person is not to be gauged by his conduct, nor by his learning. He is not attracted to objects of attachment.
Na vedagū diṭṭhiyāyako na mutiyā sa mānameti na hi tammayo so
Na kammunā no pi sutena neyyo anupanīto sa nivesanesu
COMMENT
Vedagū: ‘blessed with profound knowledge.’ See IGPT sv Veda.
COMMENT
Na hi tammayo so: ‘he does not regard them as endowed with personal qualities.’ See IGPT sv Atammayo.
COMMENT
Na kammunā... neyyo: ‘not to be gauged by his conduct.’ Kammunā parallels sīlavatena of verse 803 (na brāhmaṇo sīlavatena neyyo).
COMMENT
Nivesanesu: ‘objects of attachment.’ See IGPT sv Nivesana.
VERSE 847
For one who is unattached to perception there are no spiritual shackles. For one who is liberated [from perceptually obscuring states] through penetrative discernment there is no undiscernment of reality. Those attached to perceptions and views roam the world offending people.’
Saññāvirattassa na santi ganthā paññāvimuttassa na santi mohā
Saññañca diṭṭhiñca ye aggahesuṃ te ghaṭṭayantā vicaranti loke ti
COMMENT
Ganthā: ‘spiritual shackles.’ See comment on verse 347.
COMMENT
Paññāvimuttassa: ‘one who is liberated [from perceptually obscuring states] through penetrative discernment .’ See IGPT sv Ubhatobhāgavimutto.
COMMENT
Na santi mohā: ‘there is no undiscernment of reality.’ We leave this in its usual, familiar, singular, uncountable form. As a plural it would seem to refer to a list of states of undiscernment of reality, but there is no such list. Therefore the plural is likely metri causa. For notes on moha, see IGPT sv Moha.
VERSE 848
[Image psychically created by the Blessed One on the occasion of the Great Assembly:]
‘Possessed of what vision and of what virtue is one called inwardly at peace? Questioned about it, Gotama, define for me the supreme person.’
Kathaṃdassī kathaṃsīlo upasanto ti vuccati
Taṃ me gotama pabrūhi pucchito uttamaṃ naraṃ
COMMENT
[Image psychically created by the Blessed One]: see comment on verse 359.
VERSE 849
[The Blessed One:]
‘The person―before the body’s destruction―who is freed of craving, who is not attached to the past, not to be reckoned in terms of the present, and for whom there is nothing hoped for [in the future];
Vītataṇho purā bhedā pubbamantamanissito
Vemajjhe nupasaṅkheyyo tassa natthi purakkhataṃ
COMMENT
Tassa natthi purakkhataṃ: ‘for whom there is nothing hoped for [in the future].’ See IGPT sv Purakkhata. The Hāliddikāni Sutta says this:
• And how does one nurse hopes [for the future]? In this regard, some person thinks: May my bodily form be thus in the future...
☸ Kathañca gahapati purekkharāno hoti: idha gahapati ekaccassa evaṃ hoti: evaṃrūpo siyaṃ anāgatamaddhānaṃ... (S.3.11).
VERSE 850
‘A person who is not ill-tempered, not fearful, not boastful, not fretful, whose speech is pithy, who is not vain, who is restrained in speech: he is truly a sage.
Akkodhano asantāsī avikatthī akukkucco
Mantabhāṇī anuddhato sa ve vācāyato muni
COMMENT
Akukkucco: ‘not fretful.’ See IGPT sv Kukkucca.
COMMENT
Mantabhāṇī: ‘whose speech is pithy.’ See IGPT sv Mantabhāṇin.
COMMENT
Anuddhato: ‘who is not vain.’ See IGPT sv Uddhacca.
VERSE 851
‘A person who is not attached to the future, who does not grieve over the past, who finds seclusion [from sensuous pleasures and spiritually unwholesome factors] amidst sensation, and is not led into dogmatic views;
Nirāsatti anāgate atītaṃ nānusocati
Vivekadassī phassesu diṭṭhīsu ca na nīyati
COMMENT
Vivekadassī: ‘seclusion [from sensuous pleasures and spiritually unwholesome factors].’ The parenthesis corresponds to vivicceva kāmehi vivicca akusalehi dhammehi. See IGPT sv Viveka.
COMMENT
Phassesu: ‘sensation.’ See IGPT sv Phassa.
VERSE 852
‘[A person] free of self-centredness, not deceitful, not covetous, not stingy, not impudent, not detestable, not bent on malicious speech;
Patilīno akuhako apihālu amaccharī
Appagabbho ajeguccho pesuṇeyye ca no yuto
COMMENT
Patilīno: ‘[A person] free of self-centredness.’ See IGPT sv Patilīna.
COMMENT
Amaccharī: ‘not stingy.’ See note to verse 809.
VERSE 853
‘Not infatuated with objects of pleasure, not given to arrogance, gentle, intuitively insightful, not credulous, not filled with disgust;
Sātiyesu anassāvī atimāne ca no yuto
Saṇho ca paṭibhānavā na saddho na virajjati
COMMENT
Paṭibhānavā: ‘intuitively insightful.’ See IGPT sv Paṭibhāna.
COMMENT
Na saddho: ‘not credulous.’ See IGPT sv Saddhā.
COMMENT
Na virajjati: ‘not filled with disgust.’ See IGPT sv Virajjati.
VERSE 854
‘One not training himself in the hope of material gain, who is unshaken if he gets nothing, who is not repelled by flavours, nor greedy with craving for them;
Lābhakamyā na sikkhati alābhe ca na kuppati
Aviruddho ca taṇhāya rasesu nānugijjhati
COMMENT
Aviruddho: ‘not repelled.’ See IGPT sv Viruddha.
VERSE 855
‘One who is serene, ever mindful, and does not think he is equal, superior, or inferior to other beings, and in whom there are no swellings of conceit;
Upekkhako sadā sato na loke maññate samaṃ
Na visesī na nīceyyo tassa no santi ussadā
COMMENT
Loke: ‘other beings.’ See IGPT sv Loka.
COMMENT
Ussadā: ‘swellings of conceit.’ Ussada occurs in verses 515, 783, and 920. ‘Conceit’ is uncountable, so the plural is awkward. However in verse 920 ussadaṃ is naturally rendered as ‘swelling of conceit,’ and we use that idea here. This coincidentally reflects the two meanings of ussada: protuberance and conceit.
VERSE 856
‘A person for whom there is no attachment, who, knowing the nature of reality, is not attached; and who has no craving for either individual existence or the cessation of individual existence.
Yassa nissayatā natthi ñatvā dhammaṃ anissito
Bhavāya vibhavāya vā taṇhā yassa na vijjati
COMMENT
Ñatvā: ‘knowing [according to reality].’ See IGPT sv Ñatvā.
COMMENT
Dhammaṃ: ‘nature of reality.’ See IGPT sv Dhamma. We translate dhamma likewise in verses 792, 856, 921 and 934.
COMMENT
Bhavāya: ‘individual existence.’ See IGPT sv Bhava.
VERSE 857
‘This is someone I call inwardly at peace. He is indifferent to sensuous pleasures. Spiritual shackles are not found in him. He has overcome attachment [to the world of phenomena].
Taṃ brūmi upasanto ti kāmesu anapekkhinaṃ
Ganthā tassa na vijjanti atāri so visattikaṃ.
COMMENT
Anapekkhinaṃ: ‘indifferent.’ See IGPT sv Apekkhā.
COMMENT
Ganthā: ‘spiritual shackles.’ See note on verse 347.
COMMENT
Atāri so visattikaṃ: ‘overcome attachment [to the world of phenomena].’ Loke is commonly used as the object of this word combination:
• tare loke visattikaṃ (Sn.v.1066).
• tare loke visattikaṃ (Sn.v.1085).
For loke as‘world [of phenomena],’ see IGPT sv Loka. And see comment on verse 1053.
VERSE 858
‘He has no children, cattle, fields, or property. For him there is nothing clung to, and nothing to relinquish.
Na tassa puttā pasavo khettaṃ vatthuñca vijjati
Attā vāpi nirattā vā na tasmiṃ upalabbhati
VERSE 859
‘That about which common people, and ascetics and Brahmanists, too, might dispute, is not [at all] esteemed by him, thus he is unperturbed amidst their disputes.
Yena naṃ vajjuṃ puthujjanā atho samaṇabrāhmaṇā
Taṃ tassa apurakkhataṃ tasmā vādesu nejati
COMMENT
Apurakkhataṃ: ‘not [at all] esteemed.’ See IGPT sv Purakkhata.
COMMENT
Nejati: ‘unperturbed.’ See IGPT sv Ejā.
VERSE 860
‘The sage, free of greed and stinginess, does not proclaim himself as being amongst the superior, equal, or inferior. He is not caught up in egocentric conception. He is free of egocentric conception.
Vītagedho amaccharī na ussesu vadate muni
Na samesu na omesu kappaṃ n’eti akappiyo
COMMENT
Amaccharī: ‘free of stinginess.’ See comment on verse 809.
COMMENT
Kappaṃ n’eti: ‘He is not caught up in egocentric conception.’ See IGPT sv Kappaṃ n’eti.
VERSE 861
‘He regards nothing in the world as his own. He does not grieve over what does not exist [externally or internally]. He does not adopt dogmatic religious views. He is truly called peaceful.’
Yassa loke sakaṃ natthi asatā ca na socati
Dhammesu ca na gacchati sa ve santo ti vuccatī ti
COMMENT
Asatā ca na socati: ‘He does not grieve over what does not exist [externally or internally].’ The Alagaddūpama Sutta says ‘what does not exist externally’ (bahiddhā asati) means either that what one had in the past is lost, or that one does not get what one wants in the present:
• Alas, it was mine, but now is not mine! What might have been mine, alas, I do not get it!
☸ ahu vata me taṃ vata me natthi siyā vata me taṃ vatāhaṃ na labhāmī ti (M.1.136).
The Alagaddūpama Sutta says ‘what does not exist internally’ (ajjhattaṃ asati) means that one considers the Buddha’s teachings on anattā to be a threat to one’s very selfhood:
• Good grief, I will be annihilated! Good grief, I will be destroyed! Good grief, I will exist no more!
☸ ucchijjissāmi nāma su vinassissāmi nāma su na su nāma bhavissāmī ti (M.1.137).
Either of these meanings would fit verse 861, in the context of the previous sentence saying, ‘He regards nothing in the world as his own.’
COMMENT
Dhammesu: ‘dogmatic religious views.’ I take dhammesu as an abbreviation for dhammesu niccheyya samuggahītaṃ, discussed under verse 785.
VERSE 862
[Image psychically created by the Blessed One on the occasion of the Great Assembly:]
‘Where do quarrels, disputes, lamentation, and grief come from, together with stinginess, conceit, arrogance, and malicious speech? From where do they come? Please tell me this.’
Kutopahūtā kalahā vivādā paridevasokā sahamaccharā ca
Mānātimānā sahapesuṇā ca kutopahūtā te tadiṅgha brūhi
COMMENT
[Image psychically created by the Blessed One]: see comment on verse 359.
VERSE 863
[The Blessed One:]
‘From what is agreeable come quarrels, disputes, lamentation, and grief, together with stinginess, conceit, arrogance, and malicious speech. Quarrels and disputes are linked to stinginess. From disputes comes malicious speech.’
Piyappahūtā kalahā vivādā paridevasokā sahamaccharā ca
Mānātimānā sahapesuṇā ca maccherayuttā kalahā vivādā
Vivādajātesu ca pesuṇāni
COMMENT
Piya: ‘from what is agreeable.’ Piya means either 1) what is agreeable, or 2) what is beloved. See IGPT sv Piya. We choose the former, because arguing is elsewhere linked to sensuous pleasures:
• Simply on account of sensuous pleasures kings argue with kings
☸ kāmānameva hetu rājānopi rājūhi vivadanti (M.1.86).
VERSE 864
[Image psychically created by the Blessed One:]
‘On account of what are things agreeable in the world, and wanted in the world? And what is the source of the expectation and hope that a man has for the hereafter?’
Piyā su lokasmiṃ kutonidānā ye cā pi lobhā vicaranti loke
Āsā ca niṭṭhā ca kutonidānā ye samparāyāya narassa honti
COMMENT
Kutonidānā: ‘On account of what’ and ‘What is the source.’ Here kuto means ‘what,’ not ‘where.’ Nidāna means ‘on account of’ and ‘source.’ These points are confirmed in the Buddha’s answer. For notes on nidāna, see IGPT sv Nidāna.
COMMENT
Āsā: ‘expectation.’ See IGPT sv Āsā.
COMMENT
Niṭṭhā: ‘hope.’ PED calls niṭṭhā ‘aim.’ This would give ‘what is the source of the aim that a man has for the hereafter.’ Norman says ‘where do hope and fulfilment [of hope]... have their origin’ which likewise does not fit.
VERSE 865
[The Blessed One:]
‘Things are agreeable and wanted in the world on account of desire. Desire is also the source of the expectation and hope that a man has for the hereafter.’
Chandānidānāni piyāni loke ye cā pi lobhā vicaranti loke
Āsā ca niṭṭhā ca itonidānā ye samparāyāya narassa honti
COMMENT
Chanda: ‘desire.’ See IGPT sv Chanda.
VERSE 866
[Image psychically created by the Blessed One:]
‘What is the source of desire in the world? And from where do dogmatic opinions come from, anger, lies, uncertainty [about the excellence of the teaching], and other such things spoken of by the Ascetic?’
Chando nu lokasmiṃ kutonidāno vinicchayā cā pi kutopahūtā
Kodho mosavajjañca kathaṅkathā ca ye vāpi dhammā samaṇena vuttā
COMMENT
Vinicchayā, ‘dogmatic opinions.’ See IGPT sv Vinicchaya.
COMMENT
Kathaṅkathā, ‘uncertainty [about the excellence of the teaching].’ See IGPT sv Vicikicchā.
VERSE 867-868
[The Blessed One:]
‘Desire arises in the world dependent on what they call “pleasing” and “displeasing.” Anger, lies, uncertainty [about the excellence of the teaching], and other such things also arise when this duality exists. A person develops dogmatic opinions from seeing the cessation and continuance of bodily forms in the world. One who is uncertain [about the excellence of the teaching] should train in the path of knowledge [of things according to reality], [for these] things have been spoken of by the Ascetic having [likewise] known them [according to reality].’
Sātaṃ asātanti yamāhu loke tamupanissāya pahoti chando
Rūpesu disvā vibhavaṃ bhavañca vinicchayaṃ kubbati jantu loke
Kodho mosavajjañca kathaṅkathā ca etepi dhammā dvayameva sante
Kathaṅkathī ñāṇapathāya sikkhe ñatvā pavuttā samaṇena dhammā
COMMENT
We join verses and translate in an order different from the Pāli.
COMMENT
Upanissāya: ‘dependent on.’ See IGPT sv Nissaya.
COMMENT
Kathaṅkathī: ‘uncertain [about the excellence of the teaching].’ See IGPT sv Vicikicchā.
COMMENT
Vinicchayaṃ: ‘dogmatic opinions.’ See IGPT sv Vinicchaya.
COMMENT
Ñāṇa: ‘knowledge [of things according to reality].’ See IGPT sv Ñāṇa.
VERSE 869
[Image psychically created by the Blessed One:]
‘What is the source of the pleasing and displeasing? When what is not do they not arise? And the cessation and continuance [of bodily forms] which you mentioned, tell me, too: What is their source?’
Sātaṃ asātañca kutonidānā kismiṃ asante na bhavanti hete
Vibhavaṃ bhavañcāpi yametamatthaṃ etaṃ me pabrūhi yatonidānaṃ
COMMENT
Yametamatthaṃ: ‘which you mentioned.’ See comment on verse 838.
VERSE 870
[The Blessed One:]
‘Sensation is the source of the pleasing and displeasing. When there is no sensation, the pleasing and displeasing do not arise. Of the cessation and continuance of bodily forms, which I mentioned, I tell you that sensation is the source, too.’
Phassanidānaṃ sātaṃ asātaṃ phasse asante na bhavanti hete
Vibhavaṃ bhavañcāpi yametamatthaṃ etaṃ te pabrūmi itonidānaṃ.
COMMENT
Phassa: ‘sensation.’ See IGPT sv Phassa.
VERSE 871
[Image psychically created by the Blessed One:]
‘What is the source of sensation? And where do possessions arise from? When what is not, is there no possessiveness? When what vanishes, do sensations no longer affect one?’
Phasso nu lokasmi kutonidāno pariggahā cā pi kutopahūtā
Kismiṃ asante na mamattamatthi kismiṃ vibhūte na phusanti phassā
VERSE 872
[The Blessed One:]
‘Sensation arises dependent on immaterial-factors-and-bodily-form. Desire is the source of possessions. When desire is not, there is no possessiveness. When bodily form vanishes, sensations no longer affect one.’
Nāmañca rūpañca paṭicca phasso icchānidānāni pariggahāni
Icchāyasantyā na mamattamatthi rūpe vibhūte na phusanti phassā
COMMENT
Nāmañca rūpañca: ‘immaterial-factors-and-bodily-form.’ See IGPT sv Nāmarūpa.
VERSE 873
[Image psychically created by the Blessed One:]
‘For one attained to what state does bodily form vanish? Whether pleasant or painful, how does it vanish? Tell me this, how does it vanish? My objective is that we should know this.’
Kathaṃ sametassa vibhoti rūpaṃ sukhaṃ dukkhaṃ vāpi kathaṃ vibhoti
Etaṃ me pabrūhi yathā vibhoti taṃ jāniyāmāti me mano ahu
COMMENT
Sukhaṃ dukkhaṃ vāpi kathaṃ vibhoti: ‘Whether pleasant or painful, how does it vanish?’ In verse 874 the Buddha explains how bodily form vanishes, and in verse 875 the Questioner exclaims, ‘You have explained what we asked.’ Therefore the question in verse 873 only concerns bodily form. So sukhaṃ dukkhaṃ vāpi are adjectives not nouns, as Norman regards them, because he says ‘How does happiness or misery disappear also?’ The connective confirms this, because if they were meant as nouns, we would have expected ‘and’ not ‘or.’ Although the VRI edition reads dukkhañcāpi, it notes the variant dukkhaṃ vāpi.
VERSE 874
[The Blessed One:]
‘He does not perceive mental images [of what is seen, heard, sensed, or cognised]. He does not perceive [what is seen, heard, sensed, or cognised] with deranged perception. He is not without perception. He does not perceive what has vanished. For one arrived at such a state, bodily form vanishes. Mental images are indeed the source of entrenched conception.’
Na saññasaññī na visaññasaññī no pi asaññī na vibhūtasaññī
Evaṃ sametassa vibhoti rūpaṃ saññānidānā hi papañcasaṅkhā
COMMENT
The Ānanda Sutta (A.4.427) says bodily form vanishes in the state of awareness of boundless space, the state of awareness of boundless consciousness, and the state of awareness of nonexistence. But in the present conversation, the Buddha is referring to a state of perception associated with arahantship. The same theme is the subject of Posāla’s question in verse 1113, which the Buddha links to arahantship in verse 1115. See comment on verse 1114.
COMMENT
Saññā: ‘mental image.’ See IGPT sv Saññā.
COMMENT
Na saññasaññī: ‘He does not perceive mental images [of what is seen, heard, sensed, or cognised].’ Norman parenthesises (‘He has no [ordinary] perception of perceptions’). Verse 802 says of the arahant:
• He does not conceive the slightest mental image regarding what is seen, heard, sensed, or cognised.
Tassīdha diṭṭhe vā sute mute vā pakappitā natthi aṇu pi saññā (Sn.v.802).
COMMENT
Na vibhūtasaññī: ‘perceive what has vanished.’ ‘What has vanished’ is the past:
• Such is bodily form, such its origination, such its vanishing etc
☸ Iti rūpaṃ iti rūpassa samudayo iti rūpassa atthaṅgamo (S.3.155).
COMMENT
Papañcasaṅkhā: ‘entrenched conception.’ See IGPT sv Papañca.
VERSE 875
[Image psychically created by the Blessed One:]
‘You have explained what we asked. We ask one more thing. Please tell me this. Do some wise people say that highest [purity is attained] at that point, and that purity of spirit is [therefore attained] here in this world? Or do they say it is [attained] somewhere other than this?’
Yaṃ taṃ apucchimha akittayī no aññaṃ taṃ pucchāma tadiṅgha brūhi
Ettāvataggaṃ nu vadanti heke yakkhassa suddhiṃ idha paṇḍitāse
Udāhu aññampi vadanti etto
COMMENT
Ettāvataggaṃ: ‘highest [purity is attained] at that point.’ Agga is a synonym of yakkhassa suddhiṃ, ‘purity of spirit.’ Ettāvata means ‘at that point.’ See IGPT sv Kittāvatā.
VERSE 876
[The Blessed One:]
‘Some wise people say that highest [purity is attained] at that point, that purity of spirit is [therefore attained] here in this world. But some so-called pandits say [it is attained only] at the time [one becomes] without residue.
Ettāvataggampi vadanti heke yakkhassa suddhiṃ idha paṇḍitāse
Tesaṃ paneke samayaṃ vadanti anupādisese kusalā vadānā
COMMENT
Anupādisese: ‘[one becomes] without residue.’ The suttas distinguish two elements of nibbāna:
1) the Untroubled-with-residue
☸ saupādisesā nibbānadhātu
2) the Untroubled-without-residue.
☸ anupādisesā nibbānadhātu
The Untroubled-without-residue refers to the final passing of the arahant, who utterly abandons all modes of being (pahaṃsu te sabbabhavāni tādino, It.38-9). In verse 876 the Buddha is therefore saying that the arahant’s purity is not higher when he passes away, and that highest purity is attained here in this world.
COMMENT
Kusalā vadānā: ‘so-called pandits.’ See note on verse 824.
VERSE 877
‘The investigating sage knowing that these [so-called pandits] are attached, and knowing their states of attachment [according to reality], knowing this, liberated [from perceptually obscuring states], he does not dispute. The wise man is not involved with any state of individual existence.’
Ete ca ñatvā upanissitā ti ñatvā muni nissaye so vīmaṃsi
Ñatvā vimutto na vivādameti bhavābhavāya na sameti dhīro ti.
COMMENT
Upanissitā: ‘attached.’ See IGPT sv Nissaya.
COMMENT
Ñatvā: ‘knowing [according to reality].’ See IGPT sv Ñatvā.
COMMENT
Nissaye: ‘states of attachment.’ See IGPT sv Nissaya.
COMMENT
Vimutto: ‘liberated [from perceptually obscuring states].’ In other words, liberated from the āsavas. See IGPT sv Vimutta.
COMMENT
Bhavābhavāya: ‘any state of individual existence.’ See IGPT sv Bhavābhava.
VERSE 878
[Image psychically created by the Blessed One on the occasion of the Great Assembly:]
‘Maintaining their own dogmatic views, contentious, different [so-called] pandits say: “Whoever knows this knows Perfect Truth. Whoever rejects it is not spiritually perfected.”
Sakaṃ sakaṃ diṭṭhiṃ paribbasānā vigayha nānā kusalā vadanti
Yo evaṃ jānāti sa vedi dhammaṃ idaṃ paṭikkosamakevalī so
COMMENT
[Image psychically created by the Blessed One]: see comment on verse 359.
COMMENT
Cūḷabyūhasutta: ‘Lesser Discourse on Battle Formations.’ Troops in battle formation is defined thus:
• Troops in battle formation means: Let the elephants be here, the horses here, the chariots here, the infantry here.
☸ Senābyūhaṃ nāma ito hatthi hontu ito assā hontu ito rathā hontu ito patti hontu (Vin.4.107).
COMMENT
Dhammaṃ: ‘Perfect Truth.’ Dhammaṃ is synonymous with saccaṃ in verse 882. On ‘Perfect,’ see comments to that verse.
COMMENT
Kevalī: ‘spiritually perfected.’ See IGPT sv Kevalin. In verse 891 it is linked to suddhiṃ, spiritual purity.
VERSE 879
‘Thus contentious they squabble: “My opponent is no pandit. He’s a fool.” Of all these so-called pandits, which of their assertions is true?’
Evampi vigayha vivādayanti bālo paro akusalo ti cāhu
Sacco nu vādo katamo imesaṃ sabbeva hīme kusalā vadānā
COMMENT
Kusalā vadānā: ‘so-called pandits.’ See note on verse 824.
VERSE 880
[The Blessed One:]
‘If by rejecting an opponent’s doctrine one becomes ‘a stupid fool’, ‘one of inferior wisdom,’ then all of them are fools of very inferior wisdom, all those who maintain their own dogmatic views.
Parassa ce dhammamananujānaṃ bālomago hoti nihīnapañño
Sabbeva bālā sunihīnapaññā sabbevime diṭṭhiṃ paribbasānā
COMMENT
Mago: stupid. Mago means animal for hunting, and stupid person (PED).
VERSE 881
‘But if each is really and truly cleansed by their own views, of purified wisdom, a pandit, intelligent, then none of them are of inferior wisdom, for all of them are accomplished in their own views.
Sandiṭṭhiyā ceva na vīvadātā saṃsuddhapaññā kusalā mutimā
Na tesaṃ koci parihīnapañño diṭṭhī hi tesampi tathā samattā
COMMENT
Eva na: ‘really and truly.’ Na is an emphatic particle (PED).
VERSE 882
‘I definitely do not say “This [my word] is Perfect Truth” as fools say to one another. They each make out that their own views are Perfect Truth, and therefore brand their opponents as fools.’
Na vāhametaṃ tathiyan ti brūmi yamāhu bālā mithu aññamaññaṃ
Sakaṃsakaṃdiṭṭhimakaṃsu saccaṃ tasmā hi bālo ti paraṃ dahanti
COMMENT
Etaṃ tathiyan ti: ‘This [my word] is Perfect Truth.’ Tathiyaṃ is consided an adjective by PED, and translated as such by Norman. Although it is an adjective in verse 883, if considered an adjective here, too, it would involve the Buddha saying ‘I definitely do not say ‘This [my word] is true.’ Rather perplexing, given that he also said:
• From the day of his unsurpassed enlightenment till the day of his passing away to the Untroubled-without-residue, whatever the Perfect One has said, spoken, and explained in that interval is completely right, not mistaken.
☸ Yañca bhikkhave rattiṃ tathāgato anuttaraṃ sammāsambodhiṃ abhisambujjhati yañca rattiṃ anupādisesāya nibbānadhātuyā parinibbāyati yaṃ etasmiṃ antare bhāsati lapati niddisati sabbaṃ taṃ tatheva hoti. No aññathā (It.121-2; A.2.24).
Tathiyaṃ in verse 882 is a synonym of saccaṃ in the next line, which is clearly a noun in verse 884.
• Truth is single. There is no second Truth
☸ Ekañhi saccaṃ na dutīyamatthi (Sn.v.884).
Therefore we regard tathiyaṃ in verse 882 as a noun. The verse should be compared to verse 794 which says:
• They neither conceive [views], nor [at all] esteem them. They do not proclaim ‘This [my word] is Highest Purity.’
☸ Na kappayanti na purekkharonti accantasuddhī ti na te vadanti (Sn.v.794).
In our verse the Buddha says:
I definitely do not say “This [my word] is Perfect Truth”
☸ Na vāhametaṃ tathiyan ti brūmi
Highest Purity (accantasuddhī) supports tathiyan being rendered ‘Perfect Truth,’ and it also therefore supports saccaṃ being occasionally rendered in the same terms i.e. ‘Perfect Truth.’ This is further discussed in the next note.
COMMENT
Sakaṃsakaṃdiṭṭhimakaṃsu saccaṃ: ‘They each make out that their own views are Perfect Truth.’ The following quotes, through word association, show that fools think their own views are not just ‘true,’ not just ‘Truth,’ but ‘Perfect Truth.’ For them, an acceptance of their views implies inward perfection and purity. Rejecting their views implies the opposite.
1) ‘Maintaining their own dogmatic views, contentious, different [so-called] pandits say: “Whoever knows this knows Perfect Truth. Whoever rejects it is not spiritually perfected.”’
☸ Sakaṃ sakaṃ diṭṭhiṃ paribbasānā vigayha nānā kusalā vadanti
Yo evaṃ jānāti sa vedi dhammaṃ idaṃ paṭikkosamakevalī so (Sn.v.978).
2) ‘Here alone is purity,’ [the so-called pandits] say; and say that in others’ doctrines no purity is found. Whatever they are attached to, that [for them] is “the Exquisite,” so-called. They are each committed to their own separate Perfect Truths.
Idheva suddhi iti vādayanti nāññesu dhammesu visuddhimāhu
Yaṃ nissitā tattha subhaṃ vadānā paccekasaccesu puthū niviṭṭhā (Sn.v.824).
3) In his own overestimated opinion of himself he is fully accomplished. Drunk with conceit, he thinks himself perfected. In his mind he independently consecrates himself. His views, likewise, he regards as perfect.
☸ Atisāradiṭṭhiyāva so samatto mānena matto paripuṇṇamānī
Sayameva sāmaṃ manasābhisitto diṭṭhī hi sā tassa tathā samattā (Sn.v.889).
4) They each call their own doctrines perfect, while others’ doctrines they call inferior. Thus contentious they squabble, each saying his own opinion is Perfect Truth.
☸ Sakaṃ hi dhammaṃ paripuṇṇamāhu aññassa dhammaṃ pana hīnamāhu
Evampi vigayha vivādayanti sakaṃ sakaṃ sammutimāhu saccaṃ (Sn.v.904).
5) Just as they honour their own doctrines, so they praise their own paths. If all their assertions were true, purity would, of course, be individually theirs.
☸ Saddhammapūjāpi nesaṃ tatheva yathā pasaṃsanti sakāyanāni
Sabbeva vādā tathiyā bhaveyyuṃ suddhi hi nesaṃ paccattameva (Sn.v.906).
VERSE 883
[Image psychically created by the Blessed One:]
‘What some say is “true,” “real,” others say is “hollow,” “false.” Thus contentious they squabble. Why don’t ascetics say one and the same thing?’
Yamāhu saccaṃ tathiyan ti eke tamāhu aññe tucchaṃ musā ti
Evampi vigayha vivādayanti kasmā na ekaṃ samaṇā vadanti
VERSE 884
[The Blessed One:]
‘Truth is single. There is no second Truth about which mankind should contend. Ascetics proclaim their own various Perfect Truths, therefore they don’t say one and the same thing.’
Ekañhi saccaṃ na dutīyamatthi yasmiṃ pajā no vivade pajānaṃ
Nānā te saccāni sayaṃ thunanti tasmā na ekaṃ samaṇā vadanti
COMMENT
Ekañhi saccaṃ: ‘Truth is single.’ Here saccaṃ likely means nibbāna, as both words are defined equally:
• The destruction of attachment, hatred, and undiscernment of reality. This is called Truth... This is called the Untroubled.
☸ yo bhikkhave rāgakkhayo dosakkhayo mohakkhayo idaṃ vuccati bhikkhave saccaṃ... idaṃ vuccati bhikkhave nibbānaṃ (S.4.369).
VERSE 885
[Image psychically created by the Blessed One:]
‘But why do they proclaim various Perfect Truths, these argumentative so-called pandits? Are Perfect Truths many and various, or are these pandits merely speculating?’
Kasmā nu saccāni vadanti nānā pavādiyāse kusalā vadānā
Saccāni sutāni bahūni nānā udāhu te takkamanussaranti
VERSE 886
[The Blessed One:]
‘Apart from the mere notion of it there are not many and various Perfect Truths in the world. But by resorting to sophistry the so-called pandits say that, with respect to views, there are two principles: Perfect Truth and Falsehood.
Na heva saccāni bahūni nānā aññatra saññāya niccāni loke
Takkañca diṭṭhīsu pakappayitvā saccaṃ musā ti dvayadhammamāhu
VERSE 887
‘Based on what is seen, heard, sensed, [or cognised], or on precepts and practices, a person views others with contempt. Steadfast in his dogmatic opinion and pleased [with himself] he says, “My opponent is no pandit. He’s a fool.”
Diṭṭhe sute sīlavate mute vā ete ca nissāya vimānadassī
Vinicchaye ṭhatvā pahassamāno bālo paro akusalo ti cāha
COMMENT
Diṭṭhe sute... mute: ‘seen, heard, sensed, [or cognised].’ See comment on verse 778.
VERSE 888
‘On whatever basis he brands his opponent a fool is the same on which he regards himself a pandit. Rating himself a pandit, he despises anyone who makes the same claim.
Yeneva bālo ti paraṃ dahati tenātumānaṃ kusalo ti cāha
Sayamattanā so kusalo vadāno aññaṃ vimāneti tadeva pāva
VERSE 889
‘In his own overestimated opinion of himself he is fully accomplished. Drunk with conceit, he thinks himself perfected. In his mind he independently consecrates himself. His views, likewise, he regards as perfect.
Atisāradiṭṭhiyāva so samatto mānena matto paripuṇṇamānī
Sayameva sāmaṃ manasābhisitto diṭṭhī hi sā tassa tathā samattā
VERSE 890
‘If one were inferior by the word of someone else, that ‘someone else’ would, by the same argument, be of inferior wisdom, too. But if, by one’s own reckoning, one were knowledgeable and wise, then none among ascetics would be a fool.
Parassa ce hi vacasā nihīno tumo saha hoti nihīnapañño
Atha ce sayaṃ vedagū hoti dhīro na koci bālo samaṇesu atthi
COMMENT
Saha: ‘by the same argument... too.’ Saha means ‘in conjunction with, together, accompanied by; immediately after’ (PED).
COMMENT
Vedagū: ‘knowledgeable.’ See IGPT sv Veda.
VERSE 891
‘“Those who assert a doctrine different from this have strayed from spiritual purity. They are not spiritually perfected.” Non-Buddhist ascetics each say this because they are passionately attached to their own dogmatic views.
Aññaṃ ito yābhivadanti dhammaṃ aparaddhā suddhimakevalī te
Evampi titthiyā puthuso vadanti sandiṭṭhirāgena hi tebhirattā
VERSE 892
‘“Here alone is purity,” they say; and say that in others’ doctrines no purity is found. Thus are non-Buddhist ascetics established at odds with each other, and are firmly committed to their own so-called paths.
Idheva suddhi iti vādayanti nāññesu dhammesu visuddhimāhu
Evampi titthiyā puthuso niviṭṭhā sakāyane tattha daḷhaṃ vadānā
VERSE 893
‘For one firmly committed to his own so-called path, what person could he brand as a fool in regards to it? If he said another was a fool with an impure doctrine he would be simply inviting trouble on himself.
Sakāyane vāpi daḷhaṃ vadāno kamettha bālo ti paraṃ daheyya
Sayameva so medhagamāvaheyya paraṃ vadaṃ bālamasuddhidhammaṃ
VERSE 894
‘Steadfast in his dogmatic opinion, measuring others by his own criteria, he enters ever more disputes in the world. But the person who has abandoned all dogmatic opinions creates no more trouble in the world.’
Vinicchaye ṭhatvā sayaṃ pamāya uddhaṃ sa lokasmiṃ vivādameti
Hitvāna sabbāni vinicchayāni na medhagaṃ kubbati jantu loke ti
VERSE 895
[Image psychically created by the Blessed One on the occasion of the Great Assembly:]
‘For those who dispute, maintaining a dogmatic view, saying “This alone is true,” is criticism all that they bring upon themselves? Do they not also receive praise?’
Ye kecime diṭṭhiṃ paribbasānā idameva saccan ti vivādayanti
Sabbeva te nindamanvānayanti atho pasaṃsampi labhanti tattha
COMMENT
[Image psychically created by the Blessed One]: see comment on verse 359.
VERSE 896
[The Blessed One:]
‘What praise they receive is trifling, not enough to bring them consolation. Disputes have but two fruits, I declare [i.e. jubilation and dejection]. Seeing this, you should not dispute. Recognise that safety is a state that is without dispute.
Appaṃ hi etaṃ na alaṃ samāya duve vivādassa phalāni brūmi
Etampi disvā na vivādayetha khemābhipassaṃ avivādabhūmiṃ
COMMENT
Duve vivādassa phalāni brūmi: ‘Disputes have but two fruits, I declare [i.e. jubilation and dejection].’ Because verse 828 says:
• These disputes have arisen among ascetics. In them are jubilation and dejection.
☸ Ete vivādā samaṇesu jātā etesu ugghāti nighāti hoti (Sn.v.828).
VERSE 897
‘The wise man does not involve himself with whatever opinions are commonplace. Why would one who is free of attachment become involved? He takes no delight in what is seen, heard, [sensed, or cognised].
Yā kācimā sammutiyo puthujjā sabbāva etā na upeti vidvā
Anupayo so upayaṃ kimeyya diṭṭhe sute khantimakubbamāno
COMMENT
Diṭṭhe sute: ‘seen, heard, [sensed, or cognised].’ See comment on verse 778.
COMMENT
Khantimakubbamāno: ‘he takes no delight in.’ DOP says khanti means ‘predilection.’ Norman says ‘preference.’ We say ‘takes no delight in’ on the basis of our explanation of verse 944.
COMMENT
Na upeti... anupayo... upayaṃ: does not involve himself... free of attachment... become involved. See IGPT sv Upeti.
VERSE 898
‘Those who consider virtue to be the supreme practice say that spiritual purity is on account of self-restraint. Having undertaken [some] practice, they dedicate themselves to it. They think, “Let us train ourselves in just this, for then there would be spiritual purity.” Thus these so-called pandits are led on to renewed states of individual existence.
Sīluttamā saṃyamenāhu suddhiṃ vataṃ samādāya upaṭṭhitāse
Idheva sikkhema athassa suddhiṃ bhavūpanītā kusalā vadānā
VERSE 899
‘But if one slides from one’s observances and practices one is agitated having failed in conduct. One hungers and longs for purity like a wretched caravan leader living far away, for his home.
Sace cuto sīlavatato hoti pavedhati kamma virādhayitvā
Pajappati patthayati ca suddhiṃ satthāva hīno pavasaṃ gharamhā
VERSE 900
‘But one who abandons [adherence to] observances and practices, and all karmically consequential conduct whether blameworthy or blameless, longing for neither purity nor impurity, he would live the religious life abstaining [from karmically consequential deeds], peaceful, free of grasping.
Sīlabbataṃ vāpi pahāya sabbaṃ kammañca sāvajjanavajjametaṃ
Suddhiṃ asuddhin ti apatthayāno virato care santimanuggahāya
COMMENT
Sīlabbataṃ: ‘[adherence to] observances and practices.’ Sīlabbataṃ stands for sīlabbataparāmāso, an abbreviation that occurs also in verses 231 and 1082. After all, even arahants have observances and practices:
• He who is perfect in [noble] observances and practices, resolutely applied [to the practice], and inwardly collected, with a mind that is mastered, concentrated, and well-collected...
☸ Yo sīlabbatasampanno pahitatto samāhito
Cittaṃ yassa vasībhūtaṃ ekaggaṃ susamāhitaṃ (A.1.168).
COMMENT
Sabbaṃ kammañca: ‘all karmically consequential conduct.’ See IGPT sv Kamma.
COMMENT
Care: ‘live the religious life.’ See IGPT sv Eko care khaggavisāṇakappo.
COMMENT
Virato: ‘abstaining [from karmically consequential deeds].’ Virato has no object, but because the verse concerns kamma we parenthesise accordingly. The same problem occurs at verse 953 where it is linked to viyārambhā, and we resolve it in a similar way:
• ‘Abstaining from [karmically consequential] endeavours’
☸ virato so viyārambhā (Sn.v.953).
For further notes, see comments on verse 953.
COMMENT
Santimanuggahāya: ‘peaceful, free of grasping.’ We take santimanuggahāya as synonymous with anuggahāya santo of verse 839.
VERSE 901
‘Dependent on ascetic practices and self-mortification, or on what is seen, heard, sensed, [or cognised], with raised voices they wail for spiritual purity, not free of craving for various states of individual existence.
Tapūpanissāya jigucchitaṃ vā atha vāpi diṭṭhaṃ vā sutaṃ mutaṃ vā
Uddhaṃsarā suddhimanutthunanti avītataṇhāse bhavābhavesu.
COMMENT
Diṭṭhaṃ vā sutaṃ mutaṃ vā: ‘seen, heard, sensed, [or cognised].’ See comment on verse 778.
COMMENT
Bhavābhavesu: ‘various states of individual existence.’ See IGPT sv Bhavābhava.
VERSE 902
‘One who longs indeed has objects of longing, and [thus] with regards to his own conceived views [about existence] there is anxiety. But one in this world for whom there is no further passing away and being reborn, why would he be anxious? For what would he crave?’
Patthayamānassa hi jappitāni pavedhitaṃ cā pi pakappitesu
Cutūpapāto idha yassa natthi sa kena vedheyya kuhiṃva jappe
VERSE 903
[Image psychically created by the Blessed One:]
‘The doctrine that some call ‘the highest,’ others call ‘the lowest’. Of all these so-called pandits, which of their assertions is true?
Yamāhu dhammaṃ paraman ti eke tameva hīnan ti panāhu aññe
Sacco nu vādo katamo imesaṃ sabbeva hīme kusalā vadānā
VERSE 904
‘They each call their own doctrines perfect, while others’ doctrines they call inferior. Thus contentious they squabble, each saying his own opinion is Perfect Truth.’
Sakaṃ hi dhammaṃ paripuṇṇamāhu aññassa dhammaṃ pana hīnamāhu
Evampi vigayha vivādayanti sakaṃ sakaṃ sammutimāhu saccaṃ
VERSE 905
[The Blessed One:]
‘If a doctrine were inferior because an opponent disparaged it, then none of the doctrines could be [considered] distinguished, for everyone vilifies the others’ doctrines, whilst resolutely proclaiming his own.
Parassa ce vambhayitena hīno na koci dhammesu visesī assa
Puthū hi aññassa vadanti dhammaṃ nihīnato samhi daḷhaṃ vadānā
VERSE 906
‘Just as they honour their own doctrines, so they praise their own paths. If all their assertions were true, purity would, of course, be individually theirs.
Saddhammapūjāpi nesaṃ tatheva yathā pasaṃsanti sakāyanāni
Sabbeva vādā tathiyā bhaveyyuṃ suddhi hi nesaṃ paccattameva
VERSE 907
‘In regards to dogmatic religious views, the Brahman has no [attachment] that could be inferred [to exist in him] by others. Therefore he has gone beyond disputes. He does not regard the [mere] knowledge of a doctrine as [in any way] excellent.
Na brāhmaṇassa paraneyyamatthi dhammesu niccheyya samuggahītaṃ
Tasmā vivādāni upātivatto na hi seṭṭhato passati dhammamaññaṃ
COMMENT
Dhammesu niccheyya samuggahītaṃ: see comment on verse 785.
COMMENT
Na...atthi: no [attachment].’ The phrase means ‘he has not [something],’ and I take ‘something’ to mean attachment because the phrase dhammesu niccheyya samuggahītaṃ which occurs in this passage is linked to nivesanā (attachments) in verse 801: ‘no attachment to dogmatic religious views.’
• One with no aspiration for any state of individual existence in either world, this world or the world beyond, has no attachment to dogmatic religious views.
☸ Yassūbhayante paṇidhīdha natthi bhavābhavāya idha vā huraṃ vā
Nivesanā tassa na santi keci dhammesu niccheyya samuggahītaṃ (Sn.v.801).
VERSE 908
‘Some believe that spiritual purity is on account of one’s view. They say “I know and see [the nature of reality]. This is incontrovertible.” But even if one has understood [something], what use is it [to oneself]? Having gone astray in their reasoning, they speak of [the attainment of] spiritual purity by means of further [attachment].
Jānāmi passāmi tatheva etaṃ diṭṭhiyā eke paccenti suddhiṃ
Addakkhi ce kiṃ hi tumassa tena atisitvā aññena vadanti suddhiṃ
COMMENT
Jānāmi passāmi, ‘I know and see [the nature of reality].’ See IGPT sv Passati.
COMMENT
Tatheva etaṃ: ‘This is incontrovertible.’ See IGPT sv Tatheva.
COMMENT
Paccenti: ‘believe.’ See IGPT sv Pacceti. Also see comment on verse 788.
COMMENT
Atisitvā: ‘gone astray in their reasoning.’ Accasari means ‘go astray,’ agrees PED. The ‘reasoning’ is explained in verse 789.
COMMENT
Aññena: ‘by means of further [attachment].’ See comments on verses 789 and 813.
VERSE 909
‘In seeing, man sees only immaterial-factors-and-bodily-form. Having seen, he will know only that much. Whether he sees much or little, the wise do not say that spiritual purity is [attained] by that means.
Passaṃ naro dakkhati nāmarūpaṃ disvāna vā ñassati tānimeva
Kāmaṃ bahuṃ passatu appakaṃ vā na hi tena suddhiṃ kusalā vadanti
COMMENT
Nāmarūpaṃ: ‘immaterial-factors-and-bodily-form.’ See IGPT sv Nāmarūpa.
VERSE 910
‘The dogmatist is not easily disciplined. He [much] esteems the dogmatic view he has conceived. Whatever he is attached to, that [for him] is “the Exquisite,” so-called. He calls it Purity. It is there that he sees Perfect Truth.
Nivissavādī na hi subbināyo pakappitaṃ diṭṭhiṃ purekkharāno
Yaṃ nissito tattha subhaṃ vadāno suddhiṃvado tattha tathaddasa so
COMMENT
Subbināyo: ‘not easily disciplined.’ Norman says this is probably related to an earlier suvvinnāyo, and translates it ‘not easy to discipline.’
COMMENT
Purekkharāno: ‘he [much] esteems.’ See IGPT sv Purakkhata.
COMMENT
Subhaṃ: the Exquisite. See IGPT sv Subha.
VERSE 911
‘The Brahman is beyond the limits of conception and egocentric conception. He does not follow dogmatic views. He is not bound even to knowledge. Knowing commonplace opinions [according to reality], he remains indifferent to them, thinking, “Let other people adopt them [if they wish].”
Na brāhmaṇo kappamupeti saṅkhā na diṭṭhisārī napi ñāṇabandhu
Ñatvā ca so sammutiyo puthujjā upekkhatī uggahaṇanti maññe
COMMENT
Na kappamupeti saṅkhā: ‘beyond the limits of conception and egocentric conception.’ We translate in accordance with the following words and phrases from IGPT:
1) na upeti saṅkhaṃ: is beyond the limits of conception. See IGPT sv Upeti and Saṅkhā.
2) kappaṃ n’eti: not caught up in egocentric conception. See IGPT sv Kappaṃ n’eti.
COMMENT
Ñatvā: ‘knowing [according to reality].’ See IGPT sv Ñatvā.
VERSE 912
‘Having freed himself of spiritual shackles, the sage does not take sides when disputes arise here in the world. Amongst those not at peace, he is at peace. He remains serene, not grasping [views], thinking, “Let other people adopt them [if they wish].”
Vissajja ganthāni munīdha loke vivādajātesu na vaggasārī
Santo asantesu upekkhako so anuggaho uggahaṇanti maññe
COMMENT
Ganthā: ‘spiritual shackles.’ See note on verse 347.
COMMENT
Anuggaho: ‘not grasping [views].’ We parenthesise following verse 837, where anuggahāya is related to diṭṭhīsu.
COMMENT
Upekkhako: ‘he remains serene.’ See IGPT sv Upekkhā.
VERSE 913
‘Having abandoned old perceptually obscuring states, he develops no new ones. He is not governed by desire. He is not a dogmatist. He is free of dogmatic views. He is wise. He does not cleave to the world [of phenomena]. He does not criticise himself.
Pubbāsave hitvā nave akubbaṃ na chandagū no pi nivissavādī
Sa vippamutto diṭṭhigatehi dhīro na limpati loke anattagarahī
COMMENT
Āsave: ‘perceptually obscuring states.’ See IGPT sv Āsava.
COMMENT
Diṭṭhigatehi: ‘dogmatic views.’ See IGPT sv Diṭṭhi.
COMMENT
Loke: ‘the world [of phenomena].’ See IGPT sv Loka. And see comment on verse 1053.
VERSE 914
‘He is peaceful amidst all things, whether seen, heard, sensed, [or cognised]. His burden [of the five grasped aggregates] is laid down. The sage is freed [from individual existence]. He is not caught up in egocentric conception. He is not restrained [from the pursuit of sensuous pleasures through fear]. He does not desire [sensuous pleasures].’
Sa sabbadhammesu visenibhūto yaṃ kiñci diṭṭhaṃ vā sutaṃ mutaṃ vā
Sa pannabhāro muni vippamutto na kappiyo nūparato na patthiyo ti
COMMENT
Diṭṭhaṃ vā sutaṃ mutaṃ vā: ‘seen, heard, sensed, [or cognised].’ See comment on verse 778.
COMMENT
Pannabhāro: ‘burden [of the five grasped aggregates] is laid down.’
• And what is the burden? The five grasped aggregates, one should reply
☸ Katamo ca bhikkhave bhāro pañcupādānakkhandhātissa vacanīyaṃ (S.3.26).
COMMENT
Vippamutto: ‘freed [from individual existence].’ See IGPT sv Mutta.
COMMENT
Na kappiyo: ‘He is not caught up in egocentric conception.’ See IGPT sv Kappaṃ n’eti.
COMMENT
Nūparato na patthiyo ti: ‘He is not restrained [from the pursuit of sensuous pleasures through fear]. He does not desire [sensuous pleasures].’ We take the nūparato of Sn.v.914 (‘he is not restrained’) as equivalent to na bhayūparato (‘he is restrained [from the pursuit of sensuous pleasures] not by fear’) of the Vīmaṃsaka Sutta (M.1.319, see quote below), a passage which suggests that the sage is indeed restrained, but not through fear. Likewise we take the object of na patthiyo of Sn.v.914 (‘he does not desire’) to be same as the object of na sevati (‘he does not pursue’) in the same passage, namely kāme. The passage is this:
• This Venerable is restrained [from the pursuit of sensuous pleasures] not by fear, not restrained by fear, and he does not pursue sensuous pleasures because he is free of attachment to sensuous pleasure through the destruction of attachment.
☸ abhayūparato ayamāyasmā nāyamāyasmā bhayūparato vītarāgattā kāme na sevati khayā rāgassā ti (M.1.319).
VERSE 915
[Image psychically created by the Blessed One on the occasion of the Great Assembly:]
‘I ask the enlightened kinsman of the Sun clan, the great Seer, about seclusion [from sensuous pleasures and spiritually unwholesome factors] and about the Peaceful State. Seeing in what way is a bhikkhu freed from passion, grasping nothing in the world?’
Pucchāmi taṃ ādiccabandhu vivekaṃ santipadañca mahesi
Kathaṃ disvā nibbāti bhikkhu anupādiyāno lokasmiṃ kiñci
COMMENT
[Image psychically created by the Blessed One]: see comment on verse 359.
COMMENT
Ādiccabandhu: ‘the enlightened kinsman of the Sun clan.’ See IGPT sv Ādiccabandhu.
COMMENT
Vivekaṃ: ‘seclusion [from sensuous pleasures and spiritually unwholesome factors].’ The parenthesis corresponds to vivicceva kāmehi vivicca akusalehi dhammehi. See IGPT sv Viveka.
COMMENT
Nibbāti: ‘freed from passion.’ The same verb occurs in verse 235:
• The wise are free of fieriness, just like this [extinguished] lamp
☸ Nibbanti dhīrā yathāyampadīpo (Sn.v.235).
VERSE 916
[The Blessed One:]
‘A wise person should completely destroy the origin of entrenched conception, the notion “I am.” Ever mindful, he should train himself to eliminate whatever craving that lies within.
Mūlaṃ papañcasaṅkhāya mantā asmī ti sabbamuparundhe
Yā kāci taṇhā ajjhattaṃ tāsaṃ vinayā sadā sato sikkhe
COMMENT
Papañcasaṅkhāya: ‘entrenched conception.’ See IGPT sv Papañca and Saṅkhā.
VERSE 917
‘Whatever teaching he fully understands, either concerning what is internal or external, he should not become dogmatic about it, for this is not called ‘inward peace’ by the wise.
Yaṃ kiñci dhammamabhijaññā ajjhattaṃ atha vāpi bahiddhā
Na tena thāmaṃ kubbetha na hi sā nibbuti sataṃ vuttā
COMMENT
Yaṃ kiñci dhammamabhijaññā: ‘whatever teaching he fully understands.’ For example:
• When a bhikkhu has heard that all things are unsuited to stubborn attachment he fully understands the whole teaching.
☸ evañcetaṃ bhikkhu bhikkhuno sutaṃ hoti sabbe dhammā nālaṃ abhinivesāyāti so sabbaṃ dhammaṃ abhijānāti (S.4.50).
COMMENT
Ajjhattaṃ atha vāpi bahiddhā: ‘either concerning what is internal or external.’ This could mean ‘concerning himself or another’:
• As he abides contemplating the nature of the body internally he becomes perfectly inwardly collected and perfectly serene. Being thus perfectly inwardly collected and perfectly serene he arouses knowledge and vision externally of others’ bodies [according to reality].
☸ Ajjhattaṃ kāye kāyānupassī viharanto tattha sammāsamādhiyati sammāvippasīdati. So tattha sammā samāhito sammāvippasanno bahiddhā parakāye ñāṇadassanaṃ abhinibbatteti (D.2.216).
COMMENT
Thāmaṃ: ‘dogmatic.’ Thāma occurs in the scriptures as an adverb in the following way:
• Dogmatically grasping (thāmasā parāmassa) and stubbornly adhering to that same odious dogmatic view.
☸ tadeva pāpakaṃ diṭṭhigataṃ thāmasā parāmassa abhinivissa (M.1.257).
COMMENT
Nibbuti: ‘inward peace.’ See IGPT sv Nibbāna.
VERSE 918
‘Nor should he think himself better, inferior, or even equal on account of it. In being affected by a variety of experiences, he should not abide mentally conceiving himself.
Seyyo na tena maññeyya nīceyyo atha vāpi sarikkho
Phuṭṭho anekarūpehi nātumānaṃ vikappayaṃ tiṭṭhe
COMMENT
Nātumānaṃ vikappayaṃ tiṭṭhe: ‘he should not abide mentally conceiving himself.’ For comparison, consider vikappaye in the following phrase:
• What wise man here would seek to measure one who is immeasurable by mentally conceiving him?
☸ appameyyaṃ paminanto ko'dha vidvā vikappaye (S.1.148).
The word has a different sense in verse 802:
• How could anyone in the world have doubts about him?
☸ kenidha lokasmiṃ vikappayeyya (Sn.v.802).
Both meanings are acknowledged in PED, ‘thinking over’ (vi+kappa) and ‘doubtfulness.’ Norman says ‘He would not stay forming mental images about himself.’
VERSE 919
‘A bhikkhu should find peace within. He should not seek it from some external basis of attachment. For one who is inwardly at peace, having clung to nothing, how could he relinquish anything?
Ajjhattamevupasame na aññato bhikkhu santimeseyya
Ajjhattaṃ upasantassa natthi attā kuto nirattā vā
COMMENT
Aññato: ‘some external basis of attachment.’ In verse 790 we translated aññato as ‘additional state of attachment.’ But here it is in contrast to ajjhatta.
VERSE 920
‘In the depths of the ocean no wave swells up. It is stable. Likewise is the inward stability of one who is imperturbable. He would have no swelling of conceit about anything.’
Majjhe yathā samuddassa ūmi no jāyati ṭhito hoti
Evaṃ ṭhito anejassa ussadaṃ bhikkhu na kareyya kuhiñci
COMMENT
Ussadaṃ: ‘swelling of conceit.’ See comment on verse 855.
VERSE 921
[Image psychically created by the Blessed One:]
‘The seer, the eyewitness [of the nature of reality], has explained the teaching which eliminates adversities. Now, venerable sir, speak about the path of practice, about the rules of discipline, and also about inward collectedness.’
Akittayī vivaṭacakkhu sakkhidhammaṃ parissayavinayaṃ
Paṭipadaṃ vadehi bhaddante pātimokkhaṃ atha vāpi samādhiṃ
COMMENT
Sakkhi: ‘the eyewitness [of the nature of reality].’ Because in verse 934 sakkhi is linked to dhamma:
• He realised the nature of reality (dhamma) as an eyewitness, not through hearsay.
☸ sakkhidhammamanītihamadassī (Sn.v.934).
VERSE 922
[The Blessed One:]
‘A person should not have greedy eyes. He should block his ears to ordinary chatter. He should not be greedy for flavours. He should not cherish anything in the world.
Cakkhūhi neva lolassa gāmakathāya āvaraye sotaṃ
Rase ca nānugijjheyya na ca mamāyetha kiñci lokasmiṃ
VERSE 923
‘In whatever way he is affected by sensation, he should not lament anything. He should not long for individual existence. He should not tremble amidst dangers.
Phassena yadā phuṭṭhassa paridevaṃ bhikkhu na kareyya kuhiñci
Bhavañca nābhijappeyya bheravesu ca na sampavedheyya
VERSE 924
‘He should not hoard what is given to him, whether it is food or drinks, snacks or clothing; nor should he be worried if he gets nothing.
Annānamatho pānānaṃ khādanīyānaṃ athopi vatthānaṃ
Laddhā na sannidhiṃ kayirā na ca parittase tāni alabhamāno
VERSE 925
‘He should be meditative, not wandering about. He should desist from fretting. He should not be negligently applied [to the practice]. He should live in abodes that are quiet.
Jhāyī na pādalolassa virame kukkuccā napamajjeyya
Athāsanesu sayanesu appasaddesu bhikkhu vihareyya
COMMENT
Napamajjeyya: ‘should not be negligently applied [to the practice].’ See IGPT sv Appamatta.
VERSE 926
‘He should not sleep too much. He should be devoted to wakefulness, and be vigorously applied [to the practice]. He should abandon laziness, deceit, merriment, playfulness, sexuality, and anything associated with it.
Niddaṃ na bahulīkareyya jāgariyaṃ bhajeyya ātāpī
Tandiṃ māyaṃ hassaṃ khiḍḍaṃ methunaṃ vippajahe savibhūsaṃ
COMMENT
Ātāpī: ‘be vigorously applied [to the practice].’ See IGPT sv Ātāpin.
VERSE 927
‘A disciple of mine should not practise sorcery, nor [the divination of] dreams, nor [the divination of] physical characteristics [of gems, garments, staffs etc], nor astrology, nor [the divination of] animal cries, nor treat infertility, nor practise medicine [amongst laypeople].
Āthabbaṇaṃ supinaṃ lakkhaṇaṃ no vidahe athopi nakkhattaṃ
Virutañca gabbhakaraṇaṃ tikicchaṃ māmako na seveyya
COMMENT
Lakkhaṇaṃ: ‘physical characteristics [of gems, garments, staffs etc].’ These are three of the examples listed at D.1.3: maṇilakkhaṇaṃ vatthalakkhaṇaṃ daṇḍalakkhaṇaṃ.
COMMENT
Tikicchaṃ... na seveyya: ‘nor practice medicine [amongst laypeople].’ The prohibition applies only to laypeople, where it is a means of livelihood. See the following quotes:
1) Bhikkhus, you have no mother or father to look after you. If you do not look after one another, then who on earth will look after you? He who would look after me should look after the sick.
☸ Natthi vo bhikkhave mātā natthi pitā ye vo upaṭṭhaheyyuṃ. Tumhe ce bhikkhave aññamaññaṃ na upaṭṭhahissatha atha ko carahi upaṭṭhahissati. Yo bhikkhave maṃ upaṭṭhaheyya so gilānaṃ upaṭṭhaheyya (Vin.1.302).
2) The first quality of a bhikkhu who is competent to tend the sick is that he is capable of providing medicine.
☸ Pañcahi bhikkhave aṅgehi samannāgato gilānupaṭṭhāko alaṃ gilānaṃ upaṭṭhātuṃ paṭibalo hoti bhesajjaṃ saṃvidhātuṃ (Vin.1.303).
3) And whereas some ascetics and Brahmanists, living off food given in faith maintain themselves by such base arts and wrong means of livelihood as... practising surgery, practising as a children's doctor, administering medicines, and treatments to cure their after-effects, the ascetic Gotama refrains from these kinds of base arts and wrong means of livelihood.
☸ yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvikaṃ kappenti seyyathīdaṃ... sallakattiyaṃ dārakatikicchā mūlabhesajjānaṃ anuppadānaṃ osadhīnaṃ paṭimokkho. Iti vā itievarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo ti (D.1.11).
VERSE 928
‘A bhikkhu should not tremble at criticism, nor be swelled-headed when praised. He should drive out greed, stinginess, anger, and malicious speech.
Nindāya nappavedheyya na uṇṇameyya pasaṃsito bhikkhu
Lobhaṃ saha macchariyena kodhaṃ pesuṇiyañca panudeyya
VERSE 929
‘A bhikkhu should not engage in buying and selling. He should not abuse anyone for any reason. He should not linger in the village. He should not gossip with people in the hope of gain.
Kayavikkaye na tiṭṭheyya upavādaṃ bhikkhu na kareyya kuhiñci
Gāme ca nābhisajjeyya lābhakamyā janaṃ na lapayeyya
VERSE 930
‘A bhikkhu should not be a boaster. He should not speak a word with an ulterior motive. He should not cultivate impudence. He should not engage in polemical speech.
Na ca katthitā siyā bhikkhu na ca vācaṃ payutaṃ bhāseyya
Pāgabbhiyaṃ na sikkheyya kathaṃ viggāhikaṃ na kathayeyya
COMMENT
Na ca vācaṃ payutaṃ bhāseyya: ‘He should not speak a word with an ulterior motive.’ The meaning of payutaṃ is uncertain. We follow Norman here and in verse 711. At A.1.199 Bodhi translates na vācaṃ payutaṃ bhaṇe as ‘he should not speak mendacious words.’ Saṅkhāya is sometimes used for ulterior motive:
• He visits families with an ulterior motive, he takes a seat with an ulterior motive, he explains the teaching with an ulterior motive, he restrains the calls of nature with an ulterior motive.
☸ So saṅkhāya kulāni upasaṅkamati saṅkhāya nisīdati saṅkhāya dhammaṃ bhāsati saṅkhāya uccārapassāvaṃ sandhāreti (A.2.143).
VERSE 931
‘He should not be drawn into falsehood. He should not be fully consciously fraudulent. He should not despise others for their lowly way of life, or wisdom, or observances and practices.
Mosavajje na nīyetha sampajāno saṭhāni na kayirā
Atha jīvitena paññāya sīlabbatena nāññamatimaññe
VERSE 932
‘[Even if] irritated on hearing the profuse [and unwelcome] speech of ascetics or of ordinary folk, he should not respond harshly, for the wise do not retaliate.
Sutvā rusito bahuṃ vācaṃ samaṇānaṃ vā puthujanānaṃ
Pharusena ne na paṭivajjā na hi santo paṭisenikaronti
COMMENT
Bahuṃ vācaṃ: ‘profuse [and unwelcome] speech.’ Commentary: bahumpi aniṭṭhavācaṃ.
VERSE 933
‘Then, understanding this teaching, scrutinising it, a bhikkhu should train himself in it ever mindfully. Knowing inward peace as Peace, he should not be negligent in [practising] Gotama’s training system.
Etañca dhammamaññāya vicinaṃ bhikkhu sadā sato sikkhe
Santī ti nibbutiṃ ñatvā sāsane gotamassa na pamajjeyya
COMMENT
Nibbutiṃ: ‘inward peace.‘ See IGPT sv Nibbāna.
COMMENT
Sāsane: ‘training system.’ See IGPT sv Sāsana.
VERSE 934
‘The unconquered Conqueror realised the nature of reality as an eyewitness, not through hearsay. Therefore one who is diligently applied [to the practice] should venerate that Blessed One by following his example.’
Abhibhū hi so anabhibhūto sakkhidhammamanītihamadassī
Tasmā hi tassa bhagavato appamatto namassamanusikkhe ti
COMMENT
Abhibhū: ‘Conqueror.’ Perhaps the same as jino. See comment on verse 379.
COMMENT
Dhamma: ‘the nature of reality.’ See IGPT sv Dhamma.
COMMENT
Appamatto: ‘one who is diligently applied [to the practice].’ See IGPT sv Appamatta.
COMMENT
In agreement with Norman’s note we exclude sāsane and sadā from pāda d.
VERSE 935
[The Blessed One:]
Violence breeds fear. Look at people in conflict. I will tell you of my dismay, how it affected me.
Attadaṇḍā bhayaṃ jātaṃ janaṃ passatha medhagaṃ
Saṃvegaṃ kittayissāmi yathā saṃviditaṃ mayā
COMMENT
Saṃvegaṃ: ‘dismay.’ See IGPT sv Saṃvega.
COMMENT
Yathā saṃviditaṃ mayā: ‘how it affected me’ (=‘how it was experienced by me’). We accept the variant reading here, as does PED (sv saṃvidita). Likewise, Norman translates it ‘experienced.’ This is supported by the text in the following verses: ‘I was filled with consternation (v.936)... I became disgusted (v.938)...’. Saṃviditaṃ presumably became saṃvijitaṃ under the influence of saṃvegaṃ.
VERSE 936
I saw people thrashing about like fish in a small pool, feuding with each other. Seeing this, I was filled with consternation.
Phandamānaṃ pajaṃ disvā macche appodake yathā
Aññamaññehi vyāruddhe disvā maṃ bhayamāvisi
VERSE 937
The world entirely lacks substantial reality. Every quarter is pervaded by [unlastingness]. Wanting a refuge for myself, I saw nowhere unoccupied [by old age and death].
Samantamasāro loko disā sabbā sameritā
Icchaṃ bhavanamattano nāddasāsiṃ anositaṃ
COMMENT
Verse 937 breaks the continuity between verses 936 and 938.
COMMENT
Disā sabbā sameritā: ‘Every quarter is pervaded by [unlastingness].’ PED (sv Samerita): ‘moved, set in motion; filled with, pervaded by.’ Commentary: Disā sabbā sameritā ti sabbā disā aniccatāya kampitā. See IGPT sv Anicca.
COMMENT
Icchaṃ bhavanamattano: ‘Wanting a refuge for myself.’ Commentary: Icchaṃ bhavanamattano ti attano tāṇaṃ icchanto.
COMMENT
Anositaṃ: ‘unoccupied [by old age and death].’ Commentary: Nāddasāsiṃ anositan ti kiñci ṭhānaṃ jarādīhi anajjhāvutthaṃ nāddakkhiṃ.
VERSE 938
Seeing nothing in the end but strife, I became disgusted. Then I saw the arrow [of craving], hard to discern, embedded in [people’s] hearts.
Osānetveva vyāruddhe disvā me arati ahu
Athettha sallamaddakkhiṃ duddasaṃ hadayanissitaṃ
COMMENT
Salla: ‘the arrow [of craving].’ ‘Arrow’ is not a fixed symbol in the suttas. See comment to verse 592. However, there is no support in the suttas for the commentary’s rāgādisallaṃ. We prove our parenthesis with two quotes:
1) Craving has been called the arrow by the Ascetic.
☸ taṇhā kho sallaṃ samaṇena vuttaṃ (M.2.259).
2) Taṇhāsallena otiṇṇo (Th.v.448). Compare sallena otiṇṇo in the following verse.
VERSE 939
A person transfixed by this arrow rushes about in all directions. But on pulling it out he neither rushes about nor sinks [beneath the flood of suffering].
Yena sallena otiṇṇo disā sabbā vidhāvati
Tameva sallamabbuyha na dhāvati na sīdati
COMMENT
Sīdati: ‘sinks [beneath the flood of suffering].’ The parenthesis comes from this quote:
• Who in this world crosses the flood [of suffering], being tirelessly applied [to the practice] night and day? Without support or hold, who does not sink in the deep?
☸ Ko sūdha tarati oghaṃ rattindivamatandito
Appatiṭṭhe anālambe ko gambhīre na sīdatī ti (S.1.53).
For notes on ‘flood as suffering’, see IGPT sv Ogha.
VERSE 940
[Now follows the recitation of the training rules:]
[The Blessed One:]
Whatever things are ensnaring in the world you should not be intent upon them. Having profoundly understood sensuous pleasures, you should train yourself in the quenching of the ego.
Tattha sikkhānugīyanti
Yāni loke gathitāni na tesu pasuto siyā
Nibbijjha sabbaso kāme sikkhe nibbānamattano
COMMENT
Tattha sikkhānugīyanti: ‘[Now follows the recitation of the training rules:]’ Norman says ‘I would suggest that this is an instruction to the reciter that has become embedded in the text. The fact that the verse has five pādas lends support to the view that the pāda is an interpolation, although it is clearly a very old one.’
We likewise consider this pāda an interpolation, and place it in parenthesis. Because the subject of the sutta changes, we consider it to be the beginning of a new discourse, and ascribe it afresh to the Blessed One.
COMMENT
Yāni loke gathitāni: ‘Whatever things are ensnaring in the world ’ In other words, objects of attachment (upadhī):
• People are ensnared by objects of attachment
☸ Upadhīsu janā gathitāse (S.1.186).
COMMENT
Nibbijjha sabbaso kāme: ‘having profoundly understood sensuous pleasures.’ Nibbijjhati means ‘to pierce.’ We treat it as parijānāti, calling it ‘to profoundly understand,’ as seen in the following quote:
• They who have profoundly understood sensuous pleasures... have reached the Far Shore
☸ Ye ca kāme pariññāya... te ve pāragatā (A.3.69).
VERSE 941
A sage should be truthful, not impudent, not deceitful, rid of malicious speech, and not ill-tempered. He should overcome unvirtuous greed and selfishness.
Sacco siyā appagabbho amāyo rittapesuṇo
Akkodhano lobhapāpaṃ vevicchaṃ vitare muni
VERSE 942
He should overcome sleepiness, sloth and torpor. He should not abide negligently applied [to the practice]. The man whose mind is set on the Untroubled should not be arrogant.
Niddaṃ tandiṃ sahe thīnaṃ pamādena na saṃvase
Atimāne na tiṭṭheyya nibbānamanaso naro
COMMENT
Pamādena: ‘negligently applied [to the practice].’ See IGPT sv Appamatta. Case-form adverbs: see PGPL para.532.
COMMENT
Nibbāna: ‘the Untroubled.’ See IGPT sv Nibbāna.
VERSE 943
He should not be drawn into falsehood, nor should he develop a love for bodily forms. He should profoundly understand self-centredness. He should abstain from impetuousness.
Mosavajje na nīyetha rūpe snehaṃ na kubbaye
Mānañca parijāneyya sāhasā virato care
COMMENT
Māna: ‘self-centredness.’ See IGPT sv Māna.
VERSE 944
He should not long for the past, nor take delight in what is new. He should not grieve for what is being given up, nor be attached to what is attractive.
Purāṇaṃ nābhinandeyya nave khantiṃ na kubbaye
Hīyamāne na soceyya ākāsaṃ na sito siyā
COMMENT
Nābhinandeyya: ‘he should not long.’ See IGPT sv Abhinandati.
COMMENT
Khantiṃ na kubbaye, ‘nor take delight in.’ The meaning of this phrase can be derived from the Mahakaccānabhaddekaratta Sutta (M.3.192) which likewise links the past to abhinandati, saying that the past should not be revived (atītaṃ nānvāgameyya). The sutta similarly links abhinandati to the present, where our verse 944 links khantiṃ to the present. In which case khantiṃ na kubbaye is synonymous with nābhinandeyya: ‘not take delight in.’ For this meaning of khantiṃ DOP says ‘predilection.’ Norman says ‘show a liking for.’
COMMENT
Ākāsaṃ: ‘what is attractive.’ Ākāsaṃ is related in meaning to Sanskrit ākarṣa: ‘attraction, fascination, or an object used for it,’ says Norman.
VERSE 945
I call greed the great deluge. Longing I call the torrent. Ārammaṇaṃ pakappanaṃ. Sensuous pleasure is hard-to-cross mud.
Gedhaṃ brūmi mahogho ti ājavaṃ brūmi jappanaṃ
Ārammaṇaṃ pakappanaṃ kāmapaṅko duraccayo
COMMENT
Ārammaṇaṃ pakappanaṃ: These words are puzzling. See Norman’s note.
VERSE 946
Not falling away from Truth, the sage, the Brahman, stands on high ground. Having relinquished everything he is truly called peaceful.
Saccā avokkamma muni thale tiṭṭhati brāhmaṇo
Sabbaṃ so paṭinissajja sa ve santo ti vuccati
COMMENT
Avokkamma: ‘not falling away.’ With the same meaning, vokkamma is found in this passage:
• If viññāṇa having entered the womb should leave it, would nāmarūpa be manifested in this world?
☸ viññāṇañca hi ānanda mātukucchiṃ okkamitvā vokkamissatha api nu kho nāmarūpaṃ itthattāya abhinibbattissathā ti (D.2.63).
VERSE 947
He indeed is wise. He is blessed with profound knowledge. Knowing the nature of reality, he is free of attachment. Being one who behaves properly in the world, he does not envy anyone here.
Sa ve vidvā sa vedagū ñatvā dhammaṃ anissito
Sammā so loke iriyāno na pihetīdha kassaci
COMMENT
Dhammaṃ: ‘the nature of reality.’ See IGPT sv Dhamma.
COMMENT
Ñatvā: ‘knowing [according to reality].’ See IGPT sv Ñatvā.
COMMENT
Anissito: ‘he is free of attachment.’ See IGPT sv Nissaya.
VERSE 948
Whoever here overcomes [attachment to] sensuous pleasure, a bond in the world difficult to overcome, is free of grief and anxiety. He has destroyed the stream [of craving]. He is free of bondage [to individual existence].
Yodha kāme accatari saṅgaṃ loke duraccayaṃ
Na so socati nājjheti chinnasoto abandhano
COMMENT
Chinnasoto: ‘destroyed the stream [of craving]’ The parenthesis comes from this quote:
• ‘Stream’ is a metaphor for craving.
☸ soto ti kho bhante taṇhāya etaṃ adhivacanaṃ (S.4.292).
COMMENT
Abandhano: ‘free of bondage [to individual existence].’ See IGPT sv Bandhana.
VERSE 949
Let wither what is past. Let there not be for you anything at all [hoped for] in the future. If you do not grasp at what is in between you will live the religious life inwardly at peace.
Yaṃ pubbe taṃ visosehi pacchā te māhu kiñcanaṃ
Majjhe ce no gahessasi upasanto carissasi
COMMENT
This verse equals verse 1099.
COMMENT
Pacchā te māhu kiñcanaṃ: ‘Let there not be for you anything at all [hoped for] in the future.’ We parenthesise purakkhataṃ from verse 849.
COMMENT
Carissasi: ‘live the religious life.’ See IGPT sv Eko care khaggavisāṇakappo.
VERSE 950
One for whom there is nothing in any way cherished in immaterial-factors-and-bodily-form, and who does not grieve over what does not exist [externally or internally], suffers no defeat in the world.
Sabbaso nāmarūpasmiṃ yassa natthi mamāyitaṃ
Asatā ca na socati sa ve loke na jīyati
COMMENT
Nāmarūpasmiṃ: ‘immaterial-factors-and-bodily-form.’ See IGPT sv Nāmarūpa.
COMMENT
Asatā ca na socati: ‘He does not grieve over what does not exist [externally or internally].’ For explanation, see comment on verse 861.
VERSE 951
One for whom there is no thought of anything at all, ‘This is mine,’ or, ‘This belongs to others,’ finding nothing [in the world] that is personal, he does not grieve [over anything], thinking, ‘I have it not.’
Yassa natthi idaṃ me ti paresaṃ vāpi kiñcanaṃ
Mamattaṃ so asaṃvindaṃ natthi me ti na socati
COMMENT
Mamattaṃ so asaṃvindaṃ: ‘finding nothing [in the world] that is personal.’ We take the parenthesis from the following verse:
• When one sees the world [of phenomena] [according to reality] with penetrative discernment as being like grass and wood, finding nothing [in the world] that is personal, one does not grieve [over anything], thinking, “I have it not.”
☸ Tiṇakaṭṭhasamaṃ lokaṃ yadā paññāya passati
Mamattaṃ so asaṃvindaṃ natthi me ti na socati (Th.v.717).
VERSE 952
To be free of cruelty, free of greed, and imperturbable, to be everywhere even-minded: being asked, I declare that these are the blessings for those who are unshakeable.
Aniṭṭhurī ananugiddho anejo sabbadhi samo
Tamānisaṃsaṃ pabrūmi pucchito avikampinaṃ
COMMENT
Anejo: ‘imperturbable.’ See IGPT sv Ejā.
VERSE 953
For one who is imperturbable, for one who understands [the teaching], there is no accumulated merit or demerit. Abstaining from [karmically consequential] endeavours, he sees safety everywhere.
Anejassa vijānato natthi kāci nisaṅkhiti
Virato so viyārambhā khemaṃ passati sabbadhi
COMMENT
Vijānato: ‘one who understands [the teaching].’ See IGPT sv Vijānata.
COMMENT
Natthi kāci nisaṅkhiti virato so viyārambhā: ‘There is no accumulated merit or demerit. Abstaining from [karmically consequential] endeavours.’
Commentary: Tattha nisaṅkhatī ti puññābhisaṅkhārādīsu yo koci saṅkhāro. So hi yasmā nisaṅkhariyati nisaṅkharoti vā, tasmā nisaṅkhatī ti vuccati. Viyārambhāti vividhā puññābhisaṅkhārādikā ārambhā.
VERSE 954
The sage does not proclaim himself as being amongst the equal, the inferior, or the superior. At peace, free of stinginess, he neither grasps nor lets go.
Na samesu na omesu na ussesu vadate muni
Santo so vītamaccharo nādeti na nirassatī ti
VERSE 955
[Venerable Sāriputta:]
‘Never before have I seen―or been told of by anyone―a teacher, the leader of a group of disciples, come from the Tusita heaven, one having such lovely speech.
Na me diṭṭho ito pubbe na suto uda kassaci
Evaṃ vagguvādo satthā tusitā gaṇimāgato
COMMENT
Tusitā: ‘from the Tusita heaven.’ All Bodhisattas (i.e. Buddhas-to-be) arise in the Tusita heaven in their last life but one, and are subsequently born into this world.
COMMENT
Tusitā gaṇimāgato: ‘the leader of a group of disciples, come from the Tusita heaven.’ The account of the meeting of Sāriputta and the Buddha in Rājagaha begins with the Buddha’s arrival in that city ‘together with a large group of bhikkhus, with all those thousand bhikkhus who were formerly matted-hair ascetics,’ on his second ever visit there. (His first visit is recorded in verses 408-424.) It is presumably this group of disciples that Sāriputta is referring to. Note that gaṇin means ‘leader of a group of disciples.’
This verse is sometimes translated to say that the Buddha came from the Tusita heaven with a group. But there is no support elsewhere in the suttas that he came from Tusita with either a group of humans-to-be (of whom Sāriputta would surely have been one!) or a group of accompanying devas. A full account of the Buddha’s descent from Tusita heaven can be found in the Acchariya-abbhūta Sutta (M.3.118). Furthermore, gaṇimāgato could not mean ‘come with a group,’ which would be gaṇamāgato. The -gato suffix must be linked to tusitā, where tusitā is an ablative.
VERSE 956
‘For the sake of the world with its devas, the Seer appears thus. Having dispelled all inward darkness, he alone has found delight [in the celibate life].
Sadevakassa lokassa yathā dissati cakkhumā
Sabbaṃ tamaṃ vinodetvā ekova ratimajjhagā
COMMENT
Sadevakassa lokassa: ‘for the sake of the world with its devas.’ The person or object to or for whom something is given or done is put into the Dative case (PGPL, para 597).
COMMENT
Tamaṃ: ‘inward darkness.’ Inward darkness equals the āsavas. See IGPT sv Kaṇha.
COMMENT
Rati: ‘delight [in the celibate life].’ See IGPT sv Rati.
VERSE 957
‘That Buddha, free of attachment, of excellent qualities, free of hypocrisy, the leader of a group of disciples, come [from the Tusita heaven], to him, yearning [for an answer], I approach with a question on behalf of the many here who are bound [to individual existence].
☸ Taṃ buddhaṃ asitaṃ tādiṃ akuhaṃ gaṇimāgataṃ
Bahūnamidha baddhānaṃ atthi pañhena āgamaṃ
COMMENT
Tādiṃ: ‘of excellent qualities.’ See IGPT sv Tādin.
COMMENT
Gaṇimāgataṃ: ‘the leader of a group of disciples, come [from the Tusita heaven].’ An abbreviation for tusitā gaṇimāgato of verse 955.
COMMENT
Bahūnamidha: ‘the many here.’ To this meeting, Sāriputta brought with him all the disciples of his previous teacher, the ascetic Sañjaya:
• Then Sāriputta and Moggallāna, taking with them those two hundred and fifty ascetics, approached the Bamboo Grove.
☸ Atha kho sāriputtamoggallānā tāni aḍḍhateyyāni paribbājakasatāni ādāya yena veḷuvanaṃ tenupasaṅkamiṃsu (Vin.1.42).
COMMENT
Baddhānaṃ: ‘bound [to individual existence].’ See IGPT sv Baddha.
VERSE 958-959
‘For a bhikkhu disgusted [at his subjection to birth, old age, illness, death, grief, and defilement], resorting to a lonely sitting place―the root of a tree, a charnel ground, a mountain cave―or to various sleeping places, how many fearful things are there at which he should not tremble, there in his quiet abode?
Bhikkhuno vijigucchato bhajato rittamāsanaṃ
Rukkhamūlaṃ susānaṃ vā pabbatānaṃ guhāsu vā
Uccāvacesu sayanesu kīvanto tattha bheravā
Yehi bhikkhu na vedheyya nigghose sayanāsane
COMMENT
Vijigucchato: ‘disgusted [at his subjection to birth, old age, illness, death, grief, and defilement].’ Parenthesis in accordance with the following quotes:
1) Commentary: vijigucchato ti jātiādīhi aṭṭīyato.
2) Then it occurred to me, bhikkhus: ‘Why do I, subject to birth, old age, illness, death, grief, and defilement seek what is likewise subject to birth, old age, illness, death, grief, and defilement? Suppose that I, knowing the danger of [seeking] this should seek the unborn, unageing, undying, griefless, undefiled, the unsurpassed safety from [the danger of] bondage [to individual existence], the Untroubled.’ (M.1.163).
VERSE 960
‘For the bhikkhu going where he never before has gone, how many are the adversities in the world that he should bear, there in his distant abode?
Katī parissayā loke gacchato agataṃ disaṃ
Ye bhikkhu abhisambhave pantamhi sayanāsane
VERSE 961
‘What should be his manner of speech? What his sphere of personal application in this world? What should be that resolute bhikkhu’s observances and practices?
Kyāssa vyappathayo assu kyāssassu idha gocarā
Kāni sīlabbatānāssu pahitattassa bhikkhuno
COMMENT
Gocarā: ‘sphere of personal application.’ See IGPT sv Gocara.
COMMENT
Pahitattassa: ‘resolute.’ See IGPT sv Pahitatta.
VERSE 962
‘For one mentally concentrated, aware, and mindful, undertaking what training could he remove his [three] spiritual stains like a smith removes dross from silver?’
Kaṃ so sikkhaṃ samādāya ekodi nipako sato
Kammāro rajatasseva niddhame malamattano
COMMENT
Nipako: ‘aware.’ See IGPT sv Nipaka.
COMMENT
Malamattano: ‘his [three] spiritual stains.’ See comment on verse 378.
VERSE 963
[The Blessed One:]
‘As one who knows I will explain to you in accordance with the teaching what inward comfort is for one disgusted [at his subjection to birth, old age, illness, death, grief, and defilement], desiring enlightenment, and resorting to lonely abodes.
Vijigucchamānassa yadidaṃ phāsu rittāsanaṃ sayanaṃ sevato ce
Sambodhikāmassa yathānudhammaṃ taṃ te pavakkhāmi yathā pajānaṃ
VERSE 964
‘A wise, mindful bhikkhu living the religious life within the limits [of the rules of discipline] should not fear five dangers: attack by horseflies, mosquitoes, snakes, humans, and animals.
Pañcannaṃ dhīro bhayānaṃ na bhāye bhikkhu sato sapariyantacārī
Ḍaṃsādhipātānaṃ sarīsapānaṃ manussaphassānaṃ catuppadānaṃ
COMMENT
Sapariyantacārī: ‘living the religious life within the limits [of the rules of discipline].’ We treat sapariyantacārī as equivalent to pātimokkhasaṃvarasaṃvutā viharati, ‘he abides restrained [in conduct] within the constraints of the rules of discipline.’ On cārī as ‘living the religious life,’ see IGPT sv Eko care khaggavisāṇakappo.
COMMENT
The danger to bhikkhus of humans, animals, snakes, and other creatures is noted in the Paṭhamaanāgatabhaya Sutta (A.3.101). Reflecting on these dangers would inspire him to ardently apply himself to the practice.
VERSE 965
‘He should not fear the followers of other religious teachings, even on seeing their manifold threat. He should bear other adversities, too, as he seeks what is spiritually wholesome.
Paradhammikānampi na santaseyya disvāpi tesaṃ bahubheravāni
Athāparāni abhisambhaveyya parissayāni kusalānuesī
COMMENT
Kusalānuesī: ‘seeks what is spiritually wholesome.’ See IGPT sv Kusala.
VERSE 966
‘Affected by sickness or hunger, by cold or suffocating heat, he should bear them. That homeless one, [though] afflicted in many ways, should [nonetheless] energically and resolutely apply himself [to the practice].
Ātaṅkaphassena khudāya phuṭṭho sītaṃ atuṇhaṃ adhivāsayeyya
So tehi phuṭṭho bahudhā anoko viriyaṃ parakkammadaḷhaṃ kareyya
COMMENT
Parakkammadaḷhaṃ kareyya: ‘should resolutely apply himself [to the practice].’ On parenthesis, see IGPT sv Parakkama.
VERSE 967
‘He should not steal. He should not lie. He should suffuse [living beings] with [unlimited] goodwill, both the timid and the mettlesome. When he is conscious of a state of mental impurity he should dispel it with the thought: “It is part of inward darkness.”
Theyyaṃ na kāre na musā bhaṇeyya mettāya phasse tasathāvarāni
Yadāvilattaṃ manaso vijaññā kaṇhassa pakkho ti vinodayeyya
COMMENT
Tasathāvarāni: ‘[living beings] both the timid and the mettlesome.’ We follow the phrase pāṇesu tasathāvare in verse 704.
COMMENT
Anāvilattaṃ manaso: ‘state of mental impurity.’ See IGPT sv Āvila.
COMMENT
Kaṇhassa: ‘inward darkness.’ Inward darkness equals the āsavas. See IGPT sv Kaṇha.
VERSE 968
‘He should not fall under the control of anger or arrogance: he should abide having uprooted them. Then, mastering what is agreeable and disagreeable, he should bear them.
Kodhātimānassa vasaṃ na gacche mūlampi tesaṃ palikhañña tiṭṭhe
Athappiyaṃ vā pana appiyaṃ vā addhabhavanto abhisambhaveyya
COMMENT
Athappiyaṃ vā pana appiyaṃ: ‘what is agreeable and disagreeable.’ See IGPT sv Piya.
COMMENT
Addhabhavanto: ‘mastering’: present participle of addhabhavati.
VERSE 969
‘Esteeming wisdom and rapture that is virtuous, he should conquer those adversities. He should overcome disgruntlement [with the celibate life], there in his secluded abode. And he should overcome four matters of lamentation:
Paññaṃ purakkhatvā kalyāṇapīti vikkhambhaye tāni parissayāni
Aratiṃ sahetha sayanamhi pante caturo sahetha paridevadhamme
COMMENT
Kalyāṇapīti: ‘rapture that is virtuous.’ We would explain this as unworldly rapture (nirāmisā pīti) and therefore jhāna, as opposed to worldly rapture (sāmisā pīti), which stems from the five varieties of sensuous pleasure (ime pañcakāmaguṇe paṭicca uppajjati pīti ayaṃ vuccati bhikkhave sāmisā pīti, S.4.235-6).
COMMENT
Aratiṃ: ‘disgruntlement [with the celibate life].’ See IGPT sv Rati.
VERSE 970
• ”What will I eat [tomorrow]?”
• “Where will I eat [tomorrow]?”
• “How uncomfortably I slept [last night]!”
• “Where will I sleep tonight?”
The disciple in training wandering with no permanent abode should eliminate such lamentable thoughts.
Kiṃsū asissāmi kuvaṃ vā asissaṃ dukkhaṃ vata settha kvajja sessaṃ
Ete vitakke paridevaneyye vinayetha sekho aniketacārī
COMMENT
Kiṃsū asissāmi: ”What will I eat [tomorrow]?” The ‘today’ (ajja) in the last of these statements, suggests that the other statements also concern the immediate past and future. This unworrying attitude, even concerning the near future, even when leading a large group, is illustrated in the Buddha himself. When Keṇiya heard that the Buddha had arrived at Āpaṇa with 1250 bhikkhus, he asked him to consent to receive ‘tomorrow’s meal from me,’ and the Buddha consented (Sn.p.104).
COMMENT
Aniketa: ‘no permanent abode.‘ See IGPT sv Niketa.
VERSE 971
‘In receiving food and clothing at the right time he should know how much suffices for contentment. With sense portals guarded [by mindfulness], acting with restraint in the village, even when irritated, he should not speak a harsh word.
Annañca laddhā vasanañca kāle mattaṃ so jaññā idha tosanatthaṃ
Sotesu gutto yatacāri gāme rusitopi vācaṃ pharusaṃ na vajjā
COMMENT
Sotesu gutto: ‘sense portals guarded [by mindfulness].’ For notes, see verse 250. Also see IGPT sv Gutta.
VERSE 972
‘He should abide with eyes downcast, not wandering about, applied to meditation, and should be devoted to wakefulness. Cultivating detached awareness, and being inwardly collected, he should stop the inclination to speculate and fret.
Okkhittacakkhu na ca pādalolo jhānānuyutto bahujāgarassa
Upekkhamārabbha samāhitatto takkāsayaṃ kukkucciyūpachinde
COMMENT
Jhānānuyutto: ‘applied to meditation.’ See IGPT sv Jhāyati.
COMMENT
Upekkhamārabbha: ‘cultivating detached awareness.’ See IGPT sv Upekkhā.
COMMENT
Samāhitatto: ‘inwardly collected.’ See IGPT sv Samāhita. We treat the -atta suffix as redundant. See notes in IGPT sv Attā.
COMMENT
Takka: ‘speculate.’ The word occurs in the Cūḷabyūha Sutta:
• Are Perfect Truths many and various, or are these pandits merely speculating?
☸ Saccāni sutāni bahūni nānā udāhu te takkamanussaranti (Sn.v.885).
COMMENT
Kukkucciya: ‘fret.’ The word occurs in the Tuvaṭaka Sutta:
• He should desist from fretting.
☸ virame kukkuccā (Sn.v.925).
VERSE 973
‘When being reproved, being mindful he should welcome it. He should split asunder the hardheartedness he might have towards his companions in the religious life. He should speak words that are timely and not spiritually unwholesome. He should not think about things which are matters of gossip.
Cudito vacībhi satimābhinande sabrahmacārīsu khilaṃ pabhinde
Vācaṃ pamuñce kusalaṃ nātivelaṃ janavādadhammāya na cetayeyya
COMMENT
Khilaṃ: ‘hardheartedness.’ See IGPT sv Khila. The word also occurs in verse 780.
COMMENT
Vācaṃ pamuñce kusalaṃ: ‘He should speak words that are not spiritually unwholesome’: rendering kusala as a double negative.
VERSE 974
‘Furthermore, there are five kinds of impurity in the world for the elimination of which he mindfully should train himself: he should overcome attachment to forms, sounds, tastes, smells, and tangible objects.
Athāparaṃ pañca rajāni loke yesaṃ satimā vinayāya sikkhe
Rūpesu saddesu atho rasesu gandhesu phassesu sahetha rāgaṃ
COMMENT
Vinayāya: ‘elimination.’ See IGPT sv Vinaya.
COMMENT
Rāgaṃ: ‘attachment.’ See IGPT sv Rāga.
VERSE 975
‘A bhikkhu who is mindful, having eliminated his fondness for these things, his mind is liberated [from perceptually obscuring states]. Examining the nature of reality at suitable times, in suitable ways, mentally concentrated, he would put an end to inward darkness.’
Etesu dhammesu vineyya chandaṃ bhikkhu satimā suvimuttacitto
Kālena so sammā dhammaṃ parivīmaṃsamāno ekodibhūto vihane tamaṃ so ti
COMMENT
Vineyya: ‘having eliminated.’ Vineyya is both an absolutive (‘having eliminated’) and an optative (‘should dispel). See IGPT sv Vinaya.
COMMENT
Suvimuttacitto: ‘mind is liberated [from perceptually obscuring states].’ Vimutta means ‘liberated from āsavas.’ See IGPT sv Vimutta.
COMMENT
Dhammaṃ: ‘nature of reality.’ See IGPT sv Dhamma.
COMMENT
Vihane tamaṃ so: ‘he would put an end to inward darkness.’ Inward darkness equals the āsavas. See IGPT sv Kaṇha.