6. With Sabhiya (Sabhiya Sutta)

PTS PAGE 91(L13-19)

Thus have I heard:

At one time the Blessed One was dwelling at Rājagaha in the Bamboo Grove at the squirrels’ feeding place. At that time some questions had been given to the ascetic Sabhiya by a deva, a former relative of his, [with the advice that] ‘If any ascetic or Brahmanist can answer when asked these questions, you should live the religious life under him.’

Evaṃ me sutaṃ ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena sabhiyassa paribbājakassa purāṇasālohitāya devatāya pañhā uddiṭṭhā honti yo te sabhiya samaṇo vā brāhmaṇo vā ime pañhe puṭṭho vyākaroti tassa santike brahmacariyaṃ careyyāsī ti.

COMMENT

Paribbājakassa: ‘ascetic.’ See IGPT sv Paribbajati.

 

PTS PAGES 91(L19)-92(L7)

Having received the questions from that deva, the ascetic Sabhiya approached ascetics and Brahmanists who were leaders of communities and groups, teachers of groups, who were well-known, famous, founders of religious orders, well-considered in public opinion, for example, Pūraṇa Kassapa, Makkhali Gosāla, Ajita Kesakambali, Pakudha Kaccāna, Sañjaya Belaṭṭhaputta and Nigaṇṭha Nāṭaputta, and asked them the questions. Being asked the questions they were unable to explain, and evinced anger, hatred, and irritation, and even put questions to Sabhiya in return.

Atha kho sabhiyo paribbājako tassā devatāya santike te pañhe uggahetvā ye te samaṇabrāhmaṇā saṅghino gaṇino gaṇācariyā ñātā yasassino titthakarā sādhusammatā bahujanassa seyyathīdaṃ pūraṇo kassapo makkhali gosālo ajito kesakambalo pakudho kaccāno sañjayo belaṭṭhaputto nigaṇṭho nāṭaputto te upasaṅkamitvā te pañhe pucchati. Te sabhiyena paribbājakena pañhe puṭṭhā na sampāyanti asampāyantā kopañca dosañca appaccayañca pātukaronti. Api ca sabhiyaṃ yeva paribbājakaṃ paṭipucchanti.

COMMENT

Gaṇino: ‘leaders of groups.’ Gaṇin means ‘teacher who has a large attendance of disciples’ (PED).

 

PTS PAGE 92(L8-15)

Then it occurred to Sabhiya: ‘These ascetics and Brahmanists when asked questions by me were unable to explain, and evinced anger, hatred, and irritation, and then even put questions to me in return. How about if I returned to lay life and enjoyed sensuous pleasures?’

Atha kho sabhiyassa paribbājakassa etadahosi ye kho te bhonto samaṇabrāhmaṇā saṅghino gaṇino gaṇācariyā ñātā yasassino titthakarā sādhusammatā bahujanassa seyyathīdaṃ pūraṇo kassapo…pe… nigaṇṭho nāṭaputto te mayā pañhe puṭṭhā na sampāyanti asampāyantā kopañca dosañca appaccayañca pātukaronti api ca maññevettha paṭipucchanti. Yannūnnāhaṃ hīnāyāvattitvā kāme paribhuñjeyyan ti.

 

PTS PAGE 92(L15-19)

Then it occurred to Sabhiya: ‘This ascetic Gotama is the leader of a community, the leader of a group of disciples, the teacher of a group of disciples, well-known, famous, the founder of a religious order, well-considered in public opinion. How about if I approached the ascetic Gotama and asked him these questions?’

Atha kho sabhiyassa paribbājakassa etadahosi ayampi kho samaṇo gotamo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa yaṃnūnāhaṃ samaṇaṃ gotamaṃ upasaṅkamitvā ime pañhe puccheyyan ti.

 

PTS PAGE 92(L20)-93(L6)

Then it occurred to Sabhiya: ‘These reverend ascetics and Brahmanists who are aged, venerable, elderly, ripe in years, advanced in life, longstanding elders, long gone forth [into the ascetic life], were unable to explain the questions. How could the ascetic Gotama possibly explain? The ascetic Gotama is both young in years and newly gone forth [into the ascetic life].’

Atha kho sabhiyassa paribbājakassa etadahosi yepi kho te bhonto samaṇabrāhmaṇā jiṇṇā vuddhā mahallakā addhagatā vayoanuppattā therā rattaññū cirapabbajitā saṅghino gaṇino gaṇācariyā ñātā yasassino titthakarā sādhusammatā bahujanassa seyyathīdaṃ pūraṇo kassapo…pe. … nigaṇṭho nāṭaputto tepi mayā pañhe puṭṭhā na sampāyanti asampāyantā kopañca dosañca appaccayañca pātukaronti api ca maññevettha paṭipucchanti kiṃ pana me samaṇo gotamo ime pañhe puṭṭho vyākarissati. Samaṇo hi gotamo daharo ceva jātiyā navo ca pabbajjāyā ti.

 

PTS PAGE 93(L6-10)

Then it occurred to Sabhiya: ‘An ascetic should not be despised or neglected just because he is young. Though the ascetic Gotama is young, he may be of great spiritual power and might. How about if I approached the ascetic Gotama and asked him these questions?’

Atha kho sabhiyassa paribbājakassa etadahosi samaṇo kho daharoti na uññātabbo na paribhotabbo. Daharopi cesa samaṇo gotamo mahiddhiko hoti mahānubhāvo yaṃnūnāhaṃ samaṇaṃ gotamaṃ upasaṅkamitvā ime pañhe puccheyyan ti.

 

PTS PAGE 93(L10-17)

Then Sabhiya set out on a journey to Rājagaha, and in due course, journeying in stages he approached the Blessed One in the Bamboo Grove at the squirrels’ feeding place; and having exchanged greetings and words of cordiality he sat down at a respectful distance. Sitting there, he addressed the Blessed One in verse:

Atha kho sabhiyo paribbājako yena rājagahaṃ tena cārikaṃ pakkāmi. Anupubbena cārikaṃ caramāno yena rājagahaṃ veḷuvanaṃ kalandakanivāpo yena bhagavā tenupasaṅkami upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sārāṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho sabhiyo paribbājako bhagavantaṃ gāthāya ajjhabhāsi

 

VERSE 510

[Sabhiya:]

‘Unsure and doubtful [about the perfection of the Perfect One’s enlightenment], I have come longing to ask [these] questions. Put an end to them for me. Being asked, answer my questions truthfully one by one.’

Kaṅkhī vecikicchī āgamaṃ pañhe pucchituṃ abhikaṅkhamāno
Tes’antakaro bhavāhi pañhe me puṭṭho
Anupubbaṃ anudhammaṃ vyākarohi me

COMMENT

Kaṅkhī vecikicchī: ‘Unsure and doubtful [about the perfection of the Perfect One’s enlightenment].’ The object of Sabhiya’s unsureness and doubt is unspecified, but there are two reasons we can say that his doubt is not ‘doubt about the questions’ (an expression which anyway is meaningless), but about the perfection of the Perfect One’s enlightenment.

1) The original purpose of the questions was not to discover their answers, but to find out under whom he should live the religious life.

2) It is indicated by the second sentence in this quote from the end of the sutta, beginning with ‘Certainly’ (addhā):

• The unsureness I formerly had [about the perfection of the Perfect One’s enlightenment], that you have dealt with, O Seer. Certainly you are a perfectly enlightened sage. There are no hindrances in you.
Yā me kaṅkhā pure āsi taṃ me vyākāsi cakkhumā
Addhā munīsi sambuddho natthi nīvaraṇā tava
(Sn.v.541).

 

VERSE 511

[The Blessed One:]

‘You have come from afar, Sabhiya, longing to ask [these] questions. I will put an end to them for you. Being asked, I will answer your questions truthfully one by one.

Dūrato āgatosi sabhiya pañhe pucchituṃ abhikaṅkhamāno
Tes’antakaro bhavāmi pañhe te puṭṭho
Anupubbaṃ anudhammaṃ vyākaromi te

 

VERSE 512

‘Ask me a question, Sabhiya, whatever you want in your heart. I will put an end to every question for you.’

Puccha maṃ sabhiya pañhaṃ yaṃ kiñci manasicchasi
Tassa tasseva pañhassa ahaṃ antaṃ karomi te ti

 

PTS PAGE 94(L11-16)

Then Sabhiya thought, ‘How astounding, how extraordinary, that the opportunity I did not receive to the smallest degree from other ascetics and Brahmanists has been offered to me by the ascetic Gotama.’ Then pleased, glad, exultant, rapturous, and happy, he asked a question.

Atha kho sabhiyassa paribbājakassa etadahosi acchariyaṃ vata bho abbhutaṃ vata bho! Yaṃ vatāhaṃ aññesu samaṇabrāhmaṇesu okāsakammamattampi nālatthaṃ taṃ me idaṃ samaṇena gotamena okāsakammaṃ katan ti. Attamano pamudito udaggo pītisomanassajāto bhagavantaṃ pañhaṃ apucchi

 

VERSE 513

[Sabhiya:]

‘Having attained what do they call one a bhikkhu? Because of what do they call one gentle? Why do they call one inwardly tamed? For what reason is one called enlightened? Being asked by me, Blessed One, please answer.’

Kiṃ pattinamāhu bhikkhunaṃ sorataṃ kena kathañca dantamāhu
Buddho ti kathaṃ pavuccati puṭṭho me bhagavā vyākarohi

 

VERSE 514

[The Blessed One:]

‘He who has realised the Untroubled via a path made by himself, who has overcome his unsureness [about the excellence of the teaching], abandoned the [view of the] cessation of beings [at death] and the [view of the] continuance of beings [at death], who has fulfilled [the religious life], who has destroyed renewed states of individual existence: he is a bhikkhu.

Pajjena katena attanā parinibbānagato vitiṇṇakaṅkho
Vibhavañca bhavañca vippahāya vusitavā khīṇapunabbhavo sa bhikkhu

COMMENT

Parinibbāna: ‘the Untroubled.’ See IGPT sv Nibbāna.

COMMENT

Kaṅkho: ‘doubt [about the excellence of the teaching].’ See IGPT sv Vicikicchā.

COMMENT

Vibhavañca bhavañca: ‘the [view of the] cessation of beings [at death] and the [view of the] continuance of beings [at death].’ The two views concerning bhava are:

• The view of the continuance of beings [at death] and the view of the cessation of beings [at death]
dvemā bhikkhave diṭṭhiyo bhavadiṭṭhi ca vibhavadiṭṭhi ca (M.1.65).

The view of the cessation of beings [at death] is illustrated in this quote:

• There are some ascetics and Brahmanists who are annihilationists. They assert the annihilation, destruction, and cessation of beings [at death]
santi bhikkhave eke samaṇabrāhmaṇā ucchedavādā sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññāpenti (D.1.34).

The view of the continuance of beings [at death] is illustrated in this quote:

• Bhikkhus, there are some ascetics and Brahmanists who speculate about the future and who hold dogmatic views concerning the future, who make various assertions about the future. They assert that the [absolute] Selfhood is perceptive... unperceptive... neither perceptive nor unperceptive and unimpaired after death
santi bhikkhave eke samaṇabrāhmaṇā aparantakappikā aparantānudiṭṭhino aparantaṃ ārabbha anekavihitāni adhivuttipadāni abhivadanti.
Saññī... asaññī... nevasaññīnāsaññī attā hoti arogo parammaraṇā ti ittheke abhivadanti
(M.2.228).

See IGPT sv Bhava.

COMMENT

Vusitavā: ‘fulfilled [the religious life].’ Vusita commonly occurs as vusitabrahmacariyo. PED (sv Vusita) explains vusita via brahmacariyaṃ vasati. Thus our parenthesis.

 

VERSE 515

‘An ascetic who is free of spiritual impurity, in whom there are no swellings of conceit, who is serene and mindful under all circumstances, who does not harm anyone in the whole world, who has crossed to the Far Shore: he is gentle.

Sabbattha upekkhako satimā na so hiṃsati kañci sabbaloke
Tiṇṇo samaṇo anāvilo ussadā yassa na santi sorato so

COMMENT

Anāvilo: ‘free of spiritual impurity.’ See IGPT sv Āvila.

COMMENT

Upekkhako: ‘serene.’ See IGPT sv Upekkhā.

COMMENT

Ussadā yassa na santi: ‘in whom there are no swellings of conceit.’ See comment on verse 855.

COMMENT

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

 

VERSE 516

‘He for whom the faculties are developed with respect to the whole world [of phenomena] both internally and externally, having penetrated [the nature of] this world and the next, and being [thus] developed he awaits the inevitable hour [fully consciously and mindfully]: he is inwardly tamed.

Yassindriyāni bhāvitāni ajjhattaṃ bahiddhā ca sabbaloke
Nibbijjha imaṃ parañca lokaṃ kālaṃ kaṅkhati bhāvito sa danto

COMMENT

Indriyāni bhāvitāni: ‘the faculties are developed.’ The Indriyabhāvanā Sutta (M.3.298) says the supreme development of the faculties (anuttaraṃ indriyabhāvanaṃ) involves the developing of detached awareness (upekkhā) in relation to sense impression, by examining the nature of that experience, and seeing that it is ‘originated, self-evident, dependently arisen’ (saṅkhataṃ oḷārikaṃ paṭiccasamuppannaṃ). Thus it fully explains verse 516.

COMMENT

Kālaṃ kaṅkhati: ‘he awaits the inevitable hour [fully consciously and mindfully].’ Parenthesis is according to verses 196, 607 etc: Kālañca paṭikaṅkhāmi sampajāno patissato.

 

VERSE 517

‘One who has investigated all modes of egocentric conception, the round of birth and death, and both the passing away and rebirth [of beings]; one who is free of spiritual defilement, spiritually unblemished, spiritually purified, who has realised the destruction of birth: they call him enlightened.’

Kappāni viceyya kevalāni saṃsāraṃ dubhayaṃ cutūpapātaṃ
Vigatarajamanaṅgaṇaṃ visuddhaṃ pattaṃ jātikhayaṃ tamāhu buddhan ti

COMMENT

Kappāni: ‘modes of egocentric conception.’ See IGPT sv Kappaṃ n’eti. Egocentric conception is linked to the three modes of self-centredness in verse 535, and is explained in a comment on that verse.

COMMENT

Saṃsāraṃ: ‘the round of birth and death.’ See IGPT sv Saṃsāra.

 

PTS PAGE 95(L18-20)

Then, having applauded and acclaimed the Blessed One’s reply, being pleased, glad, exultant, rapturous, and happy, Sabhiya asked a further question:

Atha kho sabhiyo paribbājako bhagavato bhāsitaṃ abhinanditvā anumoditvā attamano pamudito udaggo pītisomanassajāto bhagavantaṃ uttariṃ pañhaṃ apucchi

 

VERSE 518

[Sabhiya:]

‘Having attained what do they call one a Brahman? Because of what do they call one an ascetic? Why do they call one spiritually cleansed? For what reason is one called a Great Being? Being asked by me, Blessed One, please answer.’

Kiṃ pattinamāhu brāhmaṇaṃ samaṇaṃ kena kathañca nahātako ti
Nāgo ti kathaṃ pavuccati puṭṭho me bhagavā vyākarohi

COMMENT

Nahātako: ‘spiritually cleansed.’ See IGPT sv Nahātaka.

 

VERSE 519

[The Blessed One:]

‘One who spurns all unvirtuous deeds; who is free of [the three] spiritual stains; who is virtuous, inwardly collected, and inwardly unshakeable; who has transcended the round of birth and death; who is spiritually perfected, and free of attachment: the one of such good qualities is called a Brahman.

Bāhitvā sabbapāpakāni vimalo sādhu samāhito ṭhitatto
Saṃsāramaticca kevalī so asito tādi pavuccate sa brahmā

COMMENT

Vimalo: ‘who is free of [the three] spiritual stains.’ See comment on verse 378.

COMMENT

Samāhito: ‘inwardly collected.’ See IGPT sv Samāhita.

COMMENT

Kevalī: ‘spiritually perfected.’ See IGPT sv Kevalin.

COMMENT

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

 

VERSE 520

‘One who is inwardly at peace, who has abandoned meritorious and demeritorious [conduct], who is spiritually undefiled, knowing [the nature of] this world and the next [according to reality], gone beyond birth and death: the one of such good qualities is rightly called an ascetic.

Samitāvī pahāya puññapāpaṃ virajo ñatvā imaṃ parañca lokaṃ
Jātimaraṇaṃ upātivatto samaṇo tādi pavuccate tathattā

COMMENT

Pahāya puññapāpaṃ: ‘abandoned meritorious and demeritorious [conduct]’. See note to verse 636.

COMMENT

Ñatvā imaṃ parañca lokaṃ: ‘knowing [the nature of] this world and the next.’ Verse 516 associates nibbijjha imaṃ parañca lokaṃ with yassindriyāni bhāvitāni. This involves seeing sense impression as ‘originated, self-evident, dependently arisen.’ See comment on verse 516.

COMMENT

Ñatvā: ‘knowing [according to reality].’ See IGPT sv Ñatvā.

 

VERSE 521

‘He has cleansed away all unvirtuous deeds in the whole world, both internally and externally. Amidst devas and men caught up in egocentric conception, he is not caught up in egocentric conception. They call him spiritually cleansed.

Ninhāya sabbapāpakāni ajjhattaṃ bahiddhā ca sabbaloke
Devamanussesu kappiyesu kappaṃ n’eti tamāhu nahātako ti

COMMENT

Kappaṃ n’eti: ‘he is not caught up in egocentric conception.’ See IGPT sv Kappaṃ n’eti.

 

VERSE 522

‘He commits no evil deed at all in the world. Having freed himself of all ties and bonds [to individual existence], he is attached to nothing, and liberated [from perceptually obscuring states]. The one of such good qualities is rightly called a Great Being.’

Āguṃ na karoti kiñci loke sabbasaṃyoge visajja bandhanāni
Sabbattha na sajjatī vimutto nāgo tādi pavuccate tathattā ti

COMMENT

Āguṃ: ‘evil deed.’ Āguṃ is associated with corporal or capital punishment (e.g. M.2.88; S.2.100) but does not mean crime or villainy because it includes mental deeds (āguṃ na karoti kāyena vācāya manasā tamahaṃ nāgo ti brūmi ti, A.3.346).

COMMENT

Sabbasaṃyoge visajja bandhanāni: ‘Having freed himself of all ties and bonds [to individual existence].’ See IGPT sv Saṃyoga and Bandhana. Sabbasaṃyoge is metri causa for sabbasaṃyojane. The commentary agrees: dasasaṃyojanabhedāni ca sabbabandhanāni. Bandhana is usually linked to saṃyojana, which are countable nouns and synonyms:

• Having severed the ties and bonds [to individual existence].
Saṃyojanabandhanacchidā (S.1.191; Th.v.1234).

For further notes, see IGPT sv Saṃyoga.

COMMENT

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

 

PTS PAGE 96(L20-21)

Then having applauded and acclaimed the Blessed One’s reply, being pleased, glad, exultant, rapturous, and happy, Sabhiya asked a further question:

Atha kho sabhiyo paribbājako…pe… bhagavantaṃ uttariṃ pañhaṃ apucchi

 

VERSE 523

[Sabhiya:]

‘Whom do the Buddhas call a knower of the planes of rebirth? Because of what do they call one knowledgeable? Why is one called wise? For what reason is one called a sage? Being asked by me, Blessed One, please answer.’

Kaṃ khettajinaṃ vadanti buddhā kusalaṃ kena kathañca paṇḍito ti
Muni nāma kathaṃ pavuccati puṭṭho me bhagavā vyākarohi

COMMENT

Jinaṃ: ‘a knower.’ Norman thinks jina is derived from jña, so means ‘knower’ not ‘conqueror.’

COMMENT

Khetta: ‘planes of rebirth.’ Both the meaning and the plural case are indicated in the following verse.

COMMENT

Kusalaṃ: ‘knowledgeable.’ See IGPT sv Kusala.

 

VERSE 524

[The Blessed One:]

‘One who has investigated all planes of rebirth, the divine, the human, and the brahmā planes, and is completely freed from all planes of rebirth and their origin, and from bondage [to individual existence], the one of such good qualities is rightly called a knower of the planes of rebirth.

Khettāni viceyya kevalāni dibbaṃ mānusakañca brahmakhettaṃ
Sabbakhettamūlabandhanā pamutto khettajino tādi pavuccate tathattā

COMMENT

Sabbakhettamūla: ‘all planes of rebirth and their origin.’ The origin is either the āsavas or avijjā:

• The perceptually obscuring states develop, the origin of individual existence, leading to renewed states of individual existence.
Tassa vaḍḍhanti āsavā bhavamūlā bhavagāmino ti (Th.v.98; S.4.76).

• Whatever bad bourns there are in this world or in the world beyond, all stem from uninsightfulness into reality.
Yā kācimā duggatiyo asmiṃ loke paramhi ca avijjāmūlakā sabbā (It.35).

COMMENT

Bandhanā: ‘bondage [to individual existence].’ See IGPT sv Bandhana.

 

VERSE 525

‘One who has investigated all sublime qualities, the divine, human, and brahmā sublime qualities, and is completely freed from all states of individual existence and their origin, and from bondage [to individual existence], the one of such good qualities is rightly called knowledgeable.

Kosāni viceyya kevalāni dibbaṃ mānusakañca brahmakosaṃ
Sabbakosamūlabandhanā pamutto kusalo tādi pavuccate tathattā

COMMENT

Kosāni: ‘sublime qualities.’ Kosāni is used here as wordplay on kusalo. Wordplay is seen also with e.g. samitāvī... samaṇo; ninhāya... nahātako; āguṃ... nāgo. Kosa means ‘treasury’ or ‘treasure’ but it is symbolical, and is reminiscent of verse 224:

• Whatever precious resources there are in this world or the next, or whatever precious and sublime quality there is in the heavens, they do not equal the [quality of the] Perfect One.
Yaṃ kiñci vittaṃ idha vā huraṃ vā saggesu vā yaṃ ratanaṃ paṇītaṃ
Na no samaṃ atthi tathāgatena
(Sn.v.224).

We would explain ‘sublime qualities’ in accordance with the Gilānasutta (S.5.409), which we summarise in three quotes:

1) Divine sensuous pleasures are more excellent and sublime than human sensuous pleasures.
mānusakehi kho āvuso kāmehi dibbā kāmā abhikkantatarā ca paṇītatarā ca (S.5.409).

2) The brahmā world is more excellent and sublime than the [world of the] Paranimmitavasavattī devas.
paranimmitavasavattīhi kho āvuso devehi brahmaloko abhikkantataro ca paṇītataro ca (S.5.410).

3) The brahmā world is unlasting, unenduring, and included in personal identity. It would be good, friend, to withdraw your mind from the brahmā world and focus it on the ending of personal identity.
brahmaloko pi kho āvuso anicco addhuvo sakkāyapariyāpanno sādhāyasmā brahmalokā cittaṃ vuṭṭhāpetvā sakkāyanirodhe cittaṃ upasaṃhārā ti (S.5.410).

COMMENT

Sabbakosamūla: ‘sublime qualities and their origin.’ The origin of individual existence in the divine, human, and brahmā world is grasping:

• There are three states of individual existence:
tayo me āvuso bhavā

1) individual existence in the sensuous plane of existence
kāmabhavo

2) individual existence in the refined material plane of existence
rūpabhavo

3) individual existence in the immaterial plane of existence
arūpabhavo

With the origination of grasping comes the origination of individual existence
upādānasamudayā bhavasamudayo (M.1.50).

 

VERSE 526

‘One of purified wisdom who has investigated the bases of sensation both internally and externally, and has transcended [conduct] that is inwardly dark and [conduct] that is inwardly bright, the one of such good qualities is rightly called wise.

Dubhayāni viceyya paṇḍarāni ajjhattaṃ bahiddhā ca suddhipañño
Kaṇhaṃ sukkaṃ upātivatto paṇḍito tādi pavuccate tathattā

COMMENT

Paṇḍarāni: ‘the bases of sensation.’ Paṇḍarāni means ‘goods, wares, property, possessions’ (see PED sv Bhaṇḍa) but it is used here as wordplay on paṇḍito, and used symbolically. Commentary says āyatanāni, i.e. the two groups of sixfold bases of sensation:

1) Six internal bases of sensation: the six senses
Cha ajjhattikāni āyatanāni cakkhāyatanaṃ sotāyatanaṃ ghānāyatanaṃ jivhāyatanaṃ kāyāyatanaṃ manāyatanaṃ.

2) Six external bases of sensation: the six sense objects
Cha bāhirāni āyatanāni rūpāyatanaṃ saddāyatanaṃ gandhāyatanaṃ rasāyatanaṃ phoṭṭhabbāyatanaṃ dhammāyatanaṃ (D.3.243).

COMMENT

Kaṇhaṃ sukkaṃ upātivatto: ‘transcended [conduct] that is inwardly dark and [conduct] that is inwardly bright.’ The commentary says pāpapuññasaṅkhātaṃ kaṇhasukkaṃ upātivatto. Therefore kaṇhaṃ means kammaṃ kaṇhaṃ, and sukkaṃ means kammaṃ sukkaṃ, and transcendence means the destruction of karmically consequential conduct, as we now explain:

There are four types of deeds. The first three types are:

• dark (kammaṃ kaṇhaṃ)

• bright (kammaṃ sukkaṃ),

• dark-and-bright (kammaṃ kaṇhasukkaṃ) (M.1.389).

Here, ‘dark’ means ‘a hostile karmically consequential deed’ (savyāpajjhaṃ kāyasaṅkhāraṃ... vacīsaṅkhāraṃ... manosaṅkhāraṃ abhisaṅkharoti, M.1.391) and ‘bright’ means ‘an unhostile karmically consequential deed’ (avyāpajjhaṃ M.1.391).

The karmic consequences of such deeds are also dark, bright, or dark-and-bright (kaṇhavipākaṃ sukkavipākaṃ kaṇhasukkavipākaṃ) where ‘dark’ means hostile sense impression (savyāpajjhaṃ vedanaṃ M.1.389) and ‘bright’ means unhostile sense impression (avyāpajjhaṃ vedanaṃ M.1.390).

For those wishing to escape karmically consequential conduct there is a fourth type of deed called ‘neither-dark-nor-bright’ (kammaṃ akaṇhaṃ asukkaṃ) which leads to the destruction of karmically consequential conduct (kammakkhayāya saṃvattati). This deed involves

1) The intentional effort to abandon karmically consequential conduct that is dark with dark karmic consequences
yamidaṃ kammaṃ kaṇhaṃ kaṇhavipākaṃ tassa pahānāya yā cetanā

2) The intentional effort to abandon karmically consequential conduct that is bright with bright karmic consequences
yampidaṃ kammaṃ sukkaṃ sukkavipākaṃ tassa pahānāya yā cetanā

3) The intentional effort to abandon karmically consequential conduct that is dark-and-bright with dark-and-bright karmic consequences.
yampidaṃ kammaṃ kaṇhasukkaṃ kaṇhasukkavipākaṃ tassa pahānāya yā cetanā (M.1.391).

This is called conduct that is neither-dark-nor-bright with neither-dark-nor-bright karmic consequences that leads to the destruction of karmically consequential conduct.
idaṃ vuccati puṇṇa kammaṃ akaṇhaṃ asukkaṃ akaṇhāsukkavipākaṃ kammakkhayāya saṃvattati (M.1.391).

The seven enlightenment factors are such conduct (kammaṃ kammakkhayāya saṃvattati, A.2.237). So is the eightfold path (sammādiṭṭhi... sammāsamādhī, A.2.237). When a bhikkhu has destroyed karmically consequential conduct then he has ‘transcended [conduct] that is inwardly dark and [conduct] that is inwardly bright.’

 

VERSE 527

‘One who knows the nature [both] of what is good and what is bad in the whole world [of phenomena] [according to reality], both internally and externally, one to be revered by devas and men, one who has transcended bondage [to individual existence] [and] the entanglement [of craving], he is a sage.’

Asatañca satañca ñatvā dhammaṃ ajjhattaṃ bahiddhā ca sabbaloke
Devamanussehi pūjanīyo saṅgaṃ jālamaticca so munī ti

COMMENT

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

COMMENT

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

COMMENT

Asatañca satañca ñatvā dhammaṃ: ‘one who knows the nature [both] of what is good and what is bad.’ The synonyms of ‘good’ and ‘bad’ are seen in this quote:

• There are spiritually wholesome and spiritually unwholesome factors; blameworthy and blameless factors; inferior and superior factors; and inwardly dark and bright factors with their correlative combinations. Much proper contemplation in that regard is a condition that nourishes both the arising of the unarisen enlightenment factor of examination of the teaching, and the perfection through spiritual cultivation of the arisen enlightenment factor of examination of the teaching.
Atthi bhikkhave kusalākusalā dhammā sāvajjānavajjā dhammā hīnappaṇītā dhammā kaṇhasukkasappaṭibhāgā dhammā tattha yoniso manasikārabahulīkāro ayamāhāro anuppannassa vā dhammavicayasambojjhaṅgassa uppādāya uppannassa vā dhammavicayasambojjhaṅgassa bhāvanāpāripūriyā (S.5.104).

COMMENT

Jāla: ‘the entanglement [of craving].’ See IGPT sv Jāla.

 

PTS PAGE 97(L20-21)

Then having applauded and acclaimed the Blessed One’s reply, being pleased, glad, exultant, rapturous, and happy, Sabhiya asked a further question:

Atha kho sabhiyo paribbājako…pe… bhagavantaṃ uttariṃ pañhaṃ apucchi

 

VERSE 528

[Sabhiya:]

‘Having attained what do they call one ‘blessed with profound knowledge’? Because of what do they call one ‘well-informed’? Why do they call one ‘energetic’? For what reason is one called ‘a thoroughbred’? Being asked by me, Blessed One, please answer.’

Kiṃ pattinamāhu vedaguṃ anuviditaṃ kena kathañca viriyavāti
Ājāniyo kinti nāma hoti puṭṭho me bhagavā vyākarohi

 

VERSE 529

[The Blessed One:]

‘Having investigated the entire scriptural collections both of the ascetics and the Brahmanists, free of attachment to all sense impression, gone beyond all scriptural knowledge, he is blessed with profound knowledge.

Vedāni viceyya kevalāni samaṇānaṃ yānidhatthi brāhmaṇānaṃ
Sabbavedanāsu vītarāgo sabbaṃ vedamaticca vedagū so

COMMENT

Vedāni... vedamaticca vedagū: scriptural collections... gone beyond all scriptural knowledge... blessed with profound knowledge. See IGPT sv Veda.

COMMENT

Vedanāsu: ‘sense impression.’ See IGPT sv Vedanā.

 

VERSE 530

‘Having found out about perceptually entrenched immaterial-factors-and-bodily-form, both internally and externally, and the origin of [mental] illness, and being completely freed from all [mental] illness and its origin, and from bondage [to individual existence], the one of such good qualities is rightly called ‘well-informed.’

Anuvicca papañcanāmarūpaṃ ajjhattaṃ bahiddhā ca rogamūlaṃ
Sabbarogamūlabandhanā pamutto anuvidito tādi pavuccate tathattā

COMMENT

Papañcanāmarūpaṃ: ‘perceptually entrenched immaterial-factors-and-bodily-form.’ See IGPT sv Papañca.

COMMENT

Rogamūlaṃ: ‘the origin of [mental] illness.’ 1) The notion “I am” is the illness. 2) Craving (taṇhā) is the origin of the illness:

1) The notion “I am” is a matter of entrenched perception.... Entrenched perception is an illness.
asmī ti papañcitametaṃ... papañcitaṃ bhikkhave rogo (S.4.203).

2) The ignorant Everyman considers bodily form to be the [absolute] Selfhood. That considering is an originated phenomenon. What is the origin of that originated phenomenon? When the ignorant Everyman is affected by sense impression born of sensation and uninsightfulness into reality, craving arises. That originated phenomenon is born from that.
☸ ... rūpaṃ attato samanupassati. Yā kho pana sā bhikkhave samanupassanā saṅkhāro so. So pana saṅkhāro kinnidāno kiṃsamudayo kiñjātiko kimpabhavo ti. Avijjāsamphassajena bhikkhave vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā. Tatojo so saṅkhāro (S.3.96).

 

VERSE 531

‘Abstaining from all unvirtuous deeds in this world, having gone beyond the suffering of hell, he is energetic. Being energetic and applied to inward striving, the one of such good qualities is rightly called manly.

Virato idha sabbapāpakehi nirayadukkhaṃ aticca viriyavā so
So viriyavā padhānavā vīro tādi pavuccate tathattā

COMMENT

Viriyavā so: ‘he is energetic.’ Here, with the commentary, Norman reads viriyavāso, ‘he is the abode of energy,’ but this fits with neither the question, nor the following pāda.

COMMENT

Vīro: ‘manly.’ All editions instead say dhīro, both here and verse 165. The mistake is noted both by Norman, and by PED sv Vīra.

 

VERSE 532

‘One whose bonds [to individual existence] have been cut, both internally and externally, as well as the origin of the bonds [to individual existence], being freed from all bonds [to individual existence] and their origin, and from bondage [to individual existence], the one of such good qualities is rightly called a thoroughbred.’

Yassassu lutāni bandhanāni ajjhattaṃ bahiddhā ca saṅgamūlaṃ
Sabbasaṅgamūlabandhanā pamutto ājāniyo tādi pavuccate tathattā ti

COMMENT

Lutāni bandhanāni ajjhattaṃ bahiddhā: ‘bonds [to individual existence] have been cut, both internally and externally.’ Commentary: ajjhattabahiddhāsaṃyojanasaṅkhātāni. Perhaps this refers to the two groups into which the ten ties to individual existence are usually divided:

1) the five ties to individual existence in the low plane of existence
pañcorambhāgiyāni saṃyojanāni

2) the five ties to individual existence in the middle and high planes of existence
pañcuddhambhāgiyāni saṃyojanāni

COMMENT

Saṅgamūlaṃ: ‘all bonds [to individual existence] and their origin.’ Saṅga are not clearly defined in the suttas (see IGPT sv Saṅga), but if they can be regarded as spiritually unwholesome factors (akusalā dhammā), then their origin is avijjā:

• All spiritually unwholesome factors stem from uninsightfulness into reality, emanate from uninsightfulness into reality, and all are abolished when uninsightfulness into reality is abolished.
Evameva kho bhikkhave ye keci akusalā dhammā sabbe te avijjāmūlakā avijjāsamosaraṇā. Avijjāsamugghātā sabbe te samugghātaṃ gacchanti (S.2.263).

 

PTS PAGE 98(L23-24)

Then having applauded and acclaimed the Blessed One’s reply, being pleased, glad, exultant, rapturous, and happy, Sabhiya asked a further question:

Atha kho sabhiyo paribbājako…pe… bhagavantaṃ uttariṃ pañhaṃ apucchi

 

VERSE 533

[Sabhiya:]

‘Having attained what do they call one fully versed in profound knowledge. Because of what do they call one noble? Why do they call one ‘of good conduct’? For what reason is one called ‘one who has fulfilled the ideals of religious asceticism’? Being asked by me, Blessed One, please answer.’

Kiṃ pattinamāhu sottiyaṃ ariyaṃ kena kathañca caraṇavāti
Paribbājako kinti nāma hoti puṭṭho me bhagavā vyākarohi

COMMENT

Sottiyaṃ: fully versed in profound knowledge. See IGPT sv Sottiya.

COMMENT

Paribbājako: ‘one who has fulfilled the ideals of religious asceticism.’ See IGPT sv Paribbajati.

 

VERSE 534

[The Blessed One:]

‘One who has heard and fully understood the whole teaching, who has overcome uncertainty about [the significance of abandoning] whatever in the world that is blameworthy [and undertaking] whatever in the world that is blameless, liberated [from perceptually obscuring states], completely rid of spiritual defilement, they call him fully versed in profound knowledge.

Sutvā sabbadhammaṃ abhiññāya loke sāvajjānavajjaṃ yadatthi kiñci
Abhibhuṃ akathaṅkathiṃ vimuttaṃ anighaṃ sabbadhimāhu sottiyo ti

COMMENT

Abhiññāya: ‘fully understood.’ See IGPT sv Abhijānāti.

COMMENT

Loke sāvajjānavajjaṃ yadatthi kiñci abhibhuṃ akathaṅkathiṃ: ‘who has overcome uncertainty about [the significance of abandoning] whatever in the world that is blameworthy [and undertaking] whatever in the world that is blameless.’ We parenthesise the verse in accordance with this quote:

• Abandoning doubt [about the excellence of the teaching], he abides having overcome doubt [about the excellence of the teaching], with no uncertainty about [the significance of abandoning spiritually unwholesome factors and undertaking] spiritually wholesome factors. He cleanses his mind of doubt [about the excellence of the teaching].
Vicikicchaṃ pahāya tiṇṇavicikiccho viharati akathaṅkathī kusalesu dhammesu. Vicikicchāya cittaṃ parisodheti (M.3.136; D.1.204).

The parenthesis comes from these quotes:

1) the Blessed One praises the abandonment of spiritually unwholesome factors.
bhagavā akusalānaṃ dhammānaṃ pahānaṃ vaṇṇeti (S.3.8).

2) the Blessed One praises the undertaking of spiritually wholesome factors.
bhagavā kusalānaṃ dhammānaṃ upasampadaṃ vaṇṇetī ti (S.3.9).

COMMENT

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

COMMENT

Anighaṃ: ‘rid of spiritual defilement.’ See IGPT sv Anīgha.

 

VERSE 535

‘One who has destroyed perceptually obscuring states and states of clinging, and who, being insightful, does not come to lie again in a womb; one who has thrust away the three grubby modes of perception, and who is not caught up in egocentric conception: they call him noble.

Chetvā āsavāni ālayāni vidvā so na upeti gabbhaseyyaṃ
Saññaṃ tividhaṃ panujja paṅkaṃ kappaṃ n’eti tamāhu ariyo ti

COMMENT

We regard saññaṃ tividhaṃ... paṅkaṃ (‘the three grubby modes of perception’) as equivalent to tisso vidhā (‘the three modes [of self-centredness]’), which are:

• ‘I am better’ mode [of self-centredness]
seyyo’hamasmī ti vidhā

• ‘I am equal’ mode [of self-centredness]
sadiso’hamasmī ti vidhā

• ‘I am worse’ mode [of self-centredness]
hīno’hamasmī ti vidhā (S.5.56).

COMMENT

Kappaṃ n’eti: ‘not caught up in egocentric conception.’ See IGPT sv Kappaṃ n’eti.

 

VERSE 536

‘Whoever in this world amongst those living the religious life has attained the [supreme] attainment, who is well behaved always, who understands the teaching, who is attached to nothing, who is liberated [from perceptually obscuring states], and in whom there are no states of repugnance, he is one of good conduct.

Yo idha caraṇesu pattipatto kusalo sabbadā ājānāti dhammaṃ
Sabbattha na sajjati vimutto paṭighā yassa na santi caraṇavā so

COMMENT

Caraṇesu: ‘amongst those living the religious life.’ See IGPT sv Eko care khaggavisāṇakappo.

COMMENT

Pattipatto: ‘attained the [supreme] attainment.’ See IGPT sv Pattipatta.

COMMENT

Kusalo: ‘well behaved.’ See IGPT sv Kusala.

COMMENT

Ājānāti: ‘understands.’ See IGPT sv Ājānāti

COMMENT

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

COMMENT

Paṭighā: ‘states of repugnance.’ See IGPT sv Paṭigha.

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

 

VERSE 537

‘One who lives the religious life with profound understanding, shunning conduct that has an unpleasant karmic consequence, above, below, across, and in the middle; who has ended deceit, conceit, greed, anger, and immaterial-factors-and-bodily-form; they call him one who has fulfilled the ideals of religious asceticism, one who has attained the [supreme] attainment.’

Dukkhavepakkaṃ yadatthi kammaṃ uddhamadho tiriyañcāpi majjhe
Paribbājayitvā pariññācārī māyaṃ mānamathopi lobhakodhaṃ
Pariyantamakāsi nāmarūpaṃ taṃ paribbājakamāhu pattipattan ti

COMMENT

Pariññācārī: ‘One who lives the religious life with profound understanding.’ See IGPT sv Abhijānāti and Eko care khaggavisāṇakappo.

COMMENT

Paribbājayitvā: ‘shunning.’ Norman and PED say this should be read parivajjayitā. The context supports this.

COMMENT

Dukkhavepakkaṃ yadatthi kammaṃ uddhamadho tiriyañcāpi majjhe paribbājayitvā: ‘shunning conduct that has an unpleasant karmic consequence, above, below, across, and in the middle.’ This likely means ‘conduct of body, speech, and mind,’ the more usual way of dividing conduct:

• What is new karmically consequential conduct? Whatever deed one does in the present by way of body, speech, or mind.
Katamañca bhikkhave navaṃ kammaṃ? Yaṃ kho bhikkhave etarahi kammaṃ karoti kāyena vācāya manasā (S.4.132).

COMMENT

Pariyantamakāsi nāmarūpaṃ: ‘ended... immaterial-factors-and-bodily-form.’ Explained in the suttas as follows:

• With the ending of the stream of consciousness comes the ending of immaterial-factors-and-bodily-form.
☸ Viññāṇanirodhā nāmarūpanirodho
(M.1.53).

 

PTS PAGES 99(L24)-100(L3)

Then having applauded and acclaimed the Blessed One’s reply, being pleased, glad, exultant, rapturous, and happy, Sabhiya rose from his seat, arranged his upper robe over one shoulder, saluted the Blessed One with joined palms, and face to face extolled the Blessed One with suitable verses.

Atha kho sabhiyo paribbājako bhagavato bhāsitaṃ abhinanditvā anumoditvā attamano pamudito udaggo pītisomanassajāto uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ sammukhā sāruppāhi gāthāhi abhitthavi

 

VERSE 538

[Sabhiya:]

‘O, one of extensive wisdom, you have left the darkness [of hell] and the flood [of suffering], having dispelled the sixty-three dogmatic views based on the argumentation of ascetics, formed from ideas, based on ideas.

Yāni ca tīṇi yāni ca saṭṭhi samaṇappavādanissitāni bhūripañña
Saññakkharasaññanissitāni osaraṇāni vineyya oghatamagā

COMMENT

Yāni ca tīṇi yāni ca saṭṭhi... osaraṇāni: ‘sixty-three dogmatic views.’ Osaraṇāni is elsewhere called diṭṭhigatāni, and we render it as such:

• The sixty-two dogmatic views of the Brahmajāla Sutta
dvāsaṭṭhidiṭṭhigatāni brahmajāle (S.4.286).

How sixty-two becomes sixty-three is unclear. For our rendering of diṭṭhi (‘dogmatic views’), see IGPT sv Diṭṭhi.

COMMENT

Oghatamagā: ‘you have left the darkness [of hell] and the flood [of suffering].’ The commentary says oghatamagā stands for ogha-tamaṃ agā, where darkness is paired with the flood of suffering. Darkness (either tama or kaṇha) in the Suttanipāta connotes:

1) Spiritual defilements. For example:

• Māra’s army is ‘the forces of inward darkness’ (kaṇhassābhippahārinī, Sn.v.439).

• Craving (taṇhaṃ) is ‘the stream of inward darkness’ (kaṇhassa sotaṃ, Sn.v.355).

• The Buddha is ‘the dispeller of inward darkness’ (tamonudo, Sn.v.1133).

2) Lower rebirths. For example:

• Having passed on they go to darkness, falling headlong into hell.
pecca tamaṃ vajanti ye patanti sattā nirayaṃ avaṃsirā (Sn.v.248).

• Defilement is the road to hell. Reaching [on rebirth] the plane of damnation, going from womb to womb, from darkness to darkness, such a bhikkhu goes to misery when he passes on.
maggaṃ nirayagāminaṃ; vinipātaṃ samāpanno gabbhā gabbhaṃ tamā tamaṃ save tādisako bhikkhu pecca dukkhaṃ nigacchati (Sn.v.278).

In this verse 538, darkness is left having dispelled wrong views of reality, therefore hell is meant:

• For one with a wrong view [of reality], I declare there are one of two places of rebirth: hell or the animal realm.
micchādiṭṭhikassa kho ahaṃ seniya dvinnaṃ gatīnaṃ aññataraṃ gatiṃ vadāmi nirayaṃ vā tiracchānayoniṃ vā (M.1.389).

COMMENT

Saññā: ‘ideas.’ See IGPT sv Saññā.

 

VERSE 539

‘You have reached the end of suffering, gone beyond suffering. You are an arahant, perfectly enlightened. I think your perceptually obscuring states are destroyed. Glorious, brilliant, of considerable wisdom, O ender of suffering, you have helped me overcome [my doubts].

Antagūsi pāragū dukkhassa arahāsi sammāsambuddho khīṇāsavaṃ taṃ maññe
Jutimā mutimā pahūtapañño dukkhassantakaraṃ atāresimaṃ

COMMENT

Antagūsi... dukkhassa: ‘You have reached the end of suffering.’ Antagū means ‘one who has reached the end (of something)’. See IGPT sv Antagū.

COMMENT

Pāragū dukkhassa: ‘gone beyond suffering.’ See IGPT sv Pāragū.

COMMENT

Atāresimaṃ: ‘you have helped me overcome [my doubts].’ This parenthesis is confirmed in the next verse (vicikicchā maṃ tārayi, Sn.v.540) and by the commentary (Atāresi man ti kaṅkhāto maṃ tāresi).

 

VERSE 540

‘When you realised my unsureness [about the perfection of the Perfect One’s enlightenment], you helped me overcome my doubts. Homage to you. You are a sage amongst those [merely] on the path to sagehood. You have attained the [supreme] attainment. You are free of hardheartedness. O enlightened kinsman of the Sun clan, you are gentle.

Yaṃ me kaṅkhitamaññāsi vicikicchā maṃ tārayi namo te
Muni monapathesu pattipatta akhila ādiccabandhu soratosi

COMMENT

Aññāsi: ‘you realised.’ See IGPT sv Ājānāti.

COMMENT

Akhila: ‘free of hardheartedness.’ See IGPT sv Khila.

COMMENT

Ādiccabandhu: ‘enlightened kinsman of the Sun clan.’ See IGPT sv Ādiccabandhu.

 

VERSE 541

‘The unsureness I formerly had [about the perfection of the Perfect One’s enlightenment], that you have dealt with, O Seer. Certainly you are a perfectly enlightened sage. There are no hindrances in you.

Yā me kaṅkhā pure āsi taṃ me vyākāsi cakkhumā
Addhā munīsi sambuddho natthi nīvaraṇā tava

 

VERSE 542

‘All your states of vexation are destroyed and ended. You are freed from inward distress, inwardly tamed, resolute, one whose endeavour is for the sake of truth.

Upāyāsā ca te sabbe viddhastā vinaḷīkatā
Sītibhūto damappatto dhitimā saccanikkamo

COMMENT

Upāyāsā: ‘states of vexation.’ See IGPT sv Upāyāsa.

COMMENT

Sītibhūto: ‘freed from inward distress.’ See IGPT sv Sītibhūta.

 

VERSE 543

‘While you speak, the Great Being amongst great beings, the great Hero, all the devas applaud, including both the Nārada devas and Pabbata devas.

Tassa te nāganāgassa mahāvīrassa bhāsato
Sabbe devānumodanti ubho nāradapabbatā

COMMENT

Anumodanti: ‘applaud.’ See IGPT sv Anumodatī.

 

VERSE 544

‘Homage to you, O thoroughbred of men. Homage to you, O best of men. In the world with its devas, you have no rival.

Namo te purisājañña namo te purisuttama
Sadevakasmiṃ lokasmiṃ natthi te paṭipuggalo

 

VERSE 545

‘You are the Buddha. You are the Teacher. You are the Sage who defeated Māra. Having destroyed the [seven] proclivities, having crossed [to the Far Shore], you help this generation across.

Tuvaṃ buddho tuvaṃ satthā tuvaṃ mārābhibhū muni
Tuvaṃ anusaye chetvā tiṇṇo tāresimaṃ pajaṃ

COMMENT

Anusaya: ‘the [seven] proclivities.’ See Anusaya Sutta (A.4.7) and IGPT sv Anusaya.

COMMENT

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

 

VERSE 546

‘You have transcended states of attachment. Your perceptually obscuring states are obliterated. You are free of grasping. Like a lion, you have abandoned fear and dread.

Upadhī te samatikkantā āsavā te padālitā
Sīho va anupādāno pahīnabhayabheravo

COMMENT

Upadhī: ‘states of attachment.’ See IGPT sv Upadhi.

COMMENT

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

COMMENT

Sīho va: ‘like a lion.’ The text says sīhosi, forcing Norman to parenthesise i.e. ‘[like] a lion.’ We choose sīho va, the text at Th.v.840.

 

VERSE 547

‘As a beautiful white lotus does not cleave to water, so you do not cleave to merit and demerit. Stretch forth your feet, O Hero. Sabhiya venerates the Teacher.’

Puṇḍarikaṃ yathā vaggu toye na upalimpati
Evaṃ puññe ca pāpe ca ubhaye tvaṃ na limpasi
Pāde vīra pasārehi sabhiyo vandati satthuno ti
.

COMMENT

Upalimpati: ‘cleave.’ See IGPT sv Limpati.

 

PTS PAGES 101(L21)-102(L1)

Then the ascetic Sabhiya fell with his head at the Blessed One’s feet and said: ‘Most excellent, bhante, most excellent!... I, bhante, go to the Blessed One for refuge, and to the teaching, and to the community of bhikkhus. May I receive the going forth [into the ascetic life] in the presence of Master Gotama. May I receive bhikkhu ordination.’

Atha kho sabhiyo paribbājako bhagavato pādesu sirasā nipatitvā bhagavantaṃ etadavoca abhikkantaṃ bhante…pe… esāhaṃ bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca labheyyāhaṃ bhante bhagavato santike pabbajjaṃ labheyyaṃ upasampadan ti.

 

PTS PAGE 102(L1-6)

[The Blessed One:]

‘Whoever, Sabhiya, was formerly a non-Buddhist ascetic and wishes to go forth [into the ascetic life] and receive ordination in this teaching and training system, he is granted probation for four months. After four months, if the bhikkhus are decided, they let him go forth [into the ascetic life] and ordain him as a bhikkhu. But nonetheless, I discern differences in individuals.’

Yo kho sabhiya aññatitthiyapubbo imasmiṃ dhammavinaye ākaṅkhati pabbajjaṃ ākaṅkhati upasampadaṃ so cattāro māse parivasati catunnaṃ māsānaṃ accayena āraddhacittā bhikkhū pabbājenti upasampādenti bhikkhubhāvāya. Api ca mettha puggalavemattatā viditā ti.

COMMENT

Vinaye: ‘training system.’ See IGPT sv Vinaya.

 

PTS PAGE 102(L6-12)

[Sabhiya:]

‘Bhante, if non-Buddhist ascetics wanting to go forth [into the ascetic life] and wanting ordination in this teaching and training system are granted probation for four months, and after four months, if the bhikkhus are decided, they let him go forth [into the ascetic life] and ordain him as a bhikkhu, then I will do probation for four years, and after four years, if the bhikkhus are decided, may they let me go forth [into the ascetic life] and ordain me as a bhikkhu.’

Sace bhante aññatitthiyapubbā imasmiṃ dhammavinaye ākaṅkhantā pabbajjaṃ ākaṅkhantā upasampadaṃ cattāro māse parivasanti catunnaṃ māsānaṃ accayena āraddhacittā bhikkhū pabbājenti upasampādenti bhikkhubhāvāya ahaṃ cattāri vassāni parivasissāmi catunnaṃ vassānaṃ accayena āraddhacittā bhikkhū pabbājentu upasampādentu bhikkhubhāvāyā ti.

 

PTS PAGE 102(L13-15)

Then the ascetic Sabhiya received the going forth [into the ascetic life] in the presence of the Blessed One, he received bhikkhu ordination... became one of the arahants.

Alattha kho sabhiyo paribbājako bhagavato santike pabbajjaṃ alattha upasampadaṃ…pe… aññataro kho panāyasmā sabhiyo arahataṃ ahosīti.

 

7. With Sela (Sela Sutta)

PTS PAGES 102(L18)-103(L2)

Thus have I heard:

At one time the Blessed One was journeying on foot together with a large group of bhikkhus, twelve hundred and fifty of them, amongst the people of Aṅguttarāpa, and arrived at one of their towns called Āpaṇa.

Evaṃ me sutaṃ ekaṃ samayaṃ bhagavā aṅguttarāpesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ aḍḍhateḷasehi bhikkhusatehi yena āpaṇaṃ nāma aṅguttarāpānaṃ nigamo tadavasari.

COMMENT

Bhikkhusaṅghena: ‘group of bhikkhus.’ See IGPT sv Saṅgha.

 

PTS PAGE 103(L2-6)

The matted-hair ascetic Keṇiya heard ‘Verily, sir, the ascetic Gotama, the Sakyans’ Son, who went forth [into the ascetic life] from a Sakyan clan, journeying on foot amongst the people of Aṅguttarāpa together with a large group of bhikkhus, twelve hundred and fifty of them, has arrived at Āpaṇa.

Assosi kho keṇiyo jaṭilo samaṇo khalu bho gotamo sakyaputto sakyakulā pabbajito aṅguttarāpesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ aḍḍhateḷasehi bhikkhusatehi āpaṇaṃ anuppatto.

 

PTS PAGE 103(L6-10)

‘A good report has been circulated about the reverend Gotama, thus: He is indeed the Blessed One, the Arahant, the Perfectly Enlightened One, perfect in insightfulness into reality and in conduct, the Sublime One, one who knows the world [of phenomena] [according to reality], the unexcelled trainer of men to be tamed, the teacher of devas and men, the Enlightened One, the Blessed One.

Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā ti.

COMMENT

Vijjā: ‘insightfulness into reality.’ See IGPT sv Avijjā.

COMMENT

Lokavidū: ‘One who knows the world [of phenomena] [according to reality].’ See IGPT sv Loka. See comment on verse 1053.

 

PTS PAGE 103(L10-16)

‘He makes known [the nature of] this world [of beings] with its devas, māras, and brahmās, in the world of mankind with its ascetics and Brahmanists, its royalty and commoners, having realised it for himself through transcendent insight. He explains the teaching which is excellent in the beginning, the middle, and the end, whose spirit and letter proclaim the utterly complete and pure religious life. The sight of such arahants is good indeed.’

So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ savyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī ti.

 

PTS PAGE 103(L16-25)

Then Keṇiya approached the Blessed One; and having exchanged greetings and words of cordiality he sat down at a respectful distance. While he was sitting there, the Blessed One instructed, inspired, roused, and gladdened him with a talk connected with the teaching. Having been instructed, inspired, roused, and gladdened by the Blessed One, Keṇiya spoke thus: ‘Please may Master Gotama and the group of bhikkhus consent to receive tomorrow’s meal from me.’

Atha kho keṇiyo jaṭilo yena bhagavā tenupasaṅkami upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sārāṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho keṇiyaṃ jaṭilaṃ bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi. Atha kho keṇiyo jaṭilo bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṃsito bhagavantaṃ etadavoca adhivāsetu me bhavaṃ gotamo svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā ti.

 

PTS PAGES 103(L25)-104(L15)

The Blessed One replied: ‘But Keṇiya, the group of bhikkhus is large, twelve hundred and fifty, and you have complete faith in the Brahmanists.’

A second time Keṇiya said to the Blessed One, ‘Even though the group of bhikkhus is large, twelve hundred and fifty, and I have complete faith in the Brahmanists, please may Master Gotama and the group of bhikkhus consent to receive tomorrow’s meal from me.’

A second time the Blessed One replied: ‘But Keṇiya, the group of bhikkhus is large, twelve hundred and fifty, and you have complete faith in the Brahmanists.’

A third time Keṇiya said to the Blessed One, ‘Even though the group of bhikkhus is large, twelve hundred and fifty, and I have complete faith in the Brahmanists, please may Master Gotama and the group of bhikkhus consent to receive tomorrow’s meal from me.’

The Blessed One consented by remaining silent.

Evaṃ vutte, bhagavā keṇiyaṃ jaṭilaṃ etadavoca mahā kho keṇiya bhikkhusaṅgho aḍḍhateḷasāni bhikkhusatāni tvañca brāhmaṇesu abhippasannoti

Dutiyampi kho keṇiyo jaṭilo bhagavantaṃ etadavoca kiñcāpi bho gotama mahā bhikkhusaṅgho aḍḍhateḷasāni bhikkhusatāni ahañca brāhmaṇesu abhippasanno adhivāsetu me bhavaṃ gotamo svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā ti.

Dutiyampi kho bhagavā keṇiyaṃ jaṭilaṃ etadavoca mahā kho keṇiya bhikkhusaṅgho aḍḍhateḷasāni bhikkhusatāni tvañca brāhmaṇesu abhippasanno ti.

Tatiyampi kho keṇiyo jaṭilo bhagavantaṃ etadavoca kiñcāpi bho gotama mahā bhikkhusaṅgho aḍḍhateḷasāni bhikkhusatāni ahañca brāhmaṇesu abhippasanno adhivāsetu me bhavaṃ gotamo svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā ti.

Adhivāsesi bhagavā tuṇhībhāvena.

COMMENT

Brāhmaṇesu: ‘Brahmanists.’ See IGPT sv Brāhmaṇa.

COMMENT

Abhippasanno: ‘complete faith.’ See IGPT sv Pasīdati.

 

PTS PAGE 104(L15-26)

Then Keṇiya, having understood the Blessed One’s consent, rose from his seat and approached his own hermitage, where he addressed his friends and companions, his kinsmen and relatives, thus: ‘Hear me, sirs. I have invited the ascetic Gotama and the group of bhikkhus to a meal tomorrow. Please help make the necessary preparations.’ Having answered in assent, some people dug fire pits, some split wood, some washed pots, some set out water jugs, some prepared seats, and Keṇiya himself set up a pavilion.

Atha kho keṇiyo jaṭilo bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā yena sako assamo tenupasaṅkami upasaṅkamitvā mittāmacce ñātisālohite āmantesi suṇantu me bhavanto mittāmaccā ñātisālohitā samaṇo me gotamo nimantito svātanāya bhattaṃ saddhiṃ bhikkhusaṅghena yena me kāyaveyyāvaṭikaṃ kareyyāthā ti. Evaṃ bho ti kho keṇiyassa jaṭilassa mittāmaccā ñātisālohitā keṇiyassa jaṭilassa paṭissutvā appekacce uddhanāni khaṇanti appekacce kaṭṭhāni phālenti appekacce bhājanāni dhovanti appekacce udakamaṇikaṃ patiṭṭhāpenti appekacce āsanāni paññāpenti. Keṇiyo pana jaṭilo sāmaṃyeva maṇḍalamāḷaṃ paṭiyādeti.

 

PTS PAGES 104(L27)-105(L5)

Now at that time the brahman Sela was residing in Āpaṇa. He was a master of the three Vedas together with its glossaries, rituals, phonology, etymology, and fifthly, the commentaries. He was fully versed in linguistics, grammar, natural philosophy, and in the marks of a Great Man. He was training three hundred students in the sacred texts. Now at that time Keṇiya had complete faith in the brahman Sela [as a teacher].

Tena kho pana samayena selo brāhmaṇo āpaṇe paṭivasati tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ padako veyyākaraṇo lokāyatamahāpurisalakkhaṇesu anavayo tīṇi ca māṇavakasatāni mante vāceti. Tena kho pana samayena keṇiyo jaṭilo sele brāhmaṇe abhippasanno hoti.

 

PTS PAGE 105(L5-16)

Then Sela, surrounded by three hundred students, wandering about, roaming about, strolling about, approached Keṇiya’s hermitage. There he saw some people digging fire pits, some splitting wood, some washing pots, some setting out water jugs, some preparing seats, and Keṇiya himself setting up a pavilion. On seeing this he asked Keṇiya ‘Is there to be a taking [of a daughter-in-law] in marriage? or a giving [of a daughter] in marriage? or is a big almsgiving ceremony arranged? or has King Seniya Bimbisāra been invited with his army for tomorrow’s meal?’

Atha kho selo brāhmaṇo tīhi māṇavakasatehi parivuto jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno yena keṇiyassa jaṭilassa assamo tenupasaṅkami. Addasā kho selo brāhmaṇo keṇiyassa jaṭilassa assame appekacce uddhanāni khaṇante…pe… appekacce āsanāni paññapente keṇiyaṃ pana jaṭilaṃ sāmaṃyeva maṇḍalamāḷaṃ paṭiyādentaṃ. Disvāna keṇiyaṃ jaṭilaṃ etadavoca kiṃ nu kho bhoto keṇiyassa āvāho vā bhavissati vivāho vā bhavissati mahāyañño vā paccupaṭṭhito rājā vā māgadho seniyo bimbisāro nimantito svātanāya saddhiṃ balakāyenā ti?

 

PTS PAGES 105(L16)-106(L2)

‘No, Sela, there will be no taking in marriage or giving in marriage, nor has King Seniya Bimbisāra been invited with his army for tomorrow’s meal. But I have a big almsgiving ceremony arranged. The ascetic Gotama, the Sakyans’ Son, who went forth [into the ascetic life] from a Sakyan clan, journeying on foot amongst the people of Aṅguttarāpa together with a large group of bhikkhus, twelve hundred and fifty of them, has arrived at Āpaṇa.

‘A good report has been circulated about the reverend Gotama, thus: He is indeed the Blessed One, the Arahant, the Perfectly Enlightened One, perfect in insightfulness into reality and in conduct, the Sublime One, one who knows the world [of phenomena] [according to reality], the unexcelled trainer of men to be tamed, the teacher of devas and men, the Enlightened One, the Blessed One. I have invited him and the group of bhikkhus to a meal tomorrow.’

Na me bho sela āvāho vā bhavissati vivāho vā nāpi rājā māgadho seniyo bimbisāro nimantito svātanāya saddhiṃ balakāyena api ca kho me mahāyañño paccupaṭṭhito. Atthi samaṇo gotamo sakyaputto sakyakulā pabbajito aṅguttarāpesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ aḍḍhateḷasehi bhikkhusatehi āpaṇaṃ anuppatto.

Taṃ kho pana bhavantaṃ gotamaṃ…pe… buddho bhagavāti. So me nimantito svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā ti.

 

PTS PAGE 106(L3-7)

‘Did you say “Buddha,” Keṇiya?’

‘I said “Buddha,” Sela.’

‘Did you say “Buddha,” Keṇiya?’

‘I said “Buddha,” Sela.’

Then it occurred to Sela, ‘Even the sound “Buddha” is rarely heard in the world.

Buddho ti bho keṇiya vadesi? Buddho ti bho sela vadāmi. Buddho ti bho keṇiya vadesi? Buddho ti bho sela vadāmī ti. Atha kho selassa brāhmaṇassa etadahosi ghosopi kho eso dullabho lokasmiṃ yadidaṃ buddho ti.

 

PTS PAGE 106(L7-20)

‘Handed down to us amongst our sacred texts are the thirty-two marks of a Great Man. For a Great Man possessed of these, there are only two possible destinies, no other.

‘If he dwells at home, he becomes a king, a Wheel-turning monarch, faring righteously, a King of Righteousness, a conqueror of the four corners of the earth, maintaining stable control over the countryside, endowed with the seven Treasures, namely, the Wheel Treasure, the Elephant Treasure, the Horse Treasure, the Jewel Treasure, the Woman Treasure, the Steward Treasure, and seventhly the Counsellor Treasure. He will have more than a thousand sons, valiant, heroic, able to crush opposing armies. He abides ruling this sea-girt subcontinent without rod or sword, but by righteousness.

‘If he goes forth from the household life into the ascetic life, he will become the Arahant, the Perfectly Enlightened One, one who has completely renounced the round of rebirth.’

Āgatāni kho panamhākaṃ mantesu dvattiṃsamahāpurisalakkhaṇāni yehi samannāgatassa mahāpurisassa dveva gatiyo bhavanti anaññā.

Sace agāraṃ ajjhāvasati rājā hoti cakkavatti dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato. Tassimāni satta ratanāni bhavanti seyyathīdaṃ cakkaratanaṃ hatthiratanaṃ assaratanaṃ maṇiratanaṃ itthiratanaṃ gahapatiratanaṃ pariṇāyakaratanameva sattamaṃ. Parosahassaṃ kho panassa puttā bhavanti sūrā vīraṅgarūpā parasenappamaddanā. So imaṃ paṭhaviṃ sāgarapariyantaṃ adaṇḍena asatthena dhammena abhivijiya ajjhāvasati.

Sace kho pana agārasmā anagāriyaṃ pabbajati arahaṃ hoti sammāsambuddho loke vivaṭṭacchaddo.

COMMENT

Imaṃ paṭhaviṃ sāgarapariyantaṃ: ‘this sea-girt subcontinent.’ See note on verse 1002.

COMMENT

Vivaṭṭacchaddo: ‘completely renounced the round of rebirth.’ See IGPT sv Vivaṭṭacchadda.

 

PTS PAGES 106(L20)-107(L1)

[Then Sela asked:] ‘But Master Keṇiya, where is the reverend Gotama dwelling now, the Arahant, the Perfectly Enlightened Buddha?’ When this was said, Keṇiya extended his right arm and said: ‘There, good Sela, where that dark blue line of forest is.’

Kahaṃ pana bho keṇiya etarahi so bhavaṃ gotamo viharati arahaṃ sammāsambuddho ti? Evaṃ vutte keṇiyo jaṭilo dakkhiṇaṃ bāhuṃ paggahetvā selaṃ brāhmaṇaṃ etadavoca yenesā bho sela nīlavanarājī ti.

 

PTS PAGE 107(L1-8)

Then, with his three hundred students, Sela approached the Blessed One, telling them: ‘Come quietly, sirs, placing you feet carefully step-by-step, for Blessed Ones are as difficult to approach as lone-faring lions. If I should be talking personally with the ascetic Gotama do not interrupt, sirs, but wait until the end of the conversation.

Atha kho selo brāhmaṇo tīhi māṇavakasatehi saddhiṃ yena bhagavā tenupasaṅkami. Atha kho selo brāhmaṇo te māṇavake āmantesi appasaddā bhonto āgacchantu pade padaṃ nikkhipantā. Durāsadā hi te bhagavanto sīhāva ekacarā. Yadā cāhaṃ bho samaṇena gotamena saddhiṃ manteyyuṃ mā me bhonto antarantarā kathaṃ opātetha kathāpariyosānaṃ me bhavanto āgamentū ti.

 

PTS PAGE 107(L8-17)

Then Sela approached the Blessed One; and having exchanged greetings and words of cordiality he sat down at a respectful distance. Sitting there, Sela looked for the thirty-two marks of a Great Man on the Blessed One's body, and could see all but two of them. He was unsure, doubtful, undecided, unsettled [about the perfection of the Blessed One’s body] in respect of two of these marks: the sheathed genitals and the large tongue.

Atha kho selo brāhmaṇo yena bhagavā tenupasaṅkami upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sārāṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho selo brāhmaṇo bhagavato kāye dvattiṃsamahāpurisalakkhaṇāni samannesi . Addasā kho selo brāhmaṇo bhagavato kāye dvattiṃsamahāpurisalakkhaṇāni yebhuyyena ṭhapetvā dve. Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati kosohite ca vatthaguyhe pahūtajivhatāya cā ti.

COMMENT

Kaṅkhati vicikicchati nādhimuccati na sampasīdati: ‘unsure, doubtful, undecided, unsettled [about the perfection of the Blessed One’s body].’ See IGPT sv Vicikicchā.

 

PTS PAGE 107(L17-22)

Then it occurred to the Blessed One: ‘This brahman Sela sees all but two of the thirty-two marks of a Great Man. He is unsure, doubtful, undecided, unsettled [about the perfection of the Blessed One’s body] in respect of two of these marks: the sheathed genitals and the large tongue.

Atha kho bhagavato etadahosi passati kho me ayaṃ selo brāhmaṇo dvattiṃsamahāpurisalakkhaṇāni yebhuyyena ṭhapetvā dve. Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati kosohite ca vatthaguyhe pahūtajivhatāya cā ti.

 

PTS PAGES 107(L22)-108(L4)

And so the Blessed One arranged by psychic power that Sela could see his sheathed genitals, and then, sticking out his tongue, he licked both ears and both nostrils backwards and forwards, and covered the whole width of his forehead with his tongue.

Atha kho bhagavā tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkhāsi yathā addasa selo brāhmaṇo bhagavato kosohitaṃ vatthaguyhaṃ. Atha kho bhagavā jivhaṃ ninnāmetvā ubho pi kaṇṇasotāni anumasi paṭimasi ubho pi nāsikasotāni anumasi paṭimasi kevalampi nalāṭamaṇḍalaṃ jivhāya chādesi.

 

PTS PAGE 108(L4-14)

Then Sela thought: ‘The ascetic Gotama is possessed of all thirty-two marks of a Great Man, with all present and none missing. But I do not know whether he is the Enlightened One or not. But I have heard it said by brahmans who are venerable, elderly, the teachers of teachers, that those who are perfectly enlightened arahants, when praise is spoken of them, they reveal themselves. Suppose that I face to face extolled the Blessed One with suitable verses?’ Then Sela face to face extolled the Blessed One with suitable verses.

Atha kho selassa brāhmaṇassa etadahosi samannāgato kho samaṇo gotamo dvattiṃsamahāpurisalakkhaṇehi paripuṇṇehi no apuripuṇṇehi. No ca kho naṃ jānāmi buddho vā no vā. Sutaṃ kho pana metaṃ brāhmaṇānaṃ vuddhānaṃ mahallakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ ye te bhavanti arahanto sammāsambuddhā te sake vaṇṇe bhaññamāne attānaṃ pātukarontī ti. Yaṃnūnāhaṃ samaṇaṃ gotamaṃ sammukhā sāruppāhi gāthāhi abhitthaveyyan ti. Atha kho selo brāhmaṇo bhagavantaṃ sammukhā sāruppāhi gāthāhi abhitthavi.

 

VERSE 548

[Sela:]

‘Your body is perfect, magnificent, well-formed, wonderful to behold. You are golden-complexioned, Blessed One, with wonderful teeth, and full of energy.

Paripuṇṇakāyo suruci sujāto cārudassano
Suvaṇṇavaṇṇosi bhagavā susukkadāṭhosi viriyavā

COMMENT

Sujāto: ‘well-formed.’ As in this quote:

• The well-formed saplings that were standing erect.
tā sālalaṭṭhiyo ujukā sujātā (M.1.124).

 

VERSE 549

‘For the body marks of a man of pure ancestry, the marks of a Great Man, all of them are found in your body.

Narassa hi sujātassa ye bhavanti viyañjanā
Sabbe te tava kāyasmiṃ mahāpurisalakkhaṇā

COMMENT

Narassa hi sujātassa: ‘the body marks of a man of pure ancestry.’ Compare:

• Pure ancestry on both sides of his family, of pure descent, unimpeachable and irreproachable with respect to birth as far back as the seventh generation
ubhato sujāto hoti mātito ca pitito ca saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena (Sn.p.115).

 

VERSE 550

‘You have serene eyes and an attractive face. You are tall, upright, splendid. In the midst of the assembly of ascetics you shine like the sun.

Pasannanetto sumukho brahā uju patāpavā
Majjhe samaṇasaṅghassa ādicco va virocasi

COMMENT

Pasannanetto: ‘serene eyes.’ The twenty-ninth mark of a Great Man is deep-blue eyes (D.1.18).

 

VERSE 551

‘A bhikkhu with golden skin is good to look at. But what use is asceticism to you with such supreme good looks?

Kalyāṇadassano bhikkhu kañcanasannibhattaco
Kiṃ te samaṇabhāvena evaṃ uttamavaṇṇino

 

VERSE 552

‘You are worthy to be a king, a Wheel-turning monarch, a lord of charioteers, a conqueror of the four quarters, the Lord of the Subcontinent.

Rājā arahasi bhavituṃ cakkavattī rathesabho
Cāturanto vijitāvī jambusaṇḍassa issaro

COMMENT

Jambusaṇḍassa: ‘the Subcontinent.’ Jambusaṇḍa is also called:

1) Jambudīpa (D.3.155).

2) This sea-girt subcontinent
imaṃ paṭhaviṃ sāgarapariyantaṃ. (Sn.p.106).

 

VERSE 553

Khattiyas, princes, and kings will be your vassals. Reign, O Gotama, the king of kings, the lord of men.’

Khattiyā bhojarājāno anuyantā bhavanti te
Rājābhirājā manujindo rajjaṃ kārehi gotama

COMMENT

Khattiyā bhojarājāno: ‘Khattiyas, princes, and kings.’ Norman has written an extensive note for the corresponding Elders’ Verses verse 823. Although he translates ‘Khattiyas and minor kings and kings,’ in the note he says bhoja means ‘prince, minor ruler.’

 

VERSE 554

[The Blessed One:]

‘I am [already] a king, Sela, an unexcelled King of Righteousness. Through righteousness I roll the Wheel of the Teaching which cannot be rolled back.’

Rājāhamasmi sela dhammarājā anuttaro
Dhammena cakkaṃ vattemi cakkaṃ appaṭivattiyaṃ

 

VERSE 555

[Sela:]

‘You claim to be perfectly enlightened, Gotama, an unexcelled King of Righteousness, and say that through righteousness you roll the Wheel of the Teaching.

Sambuddho paṭijānāsi dhammarājā anuttaro
Dhammena cakkaṃ vattemi iti bhāsasi gotama

 

VERSE 556

‘Then who is the reverend’s general, the disciple following in the footsteps of the Teacher? Who helps keeps rolling this Wheel of the Teaching set rolling by you?’

Ko nu senāpati bhoto sāvako satthuranvayo
Ko t’etaṃ anuvatteti dhammacakkaṃ pavattitaṃ

 

VERSE 557

[The Blessed One:]

‘The Wheel set rolling by me, the unexcelled Wheel of the Teaching, Sāriputta, who resembles the Perfect One [in wisdom], helps keeps rolling it.

Mayā pavattitaṃ cakkaṃ dhammacakkaṃ anuttaraṃ
Sāriputto anuvatteti anujāto tathāgataṃ

COMMENT

Anujāto tathāgataṃ: ‘resembles the Perfect One [in wisdom].’ He is likewise called satthukappa (M.1.150), and etadaggaṃ bhikkhave mama sāvakānaṃ bhikkhūnaṃ mahāpaññānaṃ yadidaṃ sāriputto (A.1.23).

 

VERSE 558

‘Whatever was to be fully understood, developed, and abandoned, has been fully understood, developed and abandoned. Therefore I am enlightened, brahman.

Abhiññeyyaṃ abhiññātaṃ bhāvetabbañca bhāvitaṃ
Pahātabbaṃ pahīnaṃ me tasmā buddhosmi brāhmaṇa

 

VERSE 559

‘Dispel your unsureness about me, [about whether or not I am the Enlightened One]. Be decided about me, brahman. It is hard to repeatedly see perfectly enlightened Buddhas.

Vinayassu mayi kaṅkhaṃ adhimuccassu brāhmaṇa
Dullabhaṃ dassanaṃ hoti sambuddhānaṃ abhiṇhaso

COMMENT

Adhimuccassu: ‘be decided.’ See IGPT sv Adhimuccati.

 

VERSE 560

‘I am indeed one whose appearance in the world is rarely come by, brahman, a perfectly enlightened, unexcelled remover of the arrow [of craving].

Yesaṃ ve dullabho loke pātubhāvo abhiṇhaso
Sohaṃ brāhmaṇa sambuddho sallakatto anuttaro

COMMENT

Sallakatto: ‘remover of the arrow [of craving].’

• Craving has been called the arrow by the Ascetic.
taṇhā kho sallaṃ samaṇena vuttaṃ (M.2.259).

 

VERSE 561

‘I am become Brahmā. I am beyond compare. I am the crusher of Māra’s army. Having subdued all opponents, being free of fear from any quarter, I rejoice [in the Untroubled].’

Brahmabhūto atitulo mārasenappamaddano
Sabbāmitte vasīkatvā modāmi akutobhayo

COMMENT

Modāmi: ‘I rejoice [in the Untroubled].’ We parenthesise from Sn.v.86 (nibbānābhirato) and Thī.v.46 (nibbānābhiratā).

 

VERSE 562

[Sela to his students:]

‘Pay attention to this, sirs, what the Seer says. The remover of the arrow [of craving], the great Hero, roars like a lion in the forest.

Imaṃ bhavanto nisāmetha yathā bhāsati cakkhumā
Sallakatto mahāvīro sīho va nadati vane

 

VERSE 563

‘The one who has become Brahmā, the one beyond compare, the crusher of Māra’s army: who, having seen him, would not have faith in him, even the black-born ancestors of the Kaṇhāyanas?

Brahmabhūtaṃ atitulaṃ mārasenappamaddanaṃ
Ko disvā nappasīdeyya api kaṇhābhijātiko

COMMENT

Kaṇhābhijātiko: ‘the black-born ancestors of the Kaṇhāyanas.’ As PED (sv Kaṇha) puts it.

 

VERSE 564

‘Whoever wants to, let him follow me. Whoever does not want to follow me, let him depart. I will go forth [into the ascetic life] in the presence of the one of excellent wisdom.’

Yo maṃ icchati anvetu yo vā nicchati gacchatu
Idhāhaṃ pabbajissāmi varapaññassa santike

 

VERSE 565

[Sela’s students:]

‘If this training system of the Perfectly Enlightened One pleases your reverence, then we also will go forth [into the ascetic life] in the presence of the one of excellent wisdom.’

Etaṃ ce ruccati bhoto sammāsambuddhasāsanaṃ
Mayampi pabbajissāma varapaññassa santike

COMMENT

Sāsanaṃ: ‘training system.’ See IGPT sv Sāsana.

 

VERSE 566

[Sela to the Blessed One:]

‘These three hundred brahmans with palms joined in respect are asking to live the religious life under the Blessed One.’

Brāhmaṇā tisatā ime yācanti pañjalīkatā
Brahmacariyaṃ carissāma bhagavā tava santike

 

VERSE 567

[The Blessed One:]

‘The religious life is well explained, fathomable in this lifetime, realisable in the here and now, so that for one who trains himself diligently [in it], going forth [into the ascetic life] is not in vain.’

Svākkhātaṃ brahmacariyaṃ sandiṭṭhikamakālikaṃ
Yattha amoghā pabbajjā appamattassa sikkhato ti

 

PTS PAGE 110(L21-22)

Then the brahman Sela and his group received the going forth and bhikkhu ordination in the presence of the Blessed One.

Alattha kho selo brāhmaṇo sapariso bhagavato santike pabbajjaṃ alattha upasampadaṃ.

 

PTS PAGE 110(L23)-111(L11)

Then Keṇiya, the matted-hair ascetic, at the end of that night, having had excellent snacks and food prepared in his hermitage, had someone inform the Blessed One that it was time: ‘It is time, Master Gotama. The food is ready.’ Then in the morning the Blessed One dressed and, taking his bowl and robe, went to Keṇiya’s hermitage, and sat down on the prepared seat with the group of bhikkhus. Then Keṇiya waited upon and satisfied the group of bhikkhus headed by the Buddha with excellent snacks and food, served with his own hand. When the Blessed One had eaten and washed his hands and bowl, Keṇiya took a low seat and sat down at a respectful distance. Then the Blessed One thanked him with these verses.

Atha kho keṇiyo jaṭilo tassā rattiyā accayena sake assame paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā bhagavato kālaṃ ārocāpesi kālo bho gotama niṭṭhitaṃ bhattan ti. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaraṃ ādāya yena keṇiyassa jaṭilassa assamo tenupasaṅkami upasaṅkamitvā paññatte āsane nisīdi saddhiṃ bhikkhusaṅghena. Atha kho keṇiyo jaṭilo buddhapamukhaṃ bhikkhusaṅghaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. Atha kho keṇiyo jaṭilo bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho keṇiyaṃ jaṭilaṃ bhagavā imāhi gāthāhi anumodi.

COMMENT

Anumodi: ‘thanked.’ See IGPT sv Anumodati.

 

VERSE 568

[The Blessed One:]

‘Fire veneration is the chief aspect of sacrifices. Sāvittī is the chief of Vedic hymns. A king is the chief of human beings. The sea is the chief of waters.

Aggihuttamukhā yaññā sāvittī chandaso mukhaṃ
Rājā mukhaṃ manussānaṃ nadīnaṃ sāgaro mukhaṃ

 

VERSE 569

‘The moon is the chief light amongst the constellations. The sun is the chief of luminary bodies. For those who make offerings, seeking merit, the community of bhikkhus, is the chief [recipient].’

Nakkhattānaṃ mukhaṃ cando ādicco tapataṃ mukhaṃ
Puññaṃ ākaṅkhamānānaṃ saṅgho ve yajataṃ mukhan ti

 

PTS PAGE 111(L20-21)

When the Blessed One had thanked Keṇiya with these verses he rose from his seat and departed.

Atha kho bhagavā keṇiyaṃ jaṭilaṃ imāhi gāthāhi anumoditvā uṭṭhāyāsanā pakkāmi.

 

PTS PAGES 111(L22)-112(L6)

Then Venerable Sela and his group living alone, withdrawn [from human fellowship, sensuous pleasures, and spiritually unwholesome factors], diligently, vigorously, and resolutely applied [to the practice], soon reached and remained in the supreme goal of the religious life for which noble young men rightly go forth from the household life into the ascetic life, realising it for themselves through transcendent insight in this very lifetime. They discerned that birth was destroyed, the religious life had been fulfilled, what had to be done had been done, and that there would be no further arising in any state of individual existence. And the Venerable Sela and his group became more of the arahants.

Atha kho āyasmā selo sapariso eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasse… aññataro kho panāyasmā selo sapariso arahataṃ ahosi.

COMMENT

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

COMMENT

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

 

PTS PAGE 112(L6-9)

Then, with his group, Venerable Sela approached the Blessed One, placed his robe over one shoulder, saluted the Blessed One with joined palms, and addressed him in verse.

Atha kho āyasmā selo sapariso yena bhagavā tenupasaṅkami upasaṅkamitvā ekaṃsaṃ cīvaraṃ katvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ gāthāya ajjhabhāsi

 

VERSE 570

[Sela:]

‘O Seer, this is the eighth day since we went to you for refuge. Within seven days we were inwardly tamed through your training system, Blessed One.

Yaṃ taṃ saraṇamāgamha ito aṭṭhami cakkhuma
Sattarattena bhagavā dantāmha tava sāsane

 

VERSE 571

‘You are the Buddha. You are the Teacher. You are the Sage who defeated Māra. Having destroyed the [seven] proclivities, having crossed [to the Far Shore], you help this generation across.

Tuvaṃ buddho tuvaṃ satthā tuvaṃ mārābhibhū muni
Tuvaṃ anusaye chetvā tiṇṇo tāresimaṃ pajaṃ

COMMENT

This verse duplicates verse 545. For comments, see under that verse.

 

VERSE 572

‘You have transcended states of attachment. Your perceptually obscuring states are obliterated. You are free of grasping. Like a lion, you have abandoned fear and dread.

Upadhī te samatikkantā āsavā te padālitā
Sīho va anupādāno pahīnabhayabheravo

COMMENT

This verse duplicates verse 546. For comments, see under that verse.

 

VERSE 573

‘These three hundred bhikkhus stand with palms joined in respect. Stretch forth your feet, O Hero. Let these Great Beings pay respects to the Teacher.’

Bhikkhavo tisatā ime tiṭṭhanti pañjalīkatā
Pāde vīra pasārehi nāgā vandantu satthuno ti

 

8. On the Arrow (Salla Sutta)

VERSE 574

[The Blessed One:]

The life of mortals in this world is difficult, brief, and joined with suffering. There is no way of practice [by which those who are born do not die]. [The paths of mortals’ arrival and departure] are unknown.

Animittamanaññātaṃ maccānaṃ idha jīvitaṃ
Kasirañca parittañca tañca dukkhena saṃyutaṃ

COMMENT

Animittam: ‘There is no way of practice [by which those who are born do not die].’ Nimitta has nearly twenty meanings, one of which is ‘way of practice.’ See IGPT sv Nimitta and see quote below. The next verse points to this meaning by using the word upakkamo to mean ‘way of practice’. Also, for example:

• A bhikkhu who is applied to the higher mental states should focus on three ways of practice not exclusively, but from time to time: inward collectedness, effort, and detached awareness
Adhicittamanuyuttena bhikkhave bhikkhunā tīṇi nimittāni kālena kālaṃ manasikātabbāni kālena kālaṃ samādhinimittaṃ manasikātabbaṃ kālena kālaṃ paggahanimittaṃ manasikātabbaṃ kālena kālaṃ upekkhānimittaṃ manasikātabbaṃ (A.1.256).

COMMENT

Anaññātaṃ: ‘[The paths of mortals’ arrival and departure] are unknown.’ Verse 582 explains what is unknown about death, namely, the path of arrival and departure of mortals. We use this to solve anaññātaṃ.

 

VERSE 575

There is no way of practice by which those who are born do not die. On reaching old age there is death. Such is the nature of living beings.

Na hi so upakkamo atthi yena jātā na miyyare
Jarampi patvā maraṇaṃ evaṃdhammā hi pāṇino

 

VERSE 576

Just as for ripe fruit there is the constant threat of falling, likewise for mortals, once born there is the constant threat of death.

Phalānamiva pakkānaṃ niccaṃ patanato bhayaṃ
Evaṃ jātāna maccānaṃ niccaṃ maraṇato bhayaṃ

COMMENT

Niccaṃ patanato: ‘constant threat of falling.’ The text reads pāto patanato, which we correct according to Norman’s note.

 

VERSE 577

Just as earthenware vessels made by a potter, all end up broken: likewise is the life of mortals.

Yathāpi kumbhakārassa katā mattikabhājanā
Sabbe bhedanapariyantā evaṃ maccānaṃ jīvitaṃ

 

VERSE 578

The young and the old, the fools and the wise, all fall under the power of death; all are destined for death.

Daharā ca mahantā ca ye bālā ye ca paṇḍitā
Sabbe maccuvasaṃ yanti sabbe maccuparāyaṇā

 

VERSE 579

When overcome by death, and passing on to the hereafter, the father does not shelter the son, nor relatives their own relatives.

Tesaṃ maccuparetānaṃ gacchataṃ paralokato
Na pitā tāyate puttaṃ ñātī vā pana ñātake

 

VERSE 580

Behold, even with crowds of wailing relatives actually looking on, mortals are led away one by one like cows to slaughter.

Pekkhataṃ yeva ñātīnaṃ passa lālapataṃ puthu
Ekamekova maccānaṃ govajjho viya nīyati

 

VERSE 581

Thus is the world smitten by old age and death. Having understood [that this is] the way of the world, the wise therefore do not grieve over it.

Evamabbhāhato loko maccunā ca jarāya ca
Tasmā dhīrā na socanti viditvā lokapariyāyaṃ

 

VERSE 582

He whose path you do not know, whether arriving or departing, knowing neither his origin nor destiny, you lament for him uselessly.

Yassa maggaṃ na jānāsi āgatassa gatassa vā
Ubho ante asampassaṃ niratthaṃ paridevasi

COMMENT

Ubho ante: ‘origin nor destiny.’ We render ubho ante here according to the context, by which it is linked to maggaṃ... āgatassa gatassa. The commentary likewise says: Yassa mātukucchiṃ āgatassa āgatamaggaṃ vā ito cavitvā aññattha gatassa gatamaggaṃ vā na jānāsi, tassa ime ubho ante asampassaṃ niratthaṃ paridevasi.

 

VERSE 583

If by lamenting and vexing himself, one who is undiscerning of reality elicited some advantange, then one who is prudent would do likewise.

Paridevayamāno ce kiñcidatthaṃ udabbahe
Sammūḷho hiṃsamattānaṃ kayirā ce naṃ vicakkhaṇo

COMMENT

Sammūḷho: ‘one who is undiscerning of reality.’ See IGPT sv Moha.

 

VERSE 584

One does not attain peace of mind through weeping and grief. One’s suffering intensifies and one’s body is troubled all the more.

Na hi ruṇṇena sokena santiṃ pappoti cetaso
Bhiyyassuppajjate dukkhaṃ sarīraṃ cupahaññati

 

VERSE 585

In vexing himself he becomes emaciated and pale, and the departed ones are not thereby protected. Lamentation is useless.

Kiso vivaṇṇo bhavati hiṃsamattānamattanā
Na tena petā pālenti niratthā paridevanā

 

VERSE 586

A person who does not abandon grief incurs suffering all the more. In mourning the dead he falls into the grip of grief.

Sokamappajahaṃ jantu bhiyyo dukkhaṃ nigacchati
Anutthunanto kālaṅkataṃ sokassa vasamanvagū

 

VERSE 587

Look at other men, too, living beings passing on to renewed states of existence, faring in accordance with their deeds, trembling in this world having come under the power of death.

Aññepi passa gamine yathākammūpage nare
Maccuno vasamāgamma phandantevidha pāṇino

COMMENT

Gamine: ‘passing on to renewed states of existence.’ PED (sv Gamina) ‘being on a gati.’

COMMENT

Yathākammūpage: ‘faring in accordance with their deeds.’ See IGPT sv Kamma.

 

VERSE 588

But whatsoever they think of in personal terms is different [from how they think of it]. Such is the [inevitable] nature of separation. Notice [that this is] the way of the world.

Yena yena hi maññanti tato taṃ hoti aññathā
Etādiso vinābhāvo passa lokassa pariyāyaṃ

COMMENT

Maññanti: ‘they think of in personal terms.’ See IGPT sv Maññati.

COMMENT

Yena yena hi maññanti tato taṃ hoti aññathā: ‘But whatsoever they think of in personal terms is different [from how they think of it]’. This sentence (i.e. pādas a&b) is out of place here, and has likely been copied from verse 757. A hi clause ‘usually introduces a cause or reason’ (Warder, p.297). But here the hi clause does not serve that function at all. It has apparently been used to replace missing material, together with Verse 587, which is also wrongly placed. By comparison, the following sentence (i.e. pādas c&d) fits well: its vinābhāvo is repeated as vinā hoti in the next verse, and its passa lokassa pariyāyaṃ echoes viditvā lokapariyāyaṃ in verse 581.

 

VERSE 589

Even if a man lives a century or more he is [eventually] separated from his circle of relatives. He abandons life in this world.

Api vassasataṃ jīve bhiyyo vā pana māṇavo
Ñātisaṅghā vinā hoti jahāti idha jīvitaṃ

 

VERSE 590

Therefore having listened to the Arahant, one should dispel lamentation on seeing a departed one dead. [One should think:] ‘He cannot, by my [pleading, be made to live again]’.

Tasmā arahato sutvā vineyya paridevitaṃ
Petaṃ kālaṅkataṃ disvā neso labbhā mayā iti

COMMENT

Neso labbhā mayā iti: ‘He cannot, by my [pleading, be made to live again].’ Commentary: Neso labbhā mayā itī ti so peto idāni mayā puna jīvatū ti na labbhā iti parijānanto.

 

VERSE 591

Just as one might extinguish the flames of a burning house with water, or just as wind drives away a cotton tuft, even so a wise, sagacious, intelligent, knowledgeable man should expel grief that has arisen [in him].

Yathā saraṇamādittaṃ vārinā parinibbaye
Evampi dhīro sapañño paṇḍito kusalo naro
Khippamuppatitaṃ sokaṃ vāto tūlaṃva dhaṃsaye

 

VERSE 592

One seeking happiness for himself should extract from within himself the arrows of his own lamentation, longing, and dejection.

Paridevaṃ pajappañca domanassañca attano
Attano sukhamesāno abbahe sallamattano

COMMENT

‘Arrows of his own lamentation, longing, and dejection.’ ‘Arrow’ is not a fixed symbol in the suttas. Here it is linked to lamentation, longing, and dejection. But elsewhere it is, for example, grief or craving:

• Taking no food he wasted away, affected by the arrow of grief.
Ussussati anāhāro sokasallasamappito (Sn.v.985).

• Craving has been called the arrow by the Ascetic.
taṇhā kho sallaṃ samaṇena vuttaṃ (M.2.259).

 

VERSE 593

With [these] arrows removed, free of attachment, having attained to inward peace, having gone beyond all grief, he is free of grief. He has realised the Untroubled.

Abbūḷhasallo asito santiṃ pappuyya cetaso
Sabbasokaṃ atikkanto asoko hoti nibbuto ti

COMMENT

Nibbuto: ‘realised the Untroubled.’ See IGPT sv Nibbāna.

 

9. With Vāseṭṭha (Vāseṭṭha Sutta)

PTS PAGE 115(L2-9)

Thus have I heard:

At one time the Blessed One was dwelling at Icchānaṅgala in the Icchānaṅgala woodland grove. Now at that time many highly distinguished and wealthy brahmans were residing in Icchānaṅgala, such as the brahmans Caṅkī, Tārukkho, Pokkharasāti, Jāṇussoṇi, Todeyyo, and other highly distinguished and wealthy brahmans.

Evaṃ me sutaṃ ekaṃ samayaṃ bhagavā icchānaṅgale viharati icchānaṅgalavanasaṇḍe. Tena kho pana samayena sambahulā abhiññātā abhiññātā brāhmaṇamahāsālā icchānaṅgale paṭivasanti seyyathīdaṃ caṅkī brāhmaṇo tārukkho brāhmaṇo pokkharasāti brāhmaṇo jāṇussoṇi brāhmaṇo todeyyo brāhmaṇo aññe ca abhiññātā abhiññātā brāhmaṇamahāsālā.

 

PTS PAGES 115(L9)-116(L2)

Then the young brahmans Vāseṭṭha and Bhāradvāja were wandering about, roaming about, strolling about, and this conversation arose between them: ‘How does one become a Brahman?’ The young brahman Bhāradvāja said: ‘When one is of pure ancestry on both sides of his family, of pure descent, unimpeachable and irreproachable with respect to birth as far back as the seventh generation, on this account one is a Brahman.’ The young brahman Vāseṭṭha said: ‘When one is perfect in observances and practices, on this account one is a Brahman.’ But neither was Bhāradvāja able to convince Vāseṭṭha, nor was Vāseṭṭha able to convince Bhāradvāja.

Atha kho vāseṭṭhabhāradvājānaṃ māṇavānaṃ jaṅghāvihāraṃ anucaṅkamamānānaṃ anuvicaramānānaṃ ayamantarākathā udapādi kathaṃ bho brāhmaṇo hotī ti? Bhāradvājo māṇavo evamāha yato kho bho ubhato sujāto hoti mātito ca pitito ca saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena ettāvatā kho bho brāhmaṇo hotī ti. Vāseṭṭho māṇavo evamāha yato kho bho sīlavā ca hoti vatasampanno ca ettāvatā kho bho brāhmaṇo hotī ti. Neva kho asakkhi bhāradvājo māṇavo vāseṭṭhaṃ māṇavaṃ saññāpetuṃ na pana asakkhi vāseṭṭho māṇavo bhāradvājaṃ māṇavaṃ saññāpetuṃ.

COMMENT

Kathaṃ bho brāhmaṇo hotī ti?: ‘How does one become a Brahman?’ The argument here does not concern membership of the brahman social class, but about those who have attained inward greatness, i.e. capitalised ‘Brahmans.’ For Bhāradvāja, brahmans and Brahmans are indistinguishable. To be born a brahman is to be a Brahman, attained to inward greatness. The Buddha associates this view with ignorance (in verse 649). He explains that humans cannot be divided like different types of animals, because humans are a single species. The social categories are mere designations arisen by common assent (verse 648). Dividing Brahmans from non-Brahmans can be done like dividing farmers and merchants, i.e. to be done on the basis of conduct. The sutta adds that Brahmanhood also involves accomplishment in exalted spiritual qualities.

COMMENT

Ettāvatā: ‘on this account.’ See IGPT sv Kittāvatā/Ettāvatā.

COMMENT

Sīlavā ca hoti vattasampanno: ‘perfect in observances and practices.’ We take this as sīlabbatasampanno. For notes, see IGPT sv Sīlabbata.

 

PTS PAGE 116(L3-7)

Then Vāseṭṭha addressed Bhāradvāja: ‘The ascetic Gotama, the Sakyans’ Son, who went forth [into the ascetic life] from a Sakyan clan is dwelling at Icchānaṅgala in the Icchānaṅgala woodland grove. A good report has been circulated about the reverend Gotama, thus: He is indeed the Blessed One, the Arahant, the Perfectly Enlightened One, perfect in insightfulness into reality and in conduct, the Sublime One, one who knows the world [of phenomena] [according to reality], the unexcelled trainer of men to be tamed, the teacher of devas and men, the Enlightened One, the Blessed One.

Atha kho vāseṭṭho māṇavo bhāradvājaṃ māṇavaṃ āmantesi ayaṃ kho bho bhāradvāja samaṇo gotamo sakyaputto sakyakulā pabbajito icchānaṅgale viharati icchānaṅgalavanasaṇḍe taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato itipi…pe… buddho bhagavā ti.

 

PTS PAGE 116(L8-18)

‘Let us go, Bhāradvāja, to the ascetic Gotama and ask him about the matter. As he explains it, we will likewise remember it.’ ‘Certainly,’ Bhāradvāja replied in assent. Then Vāseṭṭha and Bhāradvāja approached the Blessed One; and having exchanged greetings and words of cordiality they sat down at a respectful distance. Sitting there, Vāseṭṭha addressed the Blessed One in verse:

Āyāma bho bhāradvāja yena samaṇo gotamo tenupasaṅkamissāma upasaṅkamitvā samaṇaṃ gotamaṃ etamatthaṃ pucchissāma. Yathā no samaṇo gotamo vyākarissati tathā naṃ dhāressāmā ti. Evaṃ bho ti kho bhāradvājo māṇavo vāseṭṭhassa māṇavassa paccassosi. Atha kho vāseṭṭhabhāradvājā māṇavā yena bhagavā tenupasaṅkamiṃsu upasaṅkamitvā bhagavatā saddhiṃ sammodiṃsu. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinno kho vāseṭṭho māṇavo bhagavantaṃ gāthāhi ajjhabhāsi

 

VERSE 594

[Vāseṭṭha:]

‘I am the student of the brahman Pokkharasāti, and he [Bhāradvāja] is the student of the brahman Tārukkha. We are both acknowledged and sanctioned [by our teachers] as masters of threefold Vedic knowledge.

Anuññātapaṭiññātā tevijjā mayamasmubho
Ahaṃ pokkharasātissa tārukkhassāyaṃ māṇavo

COMMENT

Anuññātapaṭiññātā: ‘acknowledged and sanctioned [by our teachers].’ Parenthesis accords with the Ambaṭṭha Sutta, and the commentary as follows:

1) Acknowledged and sanctioned by his own teacher’
anuññātapaṭiññāto sake ācariyake (D.1.88).

2) Commentary: mayaṃ ācariyehi.

 

VERSE 595

‘We are fully accomplished in whatever [knowledge] is taught by masters of threefold Vedic knowledge. We are experts in linguistics and grammar. We match our teachers in recitation.

Tevijjānaṃ yadakkhātaṃ tatra kevalino’smase
Padakasmā veyyākaraṇā jappe ācariyasādisā

COMMENT

Kevalinosmase: ‘We are fully accomplished.’ See IGPT sv Kevalin.

 

VERSE 596

‘Gotama, O Seer, know this: there is a dispute between us on the question of typology. Bhāradvāja says one becomes a Brahman by birth; I say it is on account of conduct.

Tesaṃ no jātivādasmiṃ vivādo atthi gotama
Jātiyā brāhmaṇo hoti bhāradvājo iti bhāsati
Ahañca kammunā brūmi evaṃ jānāhi cakkhuma

COMMENT

Jātivādasmiṃ vivādo: ‘dispute on the question on typology.’ Jāti has various meanings. From verse 600 onwards it means ‘species,’ so we say ‘typology’.

 

VERSE 597

‘We are both unable to convince the other. We have come to ask your reverence, who is widely famed to be perfectly enlightened.

Te na sakkoma saññāpetuṃ aññamaññaṃ mayaṃ ubho
Bhavantaṃ puṭṭhumāgamhā sambuddhaṃ iti vissutaṃ

 

VERSE 598

‘Just as people pay respects to the new moon with joined palms, likewise people venerate Gotama in the world.

Candaṃ yathā khayātītaṃ pecca pañjalikā janā
Vandamānā namassanti evaṃ lokasmi gotamaṃ

 

VERSE 599

‘We ask Gotama, the Eye arisen in the world: Is one a Brahman on account of birth or conduct? Tell us, we who who do not know, so that we may know a Brahman.’

Cakkhuṃ loke samuppannaṃ mayaṃ pucchāma gotamaṃ
Jātiyā brāhmaṇo hoti udāhu bhavati kammunā
Ajānataṃ no pabrūhi yathā jānesu brāhmaṇaṃ

 

VERSE 600

[The Blessed One:]

‘I shall explain to you step-by-step, in accordance with truth, the division of the different species of living beings. Diverse indeed are their species.

Tesaṃ vo ahaṃ vyakkhissaṃ anupubbaṃ yathātathaṃ
Jātivibhaṅgaṃ pāṇānaṃ aññamaññā hi jātiyo

 

VERSE 601

‘[Firstly] consider the grasses and trees which do not consider you back. The heterogeneity [of this group] is a product of its [constituent] species, and diverse indeed are its species.

Tiṇarukkhepi jānātha na cā pi paṭijānare
Liṅgaṃ jātimayaṃ tesaṃ aññamaññā hi jātiyo

COMMENT

Liṅgaṃ: ‘heterogeneity.’ Singular case indicates an uncountable noun. It is a synonym of paccattaṃ and vokāraṃ in verse 611. We resolve its meaning by context.

 

VERSE 602

‘Next [consider] beetles, moths [and so on], down to ants and termites. The heterogeneity [of this group] is a product of its [constituent] species, and diverse indeed are its species.

Tato kīṭe paṭaṅge ca yāva kunthakipillike
Liṅgaṃ jātimayaṃ tesaṃ aññamaññā hi jātiyo

 

VERSE 603

‘Consider, too, the quadripeds, both small and large. The heterogeneity [of this group] is a product of its [constituent] species, and diverse indeed are its species.

Catuppade pi jānātha khuddake ca mahallake
Liṅgaṃ jātimayaṃ tesaṃ aññamaññā hi jātiyo

 

VERSE 604

‘Consider, also, snakes, serpents and reptiles. The heterogeneity [of this group] is a product of its [constituent] species, and diverse indeed are its species.

Pādūdare pi jānātha urage dīghapiṭṭhike
Liṅgaṃ jātimayaṃ tesaṃ aññamaññā hi jātiyo

 

VERSE 605

‘Next, consider the fish, the denizens of the deep, beings with water as their sphere of activity. The heterogeneity [of this group] is a product of its [constituent] species, and diverse indeed are its species.

Tato macche pi jānātha odake vārigocare
Liṅgaṃ jātimayaṃ tesaṃ aññamaññā hi jātiyo

 

VERSE 606

‘Next consider the birds, the winged wayfarers, the sky travellers. The heterogeneity [of this group] is a product of its [constituent] species, and diverse indeed are its species.

Tato pakkhī pi jānātha pattayāne vihaṅgame
Liṅgaṃ jātimayaṃ tesaṃ aññamaññā hi jātiyo

 

VERSE 607

‘Although in these [groups of] species, heterogeneity is a product of their many [constituent] species, there is not likewise amongst men any heterogeneity as a product of many [constituent] species.

Yathā etāsu jātīsu liṅgaṃ jātimayaṃ puthu
Evaṃ natthi manussesu liṅgaṃ jātimayaṃ puthu

 

VERSE 608-610

‘Not in the hair, head, ears, eyes, mouth, nose, lips, eyebrows, neck, shoulders, belly, back, buttocks, chest, anus, genitals, hands, feet, fingers, nails, calves, thighs, [characteristic skin] colour, or voice, is there a heterogeneity as a product of different [constituent] species, as is seen in other [groups of] species.

Na kesehi na sīsena na kaṇṇehi na akkhibhi
Na mukhena na nāsāya na oṭṭhehi bhamūhi vā

Na gīvāya na aṃsehi na udarena na piṭṭhiyā
Na soṇiyā na urasā na sambādhe na methune
Na hatthehi na pādehi nāṅgulīhi nakhehi vā
Na jaṅghāhi na ūrūhi na vaṇṇena sarena vā
Liṅgaṃ jātimayaṃ neva yathā aññāsu jātisu

COMMENT

Sambādhe: ‘anus.’ Sambadha equals vaccamaggaṃ (Vin.1.215-6).

COMMENT

Vaṇṇena: ‘[characteristic skin] colour.’ The skin colour of humans is all within a range that is characteristic of the species, with, for example, no bright blues, reds and greens. A similar consideration applies to all aspects of the body mentioned here: each aspect falls within a characteristic range of shape and size. In this way the Buddha demonstrates that humans are a single species.

Making skin colour part of the argument is to bring into consideration the brahmans’ assertion that they are of a lighter skin complexion. They considered themselves the ‘fair class’ (sukko vaṇṇo) and called other classes ‘dark’ (kaṇho vaṇṇo) (M.2.148). Although some brahmans were indeed fair (D.1.123), other classes could be too (M.1.88). Skin colour between the Indian groups would be less due to genetics, and more due to sun exposure and ageing (see S.5.216; M.1.88). Brahman farmers would likely have been as dark as the rest.

 

VERSE 611

‘No heterogeneity is found amongst men in respect of their bodies. When heterogeneity amongst men is spoken of, it is [merely] a conventional designation.

Paccattañca sarīresu manussesvetaṃ na vijjati
Vokārañca manussesu samaññāya pavuccati

COMMENT

Paccattaṃ... vokāraṃ: ‘heterogeneity... heterogeneity.’ The context indicates these are synonyms of lingaṃ. See comment on verse 601.

 

VERSE 612

‘Whoever amongst men makes a living by tending cows, know him as a cowherd, Vāseṭṭha, not a Brahman.

Yo hi koci manussesu gorakkhaṃ upajīvati
Evaṃ vāseṭṭha jānāhi kassako so na brāhmaṇo

 

VERSE 613

‘Whoever amongst men makes a living by various crafts, know him as a craftsman, Vāseṭṭha, not a Brahman.

Yo hi koci manussesu puthusippena jīvati
Evaṃ vāseṭṭha jānāhi sippiko so na brāhmaṇo

 

VERSE 614

‘Whoever amongst men makes a living by trading, know him as a merchant, Vāseṭṭha, not a Brahman.

Yo hi koci manussesu vohāraṃ upajīvati
Evaṃ vāseṭṭha jānāhi vāṇijo so na brāhmaṇo

 

VERSE 615

‘Whoever amongst men lives by serving others, know him as a servant, Vāseṭṭha, not a Brahman.

Yo hi koci manussesu parapessena jīvati
Evaṃ vāseṭṭha jānāhi pessiko so na brāhmaṇo

 

VERSE 616

‘Whoever amongst men makes a living by theft, know him as a thief, Vāseṭṭha, not a Brahman.

Yo hi koci manussesu adinnaṃ upajīvati
Evaṃ vāseṭṭha jānāhi coro eso na brāhmaṇo

 

VERSE 617

‘Whoever amongst men makes a living by archery, know him as a soldier, Vāseṭṭha, not a Brahman.

Yo hi koci manussesu issatthaṃ upajīvati
Evaṃ vāseṭṭha jānāhi yodhājīvo na brāhmaṇo

 

VERSE 618

‘Whoever amongst men lives by the rites of priesthood, know him as a sacrificer, Vāseṭṭha, not a Brahman.

Yo hi koci manussesu porohiccena jīvati
Evaṃ vāseṭṭha jānāhi yājako eso na brāhmaṇo

 

VERSE 619

‘Whoever amongst men makes personal use of town and country, know him as a king, Vāseṭṭha, not a Brahman.

Yo hi koci manussesu gāmaṃ raṭṭhañca bhuñjati
Evaṃ vāseṭṭha jānāhi rājā eso na brāhmaṇo

COMMENT

Gāmaṃ raṭṭhañca bhuñjati: ‘makes personal use of town and country.’ That the Buddha is here characterising kings according to misbehaviour seems unlikely. It more likely he is referring to either taxation or ownership of public land. PED (sv bhuñjati) says ‘make use of, take advantage of.’

 

VERSE 620

‘I do not call one a Brahman due to one’s birth from a particular womb, or due to having arisen from a particular mother. If he is attached to the perception of existence, [one who nonetheless regards himself a Brahman] is simply a snob. But one who is liberated from the perception of existence, free of grasping, he is what I call a Brahman.

Na cāhaṃ brāhmaṇaṃ brūmi yonijaṃ mattisambhavaṃ
Bhovādi nāma so hoti sace hoti sakiñcano
Akiñcanaṃ anādānaṃ tamahaṃ brūmi brāhmaṇaṃ

COMMENT

Bhovādi nāma so hoti: ‘he is simply a snob.’ PED (sv Bho) says the phrase implies ‘some superiority,’ and is a ‘name given to the brahman, as proud of his birth.’

COMMENT

Sakiñcano... Akiñcanaṃ: ‘he is attached to the perception of existence... one who is liberated from the perception of existence.’ See IGPT sv Ākiñcañña.

 

VERSE 621

‘He who has severed every tie to individual existence is truly free of agitation. He has overcome the bonds [to individual existence]. He is emancipated [from individual existence]. He is what I call a Brahman.

Sabbasaṃyojanaṃ chetvā yo ve na paritassati
Saṅgātigaṃ visaṃyuttaṃ tamahaṃ brūmi brāhmaṇaṃ

COMMENT

Sabbasaṃyojanaṃ: ‘every tie to individual existence.’ See IGPT sv Saṃyojana.

COMMENT

Ve na paritassati: ‘he is truly free of agitation.’ See IGPT sv Paritassati.

COMMENT

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

COMMENT

Visaṃyuttaṃ: ‘emancipated [from individual existence].’ See IGPT sv Saṃyutta.

 

VERSE 622

‘[Whoever] has cut the strap [of anger], the thong [of craving], the cord [of attachment to dogmatic views], together with the bridle [of the seven unwholesome proclivities]; and lifted the barrier [of uninsightfulness into reality], and is enlightened, he is what I call a Brahman.

Chetvā naddhiṃ varattañca sandānaṃ sahanukkamaṃ
Ukkhittapalighaṃ buddhaṃ tamahaṃ brūmi brāhmaṇaṃ

COMMENT

Naddhiṃ: ‘the strap [of anger].’ Commentary: kodhaṃ.

COMMENT

Varattañca: ‘the thong [of craving].’ Commentary: taṇhaṃ.

COMMENT

Sahanukkamaṃ: ‘together with the bridle [of the seven unwholesome proclivities].’ Commentary: anusayā.

COMMENT

Sandānaṃ: ‘the cord [of attachment to dogmatic views].’ Commentary: dvāsaṭṭhidiṭṭhisandānaṃ, i.e. the sixty-two dogmatic views of the Brahmajāla Sutta.

COMMENT

Ukkhittapalighaṃ: ‘lifted the barrier [of uninsightfulness into reality].’ Commentary: avijjāpalighassa ukkhittattā. The parenthesis is further justified by the definition: Kathañca bhikkhave bhikkhu ukkhittapaligho hoti? Idha bhikkhave bhikkhuno avijjā pahīnā hoti (M.1.139). See IGPT sv Avijjā.

 

VERSE 623

‘He who, without hatred, endures abuse, punishment, and imprisonment, whose patience is his strength and powerful army, he is what I call a Brahman.

Akkosaṃ vadhabandhañca aduṭṭho yo titikkhati
Khantibalaṃ balānīkaṃ tamahaṃ brūmi brāhmaṇaṃ

 

VERSE 624

‘One who is not ill-tempered, who is [perfect in noble] observances and practices, who is free of conceit, inwardly tamed, and bears his final body, he is what I call a Brahman.

Akkodhanaṃ vatavantaṃ sīlavantaṃ anussadaṃ
Dantaṃ antimasarīraṃ tamahaṃ brūmi brāhmaṇaṃ

COMMENT

Vatavantaṃ sīlavantaṃ: ‘[perfect in noble] observances and practices.’ We take vatavantaṃ sīlavantaṃ as sīlabbatasampannaṃ. Norman translates literally ‘possessing vows and virtuous conduct.’ But the commentary considers that perfection is implied: Vatantan ti dhutavatena samannāgataṃ catupārisuddhisīlena sīlavantaṃ. Also consider:

• A resident bhikkhu is not to be esteemed (āvāsiko bhikkhu abhāvanīyo hoti) if he is imperfect in behaviour and in the practice of observances;
Na ākappasampanno hoti na vattasampanno (A.3.261).

• A bhikkhu is virtuous, abides restrained [in conduct] within the constraints of the rules of discipline. He is perfect in conduct and sphere of personal application, seeing danger in the slightest wrongdoing.
bhikkhu sīlavā hoti pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī (A.4.352).

 

VERSE 625

‘Whoever does not cleave to sensuous pleasures as water does not cleave to a lotus leaf, or as a mustard seed does not cleave to the tip of an arrow, he is what I call a Brahman.

Vāri pokkharapatte va āraggeriva sāsapo
Yo na limpati kāmesu tamahaṃ brūmi brāhmaṇaṃ

 

VERSE 626

‘He who in this world discerns in himself the destruction of suffering, whose burden [of the five grasped aggregates] is laid down, who is emancipated [from individual existence], he is what I call a Brahman.

Yo dukkhassa pajānāti idheva khayamattano
Pannabhāraṃ visaṃyuttaṃ tamahaṃ brūmi brāhmaṇaṃ

COMMENT

Pannabhāraṃ: ‘whose 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).

 

VERSE 627

‘One of profound wisdom, who is intelligent, knowledgeable about what is the Path and what is not the Path, and who has attained the supreme goal, he is what I call a Brahman.

Gambhīrapaññaṃ medhāviṃ maggāmaggassa kovidaṃ
Uttamatthaṃ anuppattaṃ tamahaṃ brūmi brāhmaṇaṃ

COMMENT

Kovidaṃ: ‘knowledgeable.’ See IGPT sv Kovida.

 

VERSE 628

‘One who remains aloof from householders and ascetics alike, who roams about homeless [free of attachment to the five aggregates], and is of few needs, he is what I call a Brahman.

Asaṃsaṭṭhaṃ gahaṭṭhehi anāgārehi cūbhayaṃ
Anokasāriṃ appicchaṃ tamahaṃ brūmi brāhmaṇaṃ

COMMENT

Anokasāriṃ: ‘roams about homeless [free of attachment to the five aggregates].’ Anokasārī is defined thus:

• The fondness, attachment, spiritually fettering delight, craving, clinging, grasping, obstinate adherence, stubborn attachment, and identification in regards to bodily form: these have been abandoned by the Perfect One, chopped down at the root, completely and irreversibly destroyed, never to arise again in future. Therefore the Perfect One is called one who roams about homeless.
Rūpadhātuyā kho gahapati yo chando yo rāgo yā nandi yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā te tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvakatā āyatiṃ anuppādadhammā. Tasmā tathāgato anokasārī ti vuccati (S.3.10).

 

VERSE 629

‘Whoever, having renounced violence towards creatures whether timid or mettlesome, neither kills nor causes to kill, he is what I call a Brahman.

Nidhāya daṇḍaṃ bhūtesu tasesu thāvaresu ca
Yo na hanti na ghāteti tamahaṃ brūmi brāhmaṇaṃ

COMMENT

Na hanti na ghāteti: ‘neither kills nor causes to kill.’ This could equally mean ‘neither strikes nor kills,’ depending on whether striking is to be considered part of violence (See PED sv Hanati and Ghāteti). According to disciplinary rules, it is a pācittiya offence for a bhikkhu to strike a bhikkhu in anger (Yo pana bhikkhu bhikkhussa kupito anattamano pahāraṃ dadeyya pācittiyan ti, Vin.4.146), a dukkaṭa offence to strike a layperson, and no offence at all to strike an animal, and also no offence if, being trapped in a difficult situation, a bhikkhu strikes a bhikkhu in order to escape (Anāpatti kenaci viheṭhiyamāno mokkhādhippāyo pahāraṃ deti, Vin.4.146). The Buddha threatened to strike Ragamuffin (‘Don’t go nodding, Ragamuffin, lest I strike you on the ear’: Th.v.200). He battled with the fire-serpent in Kassapa’s fire-chamber, mastering his heat with heat, but without injuring his skin (anupahacca chaviñca, Vin.1.25). Thus, striking is not necessarily unvirtuous. The translation ‘neither kills nor causes to kill’ is more clearly indicated at A.4.151 where, by comparison, jināti and jāpaye are clearly simple and causative forms:

• He who neither kills nor causes to kill, neither conquers nor causes to conquer.
Yo na hanti na ghāteti na jināti na jāpaye (A.4.151).

 

VERSE 630

‘One who is unhostile amidst the hostile, inwardly at peace amidst the violent, free of grasping amidst the grasping, he is what I call a Brahman.

Aviruddhaṃ viruddhesu attadaṇḍesu nibbutaṃ
Sādānesu anādānaṃ tamahaṃ brūmi brāhmaṇaṃ

COMMENT

Aviruddhaṃ viruddhesu: ‘unhostile amidst the hostile.’ See IGPT sv Viruddha.

COMMENT

Nibbutaṃ: ‘inwardly at peace.’ See IGPT sv Nibbāna.

 

VERSE 631

‘He whose attachment, hatred, conceit, and denigration have fallen away like mustard seeds from the tip of an arrow, he is what I call a Brahman.

Yassa rāgo ca doso ca māno makkho ca pātito
Sāsaporiva āraggā tamahaṃ brūmi brāhmaṇaṃ

 

VERSE 632

‘Whoever utters speech that is gentle, illuminating, true, and offensive to none, he is what I call a Brahman.

Akakkasaṃ viññāpaniṃ giraṃ saccaṃ udīraye
Yāya nābhisaje kañci tamahaṃ brūmi brāhmaṇaṃ

 

VERSE 633

‘Whoever here in the world does not take what is not given, be it long or short, small or large, fair or foul, he is what I call a Brahman.

Yodha dīghaṃ va rassaṃ vā aṇuṃthūlaṃ subhāsubhaṃ
Loke adinnaṃ nādiyati tamahaṃ brūmi brāhmaṇaṃ

 

VERSE 634

‘He in whom there are no expectations [for anything] in either this world or the world beyond, who is free of expectations, emancipated [from individual existence], he is what I call a Brahman.

Āsā yassa na vijjanti asmiṃ loke paramhi ca
Nirāsayaṃ visaṃyuttaṃ tamahaṃ brūmi brāhmaṇaṃ

COMMENT

Āsā: ‘expectations [for anything].’ See IGPT sv Āsā.

COMMENT

Visaṃyuttaṃ: ‘emancipated [from individual existence].’ See IGPT sv Saṃyutta.

 

VERSE 635

‘He in whom no states of clinging are found, who is free of uncertainty [about the excellence of the teaching] on account of his knowledge [of things according to reality], who has attained and realised the Deathless, he is what I call a Brahman.

Yassālayā na vijjanti aññāya akathaṅkathī
Amatogadhaṃ anuppattaṃ tamahaṃ brūmi brāhmaṇaṃ

COMMENT

Ālayā: ‘states of clinging.’ See IGPT sv Anālaya.

COMMENT

Akathaṅkathī: ‘free of uncertainty [about the excellence of the teaching].’ See IGPT sv Vicikicchā.

COMMENT

Aññāya: ‘knowledge [of things according to reality].’ See IGPT sv Aññā.

COMMENT

Amatogadhaṃ anuppattaṃ: ‘attained and realised the Deathless.’ Commentary: amataṃ nibbānaṃ ogahetvā anuppattaṃ.

 

VERSE 636

‘He in this world who has gone beyond both meritorious and demeritorious [conduct], transcended bondage [to individual existence], and who is free of grief, free of spiritual defilement, and who is spiritually purified, he is what I call a Brahman.

Yodha puññañca pāpañca ubho saṅgaṃ upaccagā
Asokaṃ virajaṃ suddhaṃ tamahaṃ brūmi brāhmaṇaṃ

COMMENT

Puññañca pāpañca ubho: ‘both meritorious and demeritorious [conduct].’ See IGPT sv Pāpaka and Kamma. The arahant does not undertake karmically consequential conduct:

―What do you think, bhikkhus: can a bhikkhu whose āsavas are destroyed (khīṇāsavo bhikkhu) undertake a karmically consequential deed that is meritorious, demeritorious, or karmically neutral?
puññābhisaṅkhāraṃ vā abhisaṅkhareyya apuññābhisaṅkhāraṃ vā abhisaṅkhareyya āneñjābhisaṅkhāraṃ vā abhisaṅkhareyyā ti

―No, bhante (S.2.83).

COMMENT

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

 

VERSE 637

‘[One whose mind is] as stainless as the moon, purified, serene, and free of impurity; one whose spiritually fettering delight in individual existence is destroyed, he is what I call a Brahman.

Candaṃ va vimalaṃ suddhaṃ vippasannamanāvilaṃ
Nandibhavaparikkhīṇaṃ tamahaṃ brūmi brāhmaṇaṃ

COMMENT

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

COMMENT

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

 

VERSE 638

‘Whoever has overcome this obstacle [to the development of good spiritual qualities, i.e. greed], this difficult road [of spiritual defilement], the round of birth and death, undiscernment of reality, crossed [to the Far Shore], reached the Far Shore, being one who is meditative, imperturbable, not uncertain [about the excellence of the teaching], one who has realised the Untroubled through being without grasping, he is what I call a Brahman.

Yo imaṃ palipathaṃ duggaṃ saṃsāraṃ mohamaccagā
Tiṇṇo pāragato jhāyī anejo akathaṅkathī
Anupādāya nibbuto tamahaṃ brūmi brāhmaṇaṃ

COMMENT

Palipathaṃ: ‘obstacle [to the development of good spiritual qualities, i.e. greed].’ Compare:

1) Commentary: rāgapalipathañceva

2) Greed is the obstacle to [the development of] good spiritual qualities.
lobho dhammānaṃ paripantho (S.1.43).

COMMENT

Duggaṃ: ‘difficult road [of spiritual defilement].’ Commentary: kilesaduggañca

COMMENT

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

COMMENT

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

COMMENT

Anejo: ‘imperturbable.’ See IGPT sv Ejā.

COMMENT

Akathaṅkathī: ‘not uncertain [about the excellence of the teaching].’ See IGPT sv Vicikicchā.

COMMENT

Nibbuto: ‘realised the Untroubled.’ See IGPT sv Nibbāna.

 

VERSE 639

‘Whichever homeless one, having abandoned sensuous pleasure in this world, should fulfil the ideals of religious asceticism, and for whom individual existence in the sensuous plane of existence is destroyed, he is what I call a Brahman.

Yodha kāme pahatvāna anāgāro paribbaje
Kāmabhavaparikkhīṇaṃ tamahaṃ brūmi brāhmaṇaṃ

COMMENT

Paribbaje: ‘should fulfil the ideals of religious asceticism.’ See IGPT sv Paribbajati.

COMMENT

Kāmabhavaparikkhīṇaṃ: ‘individual existence in the sensuous plane of existence is destroyed.’ This implies non-returnership. See IGPT sv Kāma.

 

VERSE 640

‘Whichever homeless one, having abandoned sensuous pleasure in this world, should fulfil the ideals of religious asceticism, and for whom craving and individual existence are destroyed, he is what I call a Brahman.

Yodha taṇhaṃ pahatvāna anāgāro paribbaje
Taṇhābhavaparikkhīṇaṃ tamahaṃ brūmi brāhmaṇaṃ

COMMENT

Bhava: ‘individual existence.‘ See IGPT sv Bhava.

 

VERSE 641

‘He who, having abandoned the bondage to renewed states of human existence, has transcended the bondage to renewed states of divine existence, he is emancipated from all bondage [to individual existence]. He is what I call a Brahman.

Hitvā mānusakaṃ yogaṃ dibbaṃ yogaṃ upaccagā
Sabbayogavisaṃyuttaṃ tamahaṃ brūmi brāhmaṇaṃ

COMMENT

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

 

VERSE 642

‘One who has abandoned both sensuous delight and disgruntlement [with the celibate life], who is freed from inward distress, free of attachment, who has transcended the whole world [of phenomena], a Hero, he is what I call a Brahman.

Hitvā ratiñca aratiñca sītibhūtaṃ nirupadhiṃ
Sabbalokābhibhuṃ vīraṃ tamahaṃ brūmi brāhmaṇaṃ

COMMENT

Ratiñca aratiñca: ‘sensuous delight and disgruntlement [with the celibate life].’ See IGPT sv Rati.

COMMENT

Sītibhūtaṃ: ‘freed from inward distress.’ See IGPT sv Sītibhūta.

COMMENT

Nirupadhiṃ: ‘free of attachment.’ See IGPT sv Upadhi.

COMMENT

Sabbalokābhibhuṃ: ‘transcended the whole world [of phenomena].’ See IGPT sv Loka and Sabbābhibhū. And see comment on verse 1053.

 

VERSE 643

‘One who knows the death and rebirth of beings, who is liberated [from individual existence] in every respect, who is a Sublime One, a Buddha, he is what I call a Brahman.

Cutiṃ yo vedi sattānaṃ upapattiñca sabbaso
Asattaṃ sugataṃ buddhaṃ tamahaṃ brūmi brāhmaṇaṃ

COMMENT

Asattaṃ: ‘liberated [from individual existence].’ See IGPT sv Saṅga.

 

VERSE 644

‘He whose afterlife destiny neither devas, heavenly musicians, nor humans know, an arahant with perceptually obscuring states destroyed, he is what I call a Brahman.

Yassa gatiṃ na jānanti devā gandhabbamānusā
Khīṇāsavaṃ arahantaṃ tamahaṃ brūmi brāhmaṇaṃ

COMMENT

Gatiṃ: ‘afterlife destiny.’ What happens to the arahant after death is one of the unexplained issues of Buddhism (avyākatavatthū, A.4.68-70).

COMMENT

Khīṇāsavaṃ: ‘perceptually obscuring states destroyed.’ See IGPT sv Āsava.

 

VERSE 645

‘A person for whom there is [nowhere] anything at all in either the past, the future, or the present, who is liberated from the perception of existence, free of grasping, he is what I call a Brahman.

Yassa pure ca pacchā ca majjhe ca natthi kiñcanaṃ
Akiñcanaṃ anādānaṃ tamahaṃ brūmi brāhmaṇaṃ

COMMENT

Natthi kiñcanaṃ: ‘[nowhere] anything at all.’ See IGPT sv Ākiñcañña.

COMMENT

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

 

VERSE 646

‘One who is a Great Being, a most excellent and victorious Hero, a great seer, imperturbable, spiritually cleansed, enlightened, he is what I call a Brahman.

Usabhaṃ pavaraṃ vīraṃ mahesiṃ vijitāvinaṃ
Anejaṃ nahātakaṃ buddhaṃ tamahaṃ brūmi brāhmaṇaṃ

COMMENT

Usabhaṃ: ‘a Great Being.’ ‘Bull’ being uncomplimentary, we substitute ‘Great Being’ (nāga) in accordance with this quote:

• When people see a bullock with a great massive body they say ‘A great being! What a great being!’
Goṇampi kho udāyi mahantaṃ brūhantaṃ kāyupapannaṃ jano disvā evamāha nāgo vata bho nāgo ti (A.3.345).

COMMENT

Anejaṃ: ‘imperturbable.’ See IGPT sv Ejā.

COMMENT

Nahātakaṃ: ‘spiritually cleansed.’ See IGPT sv Nahātaka.

 

VERSE 647

‘One who knows his past lives, who sees heaven and the plane of sub-human existence, and has attained the destruction of birth, he is what I call a Brahman.

Pubbenivāsaṃ yo vedi saggāpāyañca passati
Atho jātikkhayaṃ patto tamahaṃ brūmi brāhmaṇaṃ

 

VERSE 648

‘One’s designated name and clan is just that: a designation. Whatever is designated here and there in the world has arisen by common assent.

Samaññā hesā lokasmiṃ nāmagottaṃ pakappitaṃ
Sammuccā samudāgataṃ tattha tattha pakappitaṃ

 

VERSE 649

‘Wrong view [of reality] has lurked within the ignorant for a long time. The ignorant indeed say one is a Brahman on account of birth.

Dīgharattamanusayitaṃ diṭṭhigatamajānataṃ
Ajānantā no pabruvanti jātiyā hoti brāhmaṇo

COMMENT

Diṭṭhigata: ‘wrong view [of reality].’ See IGPT sv Diṭṭhi.

COMMENT

No: ‘indeed.’ An affirmative and emphatic particle, says PED. Commentary interprets as yeva.

 

VERSE 650

‘Not by birth does one become a Brahman or a non-Brahman. By conduct one becomes a Brahman or a non-Brahman.

Na jaccā brāhmaṇo hoti na jaccā hoti abrāhmaṇo
Kammunā brāhmaṇo hoti kammunā hoti abrāhmaṇo

 

VERSE 651

‘By conduct one becomes a cowherd, a craftsman, a merchant, or a servant.

Kassako kammunā hoti sippiko hoti kammunā
Vāṇijo kammunā hoti pessiko hoti kammunā

 

VERSE 652

‘By conduct one becomes a thief, a soldier, a chief priest, or a king.

Coropi kammunā hoti yodhājīvopi kammunā
Yājako kammunā hoti rājāpi hoti kammunā

 

VERSE 653

‘The wise who see dependent origination, and who are knowledgeable about the fruit of conduct, see conduct according to reality.

Evametaṃ yathābhūtaṃ kammaṃ passanti paṇḍitā
Paṭiccasamuppādadassā kammavipākakovidā

COMMENT

Kovidā: ‘knowledgeable.’ See IGPT sv Kovida.

 

VERSE 654

‘By conduct the world takes its course. By conduct people take their course. Beings are bound [to individual existence] by conduct, which is like the linchpin of a rolling chariot.

Kammunā vattati loko kammunā vattati pajā
Kammanibandhanā sattā rathassāṇīva yāyato

COMMENT

Nibandhanā: ‘bound [to individual existence].’ PED accepts nibandhanā as an adjective in this verse. In this meaning, see IGPT sv Bandhana, which we consider a synonym.

 

VERSE 655

‘Through austerity, through living the religious life, through restraint [in conduct], through inward taming: by these means one becomes a Brahman. This is the supreme state of Brahmanhood.

Tapena brahmacariyena saṃyamena damena ca
Etena brāhmaṇo hoti etaṃ brāhmaṇamuttamaṃ

COMMENT

Saṃyamena: ‘restraint [in conduct].’ Commentary: Saṃyamenā ti sīlena.

COMMENT

Brāhmaṇo: ‘a Brahman.’ i.e. an arahant. See IGPT sv Brāhmaṇa.

COMMENT

Brāhmaṇa: ‘state of Brahmanhood.’ Norman likewise treats brāhmaṇa as an abstract noun: ‘the supreme state of being a brahman.’

 

VERSE 656

‘One who is endowed with the three final knowledges, who is inwardly at peace, who has destroyed renewed states of individual existence, thus know, Vāseṭṭha, he is Brahmā. For one who understands [the teaching], he is Sakka [Lord of the Devas].’

Tīhi vijjāhi sampanno santo khīṇapunabbhavo
Evaṃ vāseṭṭha jānāhi brahmā sakko vijānatan ti

COMMENT

Tīhi vijjāhi: ‘three final knowledges.’ See IGPT sv Tevijja.

COMMENT

Brahmā: ‘he is Brahmā.’ Thus capitalised Brahman equals Brahmā.

COMMENT

Vijānataṃ: ‘one who understands [the teaching].’ See IGPT sv Vijānata.

 

PTS PAGE 123(L11-15)

When this was said, the young brahmans Vāseṭṭha and Bhāradvāja spoke thus: ‘Wonderful, Master Gotama, wonderful... From today let Master Gotama consider us as lay followers who have gone to him for refuge for life.

Evaṃ vutte vāseṭṭhabhāradvājā māṇavā bhagavantaṃ etadavocuṃ abhikkantaṃ bho gotama…pe… upāsake no bhavaṃ gotamo dhāretu ajjatagge pāṇupete saraṇaṃ gate ti