1.manual of Buddhism PDF

Safeguard Recitals
edited & translated by
nandajoti Bhikkhu
(Version 2.1, October 2008)
ii
Table of Contents
Introduction
Mahparitta
rdhan
Devrdhan
Namakkra
Paiccasamuppda
Pahama-Buddhavacana
Buddhaguavandan
Dhammaguavandan
Saghaguavandan
Jayamagalagth
Mahmagalasutta
Karayamettasutta
Ratanasutta
Abhayaparitta
Mahjayamagalagth
Catubhavrapi
Pahamakabhavra
1: Saraagamana
2: Dasasikkhpadni
3: Smaerapaha
4: Dvattiskra
5: Paccavekkha
6: Dasadhammasutta
7: Mahmagalasutta
8. Ratanasutta
9: Karayamettasutta
10. Khandhaparitta
11: Mettnisasasutta
12: Mittnisasa
13. Moraparitta
14: Candaparitta
15: Suriyaparitta
16: Dhajaggaparitta
iii
Dutiyakabhavra
17: Mahkassapattherabojjhaga
18: Mahmoggallnattherabojjhaga
19: Mahcundattherabojjhaga
20: Girimnandasutta
21: Isigilisutta
Atirekni Sattasuttni
22. Dhammacakkappavattanasutta
23: Mahsamayasutta
24: lavakasutta
25. Kasbhradvjasutta
26. Parbhavasutta
27. Vasalasutta
28: Saccavibhagasutta
Tatiyakabhavra
29: niyasutta
Catutthakabhavra
niyasutta
Avasna
Namakkra
Karayamettasutta
Ahavsatiparitta
Jinapajara
Mahjayamagalagth
Appendixes
The Pronunciation of Pi
Prosody
iv
Introduction
Undoubtedly the best known collection of Buddhist texts in Sri Lanka is the
1
Catubhavrapi, the Text of the Four Recitals. On any given day of the year one
would not have to go very far to find a complete recital of these texts being made,
usually by monks, in an all-night sitting, as the Buddhist community regards such a
recital as being particularly auspicious, and believes it brings safety, peace, and wellbeing in its wake.
Following the Autumnal Rains Retreat (Vassa) every monastery and temple in the
land has such a recital to ensure the prosperity of the temple and the community
during the coming year; and throughout the year in the monasteries and temples up
and down the land a selection of texts from this collection is recited to promote the
safety and happiness of all those who attend such gatherings, and others to whom the
chanting is dedicated to.
At auspicious times such as the inauguration of a new temple or home, or on meritmaking occasions; and on inauspicious occasions such as a funeral, or an anniversary
of the death of a loved one, there may also be a recitation of these discourses. Also in
times of adversity, when ill-health or disease are close at hand, certain discourses
from the collection will be recited which are thought to be particularly effective in
restoring confidence and good health. Other discourses are employed when invisible
forces or spirits are behaving antagonistically towards people; and at times certain of
these discourses are recited as a blessing upon those who hear them.
In terms of the media it would be hard to find any other book in Sri Lanka that has
so many editions available, and most homes in the Buddhist community will possess
and prize a copy. The Great Safeguard, or Mahparitta, which opens the recital has
been recorded many times and can be heard morning and evening played over
loudspeakers from homes and temples alike.
Enough then should have been said to give an idea of the central role these texts play
in the life of Sri Lankan Buddhism, but these recitals are also popular in other
Theravda countries like Myanmar, Thailand, and Cambodia, and there is every
reason to believe that their popularity is growing in those countries where the
Buddhist community forms a small but significant minority like Bangladesh,
Malaysia, and Indonesia, and in those Western countries where Buddhism has now
taken root.
As it stands the Catubhavrapi is something of a misnomer, as there is an
additional section added, not at the end of the four recitals, but right in the middle.
This is the Atireka-Suttasattni (the Seven Supplementary Discourses) beginning with
the first discourse of the Buddha, the Dhammacakkappavattanasutta,
Mahsamayasutta from Dghanikya; followed by four discourses from Suttanipta
mainly in verse; and ending with the Analysis of the Truths (Saccavibhagasutta).
In Sinhala the book is also known as the Piruvn Pot Vahanse (The Venerable Recitation
Book); and the Mah Pirit Pota (The Book of the Great Safeguards).
Introduction - v
Exactly when these discourses have been added to the original text is not clear, as all
the evidence we have today includes this material.
The recitation has been further elaborated by the addition of the Mahparitta
(Great Protection) at the beginning of the recital, and the Avasna (Conclusion) at
the end which, besides repeating some of the main discourses found in the
Catubhavrapi (the Mahmagala-, Karayametta-, and Ratana-suttas), has
other Canonical texts, not found in the main body of the work, like the
Paiccasamuppda, and the Pahama-Buddhavacana, as well as texts written at
some time in the Medieval period, like the Jayamagalagth, Ahavsatiparitta,
Jinapajara and the Mahjayamagalagth, which is found both at the beginning
and the end of the recital.
This book has been prepared in order to provide a reliable and complete text of the
Catubhavrapi for those who would normally read or recite Pi through Latin
script. The discourses and other material gathered in this book are not, and should
not be regarded as, magical incantations. Verbally undertaking the Training Rules,
without making an effort to maintain them unbroken is likely to be ineffective.
Simply listening to a discourse about friendliness (mett), without generating and
radiating mett, will similarly have little or no effect. Therefore in preparing this
book every effort has been made to promote an intelligent participation in these
recitals on the part of those who recite these texts, and those who listen to them. For
that reason a line by line translation of the text has been adopted which should make
it possible to follow the recital and the translation at the same time.
Those who are unable to attend a recital of these texts may still find much of interest
in this collection, which includes the first discourse of the Buddha
(Dhammacakkappavatanasutta), one of the most important discourses in the canon,
together with an Analysis of the Truths (Saccavibhagasutta), which was made by
Venerable Sriputta, one of the Buddhas leading disciples. There are many
discourses here that deal with various aspects of popular ethics, including the
discourses on the Great Blessings (Mahmagalasutta), the Advantages of
Friendship (Mittnisas), and the causes of Ruin (Parbhavasutta) among others.
We may also mention here other pieces like the Reflections (Paccavekkha), which
encourages frugality and contentment; and the recollection of the Thirty Two Parts
of the body (Dvattiskra), which is intended to counteract the lust, hatred, and
delusion that arise in consequence of an over-attachment to the body and the pleasure
that can be gained through that medium.
The two long discourses, Mahsamayasutta & niyasutta, together with a
number of shorter discourses in the first recital (see nos 13-16), should give the
reader a fairly good outline of Buddhist cosmology. There are a number of discourses
on mett meditation, including the justly famous Karayamettasutta; and the
Girimnandasutta outlines ten perceptions, or contemplations, that can be
undertaken by those who are intent on training the mind.
At the end of the book there is an appendix on the correct Pronunciation of Pi; and
a short essay on the Prosody, which includes an outline of the metres that are used in
the verse sections of the book, and which hopefully will help towards an appreciation
of the aesthetic aspect of these texts.
Introduction - vi
Whenever these texts are recited let it be for the safety, peace, and happiness of all
living beings. Having secured their lives on a firm foundation, may all beings then
take steps to develop themselves further, until such time as they arrive at the
complete cessation of suffering!
Dukkhappatt ca niddukkh, bhayappatt ca nibbhay,
May those who suffer be without suffering, may those who fear be without fear,
sokappatt ca nissok hontu sabbe pi pino!
may those who grieve be without grief may all living creatures be so!
nandajoti Bhikkhu
Vassna 2002/2546
About the Text

1: Authorities
The text of Catubhavrapi printed in the main section of this book has been
prepared through a comparison of the following authorities, which are given here
along with the abbreviations used in the variant readings. The texts and their
recitation are as found in the Sinhalese tradition, note that there are sometimes
different ways of reciting these texts in Burma and Thailand:
CBhp: Catubhavrapi, edited by Ven. Siri Sumanatissa Nyaka Thero. Simon
Hewavitarane Bequest Pi Text Series Vol VII. 1956, reprinted Colombo, 1992.
MPP: Maha Pirit Pota, edited by carya Sri Vcissara Devundara Nhimi, new
edition by Makaladuve Sri Piyaratana Nhimi. Colombo, 1995.
PPV: Piruvn Pot Vahanse, edited by Attudve Rhula Sthavira. Taiwan, 1994.
PPV2: Piruvn Pot Vahanse, edited by Bodgama Candima Nhimi. Taiwan,
2000.
The Commentary on Catubhavrapi, Sratthasamuccaya, published in the Simon
Hewavitarane Bequest Ahakath Series Vol XXVII, 1929 (reprinted 1992), was also
consulted.
Introduction - vii
2: Variant Readings
There are some variations in the text which, as they make little difference in recital
have not been noted in the variant readings, but which may usefully be outlined
1
here:
CBhp, PPV2 sometimes print for the more usual n, as in nibba, paha,
sayahasamaya.
CBhp sometimes has for l, as in antaikkha, piak.
PPV2 sometimes has l for , as in Veluvane.
MPP sometimes prints n where we normally find , as in utuparinma, pisuna.
PPV, PPV2 quite often have for , and occasionally in place of other nasals, which
is simply an alternative way of representing these sounds.
None of the books are entirely consistent in their usage, which may not be the fault
of the editors, but because this is a collection of texts that was originally passed down
in different manuscript traditions. However, in this edition I have preferred to
prepare a text which is consistent, as far as that is possible.
Printers errors, like printing t as the quotation marker, have also not normally been
noted, though where they amount to the omission of a word or line they have been
included.
Owing to the Sinhala typeface used in MPP & PPV it is impossible to tell the
difference between u & when in combination with certain letters, so that e.g.
bhikkhu & bhikkh are indistinguishable, except by context, and it was therefore not
possible to note the variants in this regard.
3: Comparison
Although Catubhavrapi is a collection of material drawn from the five Nikyas,
there are some significant differences between the suttas and other material in the
collection and in the source. Below is a synopsis of where these works are originally
found, together with a brief outline of the differences that are found (whenever they
exist) for reference. It should be noted that variant readings are not mentioned here,
but only major differences affecting either the title or contents:
Variant readings have only been recorded for the main part of the text (the
Catubhavrapi), and not for the Mahparitta or Avasna.
Introduction - viii
1:
Saraagamana (Mv I [Vin. Mahvaggo]; Khp 1):

Mv I: no title; Khp: Saraattaya.
2:
Dasasikkhpadni (Mv I [Vin. Mahvaggo]; Khp 2):

Mv I: no title; Khp: Dasasikkhpada, also has the word samdiymi (I
undertake) at the end of each precept.
3:
Smaerapaha (Khp 4):

Khp: Kumrapaha.
4:
Dvattiskra (Khp 3).
5:
Paccavekkha (MN 2, passim):

MN 2: no title.
6:
Dasadhammasutta (AN 10:48):

AN omits the nidna (introduction) and the conclusion from Idam-avoca...
onwards.
7:
Mahmagalasutta (Khp 5; Sn 2:8):

Khp: Magalasutta.
8:
Ratanasutta (Khp 6; Sn 2:1).
9:
Karayamettasutta (Khp 9; Sn 1:8):

Khp, Sn: Mettasutta.
10:
Khandhaparitta (Cv V [Vin. Cullavaggo]; AN 4:67; cf. Jtako 203):

Cv V: no title, has different opening upto Na ha nna..., replaces Idamavoca Bhagav, ida vatv Sugato athpara etad-avoca Satth, with
Eva-ca pana bhikkhave ktabba
AN omits Idam-avoca Bhagav...Satth.
The verses recurr in the Jtako, but the prose there, although telling
essentially the same story, is very different.
11:
Mettnisasasutta (AN 11:16):

AN omits nidna, starts at Mettya bhikkhave...; also omits Idam-avoca
Bhagav...to the end.
12:
Mittnisasa (Jtako 538):

Jtaka has no title.
13:
Moraparitta (Jtako 159):

Jtaka has no title.
Introduction - ix
14:
Candaparitta (SN 2:9 [Devaputtasayutta]):

SN has simply: Svatthiya viharati. Tena kho...etc.
15:
Suriyaparitta (SN 2:10 [Devaputtasayutta]):

SN omits the nidna entirely, begins with Tena kho...
16:
Dhajaggaparitta (SN 11:3 [Sakkasayutta])

SN has simply: Svatthiya viharati, followed by Bhtapubba...etc.
17:
Mahkassapattherabojjhaga (SN 46:14 [Bojjhagasayutta]):

SN title: Gilna 1.
18:
Mahmoggallnattherabojjhaga (SN 46:15 [Bojjhagasayuttam]):

SN title: Gilna 2.
19:
Mahcundattherabojjhaga (SN 46:16 [Bojjhagasayuttam]):

SN title: Gilna 3,
omits the line: syanhasamaya patisalln vuhito.
20:
Girimnandasutta (AN 10:60):

AN omits Eva me suta.
21:
Isigilisutta (MN 116):

MN reads simply: Ariho nma bhikkhave Paccekabuddho, (as does PPV cf.
variant readings).
22:
Dhammacakkappavattanasutta (Mv I [Vin. Mahvaggo]; SN 46:11

[Saccasayutta]):
Sayutta has title as: Tathgatena vutta 1 (but section title is Dhammacakkappavattanavaggo); abbreviates the list of devas by reading
Brahmakyik dev instead of the full list.
Mv I has no title, and also abbreviates the list of devas by reading
Brahmakyik dev instead of the full list.
23:
Mahsamayasutta (DN 20).
24:
lavakasutta (SN 10:12 [Yakkhasayuttam]; Sn 1:10):

SN has the title lavi; omits the line beginning Atha kho... before the
verses, includes an extra line Asm lok para loka eva pecca na socati
at end of verse 7; omits the prose found after the verse.
25:
Kasbhradvjasutta (SN 7:11 [Brhmaasayuttam]; Sn 1:4):

Sn is the same as here. SN, however, has the title as Kasi; omits the first 3
prose lines after verse 5, replaces Kasbhradvjas request for ordination,
and subsequent attainment with a request to be accepted as a lay disciple.
26:
Parbhavasutta (Sn 1:6).
Introduction - x
27:
Vasalasutta (Sn 1:7).
28:
Saccavibhagasutta (MN 141).
29:
niyasutta, pt 1 (DN 32):

DN has the title as -suttanta.
4: Layout & Punctuation
a) In prose lines the text and translation normally start parallel to each other at the
side of the page, e.g. from the Dasasikkhpadni:
Ptipt veramasikkhpada.
The training rule of refraining from killing living creatures.
b) Some prose lines have been indented for emphasis, e.g.
Idam-avoca Bhagav,
The Gracious One said this,
c) Some prose lines have been centred, example from Saraagamana:
Buddha saraa gacchmi
I go to the Buddha for refuge
d) In verse lines the Pi is indented in relation to the translation, and each metre is
distinguished by the layout (for the details on this see the 2nd appendix on prosody)
example from Mahmagalasutta:
Bah dev manuss ca magalni acintayu
Many are the gods and men who have thought about the blessings
e) Owing to the different grammatical structure of the languages it has occasionally
been necessary to take two lines of Pi together for the purposes of translation, this
is indicated by the sign appearing at the beginning of a line of translation.
f) In the Siloka verses when the two parts of the line have been taken together for
translation, this is indicated by the omission of the wavy slash otherwise dividing the
line in the translation. Example from Mahsamayasutta:
Sata eke sahassna amanussnam-addasu,
Some of them saw a hundred thousand of those non-human beings,
appekenantam-addakkhu dis sabb phu ah. [10]
and some saw an endless number spread out in every direction.
Introduction - xi
Acknowledgements
My advisors for the arrangement and correct procedure in this book have been Ven.
Melpitiye Vimalaratana Mahthera (M.A.), Chief Incumbant at Veluvane Pirivena,
Pallepola & Ven. Ambagamuwe Savuta Nahimi, Head Monk at the Vipassana
Meditation Centre, Sinhapura, Polonnaruwa.
At an early stage Ven. Pananda of England, and at a later stage Ven. atusita
of Holland both made excellent reviews of this work which has helped me make a
number of corrections and clarifications. Ven. aramita did an excellent job in
proof-reading the manuscript.
For the time and patience that these monks have worked on this book I am very
grateful. Any mistakes that remain, of course, are entirely my own fault.
Note to the 2nd Edition
After the publication of the 1st edition a number of minor mistakes were brought to
my notice, chiefly through the careful reading of the text made by Mr. Kariyawasam,
late editor at B.P.S., and corrections have been included in the 2nd edition.
Note on the Mahparitta & Avasna
The Mahparitta and Avasna as presented here contain all the material necessary
for a complete recital. Sometimes, however, according to different traditions or
circumstances, material may be added to - or omitted from - the texts as given here.
Note that the Jayamagalagth is recited only on auspicious (magala) occasions,
and never on (avamagala) inauspicious ones.
Mahparitta
The Great Safeguard
Mahparitta - 2
rdhan
The Invitation
(spoken by a leading member of the laity)
Vipattipaibhya, sabbasampattisiddhiy,
For the warding off of misfortune, for the accomplishment of all good fortune,
sabbadukkhavinsya: paritta brtha magala.
for the destruction of all suffering: please chant the auspicious safeguard.
sabbabhayavinsya: paritta brtha magala.
for the destruction of all fear: please chant the auspicious safeguard.
sabbarogavinsya: paritta brtha magala.
for the destruction of all disease: please chant the auspicious safeguard.
(A senior monk establishes the audience in the refuges and virtuous practices, and
then encourages them with a teaching appropriate to the occasion, after which the
chanting begins with an invitation to the gods to attend the ceremony and listen to
the recital:)
Mahparitta - 3
Devrdhan
The Invitation to the Gods
Samant cakkavesu atrgacchantu devat
May the gods from all over the universe assemble here
saddhamma Munirjassa suantu saggamokkhada:
and listen to the King of the Sages true Dhamma about heaven and release:
Parittassavaaklo aya bhadant!1
Reverend Sirs, this is the time for hearing the safeguard!
Parittassavaaklo aya bhadant!
Namakkra
Reverence
Namo tassa Bhagavato Arahato Sammsambuddhassa
Reverence to him, the Gracious One, the Worthy One, the Perfect Sambuddha
Paiccasamuppda
Conditional Arising
Avijjpaccay sakhr,
Because of ignorance there are (volitional) processes,
sakhrapaccay via,
because of (volitional) processes: consciousness,
viapaccay nmarpa,
because of consciousness: mind and body,
Sometimes recited as: Dhammassavaaklo aya bhadant! or Dhammaparittassavaaklo

aya bhadant!
Mahparitta - 4
nmarpapaccay sayatana,
because of mind and body: the six sense spheres,
sayatanapaccay phasso,
because of the six sense spheres: contact,
phassapaccay vedan,
because of contact: feeling,
vedanpaccay tah,
because of feeling: craving,
tahpaccay updna,
because of craving: attachment,
updnapaccay bhavo,
because of attachment: continuation,
bhavapaccay jti,
because of continuation: birth,
jtipaccay jarmaraa,
because of birth: old age, death,
sokaparidevadukkhadomanassupys sambhavanti,
grief, lamentation, pain, sorrow, and despair (all) originate,
evam-etassa kevalassa dukkhakkhandhassa samudayo hoti.
and so this whole mass of suffering comes to arise.
Avijjya tveva asesavirganirodh sakhranirodho,
But with the complete fading away and cessation of ignorance, there is the cessation
of (volitional) processes,
sakhranirodh vianirodho,
with the cessation of (volitional) processes, the cessation of consciousness,
vianirodh nmarpanirodho,
with the cessation of consciousness, the cessation of mind and body,
nmarpanirodh sayatananirodho,
with the cessation of mind and body, the cessation of the six sense spheres,
sayatananirodh phassanirodho,
with the cessation of the six sense spheres, the cessation of contact,
phassanirodh vedannirodho,
with the cessation of contact, the cessation of feeling,
Mahparitta - 5
vedannirodh tahnirodho,
with the cessation of feeling, the cessation of craving,
tahnirodh updnanirodho,
with the cessation of craving, the cessation of attachment,
updnanirodh bhavanirodho,
with the cessation of attachment, the cessation of continuation,
bhavanirodh jtinirodho,
with the cessation of continuation, the cessation of birth,
jtinirodh jarmaraa
with the cessation of birth, old age, death,
sokaparidevadukkhadomanassupys nirujjhanti,
grief, lamentation, pain, sorrow, and despair (all) cease,
evam-etassa kevalassa dukkhakkhandhassa nirodho hoti.
and so there is a cessation of this whole mass of suffering.
Pahama-Buddhavacana
The First Words of the Buddha
Anekajtisasra sandhvissa anibbisa
Through countless births in sasra I have wandered without finding
gahakraka gavesanto: dukkh jti punappuna.
the housebuilder I was seeking: born and suffering again and again.
Gahakraka dihosi! Puna geha na khasi:
O housebuilder, now you are seen! You will not build the house again:
sabb te phsuk bhagg, gahaka visakhita,
all your rafters have been broken, and the ridgepole has been destroyed,
visakhragata citta, tahna khayam-ajjhag ti.
my mind has reached the unconditioned, and cravings end has been achieved.
Mahparitta - 6
Buddhaguavandan
Worshipping the Virtues of the Buddha
Iti pi so Bhagav Araha Sammsambuddho,
Such is he, the Gracious One, the Worthy One, the Perfect Sambuddha,
vijjcaraasampanno Sugato lokavid,
the one endowed with understanding and good conduct, the Fortunate One, the one
who understands the worlds,
anuttaro purisadammasrath,
the unsurpassed guide for those people who need taming,
Satth devamanussna Buddho Bhagav ti.
the Teacher of gods and men, the Buddha, the Gracious One.
Dhammaguavandan
Worshipping the Virtues of the Dhamma
Svkkhto Bhagavat Dhammo, sandihiko, akliko,
The Dhamma has been well-proclaimed by the Gracious One, it is visible, not subject
to time,
ehipassiko, opanayiko, paccatta veditabbo vih ti.
inviting inspection, onward leading, and can be understood by the wise for
themselves.
Saghaguavandan
Worshipping the Virtues of the Sagha
Supaipanno Bhagavato svakasagho,
The Gracious Ones Sagha of disciples are good in their practice,
ujupaipanno Bhagavato svakasagho,
the Gracious Ones Sagha of disciples are straight in their practice,
yapaipanno Bhagavato svakasagho,
the Gracious Ones Sagha of disciples are systematic in their practice,
smcipaipanno Bhagavato svakasagho,
the Gracious Ones Sagha of disciples are correct in their practice,
yad-ida cattri purisayugni aha purisapuggal,
that is to say, the four pairs of persons, the eight individual persons,
esa Bhagavato svakasagho,
this is the Gracious Ones Sagha of disciples,
Mahparitta - 7
huneyyo, phuneyyo, dakkhieyyo, ajalikaranyo,
they are worthy of offerings, of hospitality, of gifts, and of reverential salutation,
anuttara puakkhetta lokass ti.
they are an unsurpassed field of merit for the world.
Verse of Blessing
Etena saccavajjena ptu tva ratanattaya!
By this declaration of the truth may the three treasures appear to you!
Jayamagalagth
Verses on the Blessings of Success
Bhu sahassam-abhinimmitasyudha ta,
Mra, the terrible one, who had created a thousand arms with weapons,
Girimekhala uditaghorasasenamra,
and had mounted on (the elephant) Girimekhala, with his army,
dndidhammavidhin jitav munindo did the lord of sages defeat by such things as generosity and so forth ta tejas bhavatu te jayamagalni! [1]
through that resplendent power may you have the blessings of success!
Mrtirekam-abhiyujjhita sabbaratti,
Even more terrible than Mra was the impatient and obdurate yakkha
lavaka,
ghora pan lavakam-akkhamathaddhayakkha,
who fought (with the Buddha) throughout the whole night,
khantsudantavidhin jitav munindo (him) did the lord of sages defeat by his patience and self-control
Mahparitta - 8
ta tejas bhavatu te jayamagalni! [2]
Nlgiri gajavara atimattabhta,
The great elephant Nlgiri, who was completely intoxicated,
dvaggicakkam-asanva sudrua ta,
fearful, like a jungle fire, a flaming discus, or a flash of lightning,
mettambusekavidhin jitav munindo did the lord of sages defeat by sprinkling (him) with the waters of friendliness ta tejas bhavatu te jayamagalni! [3]
Ukkhittakhaggam-atihatthasudrua ta
With a sword that was lifted high in his outstretched hand, that very fearsome
(bandit)
dhva tiyojanapathagulimlavanta:
the one with a finger necklace (Agulimla) ran for (the whole of) three leagues
up the path:
iddhbhisakhatamano jitav munindo (him) did the lord of sages defeat with the psychic powers created in his mind ta tejas bhavatu te jayamagalni! [4]
Katvna kaham-udara iva gabbhiny,
Having made her midriff (look large) with a piece of wood, like one who is
pregnant,
Cicya duhavacana janakyamajjhe:
Cic (then spoke) wicked words in the midst of a group of people:
santena somavidhin jitav munindo (her) did the lord of sages defeat by means of his gentleness and peacefulness ta tejas bhavatu te jayamagalni! [5]
Mahparitta - 9
Sacca vihya mati-Saccakavdaketu,
The arrogant Saccaka, who had given up the truth, and had challenged (the
Buddha) to a debate,
vdbhiropitamana ati-andhabhta,
with his mind fixed on his argument, completely blind to the truth,
papadpajalito jitav munindo (him) did the lord of sages defeat with the shining lamp of true wisdom ta tejas bhavatu te jayamagalni! [6]
Nandopanandabhujaga vibudha mahiddhi,
Taming the wise dragon Nandopananda, who had great power,
puttena therabhujagena dampayanto,
by way of his son (Moggallna), who was a dragon of an elder,
iddhpadesavidhin jitav munindo (thus) did the lord of sages defeat (him) by instructing (his son to use) psychic
power ta tejas bhavatu te jayamagalni! [7]
Dugghadihibhujagena sudahahattha,
He whose hand was badly bitten by the serpent of wrongly taken up views,
brahma visuddhijutim-iddhi-Bakbhidhna,
the brahma Baka, who was clear and bright, and who possessed psychic powers,
gadena vidhin jitav munindo did the lord of sages defeat with the medicine of his super-knowledge ta tejas bhavatu te jayamagalni! [8]
Et pi Buddhajayamagala-ahagth,
He who recites these eight verses each and every day,
yo vcako dinadine sarate-m-atand,
which are about the Buddhas (many) blessd successes, and remembers them
with diligence,
Mahparitta - 10
hitvnanekavividhni cupaddavni,
after giving up (all) the many and various kinds of adversity,
mokkha sukha adhigameyya naro sapao. [9]
that wise man will (soon thereafter) attain both freedom and happiness.
Mahmagalasutta
The Discourse on the Great Blessings
Eva me suta:
Thus I have heard:
eka samaya Bhagav Svatthiya viharati
at one time the Gracious One was dwelling near Svatthi
Jetavane Anthapiikassa rme.
at Anthapiikas grounds in Jetas Wood.
Atha kho aatar devat abhikkantya rattiy,
Then a certain god, towards the end of the night,
abhikkantava kevalakappa Jetavana obhsetv,
having lit up the whole of Jetas Wood with his surpassing beauty,
yena Bhagav tenupasakami,
approached the Gracious One,
upasakamitv Bhagavanta abhivdetv, ekam-anta ahsi.
and after approaching and worshipping the Gracious One, he stood on one side.
Ekam-anta hit kho s devat Bhagavanta gthya ajjhabhsi:
While standing on one side that god addressed the Gracious One with a verse:
Many are the gods and the men who have thought about the blessings
kakhamn sotthna: brhi magalam-uttama. [1]
hoping for safety: now please say what is the supreme blessing.
Asevan ca blna, paitna-ca sevan,
Not associating with fools, but associating with the wise,
pj ca pjanyna: eta magalam-uttama. [2]
honouring those worthy of honour: this is the supreme blessing.
Mahparitta - 11
Pairpadesavso ca, pubbe ca katapuat,
Living in a suitable place, formerly having done good deeds,
attasammpaidhi ca: eta magalam-uttama. [3]
having the right aspiration for oneself: this is the supreme blessing.
Bhusacca-ca sippa-ca, vinayo ca susikkhito,
Having great learning and craft, being disciplined and well trained,
subhsit ca y vc: eta magalam-uttama. [4]
and whatever words are well spoken: this is the supreme blessing.
Mtpitu-upahna, puttadrassa sagaho,
Attending on ones mother and father, looking after ones wife and children,
ankul ca kammant: eta magalam-uttama. [5]
having work that is not agitating: this is the supreme blessing.
Dna-ca Dhammacariy ca, takna-ca sagaho,
Giving, and living by the Dhamma, and looking after ones relatives,
anavajjni kammni: eta magalam-uttama. [6]
(performing) actions that are blameless: this is the supreme blessing.
rati virati pp, majjapn ca saamo,
Abstaining, refraining, from bad deeds, restraint from intoxicating drink,
appamdo ca dhammesu: eta magalam-uttama. [7]
being heedful regarding (all) things: this is the supreme blessing.
Gravo ca nivto ca, santuh ca kataut,
Having respect and being humble, being satisfied and grateful,
klena Dhammasavaa: eta magalam-uttama. [8]
listening to the Dhamma at the right time: this is the supreme blessing.
Khant ca sovacassat, samana-ca dassana,
Being patient and easily spoken to, seeing ascetics,
klena Dhammaskacch: eta magalam-uttama. [9]
discussing the Dhamma at the right time: this is the supreme blessing.
Mahparitta - 12
Tapo ca brahmacariya-ca, ariyasaccnadassana,
Austerity, living spiritually, insight into the noble truths,
nibbnasacchikiriy ca: eta magalam-uttama. [10]
the experience of Nibbna: this is the supreme blessing.
Phuhassa lokadhammehi, citta yassa na kampati,
He whose mind does not waver, when it is touched by worldly things,
asoka viraja khema: eta magalam-uttama. [11]
being griefless, dustless, and secure: this is the supreme blessing.
Etdisni katvna, sabbattha-m-aparjit,
Having done as here directed, being undefeated everywhere,
sabbattha sotthi gacchanti: ta tesa magalam-uttaman-ti. [12]
they go everywhere in safety: for them this is the supreme blessing.
Verse of Blessing
Etena saccavajjena sotthi te hotu sabbad!
By this declaration of the truth may you be safe at all times!
Etena saccavajjena hotu te jayamagala!
By this declaration of the truth may you have the blessing of success!
Etena saccavajjena sabbarogo vinassatu!
By this declaration of the truth may all disease be destroyed!
Karayamettasutta
The Discourse on how Friendliness Meditation should be Done
Karayam-atthakusalena, yan-ta santa pada abhisamecca:
What should be done by one skilled in goodness, who has comprehended the state of
peace:
sakko uj ca sj ca, suvaco cassa mudu anatimn, [1]
he ought to be able, straight, and upright, easy to speak to, meek, without conceit,
santussako ca subharo ca, appakicco ca sallahukavutti,
satisfied (with little), easy to support, free from duties, and light in living,
santindriyo ca nipako ca, appagabbho kulesu ananugiddho, [2]
with faculties at peace, prudent, not forward, and greedless among the families,
Mahparitta - 13
na ca khudda samcare kici yena vi pare upavadeyyu.
he should not do the slightest thing whereby others who are wise might find fault
(with him).
Sukhino v khemino hontu, sabbe satt bhavantu sukhitatt! [3]
(May all beings) be happy and secure, may all beings in their hearts be happy!
Ye keci pabhtatthi tas v thvar v anavases,
Whatsoever breathing beings there are trembling, firm, or any other (beings),
dgh v ye mahant v, majjhim rassakukathl, [4]
whether they be long or great, of middle size, short, tiny, or of compact (body),
dih v ye ca addih, ye ca dre vasanti avidre,
those who are seen, and those who are unseen, those who live far away, those who
are near,
bht v sambhaves v sabbe satt bhavantu sukhitatt! [5]
those who are born, and those who still seek birth may all beings in their hearts be
happy!
Na paro para nikubbetha, ntimaetha katthaci na kaci,
No one should cheat another, nor should he despise anyone wherever he is,
byrosan paighasa nam-aassa dukkham-iccheyya. [6]
he should not long for suffering for another because of anger or resentment.
Mt yath niya putta yus ekaputtam-anurakkhe,
In the same way as a mother would protect her child, her only child, with her life,
evam-pi sabbabhtesu mnasa bhvaye aparima. [7]
so too towards all beings one should develop the measureless thought (of
friendliness).
Metta-ca sabbalokasmi mnasa bhvaye aparima,
Towards the entire world he should develop the measureless thought of friendliness,
uddha adho ca tiriya-ca, asambdha avera asapatta. [8]
above, below, and across (the middle), without barriers, hate, or enmity.
Tiha cara nisinno v, sayno v yvatassa vigatamiddho,
Standing, walking, sitting, lying, for as long as he is without torpor,
eta sati adhiheyya, brahmam-eta vihra idha-m-hu. [9]
he should be resolved on this mindfulness, for this, they say here, is the (true)
spiritual life.
Mahparitta - 14
Dihi-ca anupagamma, slav dassanena sampanno,
Without going near to (wrong) views, virtuous, and endowed with (true) insight,
kmesu vineyya gedha, na hi jtu gabbhaseyya punar-et ti. [10]
having removed (all) greed for sense pleasures, he will never come to lie in a womb
again.
Verse of Blessing
Ratanasutta
The Discourse on the Treasures
Yndha bhtni samgatni, Bhummni v yni va antalikkhe,
Whatever beings have come together here, whether of the earth or in the firmament,
Sabbe va bht suman bhavantu, atho pi sakkacca suantu bhsita. [1]
May the minds of all those beings be happy, and may they listen carefully to what is
said.
Tasm hi bht nismetha sabbe, metta karotha mnusiy pajya,
Therefore, all of you beings, be attentive, be friendly towards this generation of men,
Div ca ratto ca haranti ye bali, tasm hi ne rakkhatha appamatt. [2]
They who bring offerings by day and by night, therefore, being heedful, you must
protect them.
Ya kici vitta - idha v hura v saggesu v - ya ratana pata
Whatever riches there are - here or hereafter or in the heavens - that excellent
treasure
Na no sama atthi Tathgatena idam-pi Buddhe ratana pata:
Is not equal unto the Realised One this excellent treasure is in the Buddha:
Etena saccena suvatthi hotu! [3]
By virtue of this truth may there be safety!
Mahparitta - 15
Khaya virga amata pata yad-ajjhag Sakyamun samhito,
(Cravings) end, dispassion, deathlessness, excellence that which the concentrated
Sakyan sage attained,
Na tena dhammena samatthi kici idam-pi Dhamme ratana pata:
There is nothing that is equal to that state this excellent treasure is in the Dhamma:
Yam-Buddhaseho parivaay suci samdhim-nantarika-am-hu,
That which the great Buddha praised as being pure the concentration said to have
immediate (result),
Samdhin tena samo na vijjati idam-pi Dhamme ratana pata:
No equal to that concentration is found this excellent treasure is in the Dhamma
Ye puggal aha sata pasatth cattri etni yugni honti,
Those eight individuals praised by the good there are these four pairs (of persons),
Te dakkhieyy Sugatassa svak, etesu dinnni mahapphalni,
Those disciples of the Fortunate One are worthy of gifts, those things that have been
given to them have great fruit,
Idam-pi Saghe ratana pata: etena saccena suvatthi hotu! [6]
This excellent treasure is in the Sagha: by virtue of this truth may there be safety!
Ye suppayutt manas dahena nikkmino Gotamassanamhi,
Those who have firm minds that are devoted to Gotamas teaching, being free from
sense desire,
Te pattipatt amata vigayha laddh mudh nibbuti bhujamn,
Having attained they entered the deathless are enjoying emancipation, obtained for
free,
Yathindakhlo pahavi sito siy catubbhi vtehi asampakampiyo,
Just as a locking post stuck fast in the earth does not waver on account of the four
winds,
Mahparitta - 16
Tathpama sappurisa vadmi, yo ariyasaccni avecca passati,
Just like this, I say, is the person who is true, the one who sees the noble truths
completely,
Ye ariyasaccni vibhvayanti, gambhrapaena sudesitni,
Those who clearly distinguish the noble truths, which have been well preached by the
one with great wisdom,
Kicpi te honti bhusappamatt na te bhava ahama diyanti,
No matter how great they become in heedlessness still they do not take up an eighth
existence,
Sah vassa dassanasampadya tayas su dhamm jahit bhavanti:
With his attainment of (liberating) insight there are three things that are given up:
Sakkyadihi vicikicchita-ca slabbata v pi yad-atthi kici.
Embodiment view, uncertainty, and whatever (grasping at) virtue and practices there
is.
Cathapyehi ca vippamutto, cha cbhihnni abhabbo ktu,
He is free from (rebirth in) the four lower worlds, and he is incapable of the six great
crimes,
Kicpi so kamma karoti ppaka kyena vc uda cetas v,
Whatever bad actions he performs by way of body, speech, or mind,
Abhabbo so tassa paicchdya abhabbat dihapadassa vutt,
He is incapable of covering it up: this incapacity is said of one who has seen the state
(of peace),
Mahparitta - 17
Vanappagumbe yath phussitagge gimhnamse pahamasmi gimhe,
Just like a tall woodland tree crowned with flowers in the summer months, in the
early summer,
Tathpama Dhammavara adesay, Nibbnagmi paramahitya,
Just like this he preached the Dhamma which is best, which goes to Nibbna, the
highest benefit,
Idam-pi Buddhe ratana pata: etena saccena suvatthi hotu! [12]
This excellent treasure is in the Buddha: by virtue of this truth may there be safety!
Varo vara varado varharo, anuttaro Dhammavara adesay,
The best one, knowing the best, giving the best, brought the best, the unsurpassed one
preached the Dhamma which is best,
Kha pura nava natthi sambhava, virattacitt yatike bhavasmi,
The old is destroyed, and nothing new is produced, their minds are unexcited by
future rebirth,
Te khabj avirhicchand, nibbanti dhr yathyam-padpo,
They have destroyed the seeds, and have no desire for growth, the wise are still, just
as this lamp (is still),
(Spoken by Sakka, lord of the gods:)

Yndha bhtni samgatni, bhummni v yni va antalikkhe,
Tathgata devamanussapjita, Buddha namassma - suvatthi hotu! [15]
Gods and men revere the Realised One, we honour the Buddha - may there be safety!
Tathgata devamanussapjita, Dhamma namassma - suvatthi hotu! [16]
Gods and men revere the Realised One, we honour the Dhamma - may there be
safety!
Mahparitta - 18
Tathgata devamanussapjita, Sagha namassma - suvatthi hotu! [17]
Gods and men revere the Realised One, we honour the Sagha - may there be safety!
Verse of Blessing
Abhayaparitta
Protection Verses
Yan-dunnimitta avamagala-ca, yo cmanpo sakuassa saddo,
Whatever bad sign, inauspicious event, or whatever ominous bird shriek there is,
ppaggaho dussupina akanta Buddhnubhvena vinsamentu!
also evil planets, and unpleasant dreams may they perish through the power of
the Buddha!
ppaggaho dussupina akanta Dhammnubhvena vinsamentu!
the Dhamma!
whatever bad sign, inauspicious event, or whatever ominous bird shriek there is,
ppaggaho dussupina akanta Saghnubhvena vinsamentu!
the Sagha!
Mahparitta - 19
Mahjayamagalagth
The Verses on the Great Blessings of Success
Mahkruiko ntho, hitya sabbapina,
The lord of great compassion, for the benefit of all living creatures,
pretv pram sabb patto Sambodhim-uttama.
having fulfilled all the perfections has attained supreme and Complete
Awakening.
Etena saccavajjena hotu te jayamagala! [1]
Jayanto Bodhiy mle Sakyna nandivaddhano Succeeding at the root of the Bodhi tree he furthered the Sakyans joy eva tuyha jayo hotu, jayassu jayamagala! [2]
so may you be successful, may you succeed with the blessing of success!
Sakkatv Buddharatana, osadha uttama vara,
Having honoured the Buddha treasure, the best and supreme medicine,
hita devamanussna, Buddhatejena sotthin
of benefit to gods and men, by the blessd power of the Buddha
nassantupaddav sabbe, dukkh vpasamentu te! [3]
may all adversities perish, and all suffering come to an end for you!
Sakkatv Dhammaratana, osadha uttama vara,
Having honoured the Dhamma treasure, the best and supreme medicine,
parihpasamana, Dhammatejena sotthin
which brings fevers to an end, by the blessd power of the Dhamma
nassantupaddav sabbe, bhay vpasamentu te! [4]
may all adversities perish, and all fear come to an end for you!
Sakkatv Sagharatana, osadha uttama vara,
Having honoured the Sagha treasure, the best and supreme medicine,
huneyya phuneyya, Saghatejena sotthin
worthy of gifts and hospitality, by the blessd power of the Sagha
nassantupaddav sabbe, rog vpasamentu te! [5]
may all adversities perish, and all disease come to an end for you!
Mahparitta - 20
Ya kici ratana loke vijjati vividh puth
Whatever the many and various treasures there are in the world
ratana Buddhasama natthi: tasm sotth bhavantu te! [6]
no treasure is equal to the Buddha: through this (truth) may you be safe!
ratana Dhammasama natthi: tasm sotth bhavantu te! [7]
no treasure is equal to the Dhamma: through this (truth) may you be safe!
ratana Saghasama natthi: tasm sotth bhavantu te! [8]
no treasure is equal to the Sagha: through this (truth) may you be safe!
Natthi me saraa aa, Buddho me saraa vara!
For me there is no other refuge, for me the Buddha is the best refuge!
Natthi me saraa aa, Dhammo me saraa vara!
For me there is no other refuge, for me the Dhamma is the best refuge!
Natthi me saraa aa, Sagho me saraa vara!
For me there is no other refuge, for me the Sagha is the best refuge!
Sabbtiyo vivajjantu sabbarogo vinassatu,
May you avoid all calamities and may all disease be destroyed,
m te bhavatvantaryo, sukh dghyuko bhava!
may there be no obstacles for you, may you be happy and live long!
Mahparitta - 21
Bhavatu sabbamagala, rakkhantu sabbadevat,
May there be every blessing, and may all of the gods protect you,
sabba-Buddhnubhvena sad sotth bhavantu te!
by the power of all the Buddhas may you be safe forever!
sabba-Dhammnubhvena sad sotth bhavantu te!
by the power of all that is Dhamma may you be safe forever!
sabba-Saghnubhvena sad sotth bhavantu te!
by the power of the whole Sagha may you be safe forever!
Nakkhattayakkhabhtna, ppaggahanivra,
Warding off all unlucky stars, yakkhas, bhtas, and evil planets,
parittassnubhvena hantu tesa upaddave!
by the power of this safeguard may all their adversities end!
22
Pahamakabhavra - 23
Catubhavrapi
The Text of the Four
Recitals
Pahamakabhavra - 24
Pahamakabhavra
The First Recital
Namo tassa Bhagavato Arahato Sammsambuddhassa x 3
Reverence to him, the Gracious One, the Worthy One,
the Perfect Sambuddha x 3
1: Saraagamana1
Going for Refuge
Dhamma saraa gacchmi
I go to the Dhamma for refuge
Sagha saraa gacchmi
I go to the Sagha for refuge
Dutiyam-pi Buddha saraa gacchmi
For a second time I go to the Buddha for refuge
Dutiyam-pi Dhamma saraa gacchmi
For a second time I go to the Dhamma for refuge
Dutiyam-pi Sagha saraa gacchmi
For a second time I go to the Sagha for refuge
Tatiyam-pi Buddha saraa gacchmi
For a third time I go to the Buddha for refuge
Tatiyam-pi Dhamma saraa gacchmi
For a third time I go to the Dhamma for refuge
Tatiyam-pi Sagha saraa gacchmi
For a third time I go to the Sagha for refuge
PPV2: Saragamana
Pahamakabhavra - 25
2: Dasasikkhpadni
The Ten Training Rules
Ptipt veramasikkhpada [1]
The training rule of refraining from killing living creatures
Adinndn veramasikkhpada [2]
The training rule of refraining from taking what has not been given
Abrahmacariy veramasikkhpada [3]
The training rule of refraining from unchastity
Musvd veramasikkhpada [4]
The training rule of refraining from false speech
Surmerayamajjapamdahn veramasikkhpada [5]
The training rule of refraining from liquor, wines, or intoxicants which cause
heedlessness.
Viklabhojan veramasikkhpada [6]
The training rule of refraining from eating at the wrong time
Naccagtavditaviskadassan veramasikkhpada [7]
The training rule of refraining from dances, songs, music, and watching shows
Mlgandhavilepanadhraamaanavibhsanahn veramasikkhpada
[8]
The training rule of refraining from adorning or ornamenting (oneself) by
wearing garlands, scents, or ointments
Uccsayanamahsayan veramasikkhpada [9]
The training rule of refraining from lofty or grand beds
Jtarparajatapaiggaha veramasikkhpada [10]
The training rule of refraining from accepting gold or money
Pahamakabhavra - 26
3: Smaerapaha1
The Questions to the Novice
Eka nma ki?
What is said to be one?
Sabbe satt hrahitik.

All beings subsist on food.
Dve nma ki?

What is said to be two?
Nma-ca rpa-ca.
Mind and body.
Ti nma ki?
What is said to be three?
Cattri nma ki?
What is said to be four?
Cattri ariyasaccni.
The four noble truths.
Paca nma ki?

What is said to be five?
Pacupdnakkhandh.2
The five constituent groups (of mind and body) that
provide fuel for attachment.
Cha nma ki?

What is said to be six?
Cha ajjhattikni yatanni.

The six internal sense spheres.
Satta nma ki?

What is said to be seven?
Satta Bojjhag.
The seven factors of Awakening.
Aha nma ki?

What is said to be eight?
Ariyo ahangiko maggo.

The noble path with eight factors.
Nava nma ki?

What is said to be nine?
Nava sattvs.
The nine abodes of beings.
Dasa nma ki?

What is said to be ten?
Tisso vedan.
The three feelings.
Dasahagehi samanngato Arah ti vuccat ti.

When endowed with ten factors he is said to be
Worthy.
MPP, PPV, PPV2: Smaerapaho

PPV2: Pacpdnakkhandh
Pahamakabhavra - 27
4: Dvattiskra1
The Thirty Two Fold Nature
Atthi imasmi kye:
There are in this body:
kes, lom, nakh, dant, taco,
hairs of the head, body hairs, nails, teeth, skin,
masa, nahru, ahi, ahimij,2 vakka,
flesh, sinews, bones, bone-marrow, kidneys,
hadaya, yakana, kilomaka, pihaka, papphsa,
heart, liver, pleura, spleen, lungs,
anta, antagua, udariya, karsa,
intestines, mesentery, undigested food, excrement,
pitta, semha, pubbo, lohita, sedo, medo,
bile, phlegm, pus, blood, sweat, fat,
assu, vas, kheo, sighnik, lasik, mutta,
tears, grease, spit, mucus, synovic fluid, urine,
matthake matthalugan-ti.3
and the brain in the head.
MPP, PPV, PPV2: Dvattiskro

PPV, PPV2: ahimija
3
PPV: matthake matthalungant-ti
2
Pahamakabhavra - 28
5: Paccavekkha
The Reflections
Paisakh yoniso cvara paisevmi,
With proper discernment I make use of the robe,
yvad-eva stassa paightya, uhassa paightya,
only to ward off the cold, to ward off the heat,
asamakasavttapasirisapasamphassna paightya,
to ward off contact with gadflies, mosquitoes, wind, the heat (of the sun), and
creeping things,
yvad-eva hirikopnapaicchdanattha. [1]
only as a cover for the shameful parts.
Paisakh yoniso piapta paisevmi,
With proper discernment I make use of almsfood,
neva davya, na madya, na maanya, na vibhsanya,1
not for sport, or for showing off, not for ornament, or for adornment,
yvad-eva imassa kyassa hitiy ypanya,
but only to maintain this body, and to carry on,
vihisparatiy brahmacariynuggahya,
to inhibit annoyance, and to assist in the spiritual life,
iti pura-ca vedana paihakhmi,
and so I will get rid of any old feeling,
nava-ca vedana na uppdessmi,
and not produce any new feeling,
ytr ca me bhavissati, anavajjat ca phsuvihro c ti. [2]
and I will carry on, being blameless, and living comfortably.
Paisakh yoniso sensana paisevmi,
With proper discernment I make use of a dwelling,
yvad-eva stassa paightya, uhassa paightya,
only to ward off the cold, to ward off the heat,
serpents,
1
MPP: vibhusanya
Pahamakabhavra - 29
yvad-eva utuparissayavinodana paisallnrmattha. [3]
only to dispel the trouble of the (varying) seasons, and so as to delight in seclusion.
Paisakh yoniso gilnapaccayabhesajjaparikkhra paisevmi,
With proper discernment I make use of the requisite of medicine for support when
sick,
yvad-eva uppannna veyybdhikna vedanna paightya
only to ward off oppressive feelings that have arisen
abypajjhaparamaty ti. [4]
and at least be free from oppression.
Pahamakabhavra - 30
6: Dasadhammasutta
The Discourse on the Ten Things
Introductory Verse
Bhikkhna guasayutta ya desesi Mahmuni,
This is what the Great Sage preached about the qualities of the monks,
ya sutv paipajjanto, sabbadukkh pamuccati.
after hearing it, and while practising, he is freed from all suffering.
Sabbalokahitatthya paritta ta bhamahe.1
For the whole worlds benefit and welfare we will recite that safeguard.
The Safeguard
Eva me suta:
Thus I have heard:
Tatra kho Bhagav bhikkh mantesi:
There it was that the Gracious One addressed the monks, saying:
Bhikkhavo! ti, Bhadante! ti te bhikkh Bhagavato paccassosu,
Monks!, Reverend Sir! those monks replied to the Gracious One,
Bhagav etad-avoca:
and the Gracious One said this:
Dasa ime bhikkhave dhamm
There are these ten things, monks,
pabbajitena abhiha paccavekkhitabb.
that one who has gone forth should frequently reflect on.
Katame dasa?
What are the ten?
PPV, PPV2: omit this line
Pahamakabhavra - 31
1
Vevaiyamhi ajjhupagato ti,

I have become one who has no class,
pabbajitena abhiha paccavekkhitabba. [1]
one who has gone forth should frequently reflect on this.
Parapaibaddh me jvik ti,
I am bound to others for my livelihood,
Ao me kappo karayo ti,
I should comport myself differently,
Kacci nu kho me att slato na upavadat? ti
Can I myself find no fault with my virtue?
Kacci nu kho ma anuvicca vi sabrahmacr,
Will my wise companions in the spiritual life, after testing me,
slato na upavadant? ti
find no fault with my virtue?,
Sabbehi me piyehi manpehi nnbhvo vinbhvo ti,
There is alteration in, and separation from, all that is dear and appealing to me,
Kammassakomhi, kammadydo, kammayoni,
It is actions that I own, it is actions that I am heir to, it is actions that I am born
from,
kammabandhu, kammapaisarao actions are my kinsfolk, actions are my refuge -
CBhp, PPV2: ajjhpagato
Pahamakabhavra - 32
ya kamma karissmi, kalya v ppaka v,
whatever actions I perform, whether good or bad,
tassa dydo bhavissm ti,
to that I will be the heir,
Katha bhtassa me rattidiv vtipatant? ti
In what way do the nights and days pass for me?
Kacci nu khoha sugre abhiramm? ti
Do I delight in empty places?
Atthi nu kho me uttarimanussadhamm Has a state beyond (ordinary) human beings alam-ariyaadassanaviseso - adhigato?
the distinction of what is truly noble knowledge and seeing - been attained by me?
Soham pacchime kle sabrahmacrhi puho,
Will I at the end, when questioned by my companions in the spiritual life,
na maku bhavissm? ti
not be embarrassed?
Ime kho bhikkhave dasadhamm,
These are the ten things, monks,
pabbajitena abhiha paccavekkhitabb ti.
Idam-avoca Bhagav,
attaman te bhikkh Bhagavato bhsita abhinandun-ti.
and those monks were uplifted and greatly rejoiced in the Gracious Ones words.
Pahamakabhavra - 33
7: Mahmagalasutta
Introductory Verses
Ya magala dvdasasu cintayisu sadevak,
What a blessing is was thought about by gods and men for twelve (years),
sotthna ndhigacchanti; ahatisa-ca magala
but they did not attain (true) safety; the thirty-eight blessings
desita devadevena sabbappavinsana.
which were preached by the god of gods make all that is bad perish.
Sabbalokahitatthya paritta ta bhamahe.1
For the whole worlds benefit and welfare we will recite that safeguard.
The Safeguard
Eva me suta:
Thus I have heard:
CBhp: mangala tam bhamahe
Pahamakabhavra - 34
kakhamn sotthna: brhi magalam-uttama. [1]
hoping for safety: now please say what is the supreme blessing.
pj ca pjanyna: eta magalam-uttama. [2]
honouring those worthy of honour: this is the supreme blessing.
attasammpaidhi ca: eta magalam-uttama.
having the right aspiration for oneself: this is the supreme blessing. [3]
subhsit ca y vc: eta magalam-uttama. [4]
and whatever words are well spoken: this is the supreme blessing.
Mtpitu-upahna, puttadrassa sagaho,
ankul ca kammant: eta magalam-uttama. [5]
having work that is not agitating: this is the supreme blessing.
Dna-ca Dhammacariy ca, takna-ca sagaho,
anavajjni kammni: eta magalam-uttama. [6]
(performing) actions that are blameless: this is the supreme blessing.
appamdo ca dhammesu: eta magalam-uttama. [7]
being heedful regarding (all) things: this is the supreme blessing.
klena Dhammasavaa: eta magalam-uttama. [8]
listening to the Dhamma at the right time: this is the supreme blessing.
Pahamakabhavra - 35
klena Dhammaskacch: eta magalam-uttama. [9]
discussing the Dhamma at the right time: this is the supreme blessing.
Tapo ca brahmacariya-ca, ariyasaccnadassana,
nibbnasacchikiriy ca: eta magalam-uttama. [10]
the experience of Nibbna: this is the supreme blessing.
asoka viraja khema: eta magalam-uttama. [11]
being griefless, dustless, and secure: this is the supreme blessing.
sabbattha sotthi gacchanti: ta tesa magalam-uttaman-ti. [12]
they go everywhere in safety: for them this is the supreme blessing.
Pahamakabhavra - 36
8. Ratanasutta
Introductory Verses
Koisatasahassesu cakkavesu devat
The gods in the ten hundred thousand million universes
yassa patigahanti ya-ca Vesliya pure,
accepted that order (given) in the city of Vesli,
rogmanusssadubbhikkha sambhta tividha bhaya and disease, non-human beings, and famine the threefold fear that had arisen khippam-antaradhpesi, paritta ta bhamahe.
was quickly brought to an end, we will recite that safeguard.
The Safeguard
Yndha bhtni samgatni, Bhummni v yni va antalikkhe,
sabbe va bht suman bhavantu, atho pi sakkacca suantu bhsita. [1]
may the minds of all those beings be happy, and may they listen carefully to what is
said.
Tasm hi bht nismetha sabbe, metta karotha mnusiy pajya,
div ca ratto ca haranti ye bali, tasm hi ne rakkhatha appamatt. [2]
they who bring offerings by day and by night, therefore, being heedful, you must
protect them.
Ya kici vitta - idha v hura v saggesu v - ya ratana pata
treasure
na no sama atthi Tathgatena idam-pi Buddhe ratana pata:
is not equal unto the Realised One this excellent treasure is in the Buddha:
etena saccena suvatthi hotu! [3]
by virtue of this truth may there be safety!
Khaya virga amata pata yad-ajjhag Sakyamun samhito (Cravings) end, dispassion, deathlessness, excellence that which the concentrated
Sakyan sage attained -
Pahamakabhavra - 37
na tena dhammena samatthi kici idam-pi Dhamme ratana pata:
there is nothing that is equal to that state - this excellent treasure is in the Dhamma:
Yam-Buddhaseho parivaay suci samdhim-nantarika-am-hu That which the great Buddha praised as being pure the concentration said to have
immediate (result) samdhin tena samo na vijjati idam-pi Dhamme ratana pata:
no equal to that concentration is found this excellent treasure is in the Dhamma
Ye puggal aha sata pasatth cattri etni yugni honti Those eight individuals praised by the good there are these four pairs (of persons) te dakkhieyy Sugatassa svak, etesu dinnni mahapphalni those disciples of the Fortunate One are worthy of gifts, those things that have been
given to them have great fruit idam-pi Saghe ratana pata: etena saccena suvatthi hotu! [6]
this excellent treasure is in the Sagha: by virtue of this truth may there be safety!
Ye suppayutt manas dahena nikkmino Gotamassanamhi Those who have firm minds that are devoted to Gotamas teaching, being free from
sense desire te pattipatt amata vigayha laddh mudh nibbuti bhujamn having attained they entered the deathless are enjoying emancipation, obtained for
free idam-pi Saghe ratana pata: etena saccena suvatthi hotu! [7]
winds,
tathpama sappurisa vadmi, yo ariyasaccni avecca passati just like this, I say, is the person who is true, the one who sees the noble truths
completely idam-pi Saghe ratana pata: etena saccena suvatthi hotu! [8]
Pahamakabhavra - 38
Ye ariyasaccni vibhvayanti, gambhrapaena sudesitni,
kicpi te honti bhusappamatt na te bhava ahama diyanti no matter how great they become in heedlessness still they do not take up an eighth
existence idam-pi Saghe ratana pata: etena saccena suvatthi hotu! [9]
Sah vassa dassanasampadya tayas su dhamm jahit bhavanti:
sakkyadihi vicikicchita-ca slabbata v pi yad-atthi kici.
embodiment view, uncertainty, and whatever (grasping at) virtue and practices there
is.
Cathapyehi ca vippamutto, cha cbhihnni abhabbo ktu He is free from (rebirth in) the four lower worlds, and he is incapable of the six great
crimes idam-pi Saghe ratana pata: etena saccena suvatthi hotu! [10]
Kicpi so kamma karoti ppaka kyena vc uda cetas v,
abhabbo so tassa paicchdya: abhabbat dihapadassa vutt he is incapable of covering it up: this incapacity is said of one who has seen the state
(of peace) idam-pi Saghe ratana pata: etena saccena suvatthi hotu! [11]
Vanappagumbe yath phussitagge gimhnamse pahamasmi gimhe,
early summer,
tathpama Dhammavara adesay, Nibbnagmi paramahitya just like this he preached the Dhamma which is best, which goes to Nibbna, the
highest benefit idam-pi Buddhe ratana pata: etena saccena suvatthi hotu! [12]
this excellent treasure is in the Buddha: by virtue of this truth may there be safety!
Pahamakabhavra - 39
Varo vara varado varharo, anuttaro Dhammavara adesay The best one, knowing the best, giving the best, brought the best, the unsurpassed one
preached the Dhamma which is best idam-pi Buddhe ratana pata: etena saccena suvatthi hotu! [13]
this excellent treasure is in the Buddha: by virtue of this truth may there be safety!
Kha pura nava natthi sambhava, virattacitt yatike bhavasmi,
future rebirth,
te khabj avirhicchand, nibbanti dhr yathyam-padpo they have destroyed the seeds, and have no desire for growth, the wise are still, just
as this lamp (is still) idam-pi Saghe ratana pata: etena saccena suvatthi hotu! [14]

Tathgata devamanussapjita, Buddha namassma - suvatthi hotu! [15]
gods and men revere the Realised One, we honour the Buddha - may there be safety!
Tathgata devamanussapjita, Dhamma namassma - suvatthi hotu! [16]
gods and men revere the Realised One, we honour the Dhamma - may there be
safety!
Tathgata devamanussapjita, Sagha namassma - suvatthi hotu! [17]
gods and men revere the Realised One, we honour the Sagha - may there be safety!
Pahamakabhavra - 40
9: Karayamettasutta
Introductory Verses
Yassnubhvato yakkh neva dassenti bhisana,
Because of the power of that (safeguard) the yakkhas could not make fearful
(sights) appear,
yamhi ve cnuyujanto1 ratti divam-antandito2
by practising that diligently night and day
sukha supati sutto ca ppa kici na passati he sleeps happily, and while sleeping does not see anything bad evam-diguopeta, paritta ta bhamahe.
it is endowed with such qualities, we will recite that safeguard.
The Safeguard
peace:
(with him).
Whatsoever breathing beings there are - trembling, firm, or any other (beings),
1
2
CBhp: yamh ve cyunujanto; MPP: yamhi ce vnuyujanto

CBhp: ratti divam-atamandito
Pahamakabhavra - 41
are near,
happy!
friendliness).
spiritual life.
again.
Pahamakabhavra - 42
10. Khandhaparitta
The Safeguard of the Constituent Groups (of Mind & Body)
Introductory Verses
Sabbsivisajtna dibbamantgada viya,
To all kinds of poisonous snakes it is like the medicine of a divine charm,
ya nsesi visa ghora sesa cpi parissaya.
it destroyed terrible poisons and all other dangers.
akkhettamhi1 sabbattha, sabbad sabbapina,
In this orders domain, (which is) everywhere, always, for all living creatures,
sabbaso pi vinseti, paritta ta bhamahe.
it thoroughly destroys (all dangers), we will recite that safeguard.
The Safeguard
Eva me suta:
Thus I have heard:
Tena kho pana samayena Svatthiya
Then at that time near Svatthi
aataro bhikkhu ahin daho klakato hoti.
a certain monk was bitten by a snake and died.
Atha kho sambahul2 bhikkh yena Bhagav tenupasakamisu,
Then a great many monks approached the Gracious One,
upasakamitv Bhagavanta abhivdetv, ekam-anta nisdisu.
and after approaching and worshipping the Gracious One, they sat down on one side.
Ekam-anta nisinn kho te bhikkh Bhagavanta etad-avocu:
While sitting on one side those monks said this to the Gracious One:
1
2
CBhp: khettamhi
PPV2: sabbahul ??
Pahamakabhavra - 43
Idha bhante Svatthiya,
Here, reverend Sir, near Svatthi,
aataro bhikkhu ahin daho klakato ti.
a certain monk has been bitten by a snake and has died.
Na ha nna so bhikkhave bhikkhu
Surely, monks, that monk did not
cattri ahirjakulni mettena cittena phari.
suffuse the four royal families of snakes with a mind (full of) friendliness.
Sace hi so bhikkhave bhikkhu cattri ahirjakulni mettena cittena phareyya
For if, monks, that monk had suffused the four royal families of snakes with a mind
(full of) friendliness
na hi so bhikkhave bhikkhu ahin daho kla kareyya.
then that monk, monks, would not have been bitten by a snake and died.
Katamni cattri ahirjakulni?
Who are the four royal families of snakes?
Virpakkha ahirjakula,
The Virpakkha royal family of snakes,
Erpatha ahirjakula,
the Erpatha royal family of snakes,
Chabyputta ahirjakula,
the Chabyputta royal family of snakes,
Kahgotamaka ahirjakulam.
the Kahgotamaka royal family of snakes.
Na ha nna so bhikkhave bhikkhu
Surely, monks, that monk did not
imni cattri ahirjakulni mettena cittena phari.
suffuse these four royal families of snakes with a mind (full of) friendliness.
Sace hi so bhikkhave bhikkhu imni cattri ahirjakulni mettena cittena
phareyya,
For if, monks, that monk had suffused these four royal families of snakes with a
mind (full of) friendliness,
na hi so bhikkhave bhikkhu ahin daho kla kareyya.
then that monk, monks, would not have been bitten by a snake and died.
Pahamakabhavra - 44
Anujnmi bhikkhave,
I allow you, monks,
imni cattri ahirjakulni mettena cittena pharitu,
to suffuse these four royal families of snakes with a mind (full of) friendliness,
attaguttiy attarakkhya attaparitty ti.
to guard yourselves, to protect yourselves, to safeguard yourselves.
Idam-avoca Bhagav,
ida vatv Sugato athpara etad-avoca Satth:
and after saying this, the Fortunate One, the Teacher, said something more:
Virpakkhehi me metta, metta Erpathehi me,
I am friendly with the Virpakkhas, with the Erpathas I am friendly,
Chabyputtehi me metta, metta Kahgotamakehi ca. [1]
I am friendly with the Chabyputtas, and friendly with the Kahgotamakas.
Apdakehi me metta, metta dipdakehi me,
I am friendly with those without feet, with those with two feet I am friendly,
catuppadehi1 me metta, metta bahuppadehi me. [2]
I am friendly with those with four feet, with those with many feet I am friendly.
M ma apdako hisi, m ma hisi dipdako,
May the one without feet not hurt me, may the one with two feet not hurt me,
m ma catuppado hisi, m ma hisi bahuppado. [3]
may the one with four feet not hurt me, may the one with many feet not hurt
me.
Sabbe satt, sabbe p, sabbe bht ca keval,
May all beings, all living creatures, all who are born, in their entirety,
sabbe bhadrni passantu, m kaci ppam-gam. [4]
may all see prosperity, may nothing bad come to anyone.
CBhp: catuppdehi
Pahamakabhavra - 45
Appamo Buddho!
The Buddha is measureless!
Appamo Dhammo!
The Dhamma is measureless!
Appamo Sagho!
The Sagha is measureless!
Pamavantni sirisapni,
Measurable are creeping things,
ahivicchik, satapad, unbhi, sarabh, msik.
(such as) snakes, scorpions, centipedes, spiders, lizards, and rats.
Kat me rakkh, kat me paritt, paikkamantu bhtni!
I have made this protection, I have made this safeguard, may (all these) beings go
away!
Soha namo Bhagavato, namo sattanna Sammsambuddhnan-ti.
I revere the Gracious One, I revere the seven Perfect Sambuddhas.
Pahamakabhavra - 46
11: Mettnisasasutta1
The Discourse on the Advantages of Friendliness Meditation
Introductory Verse
Aggikkhandhopama sutv jtasavegabhikkhuna
To the monks who felt a sense of urgency after hearing the simile on the mass of
fire
assdatthya desesi ya paritta Mahmuni.
the Great Sage preached this safeguard, for their welfare and satisfaction.
Sabbalokahitatthya paritta tam bhamahe.
For the whole worlds welfare and benefit we will recite that safeguard.
The Safeguard
Eva me suta:
Thus I have heard:
Bhagav etad-avoca:
Mettya bhikkhave cetovimuttiy,
Monks, from the freedom of mind by friendliness meditation,
sevitya, bhvitya, bahulkatya, ynkatya,2
when practised, developed, made much of, carried on,
vatthukatya, anuhitya, paricitya, susamraddhya,
established, maintained, augmented, and properly instigated,
1
2
CBhp: Mettsutta
CBhp: ynikatya
Pahamakabhavra - 47
ekdasnisas pikakh.
eleven advantages are to be expected.
Katame ekdasa?
What are the eleven?
Sukha supati, [1]
He sleeps happily,
sukha paibujjhati, [2]
he wakes up happily,
na ppaka supina passati, [3]
he does not see bad dreams,
manussna piyo hoti, [4]
he is dear to human beings,
amanussna piyo hoti, [5]
he is dear to non-human beings,
devat rakkhanti, [6]
the gods protect him,
nssa aggi v visa v sattha v kamati, [7]
neither fire, poison, or sword can affect him,
1
tuvata citta samdhiyati, [8]

he can concentrate his mind quickly,
mukhavao vippasdati, [9]
his complexion becomes clear,
asammho kla karoti, [10]
he dies unbewildered,
uttari appaivijjhanto Brahmalokpago hoti. [11]
and if he penetrates no further, he will (at least) go to the Brahma world.
2
sevitya, bhvitya, bahulkatya, ynkatya,

when practised, developed, made much of, carried on,
PPV2: tuvaa
CBhp: omit bhvitya (presumably by mistake)
3
CBhp: ynikatya
2
Pahamakabhavra - 48
vatthukatya, anuhitya, paricitya, susamraddhya,
established, maintained, augmented, and properly instigated,
ime ekdasnisas pikakh ti.
there are these eleven advantages to be expected.
Idam-avoca Bhagav,
Pahamakabhavra - 49
12: Mittnisasa1
The Advantages of Friendship
Introductory Verse
Prento Bodhisambhre Ntho Temiyajtiya
While fulfilling the conditions for Awakening the Lord, in his birth as Temiya,
mittnisasa ya ha Sunanda nma srathi.
spoke on the advantages of friendship to his charioteer named Sunanda.
Sabbalokahitatthya paritta ta bhamahe.
For the whole worlds welfare and benefit we will recite that safeguard.
The Safeguard
Pahtabhakkho bhavati vippavuttho sak ghar,
He has an abundance of food (even) when away from his home,
bah na upajvanti, yo mittna na dbhati. [1]
many live depending on him, he who does no wrong to his friends.
Ya ya janapada yti, nigame rjadhniyo,
Whatever country he goes to, in a town or a kings capital,
sabbattha pjito hoti, yo mittna na dbhati. [2]
everywhere (he goes) he is honoured, he who does no wrong to his friends.
Nssa cor pasahanti, ntimaeti khattiyo,
Thieves do not overpower him, nobles do not despise him,
sabbe amitte tarati, yo mittna na dbhati. [3]
he overcomes all enemies, he who does no wrong to his friends.
Akkuddho saghara eti, sabhya painandito,
without anger he comes to his home, he is welcome in public halls,
tna uttamo hoti, yo mittna na dbhati. [4]
he is the best of relatives, he who does no wrong to his friends.
Sakkatv sakkato hoti, garu hoti sagravo,
After greeting, he is greeted, respectable, he is respected,
vaakittibhato hoti, yo mittna na dbhati. [5]
he enjoys splendour and renown, he who does no wrong to his friends.
CBhp: Mettnisasa; PPV: Mittnisasasutta
Pahamakabhavra - 50
Pjako labhate pja, vandako paivandana,
Honourable, he receives honour, worshipful, he is worshipped,
yaso kitti-ca pappoti, yo mittna na dbhati. [6]
he acquires repute and renown, he who does no wrong to his friends.
Aggi yath pajjalati, devat va virocati,
Just like a fire he shines forth, he is as brilliant as a god,
siriy ajahito hoti, yo mittna na dbhati. [7]
he is not abandoned by good luck, he who does no wrong to his friends.
Gvo tassa pajyanti, khette vutta virhati,
His cows are productive for him, what is sown in his fields grows up,
puttna phalam-asnti, yo mittna na dbhati. [8]
he enjoys the boon of children, he who does no wrong to his friends.
Darito pabbatto v, rukkhato patito naro,
Whether that man has fallen from a cleft, a mountain, or a tree,
cuto patiha labhati, yo mittna na dbhati. [9]
while falling, he receives support, he who does no wrong to his friends.
Virhamlasantna nigrodham-iva mluto,
As the wind (cannot overpower) a banyan tree which has roots well grown,
amitt nappasahanti yo mittna na dbhati. [10]
(so) enemies cannot overpower he who does no wrong to his friends.
Pahamakabhavra - 51
13. Moraparitta
The Peacocks Safeguard
Introductory Verses
Prento Bodhisambhre nibbatto morayonina.
While fulfilling the conditions for Awakening he was born from a peahens
womb.
Yena savihitrakkha Mahsatta vane car
As the Great Being was protected with (a safeguard) the forest dwellers
cirassa vyamant pi, neva sakkhisu gahitu.
were unable to catch him, though they endeavoured for a long time.
Brahmamantan-ti akkhta, paritta ta bhamahe.
It is declared to be Brahmas Charm, we will recite that safeguard.
The Safeguard
Udetaya Cakkhum ekarj,
That One who gives Vision, the sole king, comes up,
harissavao pahavippabhso,
he is golden coloured, he enlightens the earth,
ta ta namassmi harissavaa pahavippabhsa,
therefore I revere the golden coloured one, who enlightens the earth,
tayajja gutt viharemu divasa. [1]
guarded by you today, we will live out the day.
Ye brhma vedag sabbadhamme
I revere those brahmins who have true understanding
te me namo - te ca ma playantu!
of all things - may they keep watch over me!
Namatthu Buddhna! Namatthu Bodhiy!
Revere the Buddhas! Revere Awakening!
Namo Vimuttna! Namo Vimuttiy! [2]
Reverence to the Free! Reverence to Freedom!
Ima so paritta katv moro carati esan.
After making this safeguard the peacock roams about seeking (for food).
Pahamakabhavra - 52
Apetaya Cakkhum ekarj,
That One who gives Vision, the sole king, goes down,
harissavao pahavippabhso,
he is golden coloured, he enlightens the earth,
ta ta namassmi harissavaa pahavippabhsa,
therefore I revere the golden coloured one, who enlightens the earth,
tayajja gutt viharemu ratti. [3]
guarded by you today, we will live out the night.
Ye brhma vedag sabbadhamme
I revere those brahmins who have true understanding
te me namo - te ca ma playantu!
of all things - may they keep watch over me!
Namatthu Buddhna! Namatthu Bodhiy!
Revere the Buddhas! Revere Awakening!
Namo Vimuttna! Namo Vimuttiy!
Reverence to the Free! Reverence to Freedom!
Ima so paritta katv moro vsam-akappay ti. [4]
After making this safeguard the peacock dwells on (without fear).
Pahamakabhavra - 53
14: Candaparitta
The Moons Safeguard
Introductory Verse
Rhun1 gahito Cando, mutto yassnubhvato,
The Moon, who was seized by Rhu, was released by that (safeguards) power,
sabbaveribhaya nsa paritta ta bhamahe.
the destruction of fear of all foes we will recite that safeguard.
The Safeguard
Eva me suta:
Thus I have heard:
Tena kho pana samayena Candim devaputto
Then at that time the Moon god
Rhun asurindena gahito hoti.
was seized by the asura lord Rhu.
Atha kho Candim devaputto Bhagavanta anussaramno,
Then the Moon god, recollecting the Gracious One,
tya velya ima gtha abhsi:
on that occasion recited this verse:
2
Namo te Buddhavratthu, vippamuttosi sabbadhi!

Reverence to you, Buddha-hero, you who are free in every way!
Sambdhapaipannosmi tassa me saraa bhav ti. [1]
I am being obstructed therefore please be a refuge to me.
Atha kho Bhagav Candima devaputta rabbha
Then, with reference to the Moon god, the Gracious One
Rhu asurinda gthya ajjhabhsi:
addressed the asura lord Rhu with a verse:
1
2
PPV, PPV2: Rhuno

PPV: sabbadh
Pahamakabhavra - 54
Tathgata Arahanta, Candim saraa gato,
To the Realised One, the Worthy One, the Moon has gone for refuge,
Rhu Canda pamucassu! Buddh loknukampak ti. [2]
you must release the Moon, Rhu! (For) the Buddhas pity the world.
Atha kho Rhu asurindo Candima devaputta mucitv,
Then the asura lord Rhu, having released the Moon god,
taramnarpo yena Vepacitti asurindo tenupasakami,
hurriedly approached the asura lord Vepacitti,
upasakamitv saviggo lomahahajto, ekam-anta ahsi.
and after approaching, anxious, and horrified, he stood on one side.
Ekam-anta hita kho
While he was standing on one side
Rhu asurinda Vepacitti asurindo gthya ajjhabhsi:
the asura lord Vepacitti addressed the asura lord Rhu with a verse:
Kin-nu santaramno va Rhu Canda pamucasi?
Why did you so hurriedly release the Moon god, Rhu?
Saviggarpo gamma kin-nu bhto va tihas? ti. [3]
After coming (here) why do you stand (there) like someone anxious and
frightened?
Sattadh me phale muddh, jvanto na sukha labhe,
My head will split into seven, while living I will have no happiness,
- Buddhagthbhigtomhi no ce muceyya Candiman-ti. [4]
- I am one to whom the Buddha has chanted a verse if I do not release the
Moon.
Pahamakabhavra - 55
15: Suriyaparitta
The Suns Safeguard
Introductory Verse
Suriyo Rhugahito, mutto yassnubhvato,
The Sun, who was seized by Rhu, was released by that (safeguards) power,
sabbaveribhaya nsa paritta ta bhamahe.
the destruction of fear of all foes we will recite that safeguard.
The Safeguard
Eva me suta:
Thus I have heard:
Tena kho pana samayena Suriyo devaputto
Then at that time the Sun god
Rhun asurindena gahito hoti.
was seized by the asura lord Rhu.
Atha kho Suriyo devaputto Bhagavanta anussaramno,
Then the Sun god, recollecting the Gracious One,
tya velya ima gtha abhsi:
on that occasion recited this verse:
Namo te Buddhavratthu, vippamuttosi sabbadhi!1
Reverence to you, Buddha-hero, you who are free in every way!
Sambdhapaipannosmi tassa me saraa bhav ti. [1]
I am being obstructed therefore please be a refuge to me.
Atha kho Bhagav Suriya devaputta rabbha
Then, with reference to the Sun god, the Gracious One
Rhu asurinda gthya ajjhabhsi:
addressed the asura lord Rhu with a verse:
PPV: sabbadh
Pahamakabhavra - 56
Tathgata Arahanta, Suriyo saraa gato,
To the Realised One, the Worthy One, the Sun has gone for refuge,
Rhu Suriya pamucassu! Buddh loknukampak.1 [2]
you must release the Sun, Rhu! (For) the Buddhas pity the world.
Yo andhakre tamas pabhakaro, verocano maal uggatejo,
He who, in complete darkness, is a light-maker, who is brilliant, a great circle of fire,
m Rhu gil cara antalikkhe! Paja mama Rhu pamuca Suriyan!-ti, [3]
do not devour he who roams the sky, Rhu! Release the Sun, who is my kinsman,
Rhu!
Atha kho Rhu asurindo Suriya devaputta mucitv,
Then the asura lord Rhu, having released the Sun god,
taramnarpo yena Vepacitti asurindo tenupasakami,
hurriedly approached the asura lord Vepacitti,
upasakamitv saviggo lomahahajto, ekam-anta ahsi.
and after approaching, anxious, and horrified, he stood on one side.
Ekam-anta hita kho
While he was standing on one side
Rhu asurinda Vepacitti asurindo gthya ajjhabhsi:
the asura lord Vepacitti recited this verse to the asura lord Rhu:
Kin-nu santaramno va Rhu Suriya pamucasi?
Why did you so hurriedly release the Sun god, Rhu?
Saviggarpo gamma kin-nu bhto va tihas? ti. [4]
After coming (here) why do you stand (there) like someone anxious and
frightened?
Sattadh me phale muddh, jvanto na sukha labhe,
My head will split into seven, while living I will have no happiness,
- Buddhagthbhigtomhi no ce muceyya Suriyan-ti. [5]
- I am one to whom the Buddha has chanted a verse if I do not release the Sun.
MPP, PPV, PPV2: loknukampak-ti
Pahamakabhavra - 57
16: Dhajaggaparitta
Safeguard through the Top of a Banner
Introductory Verses
Yassnussaraenpi antalikkhe pi pino
By the recollection of that (safeguard) living creatures in the firmament
patiham-adhigacchanti, bhmiya1 viya sabbath.
obtain complete support, just like (living creatures) everywhere on earth.
Sabbpaddavajlamh yakkhacorrisambhav,
From the net of all adversity arising from yakkhas, thieves, and rivals,
gaan na ca muttna, paritta ta bhamahe.
those who were released cannot be numbered, we will recite that safeguard.
The Safeguard
Eva me suta:
Thus I have heard:
Bhagav etad-avoca:
Bhtapubba bhikkhave devsurasagmo sampabbho ahosi.
Formerly, monks, there was a massed battle between the gods and the asuras.
Atha kho bhikkhave Sakko devnamindo deve Tvatise mantesi:
Then, monks, the lord of the gods Sakka addressed the Tvatisa gods, saying:
Sace mris devna sagmagatna
If, dear Sirs, to the gods who have gone into battle
CBhp: bhmiy
Pahamakabhavra - 58
uppajjeyya bhaya v chambhitatta v lomahaso v,
there should arise fear, or terror, or horror,
mameva tasmi samaye dhajagga ullokeyytha.
at that time you could look for the top of my banner.
Mama hi vo dhajagga ullokayata
For to those who look to the top of my banner
ya bhavissati bhaya v chambhitatta v, lomahaso v so pahyissati.
whatever fear there may be, or terror, or horror, will be given up.
No ce me dhajagga ullokeyytha,
If you cannot look to the top of my banner,
atha Pajpatissa devarjassa dhajagga ullokeyytha.
then you could look for the top of the god-king Pajpatis banner.
Pajpatissa hi vo devarjassa dhajagga ullokayata
For to those who look to the top of the god-king Pajpatis banner
No ce Pajpatissa devarjassa dhajagga ullokeyytha,
If you cannot look to the top of the god-king Pajpatis banner,
atha Varuassa devarjassa dhajagga ullokeyytha.
then you could look for the top of the god-king Varuas banner.
Varuassa hi vo devarjassa dhajagga ullokayata
For to those who look to the top of the god-king Varuas banner
ya bhavissati bhaya v chambhitatta v, lomahaso v, so pahyissati.
No ce Varuassa devarjassa dhajagga ullokeyytha,
If you cannot look to the top of the god-king Varuas banner,
atha snassa devarjassa dhajagga ullokeyytha.
then you could look for the top of the god-king snas banner.
snassa hi vo devarjassa dhajagga ullokayata
For to those who look to the top of the god-king snas banner
Pahamakabhavra - 59
Ta kho pana bhikkhave Sakkassa v devnamindassa dhajagga ullokayata,
But, monks, to he who looks to the top of the lord of the gods Sakkas banner,
Pajpatissa v devarjassa dhajagga ullokayata,1
or who looks to the top of the god-king Pajpatis banner,
Varuassa v devarjassa dhajagga ullokayata,
or who looks to the top of the god-king Varuas banner,
snassa v devarjassa dhajagga ullokayata,
or who looks to the top of the god-king snas banner,
ya bhavissati bhaya v chambhitatta v lomahaso v,
whatever fear there may be, or terror, or horror,
so pahyethpi no pi pahyetha.
may be given up, and may not be given up.
Ta kissa hetu?
What is the reason for that?
Sakko bhikkhave devnamindo
The lord of the gods Sakka, monks,
avtargo avtadoso avtamoho, bhrucchambhi utrsi palyi.2
being fearful, terrified, scared, he ran away. is not free from passion, is not free from
hatred, is not free from delusion,
Aha-ca kho bhikkhave eva vadmi:
But I say this, monks:
Sace tumhka bhikkhave araagatna v,
If to you, monks, after going to the wilderness,
rukkhamlagatna v, sugragatna v,
or to the root of a tree, or to an empty place,
mameva tasmi samaye anussareyytha:
at that time you could recollect me thus:
1
2
PPV2: this line is missing from the edition, by mistake.

MPP: bhrucchambh utrsi paly-ti; PPV, PPV2: paly-ti
Pahamakabhavra - 60
vijjcaraasampanno Sugato lokavid,1
the one endowed with understanding and good conduct, the Fortunate One, the
One who understands the worlds,
Mama hi vo bhikkhave anussarata
For, monks, to those who recollect me
ya bhavissati bhaya v chambhitatta v lomahaso v so pahyissati.
No ce ma anussareyytha, atha Dhamma anussareyytha:
If you cannot recollect me, then recollect the Dhamma thus:
Svkkhto Bhagavat Dhammo,
The Dhamma has been well-proclaimed by the Gracious One,
sandihiko, akliko, ehipassiko, opanayiko,
it is visible, not subject to time, inviting inspection, onward leading,
paccatta veditabbo vih ti.
and can be understood by the wise for themselves.
Dhamma hi vo bhikkhave anussarata
For, monks, to those who recollect the Dhamma
No ce Dhamma anussareyytha, atha Sagha anussareyytha:
If you cannot recollect the Dhamma, then recollect the Sagha thus:
PPV2: lokavidu
Pahamakabhavra - 61
they are worthy of offerings, of hospitality, of gifts, and of reverential
salutation,
Sagha hi vo bhikkhave anussarata
For, monks, to those who recollect the Sagha
Ta kissa hetu?
Tathgato bhikkhave Araha Sammsambuddho,
The Realised One, monks, the Worthy One, the Perfect Sambuddha,
vtargo, vtadoso, vtamoho, abhru acchambhi1 anutrsi apaly ti.
is free from passion, is free from hatred, is free from delusion, not being fearful, not
terrified, not scared, he did not run away.
Idam-avoca Bhagav, ida vatv Sugato athpara etad-avoca Satth:
The Gracious One said this, and after saying this, the Fortunate One, the
Teacher, said something more:
MPP: acchambh
Pahamakabhavra - 62
Arae rukkhamle v, sugre va bhikkhavo,
In the wilds, at the root of a tree, or in an empty place, monks,
anussaretha Sambuddha, bhaya tumhka no siy. [1]
you must recollect the Sambuddha, and there will be no fear for you.
No ce Buddha sareyytha, lokajeha narsabha,
if you cant remember the Buddha, the worlds elder, the man-bull,
atha Dhamma sareyytha, niyynika sudesita. [2]
then you must remember the Dhamma, which leads out, which is well preached.
No ce Dhamma sareyytha, niyynika sudesita,
If you cant remember the Dhamma, which leads out, which is well preached,
atha Sagha sareyytha, puakkhetta anuttara. [3]
then you must remember the Sagha, which is an unsurpassed field of merit.
Eva Buddha sarantna, Dhamma Sagha-ca bhikkhavo,
Thus for those who remember the Buddha, the Dhamma, or the Sagha, monks,
bhaya v chambhitatta v, lomahaso na hessat ti.1 [4]
(there will be no) fear, or terror, there will be no horror.
Pahamakabhavra Nihita2
The First Recital is Finished
1
2
MPP: hessati, omit ti

MPP, CBhp, PPV2: Pahamakabhavra (omit nihita).
63
Dutiyakabhavra
The Second Recital
17: Mahkassapattherabojjhaga1
The Factor of Awakening Concerning the Elder Mah Kassapa
Introductory Verse
Ya Mahkassapatthero, paritta Munisantik2
The elder Mah Kassapa, having heard that safeguard
sutv tasmi khae yeva ahosi nirupaddavo.
from the Sage, at that moment became free from adversity.
Bojjhagabalasayutta, paritta ta bhamahe.
It is about the strength of the factors of Awakening, we will recite that
safeguard.
The Safeguard
Eva me suta:
Thus I have heard:
eka samaya Bhagav Rjagahe viharati
at one time the Gracious One was dwelling near Rjagaha
Veuvane Kalandakanivpe.
at the Squirrels Feeding Place in Bamboo Wood.
Tena kho pana samayena yasm Mahkassapo
Then at that time venerable Mah Kassapa
Pipphalguhya3 viharati, bdhiko dukkhito bhagilno.
was dwelling at the Pepper Cave, and was afflicted, suffering, and very sick.
Atha kho Bhagav syanhasamaya patisalln vuhito,
Then the Gracious One, rising from seclusion in the evening time,
yenyasm Mahkassapo tenupasakami,
approached venerable Mah Kassapa,
upasakamitv paatte sane nisdi.
and after approaching he sat down on the prepared seat.
PPV, PPV2: -bojjhangaparitta

PPV, PPV2: Munisantika
3
PPV, PPV2: Pipphaliguhya
2
Dutiyakabhavra - 64
Nisajja kho Bhagav yasmanta Mahkassapa etad-avoca:
Having sat down the Gracious One said this to venerable Mah Kassapa:
Kacci te Kassapa khamanya? Kacci ypanya?
Can you bear up, Kassapa? Can you carry on?
Kacci dukkh vedan paikkamanti no abhikkamanti?
Do painful feelings decrease and not increase?
Paikkamosna payati no abhikkamo? ti
Is it known that they are decreasing and not increasing?
Na me bhante khamanya na ypanya,
No, reverend Sir, I cannot bear up, nor can I carry on,
bh me dukkh vedan abhikkamanti no paikkamanti,
painful feelings greatly increase for me and do not decrease,
abhikkamosna payati no paikkamo ti.
and it is known that they increase and do not decrease.
Sattime Kassapa Bojjhag may sammad-akkht,
There are these seven factors of Awakening, Kassapa, that have been fully explained
by me,
bhvit bahulkat abhiya Sambodhya Nibbnya savattanti.
when developed and made much of they lead to deep knowledge, Complete
Awakening, and Nibbna.
Katame satta?
What are the seven?
Satisambojjhago kho Kassapa may sammad-akkhto,
The factor of Complete Awakening that is mindfulness, Kassapa, has been fully
explained by me,
bhvito bahulkato abhiya Sambodhya Nibbnya savattati. [1]
when developed and made much of it leads to deep knowledge, Complete
Dhammavicayasambojjhago kho Kassapa may sammad-akkhto,
The factor of Complete Awakening that is investigation of (the nature of) things,
Kassapa, has been fully explained by me,
Dutiyakabhavra - 65
Viriyasambojjhago kho Kassapa may sammad-akkhto,
The factor of Complete Awakening that is energy, Kassapa, has been fully explained
by me,
Ptisambojjhago kho Kassapa may sammad-akkhto,
The factor of Complete Awakening that is rapture, Kassapa, has been fully explained
by me,
Passaddhisambojjhago kho Kassapa may sammad-akkhto,
The factor of Complete Awakening that is calm, Kassapa, has been fully explained by
me,
Samdhisambojjhago kho Kassapa may sammad-akkhto,
The factor of Complete Awakening that is concentration, Kassapa, has been fully
explained by me,
Upekkhsambojjhago kho Kassapa may sammad-akkhto,
The factor of Complete Awakening that is equanimity, Kassapa, has been fully
explained by me,
Dutiyakabhavra - 66
Ime kho Kassapa satta Bojjhag may sammad-akkht,
These are the seven factors of Awakening, Kassapa, which have been fully explained
by me,
bhvit bahulkat abhiya Sambodhya Nibbnya savattant ti.1
Taggha Bhagava Bojjhag!
Surely, Gracious One, (these are) the factors of Awakening!
Taggha Sugata Bojjhag! ti.
Surely, Fortunate One, (these are) the factors of Awakening!
Idam-avoca Bhagav,
attamano yasm Mahkassapo Bhagavato bhsita abhinandi,
and venerable Mah Kassapa was uplifted and greatly rejoiced in what was said by
the Gracious One,
vuhhi2 cyasm Mahkassapo tamh bdh,
and venerable Mah Kassapa recovered from that affliction,
tath pahno cyasmato Mahkassapassa so bdho ahos ti.
and by that venerable Mah Kassapas affliction was brought to an end.
1
2
MPP, PPV2: savattanti, omit ti

CBhp, MPP, PPV2: uhhi
Dutiyakabhavra - 67
18: Mahmoggallnattherabojjhaga1
The Factor of Awakening Concerning the Elder Mah
Moggallna
Introductory Verse
2
Moggallno pi thero ya, paritta Munisantik

The elder Mah Moggallna, having heard that safeguard
from the Sage, at that moment became free from adversity.
safeguard.
The Safeguard
Eva me suta:
Thus I have heard:
Tena kho pana samayena yasm Mahmoggallno
Then at that time venerable Mah Moggallna
Gijjhake pabbate viharati, bdhiko dukkhito bhagilno.
was dwelling at the Vultures Peak mountain, and was afflicted, suffering, and very
sick.
Atha kho Bhagav syanhasamaya patisalln vuhito,
Then the Gracious One, rising from seclusion in the evening time,
yenyasm Mahmoggallno tenupasakami,
approached venerable Mah Moggallna,
1
2
PPV, PPV2: -bojjhangaparitta

PPV, PPV2: Munisantika
Dutiyakabhavra - 68
Nisajja kho Bhagav yasmanta Mahmoggallna etad-avoca:
Having sat down the Gracious One said this to venerable Mah Moggallna:
Kacci te Moggallna khamanya? Kacci ypanya?
Can you bear up, Moggallna? Can you carry on?
Kacci dukkh vedan paikkamanti no abhikkamanti?
Do painful feelings decrease and not increase?
Paikkamosna payati no abhikkamo? ti
Is it known that they are decreasing and not increasing?
Na me bhante khamanya na ypanya,
No, reverend Sir, I cannot bear up, nor can I carry on,
bh me dukkh vedan abhikkamanti no paikkamanti,
painful feelings greatly increase for me and do not decrease,
abhikkamosna payati no paikkamo ti.
and it is known that they increase and do not decrease.
Sattime Moggallna Bojjhag may sammad-akkht,
There are these seven factors of Awakening, Moggallna, that have been fully
explained by me,
Katame satta?
What are the seven?
Satisambojjhago kho Moggallna may sammad-akkhto,
The factor of Complete Awakening that is mindfulness, Moggallna, has been fully
explained by me,
Dhammavicayasambojjhago kho Moggallna may sammad-akkhto,
Moggallna, has been fully explained by me,
Dutiyakabhavra - 69
Viriyasambojjhago kho Moggallna may sammad-akkhto,
The factor of Complete Awakening that is energy, Moggallna, has been fully
explained by me,
Ptisambojjhago kho Moggallna may sammad-akkhto,
The factor of Complete Awakening that is rapture, Moggallna, has been fully
explained by me,
Passaddhisambojjhago kho Moggallna may sammad-akkhto,
The factor of Complete Awakening that is calm, Moggallna, has been fully
explained by me,
Samdhisambojjhago kho Moggallna may sammad-akkhto,
The factor of Complete Awakening that is concentration, Moggallna, has been fully
explained by me,
Upekkhsambojjhago kho Moggallna may sammad-akkhto,
The factor of Complete Awakening that is equanimity, Moggallna, has been fully
explained by me,
Ime kho Moggallna satta Bojjhag may sammad-akkht,
These are the seven factors of Awakening, Moggallna, which have been fully
explained by me,
Dutiyakabhavra - 70
1
bhvit bahulkat abhiya Sambodhya Nibbnya savattant ti.

Taggha Bhagava Bojjhag!
Surely, Gracious One, (these are) the factors of Awakening!
Taggha Sugata Bojjhag! ti.
Surely, Fortunate One, (these are) the factors of Awakening!
Idam-avoca Bhagav,
attamano yasm Mahmoggallno Bhagavato bhsita abhinandi,
and venerable Mah Moggallna was uplifted and greatly rejoiced in what was said
by the Gracious One,
vuhhi2 cyasm Mahmoggallno tamh bdh,
and venerable Mah Moggallna recovered from that affliction,
tath pahno cyasmato Mahmoggallnassa so bdho ahos ti.
and by that venerable Mah Moggallnas affliction was brought to an end.
1
2
MPP, PPV, PPV2: savattanti, omit ti

CBhp: uhhi
Dutiyakabhavra - 71
19: Mahcundattherabojjhaga1
The Factor of Awakening Concerning the Elder Mah Cunda
Introductory Verse
Bhagav lokanthoya, Cundattherassa santik
The Gracious One, lord of the world, having heard this (safeguard)
from the elder Cunda, at that moment became free from adversity.
safeguard.
The Safeguard
Eva me suta:
Thus I have heard:
Tena kho pana samayena Bhagav bdhiko hoti dukkhito bhagilno.
Then at that time the Gracious One was afflicted, suffering, and very sick.
Atha kho yasm Mahcundo syanhasamaya patisalln vuhito,
Then venerable Mah Cunda, rising from seclusion in the evening time,
upasakamitv Bhagavanta abhivdetv, ekam-anta nisdi.
and after approaching and worshipping the Gracious One, he sat down on one side.
Ekam-anta nissina kho yasmanta Mahcunda Bhagav etad-avoca:
While he was sitting on one side the Gracious One said this to venerable Mah
Cunda:
Paibhantu ta Cunda Bojjhag ti.
May the factors of Awakening occur to you, Cunda.
MPP: -bojjhango, PPV, PPV2: -bojjhangaparitta
Dutiyakabhavra - 72
Sattime bhante Bojjhag Bhagavat sammad-akkht,
There are these seven factors of Awakening, reverend Sir, that have been fully
explained by the Gracious One,
Katame satta?
What are the seven?
Satisambojjhago kho bhante Bhagavat sammad-akkhto,
The factor of Complete Awakening that is mindfulness, reverend Sir, has been fully
Dhammavicayasambojjhago kho bhante Bhagavat sammad-akkhto,
reverend Sir, has been fully explained by the Gracious One,
Viriyasambojjhago kho bhante Bhagavat sammad-akkhto,
The factor of Complete Awakening that is energy, reverend Sir, has been fully
Ptisambojjhago kho bhante Bhagavat sammad-akkhto,
The factor of Complete Awakening that is rapture, reverend Sir, has been fully
Passaddhisambojjhago kho bhante Bhagavat sammad-akkhto,
The factor of Complete Awakening that is calm, reverend Sir, has been fully
Dutiyakabhavra - 73
Samdhisambojjhago kho bhante Bhagavat sammad-akkhto,
The factor of Complete Awakening that is concentration, reverend Sir, has been fully
Upekkhsambojjhago kho bhante Bhagavat sammad-akkhto,
The factor of Complete Awakening that is equanimity, reverend Sir, has been fully
Ime kho bhante satta Bojjhag Bhagavat sammad-akkht,
These are the seven factors of Awakening, reverend Sir, which have been fully
bhvit bahulkat abhiya Sambodhya Nibbnya savattant ti.1
Taggha Cunda Bojjhag!
Surely, Cunda, (these are) the factors of Awakening!
Taggha Cunda Bojjhag! ti.
Surely, Cunda, (these are) the factors of Awakening!
Idam-avoca yasm Mahcundo,
Venerable Mah Cunda said this,
samanuo Satth ahosi,
and the Teacher was in agreement,
vuhhi ca Bhagav tamh bdh,
and the Gracious One recovered from that affliction,
tath pahno ca Bhagavato so bdho ahos ti.
and by that the Gracious Ones affliction was brought to an end.
MPP, PPV: savattanti, omit ti
Dutiyakabhavra - 74
20: Girimnandasutta
The Discourse to Girimnanda
Introductory Verse
Thero ya Girimnando, nandattherasantik1
The elder Girimnanda, having heard that (safeguard)
from the elder nanda, at that moment became free from adversity.
Dasasapasayutta, paritta ta bhamahe.
It is about the ten perceptions, we will recite that safeguard.
The Safeguard
Eva me suta:
Thus I have heard:
Tena kho pana samayena yasm Girimnando
Then at that time venerable Girimnanda
bdhiko hoti dukkhito bhagilno.
was afflicted, suffering, and very sick.
Atha kho yasm nando yena Bhagav tenupasakami,
Then venerable nanda approached the Gracious One,
upasakamitv Bhagavanta abhivdetv ekam-anta nisdi.
Ekam-anta nisinno kho yasm nando Bhagavanta etad-avoca:
While sitting on one side venerable nanda said this to the Gracious One:
2
yasm bhante Girimnando bdhiko dukkhito bhagilno.

Reverend Sir, venerable Girimnanda is afflicted, suffering, and very sick.
1
2
PPV, PPV2: santike

CBhp: bdhiko hoti
Dutiyakabhavra - 75
Sdhu bhante Bhagav yenyasm Girimnando
Please, reverend Sir, may the Gracious One approach
tenupasakamatu, anukampa updy ti.
venerable Girimnanda, taking pity on him.
Sace kho tva nanda Girimnandassa bhikkhuno upasakamitv,
If you, nanda, having approached the monk Girimnanda,
dasasa bhseyysi, hna kho paneta vijjati ya
were to recite the ten perceptions, then it is possible that
Girimnandassa bhikkhuno dasasa sutv
having heard the ten perceptions, the monk Girimnandas
so bdho hnaso paippassambheyya.
affliction would immediately abate.
Katam dasa?
What are the ten?
Aniccasa, [1]
The perception of impermanence,
anattasa, [2]
the perception of non-self,
asubhasa, [3]
the perception of the unattractive,
dnavasa, [4]
the perception of danger,
pahnasa, [5]
the perception of giving up,
virgasa, [6]
the perception of dispassion,
nirodhasa, [7]
the perception of cessation,
sabbaloke anabhiratasa, [8]
the perception of non-delight in the whole world,
sabbasakhresu aniccasa, [9]
the perception of impermanence in all processes,
npnasati. [10]
mindfulness while breathing.
Dutiyakabhavra - 76
***
Katam c nanda aniccasa? [1]
Now what, nanda, is the perception of impermanence?
Idh nanda bhikkhu araagato v, rukkhamlagato v,
Here, nanda, a monk who has gone to the wilderness, or to the root of a tree,
sugragato v, iti paisacikkhati:
or to an empty place, considers thus:
rpa anicca
form is impermanent
vedan anicc
feelings are impermanent
sa anicc
perceptions are impermanent
sakhr anicc
(mental) processes are impermanent
via aniccan-ti.
consciousness is impermanent.
Iti imesu pacasupdnakkhandhesu aniccnupass viharati.
Thus in regard to these five constituent groups (of mind and body) that provide fuel
for attachment he dwells contemplating impermanence.
Aya vuccat nanda aniccasa.
This, nanda, is called the perception of impermanence.
Katam c nanda anattasa? [2]
Now what, nanda, is the perception of non-self?
Dutiyakabhavra - 77
1
Cakkhu anatt - rp anatt

the eye is not self - forms are not self
sota anatt - sadd anatt
the ear is not self - sounds are not self
gha anatt - gandh anatt
the nose is not self - smells are not self
jivh anatt - ras anatt
the tongue is not self - tastes are not self
kyo anatt - phohabb anatt
the body is not self - tangibles are not self
mano anatt - dhamm anatt ti.
the mind is not self - thoughts are not self.
Iti imesu chasu ajjhattikabhiresu yatanesu
Thus in regard to these six internal and external sense spheres
anattnupass viharati.
he dwells contemplating non-self.
Aya vuccat nanda anattasa.
This, nanda, is called the perception of non-self.
Katam c nanda asubhasa? [3]
Now what, nanda, is the perception of the unattractive?
Idh nanda bhikkhu imam-eva kya Here, nanda, a monk (in regard to) this body uddha pdatal, adho kesamatthak, tacapariyanta,
from the sole of the feet upwards, from the hair of the head down, bounded by the
skin,
pra nnappakrassa asucino - paccavekkhati:
and filled with manifold impurities - reflects (thus):
Atthi imasmi kye:
CBhp, MPP, PPV2: rpa
Dutiyakabhavra - 78
1
masa, nahru, ahi, ahimij, vakka,

assu, vas, kheo, sighnik, lasik, muttan-ti.
tears, grease, spit, mucus, synovial fluid, urine.
Iti imasmi kye asubhnupass viharati.
Thus in regard to this body he dwells contemplating what is unattractive.
Aya vuccat nanda asubhasa.
This, nanda, is called the perception of the unattractive.
Katam c nanda dnavasa? [4]
Now what, nanda, is the perception of danger?
Bahu dukkho kho aya kyo bahu dnavo,
This body has many sufferings, many dangers,
iti imasmi kye vividh bdh uppajjanti, seyyathda:
thus, in connection with this body, various afflictions arise, like this:
cakkhurogo, sotarogo, gharogo, jivhrogo, kyarogo,
eye-disease, ear-disease, nose-disease, tongue-disease, body-disease (i.e diseases
affecting the sense spheres),
ssarogo, kaarogo, mukharogo, dantarogo,
head-disease, ear-disease, mouth-disease, tooth-disease,
kso, sso, pinso, aho, jaro,
cough, asthma, catarrh, pyrexia, fever,
CBhp: ahi-mija
Dutiyakabhavra - 79
1
kucchirogo, mucch, pakkhandik, sl, viscik,

stomach-ache, fainting, diarrhoea, gripes, cholera,
kuha, gao, kilso, soso, apamro,
leprosy, boils, eczema, consumption, epilepsy,
daddu, kau, kacchu, rakhas,2 vitacchik,
ringworm, itch, scab, chickenpox, scabies,
lohitapitta, madhumeho, as, piak, bhagandal,
haemorrhage, diabetes, piles, cancer, ulcers,
pittasamuhn bdh, semhasamuhn bdh,
afflictions arising from excess bile, afflictions arising from excess phlegm,
vtasamuhn bdh, sanniptik bdh,
afflictions arising from excess wind, afflictions arising from a conflict of
humours,
utuparimaj bdh, visamaparihraj bdh,3
afflictions born of a change of season, afflictions born of not being careful,
opakkamik bdh, kammavipkaj bdh,
afflictions from being attacked, afflictions born as a result of (previous
unwholesome) actions,
sta, uha, jighacch, pips, uccro, passvo ti.
cold, heat, hunger, thirst, stool, urine.
Iti imasmi kye dnavnupass viharati.
Thus, in regard to this body, he dwells contemplating danger.
Aya vuccat nanda dnavasa.
This, nanda, is called the perception of danger.
Katam c nanda pahnasa? [5]
Now what, nanda, is the perception of giving up?
Idh nanda bhikkhu uppanna kmavitakka ndhivseti,
Here, nanda, a monk does not consent to thoughts of sense desire that have arisen,
pajahati, vinodeti, byantkaroti, anabhva gameti.
(these) he gives up, dispels, brings to an end, and makes non-existent.
MPP: pakkandik
CBhp: nakhas
3
PPV2: the words visamaparihraj bdh are missing, printers error.
2
Dutiyakabhavra - 80
Uppanna vypdavitakka ndhivseti,
He does not consent to thoughts of ill-will that have arisen,
1
Uppanna vihisvitakka ndhivseti,

He does not consent to thoughts of violence that have arisen,
Uppannuppanne ppake akusale dhamme ndhivseti,
He does not consent to any bad, unwholesome, thoughts that have arisen,
Aya vuccat nanda pahnasa.
This, nanda, is called the perception of giving up.
Katam c nanda virgasa? [6]
Now what, nanda, is the perception of dispassion?
Here, nanda, a monk who has gone to the wilderness, or to the root of a
tree,
Eta santa, eta pata,
This is peaceful, this is excellent,
yad-ida:
that is to say:
sabbasakhrasamatho,
the calming of all processes,
sabbpadhipainissaggo,
the letting go of all bases for cleaving,
tahakkhayo,
the end of craving,
CBhp: omits this and the following line, printers error.
Dutiyakabhavra - 81
virgo,
dispassion,
Nibbnan-ti.
Nibbna.
Aya vuccat nanda virgasa.
This, nanda, is called the perception of dispassion.
Katam c nanda nirodhasa? [7]
Now what, nanda, is the perception of cessation?
yad-ida:
that is to say:
sabbasakhrasamatho,
the calming of all processes,
tahakkhayo,
the end of craving,
nirodho,
cessation,
Nibbnan-ti.
Nibbna.
Aya vuccat nanda nirodhasa.
This, nanda, is called the perception of cessation.
Katam c nanda sabbaloke anabhiratasa? [8]
Now what, nanda, is the perception of non-delight in the whole world?
Idh nanda bhikkhu
Here, nanda, a monk
Dutiyakabhavra - 82
ye loke upyupdn cetaso adhihnbhinivesnusay,
in regard to whatever in the world are selfish means and attachments, or mental
determinations, settled beliefs, and tendencies,
te pajahanto, viramati, na updiyanto.1
giving these up, not being attached, he abstains (from them).
Aya vuccat nanda sabbaloke anabhiratasa.
This, nanda, is the perception of non-delight in the whole world.
Katam c nanda sabbasakhresu aniccasa? [9]
Now what, nanda, is the perception of impermanence in all processes?
Idh nanda bhikkhu
Here, nanda, a monk
sabbasakhrehi2 ayati, haryati, jigucchati.
in regard to all processes is distressed, ashamed, and disgusted.
Aya vuccat nanda sabbasakhresu aniccasa.
This, nanda, is the perception of impermanence in all processes.
Katam c nanda npnasati? [10]
Now what, nanda, is mindfulness while breathing?
Here, nanda, a monk who has gone to the wilderness, or to the root of a
tree,
sugragato v, nisdati.
or to an empty place, sits down.
Pallaka bhujitv, uju kya paidhya,
After folding his legs crosswise, setting his body straight,
parimukha sati upahapetv,
and establishing mindfulness at the front,
so sato va assasati, sato passasati.
mindful he breathes in, mindful he breathes out.
Dgha v assasanto dgha assasm ti pajnti,
While breathing in long, he knows I am breathing in long,
1
2
CBhp: pajahanto viharati anupdiyanto

CBhp: sabbasankhresu
Dutiyakabhavra - 83
dgha v passasanto dgha passasm ti pajnti,
while breathing out long, he knows I am breathing out long,
rassa v assasanto rassa assasm ti pajnti,
while breathing in short, he knows I am breathing in short,
rassa v passasanto rassa passasm ti pajnti,
while breathing out short, he knows I am breathing out short,
sabbakyapaisaved assasissm ti sikkhati,
he trains like this: experiencing the whole body I will breathe in,
sabbakyapaisaved passasissm ti sikkhati,
he trains like this: experiencing the whole body I will breathe out,
passambhaya kyasakhra assasissm ti sikkhati,
he trains like this: making the bodily process calm I will breathe in,
passambhaya kyasakhra passasissm ti sikkhati.
he trains like this: making the bodily process calm I will breathe out.
Ptipaisaved assasissm ti sikkhati,
He trains like this: experiencing happiness I will breathe in,
ptipaisaved passasissm ti sikkhati,
he trains like this: experiencing happiness I will breathe out,
sukhapaisaved assasissm ti sikkhati,
he trains like this: experiencing pleasure I will breathe in,
sukhapaisaved passasissm ti sikkhati,
he trains like this: experiencing pleasure I will breathe out,
cittasakhrapaisaved assasissm ti sikkhati,
he trains like this: experiencing the mental process I will breathe in,
cittasakhrapaisaved passasissm ti sikkhati,
he trains like this: experiencing the mental process I will breathe out,
passambhaya cittasakhra assasissm ti sikkhati,
he trains like this: making the mental process calm I will breathe in,
passambhaya cittasakhra passasissm ti sikkhati.
he trains like this: making the mental process calm I will breathe out.
Dutiyakabhavra - 84
Cittapaisaved assasissm ti sikkhati,
He trains like this: experiencing the mind I will breathe in,
cittapaisaved passasissm ti sikkhati,
he trains like this: experiencing the mind I will breathe out,
abhippamodaya citta assasissm ti sikkhati,
he trains like this: gladdening the mind I will breathe in,
abhippamodaya citta passasissm ti sikkhati,
he trains like this: gladdening the mind I will breathe out,
samdaha citta assasissm ti sikkhati,
he trains like this: concentrating the mind I will breathe in,
samdaha citta passasissm ti sikkhati,
he trains like this: concentrating the mind I will breathe out,
vimocaya citta assasissm ti sikkhati,
he trains like this: freeing the mind I will breathe in,
vimocaya citta passasissm ti sikkhati.
he trains like this: freeing the mind I will breathe out.
Aniccnupass assasissm ti sikkhati,
He trains like this: contemplating impermanence I will breathe in,
aniccnupass passasissm ti sikkhati,
he trains like this: contemplating impermanence I will breathe out,
virgnupass assasissm ti sikkhati,
he trains like this: contemplating dispassion I will breathe in,
virgnupass passasissm ti sikkhati,
he trains like this: contemplating dispassion I will breathe out,
nirodhnupass assasissm ti sikkhati,
he trains like this: contemplating cessation I will breathe in,
nirodhnupass passasissm ti sikkhati,
he trains like this: contemplating cessation I will breathe out,
painissaggnupass assasissm ti sikkhati,
he trains like this: contemplating letting go I will breathe in,
painissaggnupass passasissm ti sikkhati.
he trains like this: contemplating letting go I will breathe out.
Dutiyakabhavra - 85
Aya vuccat nanda npnasati.
This, nanda, is mindfulness while breathing.
im dasasa bhseyysi, hna kho paneta vijjati ya
were to recite these ten percpetions, then it is possible that
Girimnandassa bhikkhuno im dasasa sutv
having heard these ten perceptions, the monk Girimnandas
so bdho hnaso paippassambheyy ti.
Atha kho yasm nando Bhagavato santike im dasasa uggahetv,
Then venerable nanda, having learned these ten perceptions from the Gracious One,
yenyasm Girimnando tenupasakami,
approached venerable Girimnanda,
upasakamitv yasmato Girimnandassa im dasasa abhsi.
and after approaching he recited these ten perceptions to venerable Girimnanda.
Atha kho yasmato Girimnandassa im dasasa sutv
Then, having heard these ten perceptions, venerable Girimnandas
so bdho hnaso paippassambhi,
afliction immediately abated,
vuhhi cyasm Girimnando tamh bdh,
and venerable Girimnanda recovered from that affliction,
tath pahno ca panyasmato Girimnandassa so bdho ahos ti.
and by that venerable Girimnandas affliction was brought to an end.
Dutiyakabhavra - 86
21: Isigilisutta
The Discourse about Isigili
Introductory Verse
Paccekabuddhanmni desentoya adesay.
Preaching the names of the Independent Buddhas he preached this (safeguard).
Anantabalasayutta, paritta ta bhamahe.
It is about unending strength, we will recite that safeguard.
The Safeguard
Eva me suta:
Thus I have heard:
eka samaya Bhagav Rjagahe viharati Isigilismi pabbate.
at one time the Gracious One was dwelling near Rjagaha on the Isigili mountain.
Bhagav etad-avoca:
Passatha no tumhe bhikkhave eta Vebhra pabbatan?-ti.
Do you see, monks, that mountain called Vebhra?
Eva bhante.
Yes, reverend Sir
Etassa pi kho bhikkhave Vebhrassa pabbatassa,
For that mountain Vebhra, monks,
a va sama ahosi a paatti.
there was once another name, another designation.
Passatha no tumhe bhikkhave eta Paava pabbatan?-ti.
Do you see, monks, that mountain called Paava?
Eva bhante.
Yes, reverend Sir
Etassa pi kho bhikkhave Paavassa pabbatassa,
For that mountain Paava, monks,
Dutiyakabhavra - 87
Passatha no tumhe bhikkhave eta Vepulla pabbatan?-ti.
Do you see, monks, that mountain called Vepulla?
Eva bhante.
Yes, reverend Sir
Etassa pi kho bhikkhave Vepullassa pabbatassa,
For that mountain Vepulla, monks,
Passatha no tumhe bhikkhave eta Gijjhaka pabbatan?-ti.
Do you see, monks, that mountain called Gijjhaka?
Eva bhante.
Yes, reverend Sir.
Etassa pi kho bhikkhave Gijjhakassa pabbatassa,
For that mountain Gijjhaka, monks,
Passatha no tumhe bhikkhave ima Isigili pabbatan?-ti.
Do you see, monks, this mountain called Isigili?
Eva bhante.
Yes, reverend Sir
1
Imassa pi kho bhikkhave Isigilissa pabbatassa,

For this mountain Isigili, monks,
es va2 sama ahosi es paatti.
there has been only this name, this designation.
Bhtapubba bhikkhave pacaPaccekabuddhasatni
Formerly, monks, five hundred Independent Buddhas
imasmi Isigilismi pabbate ciranivsino ahesu.
were settled for a long time on this mountain Isigili.
1
2
MPP: imassa hi
CBhp: omit va
Dutiyakabhavra - 88
Te ima pabbata pavisant dissanti, pavih na dissanti.
They were seen entering this mountain, but after entering were not seen
again.
Tam-ena manuss disv evam-hasu:
Having seen that the people said this:
Aya pabbato ime is gilat ti - Isigili, Isigil-tveva sama udapdi.
This mountain devours these seers - Seer Devourer (Isi-gili), and the name Isigili
arose.
cikkhissmi bhikkhave Paccekabuddhna nmni,
Monks, I will declare the names of those Independent Buddhas,
kittayissmi bhikkhave Paccekabuddhna nmni,
monks, I will proclaim the names of those Independent Buddhas,
desissmi bhikkhave Paccekabuddhna nmni.
monks, I will reveal the names of those Independent Buddhas.
Ta sutha sdhuka manasikarotha bhsissm ti.
Listen to it, apply your minds well, and I will speak.
Eva bhante, ti kho te bhikkh Bhagavato paccassosu,
Yes, reverend Sir, those monks, replied to the Gracious One,
Bhagav etad-avoca:
1
Ariho nma bhikkhave Paccekasambuddho,

One Independent Sambuddha named Ariha, monks,
imasmi Isigilismi pabbate ciranivs ahosi.
was settled for a long time on this mountain Isigili.
Upariho nma bhikkhave Paccekasambuddho,
One Independent Sambuddha named Upariha, monks,
Tagarasikh nma bhikkhave Paccekasambuddho,
One Independent Sambuddha named Tagarasikh, monks,
PPV: Paccekabuddho, here and in the following lines
Dutiyakabhavra - 89
Yasass nma bhikkhave Paccekasambuddho,
One Independent Sambuddha named Yasass, monks,
Sudassano nma bhikkhave Paccekasambuddho,
One Independent Sambuddha named Sudassana, monks,
Piyadass nma bhikkhave Paccekasambuddho,
One Independent Sambuddha named Piyadass, monks,
Gandhro nma bhikkhave Paccekasambuddho,
One Independent Sambuddha named Gandhra, monks,
Piolo nma bhikkhave Paccekasambuddho,
One Independent Sambuddha named Piola, monks,
Upsabho nma bhikkhave Paccekasambuddho,
One Independent Sambuddha named Upsabha, monks,
Nto nma bhikkhave Paccekasambuddho,
One Independent Sambuddha named Nta, monks,
Tatho nma bhikkhave Paccekasambuddho,
One Independent Sambuddha named Tatha, monks,
Dutiyakabhavra - 90
Sutav nma bhikkhave Paccekasambuddho,
One Independent Sambuddha named Sutav, monks,
Bhvitatto nma bhikkhave Paccekasambuddho,
One Independent Sambuddha named Bhvitatta, monks,
1
Ye sattasr angh nirs, paccekam-evajjhagamu Subodhi.

Those excellent beings, not troubled, not yearning, individually have attained True
Awakening.
Tesa visallna naruttamna, nmni me kittayato sutha: [1]
Of those dart-removers, supreme-among-men, please listen as I proclaim their names:
Ariho, Upariho, Tagarasikh, Yasass, Sudassano, Piyadass ca Buddho,
Ariha, Upariha, Tagarasikh, Yasass, Sudassana, Piyadass the Buddha,
Gandhro, Piolo, Upsabho ca, Nto, Tatho, Sutav, Bhvitatto, [2]
Gandhra, Piola, and Upsabha, Nta, Tatha, Sutav, Bhvitatta,
Sumbho, Subho, Methulo, Ahamo ca, athassu Megho, Angho,2 Sudho,
Sumbha, Subha, Methula, and Ahama, also there are Megha, Angha, Sudha,
Paccekabuddh bhavanettikh. Hig ca Higo ca mahnubhv, [3]
Independent Buddhas who have ended what leads to rebirth. Higu and Higa, ones
of great power,
dve Jlino munino, Ahako ca, atha Kosalo Buddho, atho Subhu,
the two Jlinas who were sages, and Ahaka, also Kosala the Buddha, and then
Subhu,
Upanemiso, Nemiso, Santacitto, Sacco, Tatho, Virajo, Paito ca, [4]
Upanemisa, Nemisa, Santacitta, Sacca, Tatha, Viraja, and Paita,
1
2
PPV2: anigh
CBhp: Anigho
Dutiyakabhavra - 91
Kl pakl, Vijito, Jito ca, Ago ca Pago ca Gutijjito ca,
Kla and Upakla, Vijita, and Jita, Aga and Paga and Gutijjita,
Pass jah upadhi dukkhamla, Aparjito Mrabala ajesi, [5]
Pass, who left off cleaving, the root of suffering, Aparjita, who defeated the
strength of Mra,
Satth, Pavatt, Sarabhago, Lomahaso, Uccagamyo, Asito, Ansavo,
Satth, Pavatt, Sarabhaga, Lomahasa, Uccagamya, Asita, Ansava,
Manomayo, mnacchido ca Bandhum, Taddhimutto, Vimalo ca Ketum, [6]
Manomaya, Bandhum the conceit-cutter, Taddhimutta, Vimala, and Ketum,
Ketumbargo ca Mtago, Ariyo, ath Accuto, Accutagmabymako,
Ketumbarga, and Mtaga, Ariya, also Accuta, Accutagmabymaka,
Sumagalo, Dabbilo, Suppatihito, Asayho, Khembato ca Sorato, [7]
Sumagala, Dabbila, Suppatihita, Asayha, Khembata and Sorata,
Drannayo, Sagho atho pi Uccayo, aparo mun Sayho anomanikkamo,
Drannaya, Sagha and also Uccaya, another sage Sayha, who had great fervour,
nandaNando, Upanando dvdasa, Bhradvjo antimadehadhr, [8]
the twelve named nanda, Nanda, and Upananda (i.e. 4 to each name), Bhradvja,
one who bore his last body,
Bodh, Mahnmo atho pi Uttaro, Kes, Sikh, Sundaro, Bhradvjo,
Bodh, Mahnma, and also Uttara, Kes, Sikh, Sundara, Bhradvja,
1
Tiss patiss bhavabandhanacchid, Upasdar, tahacchido ca Sdar, [9]

Tissa and Upatissa, who cut the bonds of rebirth, Upasdar, and Sdar, who cut off
craving,
Buddho ah Magalo vtargo, Usabhacchid jlini2 dukkhamla,
the passionless Buddha called Magala, Usabha, who cut off the net, the root of
suffering,
santa pada ajjhagam-panto,3 Uposatho, Sundaro, Saccanmo, [10]
Upanta, who attained the state of peace, Uposatha, Sundara, Saccanma,
PPV2: Upatiss, probably a printers error.

MPP: jlin
3
MPP, PPV: ajjhaga panto
2
Dutiyakabhavra - 92
Jeto, Jayanto, Padumo, Uppalo ca, Padumuttaro, Rakkhito, Pabbato ca,
Jeta, Jayanta, Paduma, and Uppala, Padumuttara, Rakkhita, and Pabbata,
Mnatthaddho, Sobhito, Vtargo, Kaho ca Buddho suvimuttacitto - [11]
Mnatthaddha, Sobhita, Vtarga, the Buddha Kaha, whose mind was completely
free ete ca ae ca mahnubhv, Paccekabuddh bhavanettikh,
these and others who were ones of great power, Independent Buddhas, who had
ended what leads to rebirth,
te sabbasagtigate mahes,1 parinibbute vandatha appameyye ti. [12]
these great seers, who had gone beyond the shackle, worship those completely
emancipated, who are beyond measure.
2
Dutiyakabhavra Nihita
The Second Recital is Finished
1
2
PPV2: mahesi
MPP, CBhp, PPV2: Dutiyakabhavra (omit nihita).
93
Atirekni Sattasuttni1
The Seven Supplementary Discourses

22. Dhammacakkappavattanasutta
The Discourse that Set the Dhamma Wheel Rolling
Namo tassa Bhagavato Arahato Sammsambuddhassa x 3
Reverence to him, the Gracious One, the Worthy One,
the Perfect Sambuddha x 3
Eva me suta:
Thus I have heard:
eka samaya Bhagav Brasiya viharati Isipatane Migadye.
at one time the Gracious One was dwelling near Bras in the Deer Park at
Isipatana.
Tatra kho Bhagav pacavaggiye bhikkh mantesi:
There it was that the Gracious One addressed the group-of-five monks, saying:
Dveme bhikkhave ant pabbajitena na sevitabb,
There are these two extremes, monks, that one who has gone forth ought not to
associate with,
yo cya: kmesu kmasukhalliknuyogo,
which is this: devotion to the pleasure and happiness in sense pleasures,
hno, gammo, pothujjaniko, anariyo, anatthasahito;
which is low, vulgar, worldly, ignoble, and not connected with the goal;
yo cya: attakilamathnuyogo,
and this: devotion to self-mortification,
dukkho, anariyo, anatthasahito.
which is painful, ignoble, and not connected with the goal.
Ete te bhikkhave ubho ante anupagamma, majjhim paipad
Not having approached either of these two extremes, monks, the middle practice
Tathgatena abhisambuddh, cakkhukara, akara,
was awakened to by the Realised One, which produces vision, produces knowledge,
upasamya abhiya Sambodhya Nibbnya savattati.
and which leads to peace, deep knowledge, Complete Awakening, and Nibbna.
1
2
MPP, CBhp, PPV omit this section title

PPV2 omits this line
Atirekni Sattasuttni - 94
Katam ca s bhikkhave majjhim paipad,
Now what is this middle practice, monks,
that was awakened to by the Realised One, which produces vision, produces
knowledge,
upasamya abhiya Sambodhya Nibbnya savattati?
and which leads to peace, deep knowledge, Complete Awakening, and Nibbna?
Ayam-eva ariyo ahagiko maggo, seyyathdam:
It is this noble path with eight factors, as follows:
sammdihi [1]
right view
sammsakappo [2]
right thought
sammvc [3]
right speech
sammkammanto [4]
right action
samm-jvo [5]
right livelihood
sammvymo [6]
right endeavour
sammsati [7]
right mindfulness
sammsamdhi. [8]
right concentration.
Aya kho s bhikkhave majjhim paipad,
This is the middle practice, monks,
knowledge,
The Four Noble Truths

Ida kho pana bhikkhave dukkha ariyasacca: [1]
Now this, monks, is the noble truth of suffering:
jti pi dukkh
birth is suffering
jar pi dukkh
also old age is suffering
vydhi pi dukkho
also sickness is suffering
maraam-pi dukkha
also death is suffering
appiyehi sampayogo dukkho
being joined to what is not dear is suffering
piyehi vippayogo dukkho
being separated from what is dear is suffering
yam-piccha na labhati tam-pi dukkha
also not to obtain what one longs for is suffering
sakhittena pacupdnakkhandh dukkh.
in brief, the five constituent groups (of mind and body) that provide fuel for
attachment are suffering.
Ida kho pana bhikkhave dukkhasamudaya1 ariyasacca: [2]
Now this, monks, is the noble truth of the arising of suffering:
y ya tah ponobhavik,
it is that craving which leads to continuation in existence,
nandirgasahagat, tatratatrbhinandin, seyyathda:
which is connected with enjoyment and passion, greatly enjoying this and that, as
follows:
kmatah
craving for sense pleasures
bhavatah
craving for continuation
PPV: dukkhasamudayo, here and in similar places throughout
vibhavatah.
craving for discontinuation.
Ida kho pana bhikkhave dukkhanirodha1 ariyasacca: [3]
Now this, monks, is the noble truth of the cessation of suffering:
yo tass yeva tahya asesavirganirodho it is the complete fading away and cessation without remainder of that craving cgo, painissaggo, mutti, anlayo.
liberation, letting go, release, and non-adherence.
Ida kho pana bhikkhave, dukkhanirodhagmin paipad ariyasacca: [4]
Now this, monks, is the noble truth of the practice leading to the end of suffering:
sammdihi [1]
right view
sammsakappo [2]
right thought
sammvc [3]
right speech
sammkammanto [4]
right action
samm-jvo [5]
right livelihood
sammvymo [6]
right endeavour
sammsati [7]
right mindfulness
sammsamdhi. [8]
PPV: dukkhanirodho, here and in similar places throughout
Realisation
Ida dukkha ariyasaccan-ti This is the noble truth of suffering me bhikkhave pubbe ananussutesu dhammesu
to me, monks, regarding these previously unheard-of things
cakkhu udapdi, a udapdi, pa udapdi, vijj udapdi, loko udapdi.
vision arose, knowledge arose, wisdom rose, understanding arose, light arose.
Ta kho pan ida dukkha ariyasacca parieyyan-ti Now that to which this is the noble truth of suffering refers (i.e. suffering itself)
ought to be fully known me bhikkhave pubbe ananussutesu dhammesu
Ta kho pan ida dukkha ariyasacca paritan-ti Now that to which this is the noble truth of suffering refers has been fully known me bhikkhave pubbe ananussutesu dhammesu
cakkhu udapdi, a udapdi,
vision arose, knowledge arose,
pa udapdi, vijj udapdi, loko udapdi.
wisdom rose, understanding arose, light arose.
Ida dukkhasamudaya ariyasaccan-ti This is the noble truth of the arising of suffering me bhikkhave pubbe ananussutesu dhammesu
Ta kho pan ida dukkhasamudaya ariyasacca pahtabban-ti Now that to which this is the noble truth of the arising of suffering refers (i.e.
craving) ought to be given up me bhikkhave pubbe ananussutesu dhammesu
Ta kho pan ida dukkhasamudaya ariyasacca pahnan-ti Now that to which this is the noble truth of the arising of suffering refers has been
given up,
me bhikkhave pubbe ananussutesu dhammesu
Ida dukkhanirodha ariyasaccan-ti This is the noble truth of the cessation of suffering me bhikkhave pubbe ananussutesu dhammesu
Ta kho pan ida dukkhanirodha ariyasacca sacchiktabban-ti Now that to which this is the noble truth of the cessation of suffering refers (i.e.
Nibbna) ought to be experienced me bhikkhave pubbe ananussutesu dhammesu
cakkhu udapdi, a udapdi, pa udapdi, vijj udapdi,1 loko udapdi.
PPV2: vijj udapdi is missing in this edition, printers error.
Ta kho pan ida dukkhanirodha ariyasacca sacchikatan-ti Now that to which this is the noble truth of the cessation of suffering refers has
been experienced me bhikkhave pubbe ananussutesu dhammesu
Ida dukkhanirodhagmin paipad ariyasaccan-ti This is the noble truth of the practice going to the cessation of sufferingme bhikkhave pubbe ananussutesu dhammesu
Ta kho pan ida dukkhanirodhagmin paipad ariyasacca
Now that to which this is the noble truth of the practice leading to the end of
suffering refers (i.e. the practice itself) bhvetabban-ti ought to be developed me bhikkhave pubbe ananussutesu dhammesu
Ta kho pan ida dukkhanirodhagmin paipad ariyasacca bhvitan-ti Now that to which this is the noble truth of the practice leading to the end of
suffering refers - has been developed me bhikkhave pubbe ananussutesu dhammesu
Declaring the Awakening

Yva kva-ca me bhikkhave imesu catusu ariya-saccesu
For as long as to me, monks, in regard to these four noble truths
- eva tiparivaa dvdaskra - turned like this, in three ways, twelvefold yathbhta adassana na suvisuddha ahosi,
knowledge and insight as it really is was not quite clear,
neva tvha bhikkhave sadevake loke samrake sabrahmake,
for that long, monks, I did not declare to the world with its gods, Mra, and Brahma,
sassamaabrhmaiy pajya sadevamanussya,
to this generation, with its ascetics and brahmins, princes and men,
anuttara sammsambodhi Abhisambuddho paccasi.
that I was a Full and Perfect Sambuddha with unsurpassed complete awakening.
Yato ca kho me bhikkhave imesu catusu ariyasaccesu
But when to me, monks, in regard to these four noble truths
- eva tiparivaa dvdaskra - turned like this, in three ways, twelvefold yathbhta adassana suvisuddha ahosi,
knowledge and insight as it really is was quite clear
athha bhikkhave sadevake loke samrake sabrahmake
then, monks, I did declare to the world with its gods, Mra, and Brahma,
that I was a Full and Pefrect Sambuddha with unsurpassed complete awakening.
a-ca pana me dassana udapdi:
To me knowledge and seeing arose:
Akupp me cetovimutti
Sure is my freedom of mind
ayam-antim jti
this is my last birth
natthi dni punabbhavo ti.
now there is no continuation of existence.
The First Attainment

Idam-avoca Bhagav,
attaman pacavaggiy bhikkh Bhagavato bhsita abhinandun-ti.
and the group-of-five monks were uplifted and greatly rejoiced in what was said by
the Gracious One.
Imasmi-ca pana veyykaraasmi bhaamne,
Moreover, as this sermon was being given,
yasmato Koaassa viraja, vtamala,
to venerable Koaa the dust-free, stainless,
Dhammacakkhu udapdi:
Vision-of-the-Dhamma arose:
1
Ya kici samudayadhamma, sabban-ta nirodhadhamman-ti.

Whatever has the nature of arising, all that has the nature of ceasing.
The Gods of the Sense World

Pavattite ca pana Bhagavat Dhammacakke
Now when the Dhamma Wheel was set rolling by the Gracious One
Bhumm dev saddam-anussvesu:
the Earth gods let loose a cry:
Eta Bhagavat Brasiya Isipatane Migadye,
The Gracious One, while near Bras, in the Deer Park at Isipatana,
anuttara Dhammacakka pavattita,
has set rolling the unsurpassed Dhamma Wheel,
appativattiya samaena v brhmaena v
and it cannot be rolled back by an ascetic or by a brahmin
devena v mrena v brahmun v kenaci v lokasmin-ti.
or by a god or by a demon or by a deity or by anyone in the world.
Bhummna devna sadda sutv
Having heard the cry of the Earth gods
Ctummahrjik dev saddam-anussvesu:
the gods called the Four Great Kings let loose a cry:
1
PPV2: sabba ta

Ctummahrjikna devna sadda sutv
Having heard the cry of the gods called the Four Great Kings
Tvatis dev saddam-anussvesu:
the Tvatisa gods let loose a cry:
Tvatisna devna sadda sutv
Having heard the cry of the Tvatisa gods
Ym dev saddam-anussvesu:
the Yma gods let loose a cry:

Ymna devna sadda sutv
Having heard the cry of the Yma gods
Tusit dev saddam-anussvesu:
the Tusita gods let loose a cry:
Tusitna devna sadda sutv
Having heard the cry of the Tusita gods
Nimmarat dev saddam-anussvesu:
the Nimmarati gods let loose a cry:
Nimmaratna devna sadda sutv
Having heard the cry of the Nimmarati gods
Paranimmitavasavattino dev saddam-anussvesu:
the Paranimmitavasavatti gods let loose a cry:

The Gods of the Form World

Paranimmitavasavattna devna sadda sutv
Having heard the cry of the Paranimmitavasavatti gods
Brahmaprisajj dev saddam-anussvesu:
the Brahmaprisajja gods let loose a cry:
Brahmaprisajjna devna sadda sutv
Having heard the cry of the Brahmaprisajja gods
Brahmapurohit dev saddam-anussvesu:
the Brahmapurohita gods let loose a cry:

Brahmapurohitna devna sadda sutv
Having heard the cry of the Brahmapurohita gods
Mahbrahm dev saddam-anussvesu:
the Mahbrahma gods let loose a cry:
Mahbrahmna devna sadda sutv
Having heard the cry of the Mahbrahma gods
Parittbh dev saddam-anussvesu:
the Parittbha gods let loose a cry:
Parittbhna devna sadda sutv
Having heard the cry of the Parittbha gods
1
Appambh dev saddam-anussvesu:

the Appambha gods let loose a cry:
1
MPP, PPV2: Appamabh

Appambhna1 devna sadda sutv
Having heard the cry of the Appambha gods
bhassar dev saddam-anussvesu:
the bhassara gods let loose a cry:
bhassarna devna sadda sutv
Having heard the cry of the bhassara gods
Parittasubh dev saddam-anussvesu:
the Parittasubha gods let loose a cry:
MPP, PPV2: Appamabhna

Parittasubhna devna sadda sutv
Having heard the cry of the Parittasubha gods
Appamasubh dev saddam-anussvesu:
the Appamasubha gods let loose a cry:
Appamasubhna devna sadda sutv
Having heard the cry of the Appamasubha gods
1
Subhakihak dev saddam-anussvesu:

the Subhakiha gods let loose a cry:
Subhakihakna2 devna sadda sutv
Having heard the cry of the Subhakiha gods
Vehapphal dev saddam-anussvesu:
the Vehapphala gods let loose a cry:
1
2
CBhp: Subhakiak
CBhp: Subhakiakna

The Gods of the Pure Abodes

Vehapphalna devna sadda sutv
Having heard the cry of the Vehapphala gods
Avih dev saddam-anussvesu:
the Aviha gods let loose a cry:
Avihna devna sadda sutv
Having heard the cry of the Aviha gods
Atapp dev saddam-anussvesu:
the Atappa gods let loose a cry:

Atappna devna sadda sutv
Having heard the cry of the Atappa gods
Sudass dev saddam-anussvesu:
the Sudassa gods let loose a cry:
Sudassna devna sadda sutv
Having heard the cry of the Sudassa gods
Sudass dev saddam-anussvesu:
the Sudass gods let loose a cry:
Sudassna devna sadda sutv
Having heard the cry of the Sudass gods
Akiihak dev saddam-anussvesu:
the Akiihaka gods let loose a cry:

Iti ha tena khaena tena muhuttena, yva Brahmalok saddo abbhuggachi,
Thus at that moment, at that second, that cry reached as far as the Brahma worlds,
1
aya-ca dasasahass lokadhtu sakampi, sampakampi, sampavedhi,

and this ten thousand world-element moved, wavered, and shook,
appamo ca uro obhso loke ptur-ahosi,
and great and measureless light became manifest in the world,
atikkamma devna devnubhvan-ti.
transcending the psychic power of the gods.
Atha kho Bhagav udna udnesi:
Then the Gracious One uttered this inspired utterance:
Asi vata bho Koao, asi vata bho Koao ti.
Koaa surely knows, Koaa surely knows.
Iti hida yasmato Koaassa
Thus to the venerable Koaa
A Koao tveva nma ahos ti.
came the name A Koaa (Koaa, he-who-knows).
PPV2: -sahassi
23: Mahsamayasutta
The Discourse on the Great Convention
Eva me suta:
Thus I have heard:
eka samaya Bhagav Sakkesu viharati
at one time the Gracious One was dwelling amongst the Sakyans
Kapilavatthusmi Mahvane mahat bhikkhusaghena saddhi
in the Great Wood near Kapilavatthu with a great Sagha of monks
pacamattehi bhikkhusatehi sabbeheva Arahantehi,
consisting of five hundred monks, all of them Worthy Ones,
dasahi ca lokadhthi1 devat yebhuyyena sannipatit honti
and almost all of the gods from the ten world-elements had assembled
Bhagavanta dassanya bhikkhusagha-ca.
to see the Gracious One and the Sagha of monks.
Atha kho catunna Suddhvsakyikna devna etad-ahosi:
Then this occurred to four gods from among the hosts in the Pure Abodes:
Aya kho Bhagav Sakkesu viharati
The Gracious One is dwelling amongst the Sakyans
Kapilavatthusmi Mahvane mahat bhikkhusaghena saddhi
in the Great Wood near Kapilavatthu with a great Sagha of moks
pacamattehi bhikkhusatehi sabbeheva Arahantehi,
consisting of five hundred monks, all of them Worthy Ones,
2
dasahi ca lokadhthi devat yebhuyyena sannipatit honti

and almost all of the gods from the ten world elements have assembled
Bhagavanta dassanya bhikkhusagha-ca.
to see the Gracious One and the Sagha of monks.
Yan-nna mayam-pi yena Bhagav tenupasakameyyma,
Well now, we too could approach the Gracious One,
upasakamitv Bhagavato santike paccekagtha bhseyym ti.
and after approaching the Gracious One we could recite a verse each in his
presence.
1
2
CBhp: lokadhtuhi
CBhp: lokadhtuhi

Atha kho t devat seyyath pi nma balav puriso
Then those gods, just as a strong man
sammijita v bha pasreyya, pasrita v bha sammijeyya,
might stretch out a bent arm, or bend in an outstretched arm,
evam-eva Suddhvsesu devesu antarahit
in the same way disappeared from among the gods of the Pure Abodes
Bhagavato purato ptur-ahesu.
and appeared in front of the Gracious One.
Atha kho t devat Bhagavanta abhivdetv, ekam-anta ahasu.
Then those gods after worshipping the Gracious One, stood on one side.
Ekam-anta hit kho ek devat
While standing on one side one of the gods
Bhagavato santike ima gtha abhsi:
recited this verse in the presence of the Gracious One:
Mahsamayo pavanasmi, devaky samgat,
There is a great convention in the wood, and a host of gods have come,
gatamha ima Dhammasamaya dakkhitye aparjitasaghan-ti. [1]
we have come to this Dhamma convention to see the Sagha, who are undefeated.
Atha kho apar devat Bhagavato santike ima gtha abhsi:
Then another god recited this verse in the presence of the Gracious One:
1
Tatra bhikkhavo samdahasu, cittamattano ujuka akasu,

In this place the monks are concentrated, they have straightened out their minds by
themselves,
srathva nettni gahetv, indriyni rakkhanti pait ti. [2]
like a charioteer who has taken the reins, the wise protect their sense faculties.
Chetv khla chetv paligha, indakhla hacca-m-anej,
Having cut off the hindrance and obstacle, and dug up the locking post, they are
unmoved,
te caranti suddh vimal, Cakkhumat sudant susung ti. [3]
they live pure and unstained, young ngas, well-tamed by the Visionary.
MPP, PPV, PPV2: ujukam-akasu

Ye keci Buddha saraa gatse na te gamissanti apya.1
Whoever has gone to the Buddha for refuge will not go to the lower worlds.
Pahya mnusa deha devakya paripressant ti. [4]
After giving up the human body they will fill up the ranks of the gods.
Atha kho Bhagav bhikkh mantesi:
Then the Gracious One addressed the monks, saying:
Yebhuyyena bhikkhave dasasu lokadhtsu devat sannipatit
Monks, almost all of the gods from the ten world-elements have assembled
Tathgata dassanya bhikkhusagha-ca.
to see the Realised One and the Sagha of monks.
Ye pi te bhikkhave ahesu attam-addhna Arahanto,
Monks, those who in the past were Worthy Ones,
Sammsambuddh, tesam-pi Bhagavantna
Perfect Sambuddhas, for those Gracious Ones also
etaparam yeva devat sannipatit ahesu seyyath pi mayha etarahi.
at least as many gods have assembled as for me at the present time.
Ye pi te bhikkhave bhavissanti angatam-addhna Arahanto,
Monks, those who in the future will be Worthy Ones,
Sammsambuddh, tesam-pi Bhagavantna
Perfect Sambuddhas, for those Gracious Ones also
etaparam yeva devat sannipatit bhavissanti seyyath pi mayha etarahi.
at least as many gods will assemble as for me at the present time.
cikkhissmi bhikkhave devakyna nmni,
Monks, I will declare the names of the hosts of gods,
kittayissmi bhikkhave devakyna nmni,
monks, I will proclaim the names of the hosts of gods,
CBhp: apyabhmi

1
desissmi bhikkhave devakyna nmni.

monks, I will reveal the names of the hosts of gods.
Ta sutha sdhuka manasikarotha bhsissm ti.
Listen to it, apply your minds well, and I will speak.
Eva bhante ti kho te bhikkh Bhagavato paccassosu,
Yes, reverend Sir, those monks replied to the Gracious One,
Bhagav etad-avoca:
Silokam-anukassmi yattha Bhumm tad-assit:
I will repeat a famous verse (a Siloka) wherever the gods of the Earth live:
Ye sit girigabbhara, pahitatt samhit, [5]
There are (monks) who live in a hill cave, who are resolute, composed,
puth2 sh va salln, lomahasbhisambhuno,
who are like lions crouching, who have overcome (all) horror,
odtamanas suddh, vippasanna-m-anvil. [6]
with minds that are cleansed, and purified, which are clear, and undisturbed.
Bhiyyo3 pacasate atv vane Kpilavatthave,
He knew there were more than five hundred in the wood near Kapilavatthu (like
this),
tato mantay Satth svake ssane rate: [7]
therefore the Teacher addressed those disciples who delight in the teaching:
Devaky abhikkant, te vijntha bhikkhavo!
A host of gods have drawn near (to us), you should know who they are,
monks!
Te ca tappam-akaru, sutv Buddhassa ssana, [8]
Then (those monks) became ardent, after hearing the Buddhas teaching,
4
tesa ptur-ah a, amanussnadassana and knowledge was manifest to them, seeing those non-human beings appeke satam-addakkhu, sahassa atha sattati. [9]
and some of them saw a hundred, a thousand, or seventy (thousand).
PPV: desessmi
MPP, PPV2: puthu
3
PPV: Bhyyo
4
CBhp: ahu
2

1
Sata eke sahassna amanussnam-addasu,

Some of them saw a hundred thousand of those non-human beings,
appekenantam-addakkhu dis sabb phu ah.2 [10]
and some saw an endless number spread out in every direction.
3
Ta-ca sabba abhiya vavakkhitvna Cakkhum,

Having deep knowledge of all that the Visionary desired to speak,
4
Devaky abhikkant, te vijntha bhikkhavo!

A host of gods have drawn near (to us), you should know who they are,
monks!
Ye voha kittayissmi girhi anupubbaso. [12]
I will proclaim their (names) to you with lyrics in regular order.
Yakkhas
5
Sattasahass te yakkh, Bhumm Kpilavatthav,

There are seven thousand yakkhas, Earth gods from Kapilavatthu,
6
iddhimanto, jutmanto, vaavanto, yasassino,

who have psychic power, who are bright, beautiful, and resplendent,
modamn abhikkmu bhikkhna samiti vana. [13]
rejoicing they have drawn near the gathering of monks in the wood.
Chasahass Hemavat yakkh nnattavaino,
From Hemavant there are six thousand yakkhas, diverse in colour,
Stgir tisahass yakkh nnattavaino,
From Stgira there are three thousand yakkhas, diverse in colour,
1
2
3
4
5
6
CBhp: addasu
CBhp: ahu
CBhp: avekkhitvna
PPV: bhikkhave
PPV, MPP, PPV2: Sattasahass yakkh
CBhp: jutimanto, and so throughout

Iccete soasasahass yakkh nnattavaino,
Like this there are sixteen thousand yakkhas, diverse in colour,
Vessmitt pacasat yakkh nnattavaino,
From Vessmitta there are five hundred yakkhas, diverse in colour,
Kumbhro1 Rjagahiko, Vepullassa nivesana,
From Rjagaha there is Kumbra, who is settled on Vepulla,
2
bhiyyo na satasahassa yakkhna payirupsati,

and more than a hundred thousand yakkhas who gather round him,
Kumbhro Rjagahiko so pga samiti vana. [18]
From Rjagaha there is Kumbra he also came to the gathering in the wood.
The Four Great Kings

Purima-ca disa, rj Dhataraho ta3 passati,
The Easterly direction, the king Dhataraha rules over that,
gandhabbna dhipati, Mahrj yasassi so, [19]
he is master of the Gandhabbas, he is a resplendent Great King,
putt pi tassa bahavo, Indanm mahabbal,
also there are his many sons, Inda by name, ones of great strength,
CBhp: Kumbhiro, and two lines below

CBhp, PPV: bhyyo
3
CBhp: omit ta
2

Dakkhia-ca disa, rj Virho ta passati,
The Southerly direction, the king Virha rules over that,
kumbhana dhipati, Mahrj yasassi so, [21]
he is master of the Kumbhaas, he is a resplendent Great King,
Pacchima-ca disa, rj Virpakkho ta passati,
The Westerly direction, the king Virpakkha rules over that,
ngna dhipati, Mahrj yasassi so, [23]
he is master of the ngas, he is a resplendent Great King,
Uttara-ca disa, rj Kuvero ta passati,
The Northerly direction, the king Kuvera rules over that,
yakkhna dhipati, Mahrj yasassi so, [25]
he is master of the yakkhas, he is a resplendent Great King,

Purima disa Dhataraho,1 Dakkhiena Virhako,
To the East there is Dhataraha, in the South there is Virhaka,
Pacchimena Virpakkho, Kuvero Uttara disa. [27]
in the West there is Virpakkha, to the North there is Kuvera.
Cattro te Mahrj, samant caturo dis,
These are the Four Great Kings, from all sides, the four directions,
daddallamn ahasu vane Kpilavatthave. [28]
they stood blazing brilliantly in the wood near Kapilavatthu.
Tesa myvino ds gu2 vacanik sah:
Their deceitful servants came, who are fraudulent and treacherous:
my Kueu Veeu, Viucca Viuo saha, [29]
the deceitful Kuteu, Veteu, Viucca, and Viua,
Candano Kmaseho ca, Kinnughau Nighau ca,
Candana and Kmaseha, Kinnughau and Nighau,
Pando Opamao ca, devasto ca Mtal, [30]
Panda and Opamaa, and Mtali, the gods charioteer,
Cittaseno3 ca gandhabbo, Nalo rj Janesabho
The gandhabbas Citta and Sena, the kings Nala and Janesabha
gu Pacasikho ceva, Timbar Suriyavaccas. [31]
came, and also Pacasikha, Timbaru, and Suriyavaccas.
Ete cae ca rjno, gandhabb saha rjubhi,
These and also other kings, and gandhabbas along with their kings,
PPV2: Puratthimena Dhataraho

CBhp: gu, and so throughout
3
Although the grammar suggests that this is the name of one gandhabba, the commentary
defines it as two.
2
Ngas and Supaas

Athgu Nbhas ng,1 Vesl saha Tacchak,
Then came Ngas from Nbhasa, and from Vesli, and the Tacchakas,
Kambal Assatar gu, Pyg saha tibhi. [33]
the Kambalas, and Assataras came, and (ngas) from Pyga with their kin.
Ymun Dhatarah2 ca gu ng yasassino,
The Ymuna, and the Dhataraha ngas came, resplendent ones,
Ervao mahngo, so pga samiti vana. [34]
and Ervaa, the great nga, he also came to the gathering in the wood.
Ye ngarje sahas haranti dibb dij pakkhivisuddhacakkh Those who carry away the nga kings by force the divine, twice-born, winged ones,
with clear vision vehsay te vanam-ajjhapatt, Citr Supa iti tesa nmni. [35]
through the air they (came and) arrived in the wood, the Citras and Supaas, such
are their names.
Abhaya tad ngarjnam-si, supaato khemam-aksi Buddho.
But at that time the nga kings were without fear, for the Buddha made them safe
from the supaas.
3
Sahhi vchi upavhayant, ng supa saraam-agasu Buddha. [36]

Calling on (one another) with gentle words, the ngas and supaas took refuge in
the Buddha.
Asuras
Jit Vajirahatthena, samudda asur sit,
Defeated by Vajirahattha, the asuras live in the ocean,
bhtaro Vsavassete, 4 iddhimanto yasassino, [37]
they are brothers of Vsava, having psychic power, resplendent,
Klakaj mahbhis, asur Dnaveghas,
the very fearful Klakajas, the Dnaveghasa asuras,
CBhp:
CBhp:
3
CBhp:
4
CBhp:
2
Ngas ng
Dhataraho
saraagamasu, and omit Buddha
Vasavassete

1
Vepacitt Sucitt ca, Pahrdo Namuc saha, [38]

Vepacitti and Sucitti, Pahrda, together with Namuci,
sata-ca Baliputtna, sabbe Verocanmak.
and a hundred of Balis sons, all of them named after Veroca.
Sannayhitv Bali sena Rhubhaddam-upgamu:
Having armed themselves, Balis army came to lucky Rhu (and said):
Samayo dni bhaddante, bhikkhna samiti vana. [39]
Now is the time, reverend Sir, for the gathering of the monks in the wood.
Devas
po ca dev Pahav ca,2 Tejo Vyo tad-gamu,
The Water gods, and the Earth gods, the Fire, and the Wind (gods all) came
there,
Varu Vru dev, Somo ca Yasas saha, [40]
the Varua, and Vrua gods, Soma followed by Yasa,
Mettkarukyik gu dev yasassino.
and a host of Friendly and Compassionate gods came, respendlent ones.
Dasete dasadh ky, sabbe nnattavaino, [41]
All of these ten hosts, ten kinds (of gods), who are diverse in colour,
iddhimanto, jutmanto, vaavanto, yasassino.
who have psychic power, who are bright, beautiful, and resplendent.
Veh dev3 Sahal ca Asam ca duve Yam.
The Vehu and Sahali and Asama gods, and the two Yama gods (came).
Candasspanis4 dev Candam-gu purakkhatv. [43]
The gods who depend on the Moon came, with the Moon in front of them.
MPP, PPV, PPV2: Vepacitti

CBhp: omit 2nd ca
3
MPP, PPV, PPV2: Veh ca dev
4
CBhp: Candassupanis
2

1
Suriyasspanis dev Suriyam-gu purakkhatv,

The gods who depend on the Sun came, with the Sun in front of them,
Nakkhattni purakkhatv, gu mandavalhak. [44]
with the stars in front of them, also the foolish Rain Cloud (gods) came.
Vasna Vsavo seho, Sakko pga Purindado.
Sakka also came, (who is called) Vsava, the best of the Vas, and Purindada.
Athgu Sahabh dev, jalam-aggisikhriva,
Then came the Sahabhu gods, blazing forth, like the crest of a fire,
Arihak ca Roj ca Ummpupphanibhsino. [47]
and the Arihakas and Rojas and the splendid Ummapuppha (gods).
Varu Sahadhamm ca, Accut ca Anejak,
The Varuas and Sahadhammas, the Accutas and Anejakas,
3
Sleyyarucir gu; gu Vsavanesino. [48]

the Sleyyas and Ruciras (all) came; the Vsavanesi (gods) came.
Dasete dasadh ky, sabbe nnattavaino,
Samn Mahsamn, Mnus Mnusuttam,
The Samnas, Mahasamnas, Mnusas, Mnusuttamas,
CBhp, PPV2: Suriyassupanis

CBhp: -gu
3
CBhp, PPV2: Suleyyarucir
4
CBhp: gu
2

1
Khipadsik gu; gu Manopadsik. [50]

and the Khipadsikas came; the Manopadsikas came.
Athgu Harayo dev, ye ca Lohitavsino.
Then the Hari gods came, and those (known as) the Lohitavs.
Prag Mahaprag2 gu dev yasassino. [51]
The Pragas, and Mahapragas came, gods who are resplendent.
3
Sukk Karumh Aru gu Veghanas saha.

The Sukkas, Karumhas, and Aruas came, with the Veghanasas.
Odtagayh pmokkh gu dev Vicakkha. [53]
The Vicakkhaa gods came with the Odtagayhas in front.
Sadmatt Hragaj, Missak ca yasassino.
The Sadmattas, Hragajas, and the resplendent Missakas.
Thanaya ga Pajjunno, yo dis abhivassati. [54]
Pajjunna came thundering, he who pours down rain in (all) directions.
Khemiy Tusit Ym, Kahak ca yasassino.
The Khemiyas, Tusitas, Ymas,and resplendent Kahakas (came).
CBhp: gu
CBhp: Mahprag
3
CBhp: Karamh
2

Lambtak Lmaseh Jotinm ca sav, [56]
The Lambtakas, Lmasehas, those called the Jotis, and savas,
Nimmaratino gu; athgu Paranimmit.
and the Nimmaratis came; then came the Paranimittas.
Sahete devaniky, sabbe nnattavaino,
All of these sixty hosts of gods, who are diverse in colour,
nmanvayena gachu; ye cae sadis saha: [59]
in conformity with their names came; these along with others similar (thinking):
Pavutthajti akhila, oghatiam-ansava,
We shall see the casteless (Sagha), unhindered, flood-crossers, pollution-free,
dakkhemoghatara nga, Canda va asittiga. [60]
and the nga, who is beyond the flood, who, like the Moon, has overcome the
darkness.
Brahms
Subrahm Paramatto ca, putt iddhimato saha.
Subrahm and Paramatta, along with the sons of the powerful one (came).
Sanakumro Tisso ca so pga samiti vana. [61]
Sanakumra and Tissa also came to the gathering in the wood.
Sahassa brahmalokna Mahbrahmbhitihati,
In the thousand brahma worlds a Great Brahma has arisen,
upapanno jutmanto, bhismkyo yasassi so. [62]
a bright one, who stands out, whose awesome body is resplendent.
Dasettha Issar gu, paccekavasavattino,
The ten Issar (brahms) came, who individually wield power,
tesa-ca majjhato ga Hrito parivrito. [63]
and in the midst of them came Hrita with his entourage.
Mra and his Army

Te ca sabbe abhikkante, sa-Inde deve sabrahmake,
Now when they had all drawn near, Inda with the gods and the brahms,
Mrasen abhikkmi:1 passa Kahassa mandiya! [64]
Mras army also drew near: behold the foolishness of the Dark One!
Etha gahatha bandhatha, rgena bandham-atthu ve,2
Come now, seize them, and bind them (he said), let them be bound by passion,
samant parivretha, m vo mucittha koci na! [65]
surround them on all sides, do not let anyone of them go free!
Iti tattha mahseno kahasena apesay,3
Thus in that place the great army leader sent forth his dark army,
pin thalam-hacca, sara katvna bherava, [66]
after striking the ground with his hand, and making a fearful noise,
yath pvussako megho, thanayanto savijjuko like a storm cloud shedding rain, thundering, with flashes of lightning tad so paccudvatti, sakuddho asayavas. [67]
but then he retreated, angry, and unable to control himself.
Ta-ca sabba abhiya vavakkhitvna Cakkhum,
Knowing all that (was happening) the Visionary desired to speak,
Mrasen abhikkant, te vijntha bhikkhavo!
Mras army has drawn near (to us), you should know who they are, monks!
Te ca tappam-akaru, sutv Buddhassa ssana.
Then (those monks) became ardent, after hearing the Buddhas teaching.
Vtargehapakkmu,4 nesa lomam-pi ijayu!5 [69]
They withdrew from the passionless (monks), not one of their hairs was
shaken!
PPV: abhikkhamu
CBhp: vo
3
CBhp: apesayi
4
CBhp: Vtargehipakkmu
5
CBhp: ijasu
2
Spoken by Mra
Sabbe vijitasagm, bhaytt1 yasassino,
They are all victorious in battle, beyond fear, and resplendent,
modanti saha bhtehi, svak te jane sut ti. [70]
those disciples, famous among men, along with (all) beings, are glad.
PPV: bhaytit
24: lavakasutta
The Discourse concernig lavaka
Eva me suta:
Thus I have heard:
eka samaya Bhagav laviya viharati
at one time the Gracious One was dwelling near lav
lavakassa yakkhassa bhavane.
in the domicile of the yakkha lavaka.
Atha kho lavako yakkho yena Bhagav tenupasakami,
Then the yakkha lavaka approached the Gracious One,
upasakamitv Bhagavanta etad-avoca:
and after approaching he said this to the Gracious One:
Nikkhama sama! ti,
Get out, ascetic!
Sdhvuso ti Bhagav nikkhami.
Yes, friend, said the Gracious One, and he got out.
Pavisa sama! ti,
Go in, ascetic!
Sdhvuso ti Bhagav pvisi.
Yes, friend, said the Gracious One, and he went in.
Dutiyam-pi kho lavako yakkho Bhagavanta etad-avoca:
For a second time the yakkha lavaka said this to the Gracious One:
Nikkhama sama! ti,
Get out, ascetic!
Pavisa sama! ti,
Go in, ascetic!
Tatiyam-pi kho lavako yakkho Bhagavanta etad-avoca:
For a third time the yakkha lavaka said this to the Gracious One:

Nikkhama sama! ti,
Get out, ascetic!
Pavisa sama! ti,
Go in, ascetic!
Catuttham-pi kho lavako yakkho Bhagavanta etad-avoca:
For a fourth time the yakkha lavaka said this to the Gracious One:
Nikkhama sama! ti,
Get out, ascetic!
1
Na khvha vuso nikkhamissmi,

I certainly will not get out, friend,
ya te karaya ta karoh ti.
so please do whatever it is you must do.
Paha ta samaa pucchissmi, sace me na vykarissasi,
I will ask you a question, ascetic, and if you do not answer me,
citta v te khipissmi, hadaya v te phlessmi,
I will overthrow your mind, or split your heart,
pdesu v gahetv pragagya khipissm ti.
or seize you by the feet and throw you across the river.
2
Na khvha ta vuso passmi,

I certainly do not see, friend,
sadevake loke samrake sabrahmake,
in the world with its gods, Mra, and Brahma,
in this generation with its ascetics and brahmins, princes and men,
yo me citta v khipeyya, hadaya v phleyya,
anyone who could overthrow my mind, or split my heart,
1
2
CBhp: Nakkhvha ta vuso

CBhp: Nakkhvha

pdesu v gahetv pragagya khipeyya.
or seize me by the feet and throw me across the river.
Api ca tva vuso puccha yad-kakhas ti.
Still, you may ask what you want, friend.
Atha kho lavako yakkho Bhagavanta gthya ajjhabhsi:
Then the yakkha lavaka recited a verse to the Gracious One:
Ki sdha vitta purisassa seha? Ki su sucio sukham-vahti?
What is the greatest wealth for a person here? What, when accomplished, brings
about happiness?
Ki su have sdutara1 rasna? Katha jvi jvitam-hu sehan? ti 2 [1]
What, for sure, is the sweetest of tastes? Living what life do they say is the greatest?
Saddhdha vitta purisassa seha. Dhammo sucio sukham-vahti.
Confidence is a persons greatest wealth here. The Dhamma, when accomplished,
brings about happiness.
Sacca have sdutara rasna. Pajvi jvitam-hu sehan-ti. [2]
Truth, for sure, is the sweetest of tastes. Living a wise life they say is the greatest.
3
Katha su tarat ogha? Katha su tarati aava?

How does one cross over the flood? How does one cross over the sea?
Katha su dukkha acceti? Katha su parisujjhati? [3]
How does one overcome suffering? How does one become purified?
Saddhya tarat4 ogha. Appamdena aava.
Through confidence one crosses the flood. Through heedfulness (one crosses)
the sea.
Viriyena dukkha acceti. Paya parisujjhati. [4]
Through energy one overcomes suffering. Through wisdom one is purified.
Katha su labhate paa? Katha su vindate dhana?
How is it one gains true wisdom? How is it one finds true wealth?
Katha su kitti pappoti? Katha mittni ganthati?
How does one acquire good repute? How does one bind friends (to
oneself)?
PPV, PPV2: sdhutara, also in next verse

CBhp: omit ti, also in next verse
3
CBhp: arati
4
CBhp: tarati
2

Asm lok para loka katha pecca na socati? [5]
How, after passing from this world to the next world, does one not grieve?
Saddahno Arahata Dhamma Nibbnapattiy,
Confident in the Worthy Ones Dhamma (taught) for attaining Nibbna,
susss labhate paa, appamatto vicakkhao. [6]
one gains wisdom through wanting to hear it, heedfulness, and application.
Patirpakr dhurav, uht vindate dhana.
Doing what is suitable, bearing up, aroused, one finds true wealth.
Saccena kitti pappoti. Dada mittni ganthati. [7]
Through truth one acquires good repute. (Through) giving one binds friends (to
oneself).
Yassete caturo dhamm saddhassa gharamesino:
That confident householder who has these four things:
1
sacca, Dhammo, dhit, cgo, sa ve pecca na socati,

truth, Dhamma, courage, liberality, after passing away he does not grieve,
asm lok para loka eva pecca na socati.2 [8]
thus, after passing from this world to the next world, one does not grieve.
3
Igha ae pi pucchassu, puth samaabrhmae,

Come now, ask others also, the many ascetics and brahmins,
4
yadi sacc dam cg khanty bhiyyo na vijjati. [9]

if there is something more than truth, self-control, liberality, and patience.
Kathan nu dni puccheyya, puth samaabrhmae?
Why should I ask (others) now, the many ascetics and brahmins?
Soha ajja pajnmi yo attho5 samparyiko. [10]
Today I have come to know what is the next lifes true welfare.
Atthya vata me Buddho vsy lavim-gam.6
Indeed for my welfare did the Buddha come and spend time in lav.
1
2
3
4
5
6
CBhp: dhiti
MPP: omits this line; PPV2: sa ve pecca
MPP, PPV2: puthu, and in the reply below
PPV: bhyyo na vijjat; PPV2: bhyyo na vijjati
CBhp, PPV: yo cattho
CBhp, PPV: lavim-gami

Soha ajja pajnmi yattha dinna mahapphala. [11]
when today I have come to know where that which is given bears great fruit.
So aha vicarissmi gm gma pur pura,
I will roam about from village to village, city to city,
namassamno Sambuddha Dhammassa ca sudhammatan-ti. [12]
revering the Sambuddha and the good qualities of the Dhamma.
1
Eva vatv lavako yakkho Bhagavanta etad-avoca:

After saying this, the yakkha lavaka said this to the Gracious One:
Abhikkanta bho Gotama! Abhikkanta bho Gotama!
Excellent, reverend Gotama! Excellent, reverend Gotama!
Seyyath pi bho Gotama nikkujjita v ukkujjeyya,
Just as, reverend Gotama, one might set upright what has been overturned,
paicchanna v vivareyya, mhassa v magga cikkheyya,
or open up what has been closed, or show a path to one who is lost,
andhakre v telapajjota dhreyya cakkhumanto rpni dakkhint ti,
or bear an oil lamp in the darkness so that one who has eyes can see forms,
evam-eva bhot Gotamena anekapariyyena Dhammo paksito.
just so has the Dhamma been made clear by reverend Gotama in more than one way.
Esha bhavanta Gotama saraa gacchmi,
I go to the reverend Gotama for refuge,
Dhamma-ca bhikkhusagha-ca.
and to the Dhamma, and to the Sagha of monks.
Upsaka ma bhava Gotamo dhretu
Please bear it in mind, reverend Gotama, that I am a lay disciple
ajjatagge pupeta saraa gatan-ti.
who has gone for refuge from today forward for as long as I have the breath of life.
CBhp: Eva vutte
25: Kasbhradvjasutta
The Discourse concerning Kasbhradvja
Eva me suta:
Thus I have heard:
eka samaya Bhagav Magadhesu viharati
at one time the Gracious One was dwelling amongst the Magadhans
Dakkhigirismi Ekanlya brhmaagme.
on the Southern Hill near the brahmin village Ekanl.
Tena kho pana samayena Kasbhradvjassa brhmaassa
Then at that time the brahmin Kasbhradvja
pacamattni nagalasatni payuttni honti vappakle.
had about five hundred ploughs yoked up during the sowing season.
Atha kho Bhagav pubbanhasamaya nivsetv, pattacvaram-dya,
Then the Gracious One, having dressed in the morning time, after picking up his
bowl and robe,
yena Kasbhradvjassa brhmaassa kammanto tenupasakami.1
approached the place where the brahmin Kasbhradvja was working.
Tena kho pana samayena Kasbhradvjassa brhmaassa parivesan vattati.
Then at that time the brahmin Kasbhradvjas food distribution was proceeding.
Atha kho Bhagav yena parivesan tenupasakami,
Then the Gracious One approached the food distribution,
upasakamitv ekam-anta ahsi.
and after approaching he stood on one side.
Addas kho Kasbhradvjo brhmao Bhagavanta piya hita,
The brahmin Kasbhradvja saw the Gracious One standing for alms,
disvna Bhagavanta etad-avoca:
and after seeing him he said this to the Gracious One:
Aha kho samaa kasmi ca vapmi ca, kasitv ca vapitv ca bhujmi.
Ascetic, I plough and I sow, and after ploughing and sowing I eat.
Tvam-pi samaa kasassu ca vapassu ca, kasitv ca vapitv ca bhujass ti.
You also, ascetic, should plough and sow, and after ploughing and sowing you can
eat.
1
CBhp: omit upasankami, presumably by mistake

Aham-pi kho brhmaa kasmi ca vapmi ca, kasitv ca vapitv ca bhujm ti.
Brahmin, I also plough and sow, and after ploughing and sowing I eat.
Na kho pana maya passma bhoto Gotamassa
But we do not see the reverend Gotamas
yuga v nagala v phla v pcana v balivadde v,
yoke or plough or ploughshare or goad or oxen,
atha ca pana bhava Gotamo evam-ha:
but still the reverend Gotama said this:
Aham-pi kho brhmaa kasmi ca vapmi ca, kasitv ca vapitv ca bhujm ti.
Brahmin, I also plough and sow, and after ploughing and sowing I eat.
Atha kho Kasbhradvjo brhmao Bhagavanta gthya ajjhabhsi:
Then the brahmin Kasbhradvja recited a verse to the Gracious One:
Kassako paijnsi na ca passma te kasi.
You claim that you are a ploughman, but we do not see your ploughing.
Kasi no pucchito brhi yath jnemu te kasi.1 [1]
Please tell us about ploughing when asked so that we may know your
ploughing.
Saddh bja, tapo vuhi, pa me yuganagala,
Confidence the seed, austerity the rain, wisdom is my yoke and plough,
hiri s, mano yotta, sati me phlapcana. [2]
conscience the pole, mind is the strap, mindfulness is my ploughshare and goad.
Kyagutto, vacgutto, hre udare yato,
With body guarded, speech guarded, and stomach restrained regarding food,
sacca karomi niddna, soracca me pamocana. [3]
I make truth the mower, temperance the setting free (of the yoke).
Viriya me dhuradhorayha, yogakkhemdhivhana Energy my beast of burden, the vehicle yoked to security gacchati anivattanta yattha gantv na socati. [4]
without turning back it goes to that place where, having gone, one does not
grieve.
PPV, PPV2: kasi ti (sic);

Evam-es kas kah s hoti amatapphal,
Thus this ploughing has been ploughed that produces the fruit of the deathless,
eta kasi kasitvna sabbadukkh pamuccat ti. [5]
and after ploughing this ploughing one is set free from all suffering.
Atha kho Kasbhradvjo brhmao
Then the brahmin Kasbhradvja
mahatiy kasaptiy pysa vahetv Bhagavato upanmesi:
having arranged milk-rice in a large bronze bowl presented it to the Gracious One,
saying:
Bhujatu bhava Gotamo pysa,
Eat this milk-rice, reverend Gotama,
kassako bhava, ya hi bhava Gotamo1
the reverend one is a ploughman, for the reverend Gotama
amataphala kasi kasat ti.
ploughs the ploughing which has the deathless as fruit.
2
Gthbhigta me abhojaneyya, sampassata brhmaa nesa Dhammo,

I will not eat what is gained through chanting verses, that is not the Dhamma,
brahmin, of those who see,
gthbhigta panudanti Buddh, Dhamme sat brhmaa vutti-r-es. [6]
Buddhas reject what is gained through chanting verses, while Dhamma lasts,
brahmin, this is their way of life.
3
Aena ca kevalina mahesi, khsava kukkuccavpasanta,

Another great sage, who is fully adept, pollutant-free, at peace regarding worry
(about wrong-doing),
annena pnena upahahassu, khetta hi ta puapekhassa hot ti. [7]
attend to with food and drink, for that is the field for those who look for merit.
Atha kassa cha bho Gotama ima pysa damm? ti
Then to whom, reverend Gotama, should I give this milk-rice?
Na khvha ta4 brhmaa passmi, sadevake loke samrake sabrahmake,
I certainly do not see, brahmin, in the world with its gods, Mra, and Brahma,
PPV2: Gotamo ya hi bhava Gotamo, printers error.

CBhp: abhojanya
3
PPV: kevakna: PPV2: kevalna
4
CBhp: Nakkhvha ta; PPV2: Na khavhan-ta, printers error.
2

yassa so pyso bhutto samm parima gaccheyya,
anyone who, having eaten this milk-rice, could properly digest it,
aatra Tathgatassa v Tathgatasvakassa v.
except a Realised One or a Realised Ones disciple.
Tena hi tva brhmaa ta pysa appaharite v chaehi,
Therefore, brahmin, cast away that milk-rice where there is but little grass,
appake v udake opilpeh ti.
or drop it into water which has no breathing creatures.
Atha kho Kasbhradvjo brhmao ta pysa appake udake opilpesi.
Then the brahmin Kasbhradvja dropped that milk-rice into water which had no
breathing creatures.
Atha kho so pyso udake pakkhitto
Then that milk-rice being thrown into water
cicciyati ciiciyati sandhpyati sampadhpyati,
did hiss and sizzle and steam and smoke,
seyyath pi nma phlo divasasantatto udake pakkhitto
just as a ploughshare heated for a day when thrown into water
cicciyati ciiciyati sandhpyati sampadhpyati,
hisses and sizzles and steams and smokes,
evam-eva so pyso udake pakkhitto
so that milk-rice being thrown into water
cicciyati ciiciyati sandhpyati sampadhpyati.
did hiss and sizzle and steam and smoke.
Atha kho Kasbhradvjo brhmao, saviggo, lomahahajto,
Then the brahmin Kasbhradvja, anxious, and horrified,
yena Bhagav tenupasakami, upasakamitv Bhagavato pdesu siras nipatitv,
approached the Gracious One, and after approaching he fell down placing his head at
the Gracious Ones feet,
Bhagavanta etad-avoca:
and said this to the Gracious One:

evam-eva bhot Gotamena anekapariyyena Dhammo paksito.
Labheyyha bhoto Gotamassa santike pabbajja,
May I receive the going forth in the presence of reverend Gotama,
labheyya upasampadan ti.
may I receive the full ordination.
Alattha kho Kasbhradvjo brhmao
The brahmin Kasbhradvja received
Bhagavato santike pabbajja, alattha upasampada.
the going forth in the presence of the Gracious One, recieved full ordination.
Acirpasampanno kho panyasm Bhradvjo,
Then not long after ordination, venerable Bhradvja,
eko, vpakaho, appamatto, tp, pahitatto viharanto,
while dwelling solitary, secluded, heedful, ardent, and resolute,
na cirasseva yassatthya kulaputt
after no long time (attained) that good for which young gentlemen
sammad-eva agrasm anagriya pabbajanti,
rightly go forth from the house to the houseless life,
tad-anuttara brahmacariyapariyosna,
that unsurpassed conclusion to the spiritual life,

diheva dhamme saya abhi, sacchikatv, upasampajja vihsi.
and dwelt having known, experienced, and attained it himself in this very life.
Kh jti
Destroyed is (re)birth
vusita brahmacariya
accomplished is the spiritual life
kata karaya
done is what ought to be done
npara itthatty ti abbhasi.
there is no more of this mundane state - this he knew.
Aataro ca kho panyasm Bhradvjo Arahata ahos ti.
And venerable Bhradvja became another of the Worthy Ones.
26: Parbhavasutta
The Discourse on Ruin
Eva me suta:
Thus I have heard:
upasakamitv Bhagavanta abhivdetv ekam-anta ahsi.
While standing on one side that god recited a verse to the Gracious One:
Parbhavanta purisa maya pucchma Gotama We ask (reverend) Gotama regarding the man going to ruin Bhagavanta puham-gamma, ki parbhavato mukha? [1]
we have come to ask the Gracious One, what is the cause of ruination?
Suvijno bhava hoti, suvijno parbhavo,
The thriving man is easy to know, the ruining man is easy to know,
Dhammakmo bhava hoti, Dhammadess parbhavo. [2]
the thriving man loves the Dhamma, the ruining man hates the Dhamma.
Iti heta vijnma, pahamo so parbhavo.
Indeed it is so, this we know, this is the first ruin (of man).
Dutiya Bhagav brhi, ki parbhavato mukha? [3]
Please tell us, Gracious One, what is the second cause of ruin?

Asantassa piy honti, sante na kurute piya,
The bad are dear to him, he does not endear the good,
asata Dhamma roceti, ta parbhavato mukha. [4]
he is pleased with the Dhamma of the bad, that is a cause of ruination.
Iti heta vijnma, dutiyo so parbhavo.
Indeed it is so, this we know, this is the second ruin (of man).
Tatiya Bhagav brhi, ki parbhavato mukha? [5]
Please tell us, Gracious One, what is the third cause of ruin?
Niddsl sabhsl, anuht ca yo naro,
That man who is fond of sleep, fond of society, unaroused,
alaso kodhapao, ta parbhavato mukha.[6]
lazy, and marked by anger, that is a cause of ruination.
Iti heta vijnma, tatiyo so parbhavo.
Indeed it is so, this we know, this is the third ruin (of man).
Catuttha Bhagav brhi, ki parbhavato mukha? [7]
Please tell us, Gracious One, what is the fourth cause of ruin?
Yo mtara v pitara v jiaka gatayobbana,
He who, when his mother or father has grown old, with their youth gone,
1
pahusanto na bharati, ta parbhavato mukha. [8]

though having much, does not support them, that is a cause of ruination.
Iti heta vijnma, catuttho so parbhavo.
Indeed it is so, this we know, this is the fourth ruin (of man).
Pacama Bhagav brhi, ki parbhavato mukha? [9]
Please tell us, Gracious One, what is the fifth cause of ruin?
Yo brhmaa v samaa v, aa v pi vaibbaka
He who deceives a brahmin, or an ascetic, or another mendicant
musvdena vaceti, ta parbhavato mukha. [10]
with words that are false, that is a cause of ruination.
CBhp, PPV2: pahsanto

Iti heta vijnma, pacamo so parbhavo.
Indeed it is so, this we know, this is the fifth ruin (of man).
Chahama Bhagav brhi, ki parbhavato mukha? [11]
Please tell us, Gracious One, what is the sixth cause of ruin?
Pahtavitto puriso, sahirao sabhojano,
That man who has abundant wealth, who has gold, who has food,
eko bhujati sdni, ta parbhavato mukha. [12]
but who eats his sweetmeats alone, that is a cause of ruination.
Iti heta vijnma, chahamo so parbhavo.
Indeed it is so, this we know, this is the sixth ruin (of man).
Sattama Bhagav brhi, ki parbhavato mukha? [13]
Please tell us, Gracious One, what is the seventh cause of ruin?
Jtitthaddho dhanatthaddho, gottatthaddho ca yo naro,
That man who is proud of his birth, his wealth, and his ancestry,
sa-ti atimaeti, ta parbhavato mukha. [14]
and who despises his kinsfolk, that is a cause of ruination.
Iti heta vijnma, sattamo so parbhavo.
Indeed it is so, this we know, this is the seventh ruin (of man).
Ahama Bhagav brhi, ki parbhavato mukha? [15]
Please tell us, Gracious One, what is the eighth cause of ruin?
Itthidhutto, surdhutto, akkhadhutto ca yo naro,
That man who is a womanizer, a drunkard, and a gambler,
laddha laddha vinseti, ta parbhavato mukha. [16]
who destroys whatever is gained, that is a cause of ruination.
Iti heta vijnma, ahamo so parbhavo.
Indeed it is so, this we know, this is the eighth ruin (of man).
Navama Bhagav brhi, ki parbhavato mukha? [17]
Please tell us, Gracious One, what is the ninth cause of ruin?
Sehi drehi1 santuho, vesiysu padissati,
(He who is) not satisfied with his own wives, and is seen with prostitutes,
dissati paradresu, ta parbhavato mukha. [18]
and is seen with other mens wives, that is a cause of ruination.
1
CBhp: drehya

Iti heta vijnma, navamo so parbhavo.
Indeed it is so, this we know, this is the ninth ruin (of man).
Dasama Bhagav brhi, ki parbhavato mukha? [19]
Please tell us, Gracious One, what is the tenth cause of ruin?
Attayobbano poso, neti timbarutthani,
A man who, being past his youth, brings home a young girl (for his wife),1
tass iss na supati, ta parbhavato mukha. [20]
and cannot sleep through jealousy, that is a cause of ruination.
Iti heta vijnma, dasamo so parbhavo.
Indeed it is so, this we know, this is the tenth ruin (of man).
Ekdasama Bhagav brhi, ki parbhavato mukha? [21]
Please tell us, Gracious One, what is the eleventh cause of ruin?
Itthisoi vikirai, purisa v pi tdisa,
A woman given to drink, a spendthrift, or a man of similar sort,
issariyasmi hppeti,2 ta parbhavato mukha. [22]
appointing (such a one) as overlord, that is a cause of ruination.
Iti heta vijnma, ekdasamo so parbhavo.
Indeed it is so, this we know, this is the eleventh ruin (of man).
Dvdasama Bhagav brhi, ki parbhavato mukha? [23]
Please tell us, Gracious One, what is the twelfth cause of ruin?
Appabhogo mahtaho, khattiye jyate kule,
One who is poor, but has great craving, who is born in a family of nobles,
so ca3 rajja patthayati, ta parbhavato mukha. [24]
and who wants to be king, that is a cause of ruination.
Ete parbhave loke paito samavekkhiya,
The wise man who reflects on (the cause of) these ruins in the world,
ariyo dassanasampanno, sa loka bhajate sivan ti. [25]
a noble one, endowed with insight, partakes of the auspicious world.
lit: one with breasts like the timbaru fruit, comm: taruadrika
MPP: hpeti; PPV2: happeti
3
PPV: sodha
2
27: Vasalasutta1
The Discourse on the Outcastes
Eva me suta:
Thus I have heard:
Atha kho Bhagav pubbanhasamaya nivsetv,
Then the Gracious One, having dressed in the morning time,
pattacvaram-dya Svatthiya piya pvisi.
after picking up his bowl and robe, entered Svatthi for alms.
Tena kho pana samayena Aggikabhradvjassa brhmaassa
Then at that time in the brahmin Aggikabhradvjas
2
nivesane aggi pajjalito hoti huti paggahit.

residence the (sacrificial) fire was burning, and the offering had been taken up.
Atha kho Bhagav Svatthiya sapadna piya caramno,
Then, as the Gracious One was going from house to house for alms in Svatthi,
yena Aggikabhradvjassa brhmaassa nivesana tenupasakami.
he approached the brahmin Aggikabhradvjas residence.
3
Addas kho Aggikabhradvjo brhmao Bhagavanta drato va gacchanta,

The brahmin Aggikabhradvja saw the Gracious One coming from afar,
and having seen him, he said this to the Gracious One:
Tatreva muaka! Tatreva samaaka! Tatreva vasalaka! Tihh!ti.
Right there, shaveling! Right there, little ascetic! Right there, outcaste! Halt!
Eva vutte Bhagav Aggikabhradvja brhmaa etad-avoca:
After this was said, the Gracious One said this to the brahmin Aggikabhradvja:
PPV: Aggikabhradvjasutta
PPV: paggaht
3
PPV: ca
2

Jnsi pana tva brhmaa vasala v vasalakarae v dhamme? ti
But do you know, brahmin, what an outcaste is, or what things make one an
outcaste?
Na khvha bho Gotama jnmi, vasala v vasalakarae v dhamme.
I certainly do not know, reverend Gotama, what an outcaste is, or what things make
one an outcaste.
Sdhu me bhava Gotamo tath Dhamma desetu
It would be good for me if the reverend Gotama would preach the Dhamma
yathha jneyya vasala v vasalakarae v dhamme ti.
so that I may know what an outcaste is, and what things make one an outcaste.
Tena hi brhmaa suhi, sdhuka manasikarohi bhsissm ti.
Then listen, brahmin, apply your mind well, and I will speak.
Eva bho, ti kho Aggikabhradvjo brhmao
Yes, reverend, the brahmin Aggikabhradvja
Bhagavato paccassosi, Bhagav etad-avoca:
replied to the Gracious One, and the Gracious One said this:
Kodhano upanh ca, ppamakkh ca yo naro,
That man who is angry, who has enmity, is bad, and insolent,
vipannadihi myv, ta ja vasalo iti. [1]
who has wrong views, and is deceitful, he one should know as an outcaste.
Ekaja v dvija v pi yodha pni hisati,
Whether once born, or twice born, he who is violent to creatures here,
yassa pe day natthi, ta ja vasalo iti. [2]
who has no sympathy with creatures, he one should know as an outcaste.
Yo hanti parirundhati gmni nigamni ca,
He who beseiges and destroys villages and market towns,
nigghako samato, ta ja vasalo iti. [3]
who is well known as an oppressor, he one should know as an outcaste.

Gme v yadi vrae, ya paresa mamyita,
(He who), whether in the village or the wilderness, takes by theft what is not
given,
theyy adinna diyati,1 ta ja vasalo iti. [4]
those things loved by others, he one should know as an outcaste.
Yo have iam-dya, cujjamno palyati,
He who has taken on a debt, and when pressed (to pay it) runs away,
Na hi te iam-atth ti, ta ja vasalo iti. [5]
saying: There is no debt due to you, he one should know as an outcaste.
Yo ve kicikkhakamyat, panthasmi vajata jana,
He who desiring a trifle, after slaying a person going
hantv kicikkham-deti, ta ja vasalo iti. [6]
along the path, takes that trifle, he one should know as an outcaste.
Yo attahetu parahetu dhanahetu ca yo naro,
That man who, for his own sake, for the sake of others, or for wealth,
sakkhipuho mus brti, ta ja vasalo iti. [7]
when asked to bear witness, speaks falsely, he one should know as an outcaste.
Yo tna sakhna v dresu patidissati,
He who is seen (misbehaving) with the wives of friends or relatives,
sahas sampiyena v, ta ja vasalo iti. [8]
whether forcibly, or with consent, he one should know as an outcaste.
Yo mtara v pitara v jiaka gatayobbana,
He who, when his mother or father has grown old, with their youth gone,
pahusanto2 na bharati, ta ja vasalo iti. [9]
though having much, does not support them, he one should know as an outcaste.
Yo mtara v pitara v, bhtara3 bhagini sasu
He who strikes, or annoys with words, his mother or father,
hanti roseti vcya, ta ja vasalo iti. [10]
brother or sister, or mother-in-law, he one should know as an outcaste.
CBhp: theyya adinnam-deti

CBhp, PPV2: pahsanto
3
CBhp: bhatara
2

Yo attha pucchito santo, anattham-anussati,
He who, when he is asked what is good, teaches that which is not good,
paicchannena manteti, ta ja vasalo iti. [11]
who conceals things when he gives advice, he one should know as an outcaste.
Yo katv ppaka kamma, M ma ja ti icchati,
He who, having done a bad deed, longs thus: May they not know about me,
Yo paicchannakammanto, ta ja vasalo iti. [12]
he who conceals what he is doing, he one should know as an outcaste.
Yo ve parakula gantv, bhutvna sucibhojana,
He who, having gone to anothers family, and eaten good food,
gata na paipjeti, ta ja vasalo iti. [13]
does not return the honour when (his benefactor) comes, he one should know as an
outcaste.
Yo brhmaa v samaa v, aa v pi vaibbaka
He who deceives a brahmin, or an ascetic, or another mendicant
musvdena vaceti, ta ja vasalo iti. [14]
with words that are false, he one should know as an outcaste.
Yo brhmaa v samaa v, bhattakle upahite,
He who annoys with words a brahmin, or an ascetic, when mealtime is at hand,
roseti vc na ca deti, ta ja vasalo iti. [15]
and does not give (him food), he one should know as an outcaste.
Asata yodha pabrti, mohena paiguhito,
He who speaks to those who are bad here, being entangled by delusion,
kicikkha nijigisno, ta ja vasalo iti. [16]
(because of) coveting a trifle, he one should know as an outcaste.
Yo cattna samukkase, para-ca-m-avajnati,
He who (speaks and) extols himself, and yet despises another,
nihno sena mnena, ta ja vasalo iti. [17]
who is debased through his own conceit, he one should know as an outcaste.

Rosako, kadariyo ca ppiccho, macchar, saho,
(He who) is annoying, stingy, who has bad longings, is selfish, crafty,
ahiriko, anottp,1 ta ja vasalo iti. [18]
unconscientious, and shameless, he one should know as an outcaste.
Yo Buddha paribhsati, atha v tassa svaka,
He who abuses a Buddha, or else one of his disciples,
paribbja gahaha v, ta ja vasalo iti. [19]
a wanderer, or a householder, he one should know as an outcaste.
Yo ve anarah santo Araha paijnati,
He who, not being a Worthy One claims that he is a Worthy One,
coro sabrahmake loke, esa kho vasaldhamo.
is a thief in the world with its brahms, he is the worst of the outcastes.
Ete kho vasal vutt, may vo ye paksit. [20]
These, indeed, are said to be outcastes, those whom I have explained to you.
Na jacc vasalo hoti, na jacc hoti brhmao,
One is not an outcaste by birth, by birth one is not a brahmin,
kamman vasalo hoti kamman hoti brhmao. [21]
by deeds one becomes an outcaste, one becomes a brahmin by deeds.
2
Tad-amin pi jntha, yath meda nidassana:

You can know it also by this, as I (give you) this example:
calaputto Sopko Mtago iti vissuto. [22]
Sopaka, an untouchables son, was renowned as Mtaga.
So yasa parama patto, Mtagoya sudullabha,
This Mtaga attained the highest repute, which was very hard to obtain,
gachu tassupahna khattiy brhma bah. [23]
and many nobles and brahmins came to attend on him.
So devaynam-ruyha, viraja so mahpatha,
He ascended the way going to the gods, that dust-free great path,
1
2
PPV2: anottapp
MPP, PPV: pi vijntha

kmarga virjetv, brahmalokpago ahu.
and having put away sensual desire, he went to the brahma worlds.
Na na jti nivresi brahmalokpapattiy. [24]
Birth did not prevent him from being reborn in the brahma worlds.
Ajjhyakakule jt, brhma mantabandhuno,
Brahmins, though born in a family of scholars, and acquainted with the lore,
te ca ppesu kammesu abhiham-upadissare. [25]
are continuously to be seen (doing) deeds that are bad.
1
Diheva dhamme grayh samparye ca duggati.

Reproachable in this life, in the next life they have an unhappy destiny.
Na te jti nivreti duggacc garahya v. [26]
Birth does not prevent reproach or an unhappy destiny.
Na jacc vasalo hoti, na jacc hoti brhmao,
One is not an outcaste by birth, by birth one is not a brahmin,
kamman vasalo hoti kamman hoti brhmao ti. [27]
by deeds one becomes an outcaste, one becomes a brahmin by deeds.
Eva vutte Aggikabhradvjo brhmao Bhagavanta etad-avoca:
After this was said, the brahmin Aggikabhradvja said this to the Gracious One:
evam-eva bhot Gotamena anekapariyyena Dhammo paksito.2
1
2
CBhp: duggat
CBhp: pakasati

1

Upsaka ma bhava Gotamo dhretu
Please bear it in mind, reverend Gotama, that I am a lay disciple
ajjatagge2 pupeta saraa gatan-ti.
The Discourse giving the Analysis of the Truths
Eva me suta:
Thus I have heard:
at one time the Gracious One was dwelling near Bras in the Deer Park at
Isipatana.
Bhagav etad-avoca:
Tathgatena bhikkhave Arahat Sammsambuddhena,
Brasiya Isipatane Migadye,
while near Bras, in the Deer Park at Isipatana,
devena v mrena v brahmun v kenaci v lokasmi.
1
2
CBhp, PPV2: Bhagavanta

CBhp: ajjagagge, presumably by mistake

Yad-ida catunna ariyasaccna cikkhan,
That is to say, the explanation, revealing, making known, setting forth,
desan, papan,1 pahapan, vivara, vibhajan, uttnkamma.
opening up, analysing, and making plain, of the four noble truths.
Katamesa catunna?
Of which four?
Dukkhassa ariyasaccassa cikkhan,
The explanation, revealing, making known, setting forth,
desan, papan, pahapan, vivara, vibhajan, uttnkamma.
opening up, analysing, and making plain, of the noble truth of suffering.
Dukkhasamudayassa ariyasaccassa cikkhan,
opening up, analysing, and making plain, of the noble truth of the arising of
suffering.
Dukkhanirodhassa ariyasaccassa cikkhan,
opening up, analysing, and making plain, of the noble truth of the cessation of
suffering.
Dukkhanirodhagminiy paipadya2 ariyasaccassa cikkhan,
opening up, analysing, and making plain, of the noble truth of the practice going to
the cessation of suffering.
1
2
PPV, PPV2: paapan, and so throughout

CBhp, MPP, PPV2: -gmin paipad, similarly below

Yad-ida imesa catunna ariyasaccna cikkhan,
opening up, analysing, and making plain, of these four noble truths.
Sevetha bhikkhave Sriputtamoggallne,
Associate with Sriputta and Moggallna, monks,
bhajatha bhikkhave Sriputtamoggallne,
keep company with Sriputta and Moggallna, monks,
pait bhikkh anugghak sabrahmacrna.
they are wise monks who assist those living the spiritual life.
Seyyath pi bhikkhave janett eva Sriputto,
Sriputta is just like one who gives birth, monks,
seyyath pi jtassa pdet eva Moggallno;
Moggallna is just like a wet nurse to the one new-born, monks;
Sriputto bhikkhave sotpattiphale vineti,
Sriputta guides to the fruit of stream entry, monks,
Moggallno uttamatthe vineti.
Moggallna guides to the supreme good.
Sriputto bhikkhave pahoti
Sriputta is able, monks,
cattri ariyasaccni vitthrena cikkhitu desetu
to explain, reveal, make known, set forth, open up,
papetu1 pahapetu vivaritu vibhajitu uttnktun-ti.
analyse, and make plain, the four noble truths in detail.
PPV, PPV2: paapetu

Idam-avoca Bhagav,
ida vatv Sugato uhysan vihra pvisi.
and after saying this, the Fortunate One rose from his seat and went into his living
quarters.
Tatra kho yasm Sriputto acirapakkantassa Bhagavato,
Then venerable Sriputta, not long after the Gracious One had gone,
bhikkh mantesi: vuso bhikkhavo! ti.
addressed the monks, saying: Venerable monks!
vuso! ti kho te bhikkh yasmato Sriputtassa paccassosu,
Venerable friend! those monks replied to venerable Sriputta,
yasm Sriputto etad-avoca:
and venerable Sriputta said this:
Tathgatena vuso Arahat Sammsambuddhena,
The Realised One, friends, the Worthy One, the Perfect Sambuddha,
opening up, analysing, and making plain, of the four noble truths.
Katamesa catunna?
Of which four?
opening up, analysing, and making plain, of the noble truth of suffering.

opening up, analysing, and making plain, of the noble truth of the arising of
suffering.
opening up, analysing, and making plain, of the noble truth of the cessation of
suffering.
Dukkhanirodhagminiy paipadya ariyasaccassa cikkhan,
opening up, analysing, and making plain, of the noble truth of the practice going to
the cessation of suffering.
The First Noble Truth and its Analysis

Katama-cvuso dukkha ariyasacca?
Now what, venerable friends, is the noble truth of suffering?
Jti pi dukkh
Birth is suffering
jar pi dukkh
1
vydhi pi dukkho
maraam-pi dukkha
2
sokaparidevadukkhadomanassupys pi dukkh
also grief, lamentation, pain, sorrow, and despair, is suffering
3

CBhp: omits this line

MPP, PPV: -upys dukkh
3
PPV2 omits this line.
2

Katam cvuso jti?
Now what, venerable friends, is birth?
Y tesa tesa sattna tamhi tamhi sattanikye
For the various beings in the various classes of beings
jti, sajti, okkanti, abhinibbatti;1
there is birth, being born, appearing, turning up;
khandhna ptubhvo, yatanna pailbho:
the manifestation of the constituent groups (of mind and body), the acquisition of the
sense spheres:
aya vuccatvuso jti.
this venerable friends, is called birth.
Katam cvuso jar?
Now what, venerable friends, is old age?
jar, jraat, khaicca, plicca, valittacat;
there is aging, agedness, broken teeth, greying hair, and wrinkled skin;
yuno sahni, indriyna paripko:
the dwindling away of the life span, the decay of the sense faculties:
aya vuccatvuso jar.
this venerable friends, is called old age.
Katama-cvuso maraa?
Now what, venerable friends, is death?
Y2 tesa tesa sattna tamh tamh sattaniky
cuti, cavanat, bhedo, antaradhna, maccu, maraa, klakiriy;
there is a fall, a falling away, a breaking up, a disappearance, a dying, a death, a
making of time;
1
2
CBhp: abhinibbanti
CBhp: Ya.

khandhna bhedo, kalebarassa nikkhepo:
the break up of the constituent groups (of mind and body), the throwing off of the
body,
ida vuccatvuso maraa.
this, venerable friends, is called death.
Katamo cvuso soko?
Now what, venerable friends, is grief?
Yo kho vuso aataraatarena vyasanena samanngatassa,
For he who has, venerable friends, some sort of misfortune or other,
aataraatarena dukkhadhammena phuhassa,
who is touched by some sort of pain or another,
soko, socan, socitatta, antosoko, antoparisoko:
there is grief, grieving, the state of grieving, inner grief, great inner grief:
aya vuccatvuso soko.
this, venerable friends, is called grief.
Katamo cvuso paridevo?
Now what, venerable friends, is lamenation?
devo, paridevo, devan, paridevan, devitatta, paridevitatta:
there are laments, great laments, lamenting, great lamenting, the state of lamenting,
great lamentation:
aya vuccatvuso paridevo.
this, venerable friends, is called lamentation.
Katama-cvuso dukkha?
Now what, venerable friends, is pain?
Ya kho vuso kyika dukkha, kyika asta,1
That, venerable friends, which is bodily pain, bodily disagreeableness,
CBhp: asta vedayita

kyasamphassaja dukkha, asta vedayita:
pain born of contact with the body, disagreeable feeling:
ida vuccatvuso dukkha.
this, venerable friends, is called pain.
Katama-cvuso domanassa?
Now what, venerable friends, is sorrow?
1
Ya kho vuso cetasika dukkha, cetasika asta,

That, venerable friends, which is mental pain, mental disagreeableness,
vedayita manosamphassaja dukkha, asta vedayita:
pain born of contact with the mind, disagreeable feeling:
ida vuccatvuso domanassa.
this, venerable friends, is called sorrow.
Katamo cvuso upyso?
Now what, venerable friends, is despair?
yso, upyso, ysitatta, upysitatta:
there is desponding, despairing, despondency, despair:
aya vuccatvuso upyso.
this, venerable friends, is called despair.
Katama-cvuso yam-piccha na labhati tam-pi dukkha?
Now what, venerable friends, is the suffering from not obtaining what one longs for?
Jtidhammna vuso sattna eva icch uppajjati:
To those beings subject to birth, venerable friends, this longing arises:
Aho vata maya na jtidhamm assma,
Oh, might we not be subject to birth,
na ca vata no jti gaccheyy! ti
and may birth surely not come to us!
CBhp: asta vediyika (sic); MPP: cetasika dukkha, asta (i.e. omits second
cetasika): PPV2: cetasika dukkha, asta manosamphassaja (i.e. omits second
cetasika & vediyata)!

Na kho paneta icchya pattabba:
But that cannot be attained merely by longing for it:
ida pi yam-piccha na labhati tam-pi dukkha.
this is the suffering from not obtaining what one longs for.
Jardhammna vuso sattna eva icch uppajjati:
To those beings subject to old age, venerable friends, this longing arises:
Aho vata maya na jardhamm assma,
Oh, might we not be subject to old age,
na ca vata no jar gaccheyy! ti
may old age surely not come to us!
Vydhidhammna vuso sattna eva icch uppajjati:
To those beings subject to sickness, venerable friends, this longing arises:
Aho vata maya na vydhidhamm assma,
Oh, might we not be subject to sickness,
na ca vata no vydhi gaccheyy! ti
Maraadhammna vuso sattna eva icch uppajjati:
To those beings subject to death, venerable friends, this longing arises:
Aho vata maya na maraadhamm assma,
Oh, might we not be subject to death,
na ca vata no maraa gaccheyy! ti
may death surely not come to us!

Sokaparidevadukkhadomanassupysadhammna
To those beings subject to grief, lamentation, pain, sorrow, and despair,
vuso sattna eva icch uppajjati:
venerable friends, this longing arises:
Aho vata maya na sokaparidevadukkha Oh, might we not be subject to grief, lamentation, pain,
domanassupysadhamm assma,
sorrow, and despair,
na ca vata no sokaparidevadukkhamay grief, lamentation, pain,
domanassupysa gaccheyyun!-ti.
sorrow, and despair surely not come to us!
1
Katam cvuso sakhittena pacupdnakkhandh dukkh?

Now what, venerable friends, in brief, are the constituent groups (of mind and body)
that provide fuel for attachment that are suffering?
Seyyathda:
They are as follows:
rppdnakkhandho
the form constituent group that is attached to
vedanpdnakkhandho
the feelings constituent group that is attached to
sapdnakkhandho
the perceptions constituent group that is attached to
sakhrpdnakkhandho
the (mental) processes constituent group that is attached to
vipdnakkhandho.
the consciousness constituent group that is attached to.
CBhp: Katame

Ime vuccantvuso sakhittena pacupdnakkhandh dukkh.
These, venerable friends, in brief, are called the constituent groups (of mind and
body) that provide fuel for attachment and that are suffering.
Ida vuccatvuso dukkha ariyasacca.
This, venerable friends, is called the noble truth of suffering.
The Second Noble Truth

Katama-cvuso, dukkhasamudaya1 ariyasacca?
Now what, venerable friends, is the noble truth of the arising of suffering?
Y ya tah ponobhavik,
It is that craving which leads to continuation in existence,
follows:
kmatah
bhavatah
vibhavatah.
Ida vuccatvuso dukkhasamudaya ariyasacca.
This, venerable friends, is called the noble truth of the arising of suffering.
The Third Noble Truth

Katama-cvuso dukkhanirodha2 ariyasacca?
Now what, venerable friends, is the noble truth of the cessation of suffering?
Yo tass yeva tahya asesavirganirodho It is the complete fading away and cessation without remainder of that craving cgo, painissaggo, mutti, anlayo.
Ida vuccatvuso dukkhanirodha ariyasacca.
This, venerable friends, is called the noble truth of the cessation of suffering.
1
2
PPV: dukkhasamudayo, here and below

PPV: dukkhanirodho, here and below
The Fourth Noble Truth and its Analysis

Katama-cvuso dukkhanirodhagmin paipad ariyasacca?
Now what, venerable friends, is the noble truth of the practice leading to the end of
suffering?
Ayam-eva ariyo ahagiko maggo, seyyathda:
sammdihi [1]
right view
sammsakappo [2]
right thought
sammvc [3]
right speech
sammkammanto [4]
right action
samm-jvo [5]
right livelihood
sammvymo [6]
right endeavour
sammsati [7]
right mindfulness
sammsamdhi. [8]
Katam cvuso sammdihi?
Now what, venerable friends, is right view?
Ya kho vuso dukkhe a
That, venerable friends, which is knowledge about suffering
dukkhasamudaye a
knowledge about the arising of suffering
dukkhanirodhe a
knowledge about the cessation of suffering
1
dukkhanirodhagminiy paipadya a.
knowledge about the practice going to the cessation of suffering.
1
CBhp: -gmin paipadya

Aya vuccatvuso sammdihi.
This, venerable friends, is called right view.
Katamo cvuso sammsakappo?
Now what, venerable friends, is right thought?
Nekkhammasakappo
The thought of renunciation
avypdasakappo
the thought of good will
avihissakappo.
the thought of non-violence.
Aya vuccatvuso sammsakappo.
This, venerable friends, is called right thought.
Katam cvuso sammvc?
Now what, venerable friends, is right speech?
Musvd verama
Refraining from false speech
pisuvc1 verama
refraining from malicious speech
2
pharusvc verama
refraining from rough speech
samphappalp verama.
refraining from frivolous talk.
Aya vuccatvuso sammvc.
This, venerable friends, is called right speech.
1
2
CBhp: pisuya vcya

CBhp: pharusya vcya

Katamo cvuso sammkammanto?
Now what, venerable friends, is right action?
Ptipt verama
Refraining from killing living creatures
adinndn verama
refraining from taking what has not been given
kmesu micchcr verama.
refraining from sexual misconduct.
Aya vuccatvuso sammkammanto.
This, venerable friends, is called right action.
Katamo cvuso samm-jvo?
Now what, venerable friends, is right livelihood?
Idhvuso ariyasvako micch-jva pahya,
Here, venerable friends, a noble disciple, having given up wrong ways of livelihood,
samm-jvena jvika kappeti.
earns his living by a right way of livelihood.
Aya vuccatvuso samm-jvo.
This, venerable friends, is called right livelihood.
Katamo cvuso sammvymo?
Now what, venerable friends, is right endeavour?
Idhvuso bhikkhu anuppannna ppakna
Here, venerable friends, a monk generates desire for the non-arising of bad
akusalna dhammna anuppdya chanda janeti,
and unwholesome things that have not yet arisen,
vyamati viriya rabhati citta paggahti padahati.
(in this regard) he endeavours, instigates energy, exerts his mind, and makes an
effort.
Uppannna ppakna akusalna dhammna
He generates desire to give up bad and unwholesome things
pahnya chanda janeti,
that have already arisen,
effort.

Anuppannna kusalna dhammna uppdya chanda janeti,
He generates desire for the arising of wholesome things that have not yet arisen,
effort.
Uppannna kusalna dhammna hitiy, asammosya,
He generates desire for the endurance of wholesome things that have arisen, their
non-forgetting,
1
bhiyyobhvya, vepullya, bhvanya, pripriy chanda janeti,

multiplicaton, extension, development, and fulfilment,
effort.
Aya vuccatvuso sammvymo.
This, venerable friends, is called right endeavour.
Katam cvuso sammsati?
Now what, venerable friends, is right mindfulness?
Idhvuso bhikkhu kye kynupass viharati,
Here, venerable friends, a monk dwells contemplating (the nature of) the body in the
body,
tp, sampajno, satim, vineyya loke abhijjhdomanassa.
ardent, clearly knowing, and mindful, after removing avarice and sorrow regarding
the world.
Vedansu vedannupass viharati,
He dwells contemplating (the nature of) feelings in feelings,
the world.
Citte cittnupass viharati,
He dwells contemplating (the nature of) the mind in the mind,
the world.
1
2
PPV, PPV2: bhyyobhvya

CBhp, PPV2: pripuriy

Dhammesu dhammnupass viharati,
He dwells contemplating (the nature of) things in (various) things
the world.
Aya vuccatvuso sammsati.
This, venerable friends, is called right mindfulness.
Katamo1 cvuso sammsamdhi?
Now what, venerable friends, is right concentration?
Idhvuso bhikkhu vivicceva kmehi, vivicca akusalehi dhammehi,
Here, venerable friends, a monk, quite secluded from sense desires, secluded from
unwholesome things,
savitakka, savicra, vivekaja ptisukha,
having thinking, reflection, and the happiness and rapture born of seclusion,
pahama jhna upasampajja viharati.
dwells having attained the first absorption.
Vitakkavicrna vpasam
With the ending of thinking, and reflection,
ajjhatta sampasdana, cetaso ekodibhva,
with internal clarity, and one-pointedness of mind,
avitakka, avicra, samdhija ptisukha,
being without thinking, without reflection, having the happiness and rapture born of
concentration,
dutiya jhna upasampajja viharati.
he dwells having attained the second absorption.
Ptiy ca virg upekkhako2 ca viharati,
With the fading away of rapture he dwells equanimous,
sato ca sampajno, sukha ca kyena paisavedeti,
mindful, clearly knowing, experiencing happiness through the body,
1
2
CBhp: Katam
PPV: upekkho; CBhp: upekhako

1
yan-ta Ariy cikkhanti: Upekkhako satim sukhavihr ti,

about which the Noble Ones declare: He lives pleasantly, mindful, and equanimous,
tatiya jhna upasampajja viharati.
(thus) he dwells having attained the third absorption.
Sukhassa ca pahn, dukkhassa ca pahn,
Having given up pleasure, given up pain,
pubbeva somanassadomanassna atthagam
and with the previous disappearence of mental well-being and sorrow,
2
adukkha, asukha, upekkh -satiprisuddhi

without pain, without pleasure, and with complete purity of mindfulness owing to
equanimity,
3
catuttha jhna upasampajja viharati.

he dwells having attained the fourth absorption.
Aya vuccatvuso sammsamdhi.
This, venerable friends, is called right concentration.
Ida vuccatvuso dukkhanirodhagmin paipad ariyasacca.
This, venerable friends, is called the noble truth of the practice going to the cessation
of suffering.
4

CBhp: upekhako
PPV: upekh
3
PPV2: catutthajjhna
4
PPV2: lokasmin-ti
2

desan, papan, pahapan, vivara, vibhajan, uttnkamman-ti.
opening up, analysing, and making plain, of these four noble truths.
Idam-avoc1 yasm Sriputto,
Venerable Sriputta said this,
attaman te bhikkh yasmato Sriputtassa bhsita abhinandun-ti.
and those monks were uplifted and greatly rejoiced in venerable Sriputtas words.
2
Nihitni Atirekni Sattasuttni

The Seven Supplementary Discourses are Finished
1
2
MPP, PPV: Idam-avoca

MPP, PPV, CBhp omit this end title.
165
Tatiyakabhavra
The Third Recital
29: niyasutta
The niya Discourse
(Part One)
The Occasion
Eva me suta:
Thus I have heard:
eka samaya Bhagav Rjagahe viharati Gijjhake pabbate.
at one time the Gracious One was dwelling near Rjagaha on the Vultures Peak
mountain.
Atha kho Cattro Mahrj,1
Then the Four Great Kings,
mahatiy ca yakkhasenya, mahatiy ca gandhabbasenya,
with a great army of yakkhas, with a great army of gandhabbas,
mahatiy ca kumbhaasenya, mahatiy ca ngasenya,
with a great army of kumbhaas, with a great army of ngas,
catuddisa rakkha hapetv, catuddisa gumba hapetv,
having set up a protection over the four quarters, having set serried troops at the four
directions,
catuddisa ovaraa hapetv, abhikkantya rattiy,
having set up a barricade at the four directions, at the end of the night,
abhikkantava kevalakappa Gijjhaka obhsetv,
having lit up the whole of Vultures Peak with their surpassing beauty,
2
yena Bhagav tenupasakamisu, upasakamitv

approached the Gracious One, and after approaching
Bhagavanta abhivdetv, ekam-anta nisdisu. Te pi kho yakkh,
and worshipping the Gracious One, they sat down on one side. Then of those
yakkhas,
1
2
MPP, PPV: Mahrj

CBhp: upasankamisu
Tatiyakabhavra - 166
appekacce Bhagavanta abhivdetv ekam-anta nisdisu.
some, after worshipping the Gracious One, sat down on one side.
Appekacce Bhagavat saddhi sammodisu,
Some exchanged greetings with the Gracious One,
sammodanya katha srnya vtisretv, ekam-anta nisdisu.
and after exchanging polite and courteous greetings, sat down on one side.
Appekacce yena Bhagav tenajali pametv, ekam-anta nisdisu.
Some, after raising their hands in respectful salutation to the Gracious One, sat down
on one side.
Appekacce nmagotta svetv, ekam-anta nisdisu.
Some, after announcing their name and family, sat down on one side.
Appekacce tuhbht ekam-anta nisdisu.
Some, while keeping silent, sat down on one side.
Ekam-anta nisinno kho Vessavao Mahrj Bhagavanta etad-avoca:
Then, while sitting on one side, the Great King Vessavaa said this to the Gracious
One:
Santi hi bhante ur yakkh Bhagavato appasann,
There are, reverend Sir, some high ranking yakkhas who are not pleased with the
Gracious One,
santi hi bhante ur yakkh Bhagavato pasann,
there are, reverend Sir, some high ranking yakkhas who are pleased with the
Gracious One,
santi hi bhante majjhim yakkh Bhagavato appasann,
there are, reverend Sir, some middle ranking yakkhas who are not pleased with the
Gracious One,
santi hi bhante majjhim yakkh Bhagavato pasann,
there are, reverend Sir, some middle ranking yakkhas who are pleased with the
Gracious One,
santi hi bhante nc yakkh Bhagavato appasann,
there are, reverend Sir, some low ranking yakkhas who are not pleased with the
Gracious One,
santi hi bhante nc yakkh Bhagavato pasann.
there are, reverend Sir, some low ranking yakkhas who are pleased with the Gracious
One.
Yebhuyyena kho pana bhante yakkh appasann yeva Bhagavato.
But, reverend Sir, almost all of the yakkhas are not pleased with the Gracious One.
Ta kissa hetu?
Bhagav hi bhante ptipt veramaiy Dhamma deseti,
Because, reverend Sir, the Gracious One preaches the Dhamma of refraining from
killing living creatures,
adinndn veramaiy Dhamma deseti,
preaches the Dhamma of refraining from taking what has not been given,
kmesu micchcr veramaiy Dhamma deseti,
preaches the Dhamma of refraining from sexual misconduct,
1
musvd veramaiy Dhamma deseti,

preaches the Dhamma of refraining from false speech,
surmerayamajjapamdahn veramaiy Dhamma deseti.
preaches the Dhamma of refraining from liquor, wines, or intoxicants which cause
heedlessness.
Yebhuyyena kho pana bhante yakkh appaivirat yeva ptipt,
But, reverend Sir, almost all of the yakkhas do not refrain from killing living
creatures,
appaivirat adinndn,
do not refrain from taking what has not been given,
appaivirat kmesu micchcr,
do not refrain from sexual misconduct,
appaivirat musvd,
do not refrain from false speech,
appaivirat surmerayamajjapamdahn.
do not refrain from liquors, wines, or intoxicants which cause heedlessness.
Tesa ta hoti appiya amanpa.
To them that is neither dear nor appealing.
Santi hi bhante Bhagavato svak arae,
There are, reverend Sir, disciples of the Gracious One in the wilderness,
vanapatthni pantni sensanni paisevanti,
who are practising in remote jungle dwelling places,
CBhp: omits this line, by mistake
appasaddni, appanigghosni, vijanavtni,
where there is little sound, little noise, which have a lonely atmosphere,
manussarhaseyyakni, paisallnasruppni.
lying hidden away from men, which are suitable for seclusion.
Tattha santi ur yakkh nivsino
And there are high ranking yakkhas settled there
ye imasmi Bhagavato pvacane appasann.
who are not pleased with the word of the Gracious One,
Tesa pasdya uggahtu bhante Bhagav niya rakkha,
To please then, reverend Sir, may the Gracious One learn this niya protection,
bhikkhna, bhikkhuna, upsakna, upsikna,
for the monks, nuns, laymens, and laywomens
guttiy, rakkhya, avihisya, phsuvihry ti.
guard, protection, freedom from harm, and comfortable living.
Adhivsesi Bhagav tuhbhvena.
The Gracious One by keeping silent gave consent.
Atha kho Vessavao Mahrj Bhagavato adhivsana viditv
Then the Great King Vessavaa having understood the Gracious Ones consent
tya velya ima niya rakkha abhsi:
on that occasion recited this niya protection:
The Seven Buddhas

Vipassissa namatthu, Cakkhumantassa sirmato,
May you revere Vipass, the glorious Visionary,
Sikhissa pi namatthu, sabbabhtnukampino, [1]
may you revere Sikh, who has pity on all beings,
Vessabhussa namatthu, nahtakassa tapassino,
may you revere Vessabh, the austere one, cleansed (of corruptions),
namatthu Kakusandhassa, Mrasenpamaddino, [2]
may you revere Kakusandha, who has crushed Mras army,
Kogamanassa namatthu, brhmaassa vusmato,
may you revere Kogamana, the accomplished brahmin,
Kassapassa namatthu, vippamuttassa sabbadhi. [3]
may you revere Kassapa, who is free in every respect.
Agrasassa namatthu, Sakyaputtassa sirmato,
May you revere Agrasa, the glorious son of the Sakyans,
yo ima Dhammam-adesesi, sabbadukkh pandana. [4]
he who preached this Dhamma, which is the dispelling of all suffering.
Ye cpi nibbut loke, yathbhta vipassisu,
Those who are emancipated in the world, who have insight (into things) as they
are,
te jan apisu,1 mahant vtasrad, [5]
those people free from malicious speech, who are great and fully mature,
hita devamanussna, ya namassanti Gotama,
they will revere that Gotama, who is of benefit to gods and men,
vijjcaraasampanna, mahanta vtasrada. [6]
who has understanding and good conduct, who is great and fully mature.
The East
2
Yato uggacchat suriyo, dicco maal mah,

From where the sun comes up, the son of Aditi, the great circle,
yassa cuggacchamnassa, savar pi nirujjhati, [7]
while that one is coming up, the darkness of night comes to an end,
yassa cuggate suriye, divaso ti pavuccati,
and after the sun has come up, it is said to be the daytime,
rahado pi tattha gambhro, samuddo saritodako, [8]
there is a deep lake in that place, an ocean where the waters have flowed,
eva na tattha jnanti samuddo saritodako,
thus in that place they know there is an ocean where the waters have flowed,
ito s Purim dis, iti na cikkhat3 jano. [9]
from here that is the Easterly direction, so the people declare.
Ya disa abhipleti Mahrj yasassi so,
That direction is watched over by a resplendent Great King,
gandhabbna dhipati, Dhataraho iti nma so. [10]
he is the master of the gandhabbas, Dhataraha, such is his name.
1
CBhp: apisutha
CBhp: uggacchati
3
CBhp: cikkhati, and so throughout
2
1
Ramat naccagtehi, gandhabbehi purakkhato,

He delights in song and dance, he is honoured by gandhabbas,
putt pi tassa bahavo, ekanm ti me suta, [11]
he also has a great many sons, all of one name, so I have heard,
asti dasa eko ca, Indanm mahabbal,
they are eighty and ten and one, Inda by name, ones of great strength,
te cpi Buddha disvna, Buddha diccabandhuna, [12]
they, having seen the Awakened One, the Buddha, kinsman of the sun,
drato va namassanti, mahanta vtasrada:
from afar, do reverence him, who is great and fully mature:
Namo te purisjaa! Namo te purisuttama! [13]
Reverence to you, excellent one! Reverence to you, supreme one!
Kusalena samekkhasi, amanuss pi ta vandanti,
You have looked on us with goodness, the non-human beings worship you,
suta neta abhihaso, tasm eva vademase: [14]
we have heard this repeatedly, therefore we should speak like this:
Jina vandatha Gotama, Jina vandma Gotama,
You should worship the victor Gotama, we should worship the victor Gotama,
vijjcaraasampanna, Buddha vandma Gotama! [15]
who has understanding and good conduct, we should worship the Buddha
Gotama!
The South
Yena pet pavuccanti, pisu pihimasik,
There they say (go) the departed, who speak maliciously, backbiters,
ptiptino ludd, cor nekatik jan,
killers of creatures, hunters, thieves, and fraudulent people,
ito s Dakkhi dis, iti na cikkhat jano. [16]
from here that is the Southerly direction, so the people declare.
kumbhahna dhipati, Virho iti nma so. [17]
he is the master of the kumbhahas, Virha, such is his name.
1
CBhp, PPV2: Ramati, and so throughout
Ramat naccagtehi, kumbhahehi purakkhato,
He delights in song and dance, he is honoured by kumbhahas,
Gotama!
The West
1
Yattha coggacchati suriyo, dicco maal mah,

That place where the sun goes down, the son of Aditi, the great circle,
yassa coggacchamnassa divaso pi nirujjhati, [23]
while that one is going down the light of day comes to an end,
yassa coggate suriye, savar ti pavuccati,
and after the sun has gone down, it is said to be night-time,
1
PPV2: coggacchat
ito s Pacchim dis, iti na cikkhat jano. [25]
from here that is the Westerly direction, so the people declare.
ngna dhipati, Virpakkho iti nma so. [26]
he is the master of the ngas, Virpakkha, such is his name.
Ramat naccagtehi, ngehi purakkhato,
He delights in song and dance, he is honoured by ngas,
drato1 va namassanti, mahanta vtasrada:
vijjcaraasampanna, Buddha vandma Gotama!2 [31]
Gotama!
1
2
PPV2: durato
PPV, PPV2: Gotaman!-ti
The North
Yena Uttarakur ramm, Mahneru sudassano,
Where delightful Uttarakuru is, and the good looking Mount Neru,
manuss tattha jyanti amam apariggah. [32]
the men who are born in that place are unselfish, without possessions.
Na te bja pavapanti, na pi nyanti nagal,
They do not sow the seed, and nor are there ploughs led along,
akahapkima sli paribhujanti mnus, [33]
the rice that men enjoy the use of there matures in untilled ground,
akaa athusa suddha, sugandha taulapphala,
without husk powder or chaff, pure, sweet smelling grains of the finest rice,
tuikre pacitvna, tato bhujanti bhojana. [34]
having cooked it on hot rocks (without smoke), they then enjoy their food.
Gvi ekakhura katv anuyanti disodisa,
Having made their cows solid-hooved they go about from place to place,
pasu ekakhura katv anuyanti disodisa, [35]
having made their kine solid-hooved they go about from place to place,
itthivhana katv anuyanti disodisa,
having made women their vehicle they go about from place to place,
purisavhana katv anuyanti disodisa, [36]
having made men their vehicle they go about from place to place,
kumrivhana katv anuyanti disodisa,
having made girls their vehicle they go about from place to place,
kumravhana katv anuyanti disodisa. [37]
having made boys their vehicle they go about from place to place.
Te yne abhirhitv,
Having mounted their (various) carriages,
sabb dis anupariyanti pacr tassa rjino,
the messengers of that King go around in all directions,
hatthiyna assayna dibba yna upahita. [38]
being furnished with elephant- and horse- and divine-carriages.
Psd sivik ceva Mahrjassa yasassino,
And for that Great and resplendent King there are palaces and palanquins,
tassa ca nagar ah, antalikkhe sumpit: [39]
and there are cities for him also, that are well built in the heavens (called):
n, Kusin, Parakusin, Napuriy, Parakusitan.
Uttarena Kapvanto, Janogham-aparena ca,
To the North is Kapvanta, and on the other side is Janogha,
Navanavatiyo, Ambara-ambaravatiyo, lakamand nma rjadhni.
Navanavatiya, Ambara-ambaravatiya, and the kings capital named lakamand.
Kuverassa kho pana mrisa Mahrjassa Vis nma rjadhni,
The Great King Kuveras capital, dear Sir, is named Vis,
tasm Kuvero Mahrj Vessavao ti pavuccati.
therefore is the Great King also called Vessavaa.
Paccesanto paksenti: Tatol, Tattal, Tatotal,
These each individually inform (the King): Tatol, Tattal, Tatotal,
Ojasi, Tejasi, Tatojasi, Sro, Rj, Ariho, Nemi.
Ojasi, Tejasi, Tatojasi, Sra, Rj, Ariha, Nemi.
Rahado pi tattha Dhara nma,
There is a lake in that place also, named Dhara,
yato megh pavassanti, vass yato patyanti.
and from there the clouds rain down, from there the rains spread.
Sabh pi tattha Bhagalavat nma yattha yakkh payirupsanti.
There also is the public hall named Bhagalavat where the yakkhas assemble.
Tattha niccaphal rukkh, nndijagayut,
There the trees are always in fruit, and have a crowd of birds of diverse kinds,
mayrakocbhirud, kokilbhi hi vaggubhi, [40]
resounding with peacocks and hens, and also with the lovely cuckoos,
Jvajvakasaddettha, atho ohavacittak,
there is the pheasant who calls out live on!, and the bird who calls out lift up
your minds!,
kukutthak kurak, vane pokkharastak, [41]
there are the jungle fowl, and golden cocks, and in the wood the lotus crane,
sukasikasaddettha, daamavakni ca,
there are the sounds of parrot and mynah, and birds who have young mens
faces,
sobhati sabbakla s Kuveranalin sad,
and Kuveras lotus pond is ever attractive, all of the time,
ito s Uttar dis, iti na cikkhat jano. [42]
from here that is the Northerly direction, so the people declare.
yakkhna dhipati, Kuvero iti nma so. [43]
he is the master of the yakkhas, Kuvera, such is his name.
Ramat naccagtehi, yakkhehi purakkhato,
He delights in song and dance, he is honoured by yakkhas,
vijjcaraasampanna, Buddha vandma Gotaman!-ti [48]
Gotama!
Aya kho s mrisa niy rakkh,
This, dear Sir, is the niya protection,
Yassa kassaci mrisa - bhikkhussa v bhikkhuiy v
Whoever, dear Sir - be they monk or nun
1
upsakassa v upsikya v - aya niy rakkh suggahit,

or layman or laywoman - learns this niya protection well,
bhavissati samatt pariyput, ta-ce amanusso and will master it in its entirety, then if a non-human being yakkho v yakkhi v yakkhapotako v
be they male yakkha or female yakkha or yakkha boy
yakkhapotik v yakkhamahmatto v
or yakkha girl or yakkha minister
yakkhaprisajjo v yakkhapacro v
or yakkha councillor or yakkha messenger
gandhabbo v gandhabb v gandhabbapotako v
or male gandhabba or female gandhabba or gandhabba boy
gandhabbapotik v gandhabbamahmatto v
or gandhabba girl or gandhabba minister
gandhabbaprisajjo v gandhabbapacro v
or gandhabba councillor or gandhabba messenger
kumbhao v kumbha v kumbhaapotako v
or male kumbhaa or female kumbhaa or kumbhaa boy
kumbhaapotik v kumbhaamahmatto v
or kumbhaa girl or kumbhaa minister
kumbhaaprisajjo v kumbhaapacro v
or kumbhaa councillor or kumbhaa messenger
ngo v ngin v ngapotako v
or male nga or female nga or nga boy
1
PPV2: suggaht
ngapotik v ngamahmatto v
or nga girl or nga minister
ngaprisajjo v ngapacro v or nga councillor or nga messenger paduhacitto gacchanta v anugaccheyya, hita v upatiheyya,
with a wicked mind come near while they are going, or stand near while they are
standing,
nisinna v upanisdeyya, nipanna v upanipajjeyya,
or sit near while they are sitting, or lie near while they are lying,
na me so mrisa amanusso labheyya
then that non-human being, dear Sir, would not receive
gmesu v nigamesu v sakkra v garukra v.
in my villages and towns, honour or respect.
Na me so mrisa amanusso labheyya
That non-human being, dear Sir, would not receive
lakamandya rjadhniy vatthu v vsa v.
in my royal city lakamand, ground or dwelling.
That non-human being, dear Sir, would not be able
yakkhna samiti gantu.
to go to the gathering of the yakkhas.
Api-ssu na mrisa amanuss
Further, dear Sir, non-human beings
anavayham-pi na kareyyu avivayha.
would not give or take him in marriage.
atthi pi paripuhi paribhshi paribhseyyu.
would abuse him with very personal abuse.
rittam-pi patta sse nikkujjeyyu.
would drop an empty bowl over his head.
sattadh pissa muddha phleyyu.
would split his head into seven pieces.
Santi hi mrisa amanuss ca, rudd, rabhas,
There are non-human beings, dear Sir, who are fierce, cruel, and violent,
te neva Mahrjna diyanti,
they do not take notice of the Great Kings,
na Mahrjna purisakna diyanti,
they do not take notice of the Great Kings men,
na Mahrjna purisakna purisakna diyanti,
they do not take notice of the Great Kings mens men,
te kho te mrisa amanuss Mahrjna avaruddh nma vuccanti.
and those non-human beings, dear Sir, are said to be in revolt against the Great
Kings.
Seyyath pi mrisa rao Mgadhassa vijite cor,
Just as, dear Sir, there are thieves in the king of Magadhas realm,
te neva rao Mgadhassa diyanti,
who do not take notice of the king of Magadha,
na rao Mgadhassa purisakna diyanti,
who do not take notice of the king of Magadhas men,
na rao Mgadhassa purisakna purisakna diyanti,
who do not take notice of the king of Magadhas mens men,
te kho te mrisa mahcor, rao Mgadhassa avaruddh nma vuccanti.
and those great thieves, dear Sir, are said to be in revolt against the king of
Magadha.
Evam-eva kho mrisa santi hi amanuss ca, rudd, rabhas,
Even so, dear Sir, there are non-human beings who are fierce, cruel, and violent,
Kings.
Yo hi koci mrisa amanusso Now, dear Sir, whatever non-human beings yakkho v yakkhi v yakkhapotako v
ngaprisajjo v ngapacro v or nga councillor or nga messenger paduhacitto bhikkhu v bhikkhui v upsaka v upsika v,
with a wicked mind should come near a monk or a nun or a layman or a laywoman
gacchanta v anugaccheyya, hita v upatiheyya,
while they are going, or stand near while they are standing,
imesa yakkhna mahyakkhna senpatna mahsenpatna,
then to these yakkhas, great yakkhas, generals, great generals,
ujjhpetabba, vikkanditabba, viravitabba:
one should call out, one should shout out, one should cry out:
Aya yakkho gahti, aya yakkho visati,
This yakkha has seized me, this yakkha has grabbed me,
aya yakkho heheti, aya yakkho viheheti,
this yakkha annoys me, this yakkha harasses me,
aya yakkho hisati, aya yakkho vihisati,
this yakkha hurts me, this yakkha injures me,
aya yakkho na mucat ti.
this yakkha will not release me.
Katamesa yakkhna, mahyakkhna, senpatna mahsenpatna?
To which yakkhas, great yakkhas, generals, and great generals?
Indo, Somo, Varuo ca, Bhradvjo, Pajpat,
Inda, Soma, and Varua, Bhradvja, Pajpati,
Candano, Kmaseho ca, Kinnughau, Nighau ca,
Candana, and Kmaseha, Kinnughau, and Nighau,
Pando, Opamao ca, devasto ca Mtal. [49]
Panda, and Opamaa, and Mtali, the gods charioteer.
Cittaseno ca gandhabbo, Nalo rj Janesabho,
The gandhabbas Citta and Sena, the kings Nala and Janesabha,
Stgiro, Hemavato, Puako, Karatiyo, Guo, [50]
Stgira, Hemavata, Puaka, Karatiya, Gua,
Svako, Mucalindo ca, Vessmitto, Yugandharo,
Svaka, and Mucalinda, Vessmitta, Yugandhara,
Goplo,1 Suppagedho ca, Hirinett ca Mandiyo, [51]
Gopla, and Suppagedha, Hiri, Netti, and Mandiya,
CBhp: Gopalo
Paclacao lavako Pajjuno Sumano Sumukho Dadhmukho,
Paclacaa, lavaka, Pajjuna, Sumana, Sumukha, Dadhmukha,
Mai, Mi, Caro, Dgho, atho Serissako saha - [52]
Mai, Mi, Cara, Dgha, together with Serissaka imesa yakkhna mahyakkhna senpatna mahsenpatna,
then to these yakkhas, great yakkhas, generals, and great generals,
This, dear Sir, is the niy protection,
Handa ca dni maya mrisa gacchma,
And now, dear Sir, we shall go,
bahukicc maya bahukaray ti.
as we have many duties, and there is much which ought to be done.
Yassa dni tumhe Mahrjno kla maath ti.
Now is the time for whatever you Great Kings are thinking.
Atha kho Cattro Mahrj1 uhysan Bhagavanta
Then the Four Great Kings rose from their seats and after
abhivdetv padakkhia katv, tatthevantaradhyisu.
worshipping and circumambulating the Gracious One, vanished right there.
1
CBhp: Mahrjno
Te pi kho yakkh uhysan appekacce Bhagavanta
Then some yakkhas rose from their seats and after
abhivdetv padakkhia katv, tatthevantaradhyisu.
worshipping and circumambulating the Gracious One, vanished right there.
Appekacce Bhagavat saddhi sammodisu, sammodanya
Some exchanged greetings with the Gracious One, and after
katha srnya vtisretv tatthevantaradhyisu.
exchanging polite and courteous greetings, vanished right there.
Appekacce yena Bhagav tenajali
Some, after raising their hands in respectful salutation
pametv tatthevantaradhyisu.
to the Gracious One, vanished right there.
Appekacce nmagotta svetv tatthevantaradhyisu.
Some, after announcing their name and family vanished right there.
Appekacce tuhbht tatthevantaradhyis ti.
And some, while keeping silent, vanished right there.
Tatiyakabhavra Nihita
The Third Recital is Finished
MPP, CBhp, PPV2 omit Nihita
183
Catutthakabhavra
The Fourth Recital
niyasutta
The niya Discourse
(Part Two)
Atha kho Bhagav tass1 rattiy accayena bhikkh mantesi:
Then the Gracious One when that night had passed addressed the monks, saying:
Ima bhikkhave ratti Cattro Mahrj,
This night, monks, the Four Great Kings,
mahatiy ca yakkhasenya, mahatiy ca gandhabbasenya,

with a great army of yakkhas, with a great army of gandhabbas,
mahatiy ca kumbhaasenya, mahatiy ca ngasenya,
with a great army of kumbhaas, with a great army of ngas,
catuddisa rakkha hapetv, catuddisa gumba hapetv,
having set up a protection over the four quarters, having set serried troops at the four
directions,
catuddisa ovaraa hapetv, abhikkantya rattiy,
having set up a barricade at the four directions, at the end of the night,
abhikkantava kevalakappa Gijjhaka obhsetv,
having lit up the whole of Vultures Peak with their surpassing beauty,
yenha tenupasakamisu, upasakamitv
approached me, and after approaching
ma abhivdetv, ekam-anta nisdisu.
and worshipping me, they sat down on one side.
Te pi kho, bhikkhave,3 yakkh,
Then of those yakkhas, monks,
appekacce ma abhivdetv ekam-anta nisdisu.
some, after worshipping me, sat down on one side.
CBhp: tassa
CBhp: Mahrjno
3
CBhp, PPV omit bhikkhave
2
Catutthakabhavra - 184
1
Appekacce mama saddhi sammodisu,

Some exchanged greetings with me,
sammodanya katha srnya vtisretv, ekam-anta nisdisu.
Appekacce yenha tenajali pametv, ekam-anta nisdisu.
Some, after raising their hands in respectful salutation to me, sat down on one side.
Appekacce nmagotta svetv, ekam-anta nisdisu.
Some, after announcing their name and family, sat down on one side.
Ekam-anta nisinno kho bhikkhave2 Vessavao Mahrj ma etad-avoca:
Then, while sitting on one side, monks, the Great King Vessavaa said this to me:
Santi hi bhante ur yakkh Bhagavato appasann,
There are, reverend Sir, some high ranking yakkhas who are not pleased with the
Gracious One,
santi hi bhante ur yakkh Bhagavato pasann,
there are, reverend Sir, some high ranking yakkhas who are pleased with the
Gracious One,
santi hi bhante majjhim yakkh Bhagavato appasann,
there are, reverend Sir, some middle ranking yakkhas who are not pleased with the
Gracious One,
santi hi bhante majjhim yakkh Bhagavato pasann,
there are, reverend Sir, some middle ranking yakkhas who are pleased with the
Gracious One,
santi hi bhante nc yakkh Bhagavato appasann,
there are, reverend Sir, some low ranking yakkhas who are not pleased with the
Gracious One,
santi hi bhante nc yakkh Bhagavato pasann.
there are, reverend Sir, some low ranking yakkhas who are pleased with the Gracious
One.
Yebhuyyena kho pana bhante yakkh appasann yeva Bhagavato.
But, reverend Sir, almost all of the yakkhas are not pleased with the Gracious One.
1
2
CBhp: may
Ta kissa hetu?
Bhagav hi bhante ptipt veramaiy Dhamma deseti,
Because, reverend Sir, the Gracious One preaches the Dhamma of refraining from
killing living creatures,
adinndn veramaiy Dhamma deseti,
preaches the Dhamma of refraining from taking what has not been given,
kmesu micchcr veramaiy Dhamma deseti,
preaches the Dhamma of refraining from sexual misconduct,
musvd veramaiy Dhamma deseti,
preaches the Dhamma of refraining from false speech,
surmerayamajjapamdahn veramaiy Dhamma deseti.
preaches the Dhamma of refraining from liquor, wines, or intoxicants which cause
heedlessness.
Yebhuyyena kho pana bhante yakkh appaivirat yeva ptipt,
But, reverend Sir, almost all of the yakkhas do not refrain from killing living
creatures,
appaivirat adinndn,
do not refrain from taking what has not been given,
appaivirat kmesu micchcr,
do not refrain from sexual misconduct,
appaivirat musvd,
do not refrain from false speech,
appaivirat surmerayamajjapamdahn.
do not refrain from liquors, wines, or intoxicants which cause heedlessness.
Tesa ta hoti appiya amanpa.
To them that is neither dear nor appealing.
Santi hi bhante Bhagavato svak arae,
There are, reverend Sir, disciples of the Gracious One in the wilderness,
vanapatthni pantni sensanni paisevanti,
who are practising in remote jungle dwelling places,
appasaddni, appanigghosni, vijanavtni,
where there is little sound, little noise, which have a lonely atmosphere,
manussarhaseyyakni, paisallnasruppni.
lying hidden away from men, which are suitable for seclusion.
Tattha santi ur yakkh nivsino
And there are high ranking yakkhas settled there
ye imasmi Bhagavato pvacane appasann,
who are not pleased with the word of the Gracious One,
Tesa pasdya uggahtu bhante Bhagav niya rakkha,
To please then, reverend Sir, may the Gracious One learn this niya protection,
Adhivsesi kho aha bhikkhave tuhbhvena.
And I, monks, by keeping silent, gave consent.
1
Atha kho bhikkhave Vessavao Mahrj ma adhivsana viditv

Then the Great King Vessavaa, monks, having understood my consent
tya velya ima niya rakkha abhsi:
on that occasion recited this niya protection:
The Seven Buddhas

Vipassissa namatthu, Cakkhumantassa sirmato,
May you revere Vipass, the glorious Visionary,
Sikhissa pi namatthu, sabbabhtnukampino, [53]
may you revere Sikh, who has pity on all beings,
Vessabhussa namatthu, nahtakassa tapassino,
may you revere Vessabh, the austere one, cleansed (of corruptions),
namatthu Kakusandhassa, Mrasenpamaddino, [54]
may you revere Kakusandha, who has crushed Mras army,
Kogamanassa namatthu, brhmaassa vusmato,
may you revere Kogamana, the accomplished brahmin,
Kassapassa namatthu, vippamuttassa sabbadhi. [55]
may you revere Kassapa, who is free in every respect.
Agrasassa namatthu, Sakyaputtassa sirmato,
May you revere Agrasa, the glorious son of the Sakyans,
yo ima Dhammam-adesesi, sabbadukkh pandana. [56]
he who preached this Dhamma, which is the dispelling of all suffering.
Ye cpi nibbut loke, yathbhta vipassisu,
Those who are emancipated in the world, who have insight (into things) as they
are,
1
te jan apisu, mahant vtasrad, [57]

those people who are free from malicious speech, who are great and fully
mature,
hita devamanussna, ya namassanti Gotama,
they will revere that Gotama, who is of benefit to gods and men,
vijjcaraasampanna, mahanta vtasrada. [58]
who has understanding and good conduct, who is great and fully mature.
The East
Yato uggacchat2 suriyo, dicco maal mah,
From where the sun comes up, the son of Aditi, the great circle,
yassa cuggacchamnassa, savar pi nirujjhati, [59]
while that one is coming up, the darkness of night comes to an end,
yassa cuggate suriye, divaso ti pavuccati,
and after the sun has come up, it is said to be the daytime,
ito s Purim dis, iti na cikkhat3 jano. [61]
from here that is the Easterly direction, so the people declare.
CBhp: apisutha
CBhp: uggacchati
3
CBhp: cikkhati, and so throughout
2
gandhabbna dhipati, Dhataraho iti nma so. [62]
he is the master of the gandhabbas, Dhataraha, such is his name.
Ramat1 naccagtehi, gandhabbehi purakkhato,
He delights in song and dance, he is honoured by gandhabbas,
Gotama!
The South
Yena pet pavuccanti, pisu pihimasik,
There they say (go) the departed, who speak maliciously, backbiters,
ptiptino ludd, cor nekatik jan,
killers of creatures, hunters, thieves, and fraudulent people,
ito s Dakkhi dis, iti na cikkhat jano. [68]
from here that is the Southerly direction, so the people declare.
1
CBhp, PPV2: Ramati, and so throughout
kumbhahna dhipati, Virho iti nma so. [69]
he is the master of the kumbhahas, Virha, such is his name.
Ramat naccagtehi, kumbhahehi purakkhato,
He delights in song and dance, he is honoured by kumbhahas,
1

Gotama!
The West
Yattha coggacchati suriyo, dicco maal mah,
That place where the sun goes down, the son of Aditi, the great circle,
yassa coggacchamnassa divaso pi nirujjhati, [75]
while that one is going down the light of day comes to an end,
yassa coggate suriye, savar ti pavuccati,
and after the sun has gone down, it is said to be night-time,
1
PPV2: durato
ito s Pacchim dis, iti na cikkhat jano. [77]
from here that is the Westerly direction, so the people declare.
ngna dhipati, Virpakkho iti nma so. [78]
he is the master of the ngas, Virpakkha, such is his name.
Ramat naccagtehi, ngehi purakkhato,
He delights in song and dance, he is honoured by ngas,
Gotama!
The North
Yena Uttarakuru ramm, Mahneru sudassano,
Where delightful Uttarakuru is, and the good looking Mount Neru,
manuss tattha jyanti amam apariggah. [84]
the men who are born in that place are unselfish, without possessions.
Na te bja pavapanti, na pi nyanti nagal,
They do not sow the seed, and nor are there ploughs led along,
akahapkima sli paribhujanti mnus, [85]
the rice that men enjoy the use of there matures in untilled ground,
akaa athusa suddha, sugandha taulapphala,
without husk powder or chaff, pure, sweet smelling grains of the finest rice,
tuikre pacitvna, tato bhujanti bhojana. [86]
having cooked it on hot rocks (without smoke), they then enjoy their food.
Gvi ekakhura katv anuyanti disodisa,
Having made their cows solid-hooved they go about from place to place,
pasu ekakhura katv anuyanti disodisa, [87]
having made their kine solid-hooved they go about from place to place,
itthivhana katv anuyanti disodisa,
having made women their vehicle they go about from place to place,
purisavhana katv anuyanti disodisa, [88]
having made men their vehicle they go about from place to place,
kumrivhana katv anuyanti disodisa,
having made girls their vehicle they go about from place to place,
kumravhana katv anuyanti disodisa. [89]
having made boys their vehicle they go about from place to place.
Te yne abhirhitv,
Having mounted their (various) carriages,
sabb dis anupariyanti pacr tassa rjino,
the messengers of that King go around in all directions,
hatthiyna assayna dibba yna upahita. [90]
being furnished with elephant- and horse- and divine-carriages.
Psd sivik ceva Mahrjassa yasassino,
And for that Great and resplendent King there are palaces and palanquins,
tassa ca nagar ah, antalikkhe sumpit: [91]
and there are cities for him also, that are well built in the heavens (called):
Uttarena Kapvanto, Janogham-aparena ca,
To the North is Kapvanta, and on the other side is Janogha,
Navanavatiyo, Ambara-ambaravatiyo, lakamand nma rjadhni.
Navanavatiya, Ambara-ambaravatiya, and the kings capital named lakamand.
Kuverassa kho pana mrisa Mahrjassa Vis nma rjadhni,
The Great King Kuveras capital, dear Sir, is named Vis,
tasm Kuvero Mahrj Vessavao ti pavuccati.
therefore is the Great King also called Vessavaa.
Paccesanto paksenti: Tatol, Tattal, Tatotal,
These each individually inform (the King): Tatol, Tattal, Tatotal,
Ojasi, Tejasi, Tatojasi, Sro, Rj, Ariho, Nemi.
Ojasi, Tejasi, Tatojasi, Sra, Rj, Ariha, Nemi.
Rahado pi tattha Dhara nma,
There is a lake in that place also, named Dhara,
yato megh pavassanti, vass yato patyanti.
and from there the clouds rain down, from there the rains spread.
Sabh pi tattha Bhagalavat nma yattha yakkh payirupsanti.
There also is the public hall named Bhagalavat where the yakkhas assemble.
Tattha niccaphal rukkh, nndijagayut,
There the trees are always in fruit, and have a crowd of birds of diverse kinds,
mayrakocbhirud, kokilbhi hi vaggubhi, [92]
resounding with peacocks and hens, and also with the lovely cuckoos,
Jvajvakasaddettha, atho ohavacittak,
there is the pheasant who calls out live on!, and the bird who calls out lift up
your minds!,
kukutthak kurak, vane pokkharastak, [93]
there are the jungle fowl, and golden cocks, and in the wood the lotus crane,
sukasikasaddettha, daamavakni ca,
there are the sounds of parrot and mynah, and birds who have young mens
faces,
sobhati sabbakla s Kuveranalin sad,
and Kuveras lotus pond is ever attractive, all of the time,
ito s Uttar dis, iti na cikkhat jano. [94]
from here that is the Northerly direction, so the people declare.
yakkhna dhipati, Kuvero iti nma so. [95]
he is the master of the yakkhas, Kuvera, such is his name.
Ramat naccagtehi, yakkhehi purakkhato,
He delights in song and dance, he is honoured by yakkhas,
drato1 va namassanti, mahanta vtasrada:
vijjcaraasampanna, Buddha vandma Gotaman!-ti [100]
Gotama!
PPV2: durato
This, dear Sir, is the niya protection,
Yassa kassaci mrisa - bhikkhussa v bhikkhuiy v
Whoever, dear Sir - be they monk or nun
upsakassa v upsikya v - aya niy rakkh suggahit,
or layman or laywoman - learns this niya protection well,
bhavissati samatt pariyput, ta-ce amanusso and will master it in its entirety, then if a non-human being yakkho v yakkhi v yakkhapotako v
ngaprisajjo v ngapacro v or nga councillor or nga messenger paduhacitto gacchanta v anugaccheyya, hita v upatiheyya,
with a wicked mind should come near while they are going, or stand near while they
are standing,
na me so mrisa amanusso labheyya
then that non-human being, dear Sir, would not receive
gmesu v nigamesu v sakkra v garukra v.
in my villages and towns, honour or respect.
That non-human being, dear Sir, would not receive
lakamandya rjadhniy vatthu v vsa v.
in my royal city lakamand, ground or dwelling.
1

That non-human being, dear Sir, would not be able
yakkhna samiti gantu.
to go to the gathering of the yakkhas.
anavayham-pi na kareyyu avivayha.
would not give or take him in marriage.
atthi pi paripuhi paribhshi paribhseyyu.
would abuse him with very personal abuse.
MPP: amanuss
rittam-pi patta sse nikkujjeyyu.
would drop an empty bowl over his head.
sattadh pissa muddha phleyyu.
would split his head into seven pieces.
Santi hi mrisa amanuss ca, rudd, rabhas,
There are non-human beings, dear Sir, who are fierce, cruel, and violent,
Kings.
Seyyath pi mrisa rao Mgadhassa vijite cor,
Just as, dear Sir, there are thieves in the king of Magadhas realm,
te neva rao Mgadhassa diyanti,
who do not take notice of the king of Magadha,
na rao Mgadhassa purisakna diyanti,
who do not take notice of the king of Magadhas men,
na rao Mgadhassa purisakna purisakna diyanti,
who do not take notice of the king of Magadhas mens men,
te kho te mrisa mahcor
and those great thieves, dear Sir,
rao Mgadhassa avaruddh nma vuccanti.
are said to be in revolt against the king of Magadha.
Evam-eva kho mrisa santi hi amanuss ca, rudd, rabhas,
Even so, dear Sir, there are non-human beings who are fierce, cruel, and violent,
they do not take notice of the Great Kings.
Kings.
Yo hi koci mrisa amanusso Now, dear Sir, whatever non-human beings yakkho v yakkhi v yakkhapotako v
ngaprisajjo v ngapacro v or nga councillor or nga messenger -
paduhacitto bhikkhu v bhikkhui v upsaka v upsika v,
with a wicked mind should come near a monk or a nun or a layman or a laywoman
gacchanta v anugaccheyya, hita v upatiheyya,
while they are going, or stand near while they are standing,
imesa yakkhna mahyakkhna senpatna mahsenpatna,
then to these yakkhas, great yakkhas, generals, great generals,
Katamesa yakkhna, mahyakkhna,
To which yakkhas, great yakkhas,
senpatna mahsenpatna?
generals, and great generals?
Indo, Somo, Varuo ca, Bhradvjo, Pajpat,
Inda, Soma, and Varua, Bhradvja, Pajpati,
Candano, Kmaseho ca, Kinnughau, Nighau ca,

Candana, and Kmaseha, Kinnughau, and Nighau,
Pando, Opamao ca, devasto ca Mtal. [101]
Panda, and Opamaa, and Mtali, the gods charioteer.
Cittaseno ca gandhabbo, Nalo rj Janesabho,
The gandhabbas Citta and Sena, the kings Nala and Janesabha,
Stgiro, Hemavato, Puako, Karatiyo, Guo, [102]
Stgira, Hemavata, Puaka, Karatiya, Gua,
1
MPP, PPV2: Pajpati, but cf. above vs. 49
Svako, Mucalindo ca, Vessmitto, Yugandharo,
Svaka, and Mucalinda, Vessmitta, Yugandhara,
Goplo,1 Suppagedho ca, Hiri Nett ca Mandiyo, [103]
Gopla, and Suppagedha, Hiri, Netti, and Mandiya,
Paclacao lavako Pajjuno Sumano Sumukho Dadhmukho,2
Paclacaa, lavaka, Pajjuna, Sumana, Sumukha, Dadhmukha,
Mai, Mi, Caro, Dgho, atho Serissako saha - [104]
Mai, Mi, Cara, Dgha, together with Serissaka imesa yakkhna mahyakkhna senpatna mahsenpatna,
then to these yakkhas, great yakkhas, generals, and great generals,
This, dear Sir, is the niy protection,
Handa ca dni maya mrisa gacchma,
And now, dear Sir, we shall go,
bahukicc maya bahukaray ti.
as we have many duties, and there is much which ought to be done.
1
2
CBhp: Gopalo
MPP, PPV2: Dadhimukho, but cf above vs. 52
Yassa dni tumhe Mahrjno kla maath ti.
Now is the time for whatever you Great Kings are thinking.
Atha kho bhikkhave Cattro Mahrj1 uhysan
Then the Four Great Kings, monks, rose from their seats
ma abhivdetv padakkhia katv, tatthevantaradhyisu.
and after worshipping and circumambulating me, vanished right there.
2
Te pi kho bhikkhave3 yakkh uhysan appekacce

Then some yakkhas, monks, rose from their seats
ma abhivdetv padakkhia katv, tatthevantaradhyisu.
and after worshipping and circumambulating me, vanished right there.
Appekacce mama saddhi sammodisu,
Some exchanged greetings with me,
sammodanya katha srnya vtisretv tatthevantaradhyisu.
and after exchanging polite and courteous greetings, vanished right there.
Appekacce yenha tenajali pametv tatthevantaradhyisu.
Some, after raising their hands in respectful salutation to me, vanished right there.
Appekacce nmagotta svetv tatthevantaradhyisu.
Some, after announcing their name and family vanished right there.
Appekacce tuhbht tatthevantaradhyis ti.
And some, while keeping silent, vanished right there.
Uggahtha bhikkhave niya rakkha,
Learn the niya protection, monks,
pariyputha bhikkhave niya rakkha.
master the niya protection, monks,
dhretha bhikkhave niya rakkha,
bear in mind the niya protection, monks,
atthasahitya bhikkhave niy rakkh,
the niya protection, monks, is for your welfare and benefit,
PPV: Mahrjno
CBhp: omits this and the following line, presumably by mistake
3
MPP omits bhikkhave
2
Idam-avoca Bhagav,
and those monks were uplifted and greatly rejoiced in what was said by the Gracious
One.
Verse of Blessing
1
Catutthabhavra Nihita
The Fourth Recital is Finished
Catubhavrapi Nihita2
The Text of the Four Recitals is Finished
1
2
CBhp omits Nihita

MPP, PPV, PPV2 omit this end title.
Avasna
The Conclusion
204
Namakkra
Reverence
Karayamettasutta
peace:
(with him).
Whatsoever breathing beings there are trembling, firm, or any other (beings),
are near,
Avasna - 205
happy!
friendliness).
spiritual life.
again.
Verse of Blessing
Avasna - 206
Ahavsatiparitta
Safeguard through the Twenty-Eight Buddhas
Tahakaro mahvro, Medhakaro mahyaso,
Tahakara, the great hero, Medhakara, of great repute,
Saraakaro lokahito, Dpakaro jutindharo, [1]
Saraakara, who benefits the world, Dpakara, the bright one,
Koao janapmokkho, Magalo purissabho,
Koaa, head of the people, Magala, a bull of a man,
Sumano sumano dhro, Revato rativaddhano, [2]
The wise one Sumana, whose mind is well, Revata, who increases delight,
Sobhito guasampanno, Anomadass januttamo,
Sobhita, endowed with good qualities, Anomadass, supreme man,
Padumo lokapajjoto, Nrado varasrath, [3]
Paduma, the lamp of the world, Nrada, the best of guides,
Padumuttaro sattasro, Sumedho aggapuggalo,
Padumuttara, an excellent being, Sumedha, the greatest person,
Sujto sabbalokaggo, Piyadass narsabho, [4]
Sujta, greatest in all the world, Piyadass, a bull of a man,
Atthadass kruiko, Dhammadass tamonudo,
Atthadass, the compassionate one, Dhammadass, darkness-dispeller,
Siddhattho asamo loke, Tisso varadasavaro, [5]
Siddhattha, unequalled in the world, Tissa, who was most restrained,
Phusso varadasambuddho, Vipass ca anpamo,
Phussa, excellent Sambuddha, Vipass, who has no likeness,
Sikh sabbahito Satth, Vessabh sukhadyako, [6]
Sikh, the Teacher who is a benefit to all, Vessabh, who gives happiness,
Kakusandho satthavho, Kogamano raajaho,
Kakusandha, the leader of the pack, Kogamana, who gave up what is harmful,
Kassapo sirisampanno, Gotamo Sakyapugavo. [7]
Kassapa, the glorious one, and Gotama, the Sakyan bull.
Avasna - 207
Tesa saccena slena, khantimettabalena ca,
Through their truth and virtue, and the strength of their patience and
friendliness,
te pi tva anurakkhantu rogyena sukhena c! ti [8]
may these (Buddhas) always protect you with good health and happiness!
Jinapajara
The Victors Armour
Jaysanagat vr, jetv Mra savhini,
Those heroes, sat on their thrones, after defeating Mra and his host,
catusaccmatarasa ye pivisu narsabh. [1]
those who are bulls of men, drank of the ambrosia of the four truths.
Tahakardayo Buddh ahavsatinyak,
Those twenty eight leaders, Buddhas, beginning with Tahakara,
sabbe patihit tuyha matthake te munissar. [2]
are all established on the crown of your head, they are lords of sages.
Sire patihit Buddh, Dhammo ca tava locane,
The Buddhas are established on your head, and the Dhamma on your eyes,
Sagho patihito tuyha ure sabbagukaro, [3]
the Sagha, the fount of all good qualities is established on your chest,
Hadaye Anuruddho ca, Sriputto ca dakkhie,
On your heart is Anuruddha, and Sriputta on your right,
Koao pihibhgasmi, Moggallnosi vmake. [4]
Koaa is on your back, and Moggallna on your left.
Dakkhie savae tuyha, hu nandarhul,
On your right ear (are established these two) nanda and Rhula,
Kassapo ca Mahnmo, ubhosu vmasotake. [5]
Kassapa and Mahnma, these two (are established) on your left ear.
Kesante pihibhgasmi suriyo viya pabhakaro At the end of your hair at the back like the sun, the light maker nisinno sirisampanno Sobhito munipugavo. [6]
is seated the glorious Sobhita, who is a bull of a sage.
Avasna - 208
Kumrakassapo nma, mahes citravdako,
The one named Kumrakassapa, great sage, and beautiful speaker,
so tuyha vadane nicca, patihsi gukaro. [7]
that fount of good qualities is permanently established on your mouth.
Puo Agulimlo ca, Upli Nandasval Pua, Agulimla, Upli, Nanda, and Sival ther paca ime jt lale tilak tava. [8]
these five true elders (are established like) auspicious signs on your forehead.
Sessti mahther, vijit jinasvak,
The remaining eighty great elders, victors, disciples of the victor,
jalant slatejena, aga-m-agesu sahit. [9]
shining with the power of virtue, are established on your limbs.
Ratana purato si, dakkhie Mettasuttaka,
To the front is The Treasures on the right The Friendliness Discourse,
Dhajagga pacchato si, vme Agulimlaka, [10]
The Banner is at the back, and Agulimla is on the left,
Khandhamoraparitta-ca, niyasuttaka,
The Constituent Groups and Peacock safeguards, and the niya
Discourse,
ksacchadana si, ses pkrasait. [11]
cover the space (around you), the remainder are a fence, so to speak.
Jinbalasayutte, Dhammapkralakate,
With the strength of the victors order, equipped with the fence of the Dhamma,
vasato te catukiccena, sad Sambuddhapajare, [12]
engaged in the four duties, in the Sambuddhas armour forever,
vtapittdisajt bhirajjhattupaddav,
may all internal and external adversities that arise, beginning with wind and
bile,
ases vilaya yantu anantaguatejas. [13]
through the power of (the Buddhas) endless virtues, come to a complete end.
Jinapajaramajjhaha viharanta mahtale,
While living on this great earth, standing in the midst of the victors armour,
Avasna - 209
sad plentu tva sabbe te mahpurissabh. [14]
may all of those great bulls of men watch over you forever.
Iccevam-accantakato surakkho, jinnubhvena jitpapaddavo,
Thus being continuously well protected, with adversity defeated through the victors
power,
Buddhnubhvena hatrisagho, carhi saddhammanubhvaplito! [15]
with the crowd of foes destroyed through the Buddhas power, live on, guarded by
the power of the true Dhamma!
power,
Dhammnubhvena hatrisagho, carhi saddhammanubhvaplito! [16]
with the crowd of foes destroyed through the Dhammas power, live on, guarded by
the power of the true Dhamma!
power,
Saghnubhvena hatrisagho, carhi saddhammanubhvaplito! [17]
with the crowd of foes destroyed through the Saghas power, live on, guarded by the
power of the true Dhamma!
Saddhammapkraparikkhitosi, ahriy ahadissu honti,
You are defended by the fence of the true Dhamma, with the eight noble ones in the
eight directions,
etthantare ahanth bhavanti, uddha vitna va jin hit te. [18]
and in between these (directions) are the eight lords, and above, like a canopy, stand
the victors.
Bhindanto Mrasena, tava sirasi hito, Bodhim-ruyha Satth.
Breaking Mras army, the Teacher who sat under the Bodhi tree now rests on your
head.
Moggallnosi vme vasati bhujatae, dakkhie Sriputto.
You have Moggallna dwelling on your left hand side, and Sriputta on your right.
Dhammo majjhe urasmi viharati bhavato mokkhato morayoni,
The Dhamma dwells in the middle of your chest, the Awakening One who took
birth from
Avasna - 210
sampatto Bodhisatto caraayugagato, bhnu lokekantho. [19]
out of a peahens womb has come to your feet, he is brilliant, the worlds sole
protector.
Sabbvamagalam-upaddavadunnimitta,
All inauspicious events, adversities, and bad signs,
sabbtirogagahadosa-m-asesanind,
all calamities, diseases, blame, bad planets, bar none,
sabbantaryabhayadussupina akanta all obstacles, fears, and unpleasant dreams Buddhnubhvapavarena paytu nsa! [20]
may (all of them), through the excellent power of the Buddha, go to destruction!
sabbantaryabhayadussupina akanta all obstacles, fears, and unpleasant dreams Dhammnubhvapavarena paytu nsa! [21]
may (all of them), through the excellent power of the Dhamma, go to
destruction!
sabbantaryabhayadussupina akanta all obstacles, fears, and unpleasant dreams Saghnubhvapavarena paytu nsa! [22]
may (all of them), through the excellent power of the Sagha, go to destruction!
Avasna - 211
Mahjayamagalagth
Mahkruiko ntho, hitya sabbapina,
pretv pram sabb patto Sambodhim-uttama.
Awakening.
Jayanto Bodhiy mle Sakyna nandivaddhano Succeeding at the root of the Bodhi tree he furthered the Sakyans joy eva tuyha jayo hotu, jayassu jayamagala! [2]
Sakkatv Buddharatana, osadha uttama vara,
hita devamanussna, Buddhatejena sotthin
nassantupaddav sabbe, dukkh vpasamentu te! [3]
Sakkatv Dhammaratana, osadha uttama vara,
parihpasamana, Dhammatejena sotthin
nassantupaddav sabbe, bhay vpasamentu te! [4]
Sakkatv Sagharatana, osadha uttama vara,
huneyya phuneyya, Saghatejena sotthin
nassantupaddav sabbe, rog vpasamentu te! [5]
Avasna - 212
ratana Buddhasama natthi: tasm sotth bhavantu te! [6]
ratana Dhammasama natthi: tasm sotth bhavantu te! [7]
ratana Saghasama natthi: tasm sotth bhavantu te! [8]
Natthi me saraa aa, Buddho me saraa vara!
Natthi me saraa aa, Dhammo me saraa vara!
Natthi me saraa aa, Sagho me saraa vara!
Sabbtiyo vivajjantu sabbarogo vinassatu,
m te bhavatvantaryo, sukh dghyuko bhava!
Avasna - 213
sabba-Buddhnubhvena sad sotth bhavantu te!
sabba-Dhammnubhvena sad sotth bhavantu te!
sabba-Saghnubhvena sad sotth bhavantu te!
by the power of the whole Sagha may you be safe forever!
Nakkhattayakkhabhtna, ppaggahanivra,
parittassnubhvena hantu tesa upaddave!
***
ppaggaho dussupina akanta Buddhnubhvena vinsamentu!
also evil planets, and unpleasant dreams may they perish through the power of the
Buddha!
ppaggaho dussupina akanta Dhammnubhvena vinsamentu!
Dhamma!
Avasna - 214
whatever bad sign, inauspicious event, or whatever ominous bird shriek there is,
ppaggaho dussupina akanta Saghnubhvena vinsamentu!
Sagha!
***
Dukkhappatt ca niddukkh, bhayappatt ca nibbhay,
May those who suffer be without suffering, may those who fear be without fear,
sokappatt ca nissok - hontu sabbe pi pino!
may those who grieve be without grief - may all living creatures be so!
Dna dadantu saddhya, sla rakkhantu sabbad,
You should give gifts with confidence, protect your virtue at all times,
bhvanbhirat hontu, gacchantu devatgat.
find delight in meditation, and (after death) go to the gods.
Sabbe Buddh balappatt, Paccekna-ca ya bala
All the Buddhas strength, and whatever strength the Independent Buddhas
Arahantna-ca tejena rakkha bandhma sabbaso!
and Worthy Ones have, by that power we bind this protection in every way!
***
ksah ca bhummah dev ng mahiddhik,
May those powerful gods and ngas stationed in the sky or on the earth,
pua ta anumoditv cira rakkhantu ssana!
having shared in this merit protect the teaching for a long time!
pua ta anumoditv cira rakkhantu desana!
having shared in this merit protect the preaching for a long time!
Avasna - 215
pua ta anumoditv cira rakkhantu ma paran!-ti
having shared in this merit protect me and others for a long time!
Ida me tna hotu, sukhit hontu tayo!
May this (merit) go to my relatives, may my relatives be happy!
Devo vassatu klena, sabbasampatti hetu ca,
May the sky-god rain down in due season, and (may there be) the right
conditions for all good fortune,
phto bhavatu loko ca, rj bhavatu dhammiko!
may the world be prosperous, may the king always be righteous.
Appendixes
The Pronunciation of Pi
Pi is the beautiful language of the early Buddhist scriptures. It is based on an Indian
dialect that was spoken in the area where the Buddha did most of his teaching, and
therefore must be very close to the language that the Buddha used during his 45 years
of teaching. Without any doubt the Theravda scriptures, which are preserved in the
Pi language contain the most faithful record of what the Buddha actually taught, so
for those who are earnestly striving to put the Buddhas teaching into practice it is a
great advantage to be able to read and understand the language of the text.
Pi is notable for both its fluency and its rhythm, and there is no easier or quicker
way to become acquainted with the language than through reciting the texts aloud,
which will soon familiarise the student with key words and phrases which recur in
the text, and at the same time will give a feel for the structure of the language. Below
is an introduction to the pronunciation of Pi, together with some notes to help
clarify some of the difficulties that are encountered by those unfamiliar with Indian
languages.
The Alphabet:
Vowels: a
Pure nasal:
Consonants: ka
ca
a
ta
pa
Semi vowels, sibilant, ya
and aspirate:
kha
cha
ha
tha
pha
ra
ga
ja
a
da
ba
la
gha
jha
ha
dha
bha
a
a
a
a
na
ma
va
sa
ha
This is the basic pattern of all the Indian alphabets, and as can be seen, they are
arranged on a very rational basis. First come the vowels (discussed below), followed
by the pure nasal. Next come the definite consonants with their corresponding nasal
sounds. These are organised according to their place of articulation, beginning with
the gutturals pronounced at the back of the mouth, and ending with those articulated
on the lips. Then come the indefinite consonants.
There are five main difficulties for those unfamiliar with the Indian languages,
which will be dealt with here. Unlike English, for instance, the vowel system in Pi
is very precise, with one letter representing one sound only. Further the vowels are
either short or long, with the latter being exactly twice as long as the former. It is
important to distinguish the lengths of the vowels correctly, as a, for example, is a
negative prefix; but is an intensifier (ananda means unhappy; nanda means very
happy). As a guide for the English reader:
Appendixes - 219
e
o
as in another
as in art
as in ink
as in eel
as in under
as in prudent
as in age (but before a conjunct consonant as in end)
as in own (but before a conjunct consonant as in orange)
The second and fourth letters in the consonant section of the alphabet (kha, gha, cha,
jha, etc.), are digraphs representing the aspirate sound of the preceding consonant
(ka, ga, ca, ja, etc.). They are pronounced as the latter, but with a strong breath pulse.
Again, these must be distinguished (kamati, for example, is not khamati). Note that
simple ca is pronounced as in change, cha is the same with a stronger breath pulse.
In Pi a, ha, a, & ha are pronounced with the tongue behind the dental ridge,
giving a characteristic hollow sound. The sounds ta, tha, da, & dha are pronounced
with the tip of the tongue on the teeth. In English ta & da etc. are about halfway
between the two, so move the tongue back for the first group, and forward for the
second. Note that tha is never pronounced as in they or their, but is the aspirate of ta.
The nasal sounds are all distinguished according to their place of articulation. This in
practice causes few problems when the nasal is in conjunction with one of its
corresponding consonants. But some of them (a, a, na, & ma) occur by themselves
also, so again they must be recognised and pronounced according to their correct
position. The sound of each can be found by pronouncing them before a member of
their group, e.g. as in ink. The pronunciation of a is as in canyon, or the Spanish
word seor. The letter - represents the pure nasal which is sounded when the air
escapes through the nose only.
Double consonants must be clearly articulated as two sounds, not merged into one, as
is the tendency in European languages. When there is a double consonant it may help
to imagine a hyphen between the two letters and pronounce accordingly. Therefore
sut-ta, not suta (or sta); bhik-khu, not bhikhu (or bhkhu) etc.
To get a feel for the pronunciation and rhythm of the language it is strongly advised
that beginners join in group chanting with people who are experienced in the
language until they are able to manage the correct pronunciation by themselves. This
will also help in familiarising students with certain basic texts.
Below is a guide to the correct pronunciation of the language, summarising the points
discussed above, together with some further information regarding articulation.
Appendixes - 220
e
o
is short as in another, academic

is long as in art, father
is short as in ink, pin
is long as in eel, seal
is short as in under, upper
is long as in prudent, do
is long in open syllables as in age
but before a conjunct consonant it is short as in end
is long in open syllables as in own
but before a conjunct consonant it is short as in orange
is the pure nasal sounded through the nose
k
g
as in cat, keen
as in gadfly, gate
as in bank
c
j
as in change, church ch
as in jet, jaw
jh
as in canyon, seor
kh
gh
somewhat as in blackheath
somewhat as in log house
somewhat as in witch hazel
somewhat as in sledge hammer
The following sounds as noted but with the tongue drawn back, thereby producing a
hollow sound:
as in tap, tick
as in did, dug
as in know
h
h
somewhat as in ant hill (never as in they)

somewhat as in red hot
The following sounds as noted but with the tongue touching the tip of the teeth:
t
d
n
as in tub, ten
as in den, dig
as in nip, nose
th
dh
somewhat as in cat house

somewhat as in mad house
p
b
m
as in pat, pinch
as in back, big
as in men, mice
ph
bh
somewhat as in top hat (never as in photo)

somewhat as in abhorrence
y
l
v
as in yes, year
r
as in red, but with a stronger trill
as in lead, lend
as before, but with the tongue drawn back

at the beginning of a word, as in van, vane
elsewhere it more closely resembles wan, wane
as in say, send
h
as in hat, height
Appendixes - 221
Prosody
1: Introduction
As this book is meant to be a practical manual primarily intended for those who wish
to recite the discourses found herein - or to follow such a recital - every effort has
been made to present the text as clearly as possible. In the prose sections sentences
have been divided according to sense; repetitions and variations have been made
clear by the layout; lists have been presented as such, and so on. In the verse sections,
all the metres have been presented in such a way that anyone who knows the key to
the presentation should be able to identify the metre at a glance.
2: Compositional Analysis
Of the 29 pieces that comprise the Catubhavrapi, 13 are written in prose only, 4
in verse only, and 12 are mixed. Below is a table giving a compositional analysis of
the texts found in the main section of the book:
1: Saraagamana
2: Dasasikkhpadni
3: Smaerapaha
4: Dvttiskra
5: Paccavekkha
6: Dasadhammasutta
7: Mahmagalasutta
8: Ratanasutta
9: Karayamettasutta
10: Khandhaparitta
11: Mettnisasasutta
12: Mittnisasa
13: Moraparitta
14: Candaparitta
15: Suriyaparitta
16: Dhajaggaparitta
17: Mahkassapattherabojjhaga
18: Mahmoggallnattherabojjhaga
19: Mahcundattherabojjhaga
20: Girimnandasutta
21: Isigilisutta
22: Dhammacakkappavattanasutta
23: Mahsamayasutta
24: lavakasutta
25: Kasbhradvjasutta
26: Parbhavasutta
27: Vasalasutta
29: niyasutta
prose
prose
prose
prose
prose
prose
prose introduction, 12 vs. Siloka
17 vs. Tuhubha/Jagat
10 vs. Old Gti
prose, 4 vs. Siloka
prose
10 vs. Siloka
4 vs. Tuhubha, 1 vs. Siloka
prose, 4 vs. Siloka
prose, 4 vs. Siloka, 1 vs. Tuhubha
prose, 4 vs. Siloka
prose
prose
prose
prose
prose, 12 vs. Tuhubha
prose
prose, 64 vs. Siloka, 2 vs. Tuhubha, 1
vs. Svgat, 3 vs. mixed metre
prose introduction, 25 vs. Siloka
prose, 27 vs. Siloka
prose
prose, 104 vs. Siloka (i.e. 52 vs.
repeated)
Appendixes - 222
It will be seen from the above that, as presented here, there are 328 verses in the text,
of which 278 are Siloka; Tuhubha accounts for 40 verses; Old Gti for 10; Svgat 1;
and there are 3 verses in mixed metre at the beginning of Mahsamayasutta.
3: Verse Analysis
In analysing Pi verse a syllable is considered to be light or heavy metrically.
Through the alternation of light and heavy syllables it is possible to build up
rhythmic structures just as it is in music.
In order to define what is a light and what is a heavy syllable there are two sets of
variables that have to be taken into consideration, which is whether the syllable is
open or closed; and whether the vowel is short or long.
1) An open syllable is one in which a vowel is followed by another vowel, or by not
more than one consonant; a closed syllable is one in which a vowel is followed by a
conjunct consonant, or by the niggahita ().
2) a, i, & u, are naturally short (rassa) vowels; , , & , are naturally long (dgha)
vowels. e & o are long in open syllables and short in closed syllables.
An open syllable with a short vowel is light metrically.
A closed syllable, or a syllable with a long vowel, is heavy metrically.
In analysis 3 signs are used to indicate weight:
= light;
= heavy;
= the syllable may be naturally light or heavy, but it is always taken as heavy.
We can represent the rules for scansion like this:
SYLLABLES
open
V
O
W
E
L
S
closed
short
aiu
variable
eo
long
()
Appendixes - 223
Here is a verse from Mahmagalasutta together with its analysis:


kakhamn sotthna brhi magalam-uttama [1]

Two things need to be pointed out to avoid confusion: The first is that, as stated in
the appendix on Pronunciation, Pi has both short and long vowels, but that is
insufficient to determine metric length, what follows the vowel has to be taken into
consideration as well. Secondly, in presenting Pi in Latin letters aspirates are
indicated by digraphs (kh, gh, ch, jh, etc.) These are not to be taken as conjunct
consonants, as they represent but a single sound, and are to be counted as single
letters are elsewhere (indeed in Indian scripts they are normally represented by single
letters). Now let us look at verse structure in detail.
4: Siloka
At all stages of the language, the most important and prevalent metre has been the
Siloka, which has a great deal of flexibility, and seems to be equally well adapted to
aphorism, question & answer, narrative, and epic. In the Catubhavrapi, as can
be seen from the table above, Siloka accounts for about 85% of all the verses found in
the text.
A Siloka verse normally consists of 4 lines (sometimes 6) with 8 syllables to the line,
organized in dissimilar pairs which are repeated to make up a verse (note that owing
to resolution sometimes a Siloka line may contain 9 syllables).
Here is an analysis of the pathy (normal) structure of the Siloka:
12345678
Odd line:
12345678
even line:
In the 2nd & 3rd positions two successive shorts are normally avoided, as we can
see through changes that have been made in syllabic length, though in some texts
they do seem to occur.
In the odd lines 7 variations (vipul) occur, besides the normal structure, they are:
Anuhubha
navipul
bhavipul
mavipul
ravipul
savipul
tavipul
(very sporadic)
Appendixes - 224
For those unfamiliar with Pi verse, the thing to listen for is the cadence at the end
of the pair of lines (pdayuga), which gives the Siloka its characteristic rhythm:
5678
The layout adopted for the Siloka verses can be illustrated by this verse from
Vasalasutta (note that when the two halves of a line of text have been taken
together for translation, the slash in the middle is omitted, as in the first line here):
Kodhano upanh ca, ppamakkh ca yo naro,
That man who is angry, who has enmity, is bad, and insolent,
vipannadihi myv, ta ja vasalo iti.
who has wrong views, and is deceitful, he one should know as an outcaste.
5: Tuhubha/Jagat
In Catubhavrapi there are some 40 verses in the Tuhubha/Jagat metre,
Ratanasutta and Isigilisutta accounting for nearly 75% of this number. The
Tuhubha normally has 11 syllables to the line (occasionally 12, when there is
resolution), and its structure is defined as follows:
(x 4)
In a Tuhubha verse a line in Jagat metre is always acceptable. This metre is much
the same as Tuhubha, but with an extra short syllable in penultimate position, giving
it a line length of 12 syllables (13 with resolution):
(x 4)
The layout of the Tuhubha and Jagat metres can be illustrated by the following
verse from Ratanasutta
winds,
tathpama sappurisa vadmi, yo ariya-saccni avecca passati just like this, I say, is the person who is true, the one who sees the noble truths
completely idam-pi Sanghe ratana pata: etena saccena suvatthi hotu! [8]
Appendixes - 225
6: Old Gti
Karayamettasutta is written in one of the musical metres. The basic
organisational principle of the two metres we have considered so far has been the
number of syllables there are in the line, normally Siloka has 8, Tuhubha 11.
However, if we count a short syllable as one measure, and a long syllable as two, it is
possible to count the total number of measures (matt) there are in a line, and use this
as the determining factor for line length.
This is exactly the principle involved in the first of the new metres to evolve, the so
called Mattchandas, or measure metres. For instance in the metre called Vetlya,
the first line has 14 measures, and the second 16, the syllable count being variable.
Once a matt count was established it was not long before a second structural
principle was introduced, which was to organise the lines into gaas, or sections. A
gaa consists of 4 measures, which may therefore take any one of the following
forms:
or or or or
This gave rise to the Gaacchandas metres. Old Gti appears to be a transitional
metre between Mattchandas and Gaacchandas. Its structure can be defined as
follows:

(x 2)
Sometimes a long syllable is resolved into two short syllables. The fourth gaa, after
the first syllable of which there is normally a pause and word break, seems to be
particuarly ill-defined. This metre soon fell out of use after it had attained its
classical form as Gti, Ariy, and their variations, and this may account for the poor
state metrically of the three discourses in this metre that are found in the Canon. As
it now stands there are only a couple of verses in Karayamettasutta that scan
correctly. One of these is the first verse which is given below as the example:


What should be done by one skilful in good, who has comprehended the state of
peace:

sakko uj ca sj ca, suvaco cassa mudu anatimn.

he ought to be able, straight, and upright, easy to speak to, meek, without conceit.
Appendixes - 226
7: Other Metres
The first 4 verses of Mahsamayasutta are in a mixture of metres, mainly
mattchandas, but not all of the lines are clear. The third verse in written in the old
form of Svgat, the profile of which may be characterized thus:
(x 2)
The other verses can be summarized here: 1ab = Siloka, cd = old Svgat; 2ab =
Opacchandasak, c = ptalik, d = Vetlya; 4a = Tuhubha, b = ptalik, c =
Siloka; d = ??
The ptalik & Svgat cadence: .
Such then are the metres as found in the main body of this book. In the opening and
concluding sections two other metres occur which will be briefly described here. The
first of these is Vasantatilak, in which the Jayamagalagth and verses 20-22 of
Jinapajara are written. This is one of the classical Sanskrit metres, and doesnt
occur in Pi composition until the middle ages. Like all the classical metres its
pattern is fixed, and it lacks the flexibility of the earlier metres, which sometimes
leads to a distortion of word-form in order to meet the requirements of the metre.
The metre has 14 syllables to the line, and its structure is as follows:
1 2 3 4 5 6 7 8 9 10 11 12 13 14
The second metre, Saddhar, occurs only in one verse of Jinapajara (vs. 19), and
again is a classical metre adopted into Pi composition. Its unusual length, 21
syllables, and the run of short syllables after the first pause, are notable:
1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21
, ,
8: Prose
That completes the description of the metres that are found in Catubhavrapi.
However, more than half the book is not in verse, but prose. The prosody of verse is
relatively easy to exemplify because it can be abstracted and displayed in such terms
as line length, structural pattern, variations, and so on. It is often forgotten that prose
too has a rhythmic structure, and every language has what is often an unexplored
prosody of prose. Canonical Pi is particuarly rich in rhythmic effect, which arises
from rhetorical, or didactic, repetition on the one hand, and the grammatical
structure of the language on the other. Consider the following passage from near the
beginning of Dhammacakkappavattanasutta:
Appendixes - 227
a
b
c
d
e
f
g
h
i
j
k
l
m
n
o
p
q
r
s
t
u
v
Dve me bhikkhave ant pabbajitena na sevitabb,

Ete te bhikkhave ubho ante anupagamma,
majjhim paipad, Tathgatena abhisambuddh,
cakkhukara, akara,
Katam ca s bhikkhave
majjhim paipad, Tathgatena abhisambuddh,
cakkhukara, akara,
Ayam-eva ariyo ahangiko maggo, seyyathdam:
sammdihi
sammsakappo
sammvc
sammkammanto
samm-jvo
sammvymo
sammsati
sammsamdhi.
In Pi words in conjunction often show the same ending, this is especially true of
adjectives, which adopt the grammatical structure of the nouns they qualify. Note the
adjectives in lines c & e, which qualify the respective nouns in lines b & d above,
giving these lines a clear assonance, which has a marked effect in recital. Also nouns
when aligned may show the same ending, as in line i (and m), where all the nouns are
in dative singular, and both alliteration and assonance are apparent.
Complex rythmic effect is also achieved through repetition of one sort or another.
Note, for instance, the repetition of the first half of the compound in lines o - v, or
the second half of the compound in line h (and l). Not only words, but whole phrases
are frequently repeated, in our example cf. lines g - i with lines k - m. Unfortunately
the aesthetic and architectural structure of the Pi is often obliterated by elision in
modern editions of both texts and translations, and this, as often as not, also serves to
blunt the rhetorical effect as well.
As can be seen from this short analysis of one small passage Pi prose is rich in
rhythm, and what is normally considered to be poetic effect. Without doubt
originally the prime reason for repetition in the texts was didactic in nature, serving
to reinforce certain basic teachings, and in connection with this we should remind
ourselves that at first these teachings were for reciting and listening to, and were
never read privately as such until they were written down some 4 centuries after the
Buddhas parinibbna.
Tigumbacetiyathoman
Praise of the Tigumba Shrine1
Reverence to him, the Gracious One, the Worthy One, the Perfect
Sambuddha
Re-edited and Translated by nandajoti Bhikkhu2
pathy
Yo Dpakaramlamhi pada hatthagata3 caji,

He who renounced his possessions at the feet4 of (Buddha)
Dpakara,
pathy
Sammsambodhim-kakha: vande tassa siroruha. [01]

Wishing for Perfect Awakening: I worship his hair (relics).
Better known as Shwedagon, the most sacred shrine in Myanmar.

Tigumba is another name for Yangon or Rangoon, and this is its
principle shrine.
2
The text is found on the Chaha Sagyana CD-ROM (version 3,
Igatpuri, no date, but = 1999), it appears though to have been carelessly
transcribed, and I have made a number of changes here, based on sense
and prosody, which are recorded in the footnotes. The text appears to
have been written to illustrate the variations (vipul) that occur in the
Siloka (Vatta) metre, though one of them, savipul, is not found here.
3
Text: hatta4
Lit: at the foot.
Praise of the Tigumba Shrine - 2

pathy
Pretv Bodhisambhram-ahesa yo anuttara,

He who fulfilled the conditions for unsurpassed Awakening,
, mavipul
Alattha Buddhatta: tassa kesadhtuvara name. [02]

And attained the state of Awakening: his noble hair relics I revere.
ravipul
Laddh Buddhatta chahnam-atikkamma pavedayi,

After attaining the state of Awakening he announced at the sixth
place,
bhavipul
Vimutti Rjyatane: tassa kesavara name. [03]

The King's Stead Tree, (his) liberation: his noble hair (relics) I
revere.
ravipul
Tattha Sakkadattiyam-pi ngalata hartaka,

There he partook of the betel leaves and myrobalan given by (Lord)
Sakka,
pathy
Anotattodaka bhuji: vande tassa siroruha. [04]

And the water from (Lake) Anotatta: I worship his hair (relics).
Twice mavipul occurs in these verses, but in neither case does it have
the expected break at the fifth syllable. It appears that some writers in
Pi didn't adhere to this rule about the break.

ravipul
Tad muggaselapatta Mahrjhi dinnaka.

Then the green rock bowl was given by the (Four) Great Kings.
pathy
Lokahitam-apekkhanto Ntho yo: tassa te name.

The one who is Lord sought6 the benefit of the world: him I revere.
tavipul
7
Tad dinna dvebhtikajanehi madhupiika,

Then sweet rice balls were given by the two brothers,
pathy
Paribhujesi mantham-pi: tassa ssasiri name. [06]

And he also enjoyed milk-rice: his splendid head I revere.
ravipul
Yo Tapussabhallikna tad dvisaraa ad,

8
He who then gave the two refuges to Tapussa and Bhallika,
navipul
Lokamhi sabbapahama: tassa srivaha name. [07]

The foremost of all in the world: his noble head I revere.
The present participle is used with finte sense here, as is common in

Sanskrit.
7
Text: dvinna.
8
At that time there was no Sagha, so they only went for two refuges.
They were the first disciples, and according to Myanmar tradition they
brought the hairs back to Yangon and established the Shwedagon Cetiya.

ravipul
Tad tatthupahakna tesa kese ad ha,9

Then he gave to those supporters there eight of his hairs,
pathy
Lokahitam-apekkhanto, Ntho yo: tassa te name. [08]

The one who is Lord, desiring the benefit of the world: him I
revere.
mavipul
Te pi ta hritvna,10 Pokkharabbatiya karu

11
After bringing them, they built at Pokkharabbati
javipul (Anuubha)
Sajvakesacetiya: name ta sabbapubbaka. [09]

The hair shrine endowed with life: I revere all this in former times.
ravipul
Uposathuposathamhi mucanta nlarasmiyo,

On every one of the Fast Days dark rays are emitted,
pathy
Bhagav eva lokattha karonta: ta sad name. [10]

The Gracious One surely brings benefit to the world: I rever him
always.
Text: aha.
= haritvna, long -- is m.c.
11
Apparently another name for Yangon in the mind of the author.
10

ravipul
Cmaidussacetya klamhi Bodhisattake,

In time the Crest-Jewel and the Clothes Shrine of the Buddha-to-be
(was built),
pathy
Buddhakle ida sabbapahama: ta nammaha. [11]

In a Buddha-period this is the foremost of all: I revere it.
tavipul
Nammaha vandmaha pjemaha siroruha,

I revere, I worship, I honour the hair (relics),
navipul
Puam-ida bhavatu me paccayo savakkhaye. [12]

May the merit (of writing these verses) be a condition for me (to
attain) the destruction of the pollutants.
Tigumbacetiyathoman Nihit.
Praise of the Tigumba Shrine is Finished
Prajpramit-Hdayam
The Heart of the Perfection of Wisdom
edited by Edward Conze1
translated by nandajoti Bhikkhu
O! Namo Bhagavatyai rya-Prajpramityai!
Hail! Reverence to the Gracious and Noble Perfection of Wisdom
rya-Avalokitevaro Bodhisattvo,
The Noble Buddha-to-be Avalokitevara,
gambhr prajpramit cary caramo,
while dwelling deep in the practice of the perfection of wisdom,
vyavalokayati sma panca-skandhs
beheld these five constituent groups (of mind and body)
t ca svabhvanyn payati sma.
and saw them empty of self-nature.
Iha, riputra, rpa nyat, nyataiva rpa;
Here, riputra, form is emptiness, emptiness is surely form;
rpn na pthak nyat, unyaty na pthag rpa;
emptiness is not different from form, form is not different from emptiness;
yad rpa, s nyat; ya nyat, tad rpa;
whatever form there is, that is emptiness; whatever emptiness there is, that is form.
evam eva vedan-saj-saskra-vijna.
the same for feelings, perceptions, volitional processes and consciousness.
Iha, riputra, sarva-dharm nyat-laka,
Here, riputra, all things have the characteristic of emptiness,
anutpann, aniruddh; amal, avimal; ann, aparipr.
no arising, no ceasing; no purity, no impurity; no deficiency, no completeness.
I have made one or two small adjustments to the text, following the notes by Jayarava in his
various articles on the text: http://jayarava.blogspot.com/search?q=heart+sutra, which have
also helped me to understand sections of the text better.
The Heart of the Perfection of Wisdom - 2

Tasmc riputra, nyaty
Therefore, riputra, in emptiness
na rpa, na vedan, na saj, na saskr, na vijnam;
there is no form, no feeling, no perception, no volitional processes, no consciousness;
na caku-rotra-ghrna-jihv-kya-mansi;
there are no eye, ear, nose, tongue, body or mind;
na rpa-abda-gandha-rasa-spraavya-dharmh;
no forms, sounds, smells, tastes, touches, thoughts;
na cakr-dhtur yvan na manovijna-dhtu;
no eye-element (and so on) up to no mind-consciousness element;
na avidy, na avidy-kayo yvan na jar-maraam, na jar-maraa-kayo;
no ignorance, no destruction of ignorance (and so on) up to no old age and death, no
destruction of old age and death;
na dukha-samudaya-nirodha-mrg;
no suffering, arising, cessation, path;
na jnam, na prptir na aprpti.
no knowledge, no attainment, no non-attainment.
Tasmc riputra, aprptitvd Bodhisattvasya
Therefore, riputra, because of the Buddha-to-be's non-attainments
Prajpramitm ritya, viharaty acittvaraa,
he relies on the Perfection of Wisdom, and dwells with his mind unobstructed,
cittvaraa-nstitvd atrastro,
having an unobstructed mind he does not tremble,
viparysa-atikrnto, nih-Nirva-prpta.
overcoming opposition, he attains the state of Nirva.
Tryadhva-vyavasthit sarva-Buddh
All the Buddhas abiding in the three times
Prajpramitm ritya
through relying on the Perfection of Wisdom
anuttar Samyaksambodhim abhisambuddh.
fully awaken to the unsurpassed Perfect and Complete Awakening.
The Heart of the Perfection of Wisdom - 3

Tasmj jtavyam Prajpramit mah-mantro,
Therefore one should know the Perfection of Wisdom is a great mantra,
mah-vidy mantro, 'nuttara-mantro, samasama-mantra,
a great scientific mantra, an unsurpassed mantra, an unmatched mantra,
sarva dukha praamana, satyam, amithyatvt.
the subduer of all suffering, the truth, not falsehood.
Prajpramitym ukto mantra tad-yath:
In the Perfection of Wisdom the mantra has been uttered in this way:
gate, gate, pragate, prasagate, Bodhi, svh!
gone, gone, gone beyond, gone completely beyond, Awakening, blessings!
Iti Prajpramit-Hdayam Samptam
Thus the Heart of the Perfection of Wisdom is Complete
Daily Chanting
(Devasik Sajjhyan)
nandajoti Bhikkhu
a]nnxd[j]xt BkxKu
(Previously Pj & Paritta)
Second Edition
2007/2550
Editors Preface
This work gives a selection of verses that are recited when
worshipping the Buddha, the Dhamma, and the Sagha; and a
collection of discourses that are popularly used as Safeguards. Part
of the chants found in this book are meant to be made every day,
and part rotate on a weekly basis.
The system for the chanting is as follows: First
Recollection of the Three Treasures, this is followed
(which will depend on what is being offered). Then the
section begins with the Recollections and Reflections. All
chanted every day.
there is
by Pj
Paritta
of this is
Then the chants that are recited on the particular days begin. Go to
the correct day at the end of the Reflections. At the end of the
special chants for the day, you should go on to the Conclusion.
This book is dedicated with great respect to the

memory of
Ven. Rerukane
Chandavimala
former Mahnyaka of the Swejin Mahnikya
who worked so tirelessly on behalf of the Ssana
nandajoti Bhikkhu, 2006/2550

a]nnxd[j]xt BkxK,u 2006/2550
3
Table of Contents
Pj
Namakkra
Buddhaguavandan
Dhammaguavandan
Saghaguavandan
misapj
Paritta
Devrdhan
Paccavekkha
Monday
akkhettaparitta (pt 1)
Dasadhammasutta
Tuesday
Buddhnussati
Mahmagalasutta
Wednesday
Ratanasutta
Thursday
Mett Bhvan
Karayamettasutta
Mahjayamagalagth
Friday
Asubhasa
Khandhaparitta (part 1)
Paiccasamuppda
Pahama-Buddhavacana
Saturday
Maranussati
Ahasavegavatthni
Mettnisasasutta
Sunday
Dhajaggaparitta
Abhayaparitta
Avasna 1
Avasna 2
Avasna 3
Ovda
Vajjapaksana
Vuddhipatthna
Pj
pUj]
Worship
Namakkra
nmkxk]rM
Reverence
n[m]x tsxs Bgv[t]x arh[t]x smzm]smzbudxDsxs
Buddhaguavandan
budxDgNvnxdn]
it p [s]x Bgv] arhM smzm]smzbudx[D]x,
jXj]crNsmzpnx[n]x sug[t]x [l]xk,
anuttaro purisadammasrath, Satth devamanussna Buddho Bhagav ti.
anutxt[r]x pusdmzms]rTQ, stxT] [dxvmnusxs]nM budx[D]x Bgv] t.
the unsurpassed guide for those people who need taming, the Teacher of gods and
men, the Buddha, the Gracious One.
Pj - pUj]
Buddha jvita yva Nibbna saraa gacchmi.
budxDM jQtM y]v nbzb]nM srNM gczC].
I go for life-long refuge to the Buddha right up until Nibbna.
Ye ca Buddh att ca, ~ ye ca Buddh angat,
[yx c budxD] att] c, ~ [yx c budxD] an]gt],
Those who were Buddhas in the past, those who will be Buddhas in the future,
paccuppann ca ye Buddh, ~ aha vandmi sabbad!
pczcupxpnxn] c [yx budxD], ~ ahM vnx sbzb!
and those who are Buddhas in the present, I worship them every day!
Natthi me saraa aa, ~ Buddho me saraa vara!
ntxTq [mz srNM axM, ~ budx[D]x [mz srNM vrM!
Etena saccavajjena ~ hotu te jayamagala!
ex[txn sczcvjX[jXn ~ [h]xt [tx jymzglM!
Uttamagena vandeha ~ pdapasu varuttama,
Vtxtmz[gxn vnx[dxhM ~ p]dpMsu vr{txtmM,
With my head I worship the most excellent dust of his feet,
Buddhe yo khalito doso ~ Buddho khamatu ta mama!
budx[Dz [y]x K[t]x [d]x[s]x ~ budx[D]x Kmt tM mmM!
for any fault or wrong against the Buddha may the Buddha forgive me for
that!
Dhammaguavandan
DmzmgNvnxdn]
sxv]kxK][t]x Bgvt] Dmz[m]x, snxzq[k]x, ak][k]x,
to time,
exhp
sxs[k]x, ozpny[k]x, pczctxtM [vztbz[b]x xh t.
themselves.
Pj - pUj]
Dhamma jvita yva Nibbna saraa gacchmi.
DmzmM jQtM y]v nbzb]nM srNM gczC].
I go for life-long refuge to the Dhamma right up until Nibbna.
Ye ca Dhamm att ca, ~ ye ca Dhamm angat,
[yx c Dmzm] att] c, ~ [yx c Dmzm] an]gt],
That which was Dhamma in the past, that which will be Dhamma in the future,
paccuppann ca ye Dhamm, ~ aha vandmi sabbad!
pczcupxpnxn] c [yx Dmzm], ~ ahM vnx sbzb!
and that which is Dhamma in the present, I worship it every day!
Natthi me saraa aa, ~ Dhammo me saraa vara!
ntxTq [mz srNM axM, ~ Dmz[m]x [mz srNM vrM!
Uttamagena vandeha ~ Dhamma ca tividha vara,
Vtxtmz[gxn vnx[dxhM ~ DmzmM c tDM vrM,
With my head I worship the excellent threefold Dhamma,
Dhamme yo khalito doso ~ Dhammo khamatu ta mama!
Dmz[mz [y]x K[t]x [d]x[s]x ~ Dmz[m]x Kmt tM mmM!
for any fault or wrong against the Dhamma may the Dhamma forgive me for
that!
Saghaguavandan
szGgNvnxdn]
suppnx[n]x Bgv[t]x s]vksz[G]x,
Vjuppnx[n]x Bgv[t]x s]vksz[G]x,
Pj - pUj]
]yppnx[n]x Bgv[t]x s]vksz[G]x,
s]ppnx[n]x Bgv[t]x s]vksz[G]x,
ydM ctxt] pusyug]n az puspugxgl],
exs Bgv[t]x s]vksz[G]x,
a]hu[nxy[Y]x, p]hu[nxy[Y]x, dkx[Nxy[Y]x, axjkrNQ[y]x,
anutxtrM puxkx[KtxtM [l]xksxs] t.
Sagha jvita yva Nibbna saraa gacchmi.
szGM jQtM y]v nbzb]nM srNM gczC].
I go for life-long refuge to the Sangha right up until Nibbna.
Ye ca Sagh att ca, ~ ye ca Sagh angat,
[yx c szG] att] c, ~ [yx c szG] an]gt],
Those who were the Sangha in the past, those who will be the Sangha in the
future,
paccuppann ca ye Sagh, ~ aha vandmi sabbad!
pczcupxpnxn] c [yx szG], ~ ahM vnx sbzb!
and those who are the Sangha in the present, I worship them every day!
Natthi me saraa aa, ~ Sagho me saraa vara!
ntxTq [mz srNM axM, ~ sz[G]x [mz srNM vrM!
For me there is no other refuge, for me the Sangha is the best refuge!
Pj - pUj]
Uttamagena vandeha ~ Sagha ca tividhottama,
Vtxtmz[gxn vnx[dxhM ~ szGM c t[D]txtmM,
With my head I worship the Sangha who are supreme in three ways,
Saghe yo khalito doso ~ Sagho khamatu ta mama!
sz[Gx [y]x K[t]x [d]x[s]x ~ sz[G]x Kmt tM mmM!
for any fault or wrong against the Sangha may the Sangha forgive me for that!
Buddhadhamm ca Paccekabuddh Sagh ca smik,
budxDDmzm] c pcz[czkbudxD] szG] c s]k],
The Buddhas, Dhamma, Independent Buddhas, and the reverend Sangha,
dsoham-asmi me tesa, ~ gua htu sire sad!
[s]xhmsx [mz [txsM, ~ gNM ]t s[rX s!
I am their servant, may that good quality always be kept in mind!
Tisaraa tilakkhapekkha Nibbnam-antima,
tsrNM tlkxKNU[pkxKM nbzb]nmnxtm
M,
The three refuges, equanimity about the three signs, and final Nibbna,
suvande siras nicca ~ labhmi tividh-m-aha.
suvnx[dx srs] nczcM ~ lB] tD]mhM.
I always worship these with my head and I receive threefold (return).
Tisaraa ca sire htu, ~ sire htu tilakkhaa,
tsrNM c s[rX ]t, ~ s[rX ]t tlkxKNM,
May the three refuges kept in mind, may the three signs kept in mind,
upekkh ca sire htu, ~ Nibbna htu me sire!
V[pkxK] c s[rX ]t, ~ nbzb]nM ]t [mz s[rX!
may equanimity kept in mind, and may Nibbna kept in mind by me!
Buddhe sakarue vande, ~ Dhamme Paccekasambuddhe,
budx[Dz skr{[Nx vnx[dx, ~ Dmz[mz pcz[czksmzbudx[Dz,
I worship the compassionate Buddhas, the Dhamma, the Independent
Sambuddhas,
Saghe ca siris yeva, ~ tidh nicca nammyaha.
sz[Gx c ss] [yxv, ~ tD] nczcM nm]mYhM.
and the Sangha with my head, I constantly bow down three times.
10
Pj - pUj]
Nammi Satthuno vd ~ appamdavacantima,
nm] stxTu[n]x v] ~ apxpm]dvcnxtm
M,
I bow down to the words of the Teacher, and the last words on heedfulness,
sabbe pi cetiye vande, ~ upajjhcariye mama,
sbz[bz p [czt[yx vnx[dx, ~ VpjXJ]c[yx mmM,
and also to all the shrines, to my preceptor and teacher,
mayha pamatejena ~ citta ppehi mucatan-ti!
myxhM pN]m[tx[jXn ~ txtM p][pxh muxctnxt!
by the power of this obeisance may my mind be free from evil!
Vandmi cetiya sabba ~ sabbahnesu patihita,
vnx [czty
M sbzbM ~ sbzbz][nxsu ptzqtM
I worship all the shrines in all of the places that they stand,
srrikadhtu Mah Bodhi, ~ Buddharpa sakala sad!
s]kD]t mh] [b]xM, ~ budxDr}pM sklM s!
the bodily relics, the Great Bodhi Tree, and all the Buddha images forever!
Iccevam-accantanamassaneyya ~ namassamno Ratanattaya ya,
icz[czvmczcnxtnmsxs[nyYM ~ nmsxsm][n]x rtntxtyM yM,
In this way I can revere the Three Treasures without end, and while revering
them,
pubhisandha vipula alattha, ~ tassnubhvena hatantaryo!
pux]BsnxDM pulM altxTM, ~ tsxs]nuB][vzn htnxtr][y]x!
I have received an abundant overflow of merit, by that power may (any) obstacle
be destroyed!
11
Pj - pUj]
misapj
a]spUj]
Material Offerings
Ghanasrappadittena ~ dpena tamadhasin,
Gns]rpxptx[txn ~ [pxn tmDMsn],
With a lamp that burns intensely, destroying the darkness,
tilokadpa Sambuddha ~ pjaymi tamonuda.
t[l]xkpM smzbudxDM ~ pUjy] t[m]xnudM.
I worship the Sambuddha, the light of the three worlds, the darkness-dispeller.
Sugandhikyavadana, ~ anantaguagandhina,
sugnxk]yvdnM, ~ annxtgNgnxnM,
With this fragrance and perfume I worship the Realised One,
Sugandhinha gandhena ~ pjaymi Tathgata.
sugnxn]hM gnx[Dzn ~ pUjy] tT]gtM.
who is fragrant in body and speech, and has fragrant endless virtues.
Sugandha stala kappa, ~ pasannamadhura subha,
sugnxDM stlM kpxpM ~ psnxnmDurM suBM,
Please accept this fragrant, cool, clear, sweet, and attractive drink
pnyam-eta Bhagav, ~ paiggahtu-m-uttama!
p]ny[mztM Bgv], ~ pgxgNxh]tmutxtm!
that has been prepared, O Gracious One supreme!
Bhesajjehi samyutta ~ gilnapaccaya ima,
[BxsjX[jXh sm]yutxtM ~ gl]npczcyM imM,
Please accept this medicine together with this herbal drink,
anukampa updya, ~ paiggahtu-m-uttama!
anukmzpM Vp]y, ~ pgxgNxh]tmutxtm!
having compassion on us, O Gracious One supreme!
12
Pj - pUj]
Vaagandhaguopeta, ~ eta kusumasantati,
vNxNgnxDg[N]x[pxtM, ~ extM ksumsnxttM,
With these long lasting flowers, endowed with the qualities of beauty
pjaymi Munindassa ~ siripdasaroruhe.
pUjy] munnxdsxs ~ sp]ds[r]xr{[hx.
and fragrance, I worship the glorious lotus feet of the lord of Sages.
Pjemi Buddha kusamenanena, ~ puena-m-etena labhmi mokkha.
pU[jX budxDM ks[mzn[nxn, ~ pux[xn[mz[txn lB] [m]kxKM.
I worship the Awakened One with these flowers, may I gain release with (the help
of) this merit.
Puppha milyti yath ida me, ~ kyo tath yti vinsabhva.
pupxPM l]y]t yT] idM [mz, ~ k][y]x tT] y]t n]sB]vM.
Just as a flower withers and fades away, so too this my body will go to
destruction.
Imya Buddhapjya ~ katya suddhacetas,
im]y budxDpUj]y ~ kt]y sudxD[czts],
By this worship of the Buddha, performed with a pure mind,
cira tihatu Saddhammo, ~ loko hotu sukh sad!
rM tzt sdxDmz[m]x, ~ [l]x[k]x [h]xt su s!
may the True Dhamma last a long time, and may the world be always happy!
13
Paritta
ptxtM
Safeguard Recitals
Devrdhan
[dxv]r]Dn]
Samant cakkavesu ~ atrgacchantu devat
smnxt] ckxkv][Lxsu ~ atR] gczCnxt [dxvt]
saddhamma Munirjassa ~ suantu saggamokkhada:
sdxDmzmM munr]jsxs ~ suNnxt sgxg[m]kxKdM:
ptxtsxsvnk][l]x ayM Bdnxt]!
Dhammaparittassavaaklo aya bhadant!
Dmzmptxtsxsvnk][l]x ayM Bdnxt]!
Namakkra
nmkxk]rM
Reverence
14
Paritta - ptxtM
(On Sundays go straight to the Paccavekkha)
Buddhaguavandan
budxDgNvnxdn]
Dhammaguavandan
DmzmgNvnxdn]
to time,
exhp
themselves.
15
Paritta - ptxtM
Saghaguavandan
szGgNvnxdn]
16
Paritta - ptxtM
Paccavekkha
pczc[vkxKN]
The Reflections
1. May apaccavekkhitv ajja ya cvara paribhutta,
my] apczc[vkxtxv] ajXj yM vrM pBtxtM,
That robe which was used by me today without having reflected on it,
ta yvad-eva stassa paightya, uhassa paightya,
tM y]v[dxv stsxs pG]t]y, VNxhsxs pG]t]y,
that is only to ward off the cold, to ward off the heat,
Msmksv]t]tpsMspsmzPsxs]nM pG]t]y,
creeping things,
yvad-eva hirikopnapaicchdanattha.
y]v[dxv h[k]xpnptczC]dntxTM.
only as a cover for the shameful parts.
Yath paccaya pavattamna dhtumattam-ev eta,
yT] pczcyM pvtxtm]nM D]tmtxt[mz[vztM,
These are merely elements that continue because of (certain) conditions,
yad-ida: cvara tad-upabhujako ca puggalo,
ydM: vrM tpBxj[k]x c pugxg[l]x,
that is to say: this robe, and the person who enjoys the use of it,
dhtumattako, nissatto, nijjvo, suo.
D]tmtxt[k]x, nsxstx[t]x, njXjQ[v]x, su[]x.
merely elements, unsubstantial, soulless, empty.
Sabbni pana imni cvarni ajigucchayni
sbzb]n pn im]n vr]n ajqgczCNQy]n
None of these robes should be disgusting but
ima ptikya patv ativiya jigucchayni jyanti.
imM pUtk]yM ptxv] aty jqgczCNQy]n j]ynxt.
after touching this filthy body they become exceedingly disgusting.
17
Paritta - ptxtM
2. May apaccavekkhitv ajja yo piapto paribhutto,
my] apczc[vkxtxv] ajXj [y]x pNxp][t]x pBtx[t]x,
That almsfood which was used by me today without having reflected on it,
so neva davya, na madya, na maanya, na vibhsanya,
[s]x [nxv dv]y, n my, n mNxn]y, n Bsn]y,
that is not for sport, or for showing off, not for ornament, or for adornment,
yvad-eva imassa kyassa hitiy ypanya,
y]v[dxv imsxs k]ysxs qty] y]pn]y,
but only to maintain this body, and to carry on,
vihisparatiy brahmacariynuggahya,
hMsUprty] bRhxmcy]nugxgh]y,
to inhibit annoyance, and to assist in the spiritual life,
iti pura-ca vedana paihakhmi,
it pUr]Nxc [vzdnM phzK],
and so I will get rid of any old feeling,
nava-ca vedana na uppdessmi,
nvxc [vzdnM n Vpxp][dsxs],
and not produce any new feeling,
ytr ca me bhavissati, anavajjat ca phsuvihro c ti.
y]tR] c [mz Bsxst, anvjXjt] c P]suh][r]x c] t.
and I will carry on, being blameless, and living comfortably.
yad-ida: piapto tad-upabhujako ca puggalo,
ydM: pNxp][t]x tpBxj[k]x c pugxg[l]x,
that is to say: this almsfood, and the person who enjoys the use of it,
Sabbo panya piapto ajigucchayo
sbz[b]x pn]yM pNxp][t]x ajqgczCNQ[y]x
None of this almsfood should be disgusting but
18
Paritta - ptxtM
ima ptikya patv ativiya jigucchayo jyati.
imM pUtk]yM ptxv] aty jqgczCNQ[y]x j]yt.
after touching this filthy body it becomes exceedingly disgusting.
3. May apaccavekkhitv ajja ya sensana paribhutta,
my] apczc[vkxtxv] ajXj yM [sxn]snM pBtxtM,
That dwelling which was used by me today without having reflected on it,
ta yvad-eva stassa paightya, uhassa paightya,
tM y]v[dxv stsxs pG]t]y, VNxhsxs pG]t]y,
that is only to ward off the cold, to ward off the heat,
asa-makasa-vt-tapa-sirisapa-samphassna paightya,
Ms-mks-v]t]-tp-sMsp-smzPsxs]nM pG]t]y,
serpents,
yvad-eva utuparissayavinodana paisallnrmattha.
y]v[dxv Vtpsxsy[n]xdnM pslxl]n]r]mtxTM.
only to dispel the trouble of the (varying) seasons, and so as to delight in seclusion.
yad-ida: sensana tad-upabhujako ca puggalo,
ydM: [sxn]snM tpBxj[k]x c pugxg[l]x,
that is to say: this dwelling, and the person who enjoys the use of it,
Sabbni pana imni sensanni ajigucchayni
sbzb]n pn im]n [sxn]sn]n ajqgczCNQy]n
None of these dwelling places should be disgusting
ima ptikya patv ativiya jigucchayni jyanti.
imM pUtk]yM ptxv] aty jqgczCNQy]n j]ynxt.
but after touching this filthy body they become exceedingly disgusting.
19
Paritta - ptxtM
4. May apaccavekkhitv ajja
my] apczc[vkxtxv] ajXj
That requisite of medicine for support when sick
yo gilnapaccayabhesajjaparikkhro paribhutto,
[y]x gl]npczcy[BxsjXjpkxK][r]x pBtx[t]x,
which was used by me today without having reflected on it,
so yvad-eva uppannna veyybdhikna vedanna paightya
[s]x y]v[dxv Vpxpnxn]nM [vyY]b]k]nM [vzdn]nM pG]t]y
that is only to ward off oppressive feelings that have arisen
abypajjhaparamaty ti.
abY]pjXJprmt]y]t.
and at least be free from oppression.
yad-ida: gilnapaccayabhesajjaparikkhro tad-upabhujako ca puggalo,
ydM: gl]npczcy[BxsjXjpkxK][r]x tpBxj[k]x c pugxg[l]x,
that is to say: this requisite of medicine for support when sick and the person who
enjoys the use of it,
Sabbo panya gilnapaccayabhesajjaparikkhro ajigucchayo
sbz[b]x pn]yM gl]npczcy[BxsjXjpkxK][r]x ajqgczCNQ[y]x
None of this requisite of medicine for support when sick should be disgusting
ima ptikya patv ativiya jigucchayo jyati.
imM pUtk]yM ptxv] aty jqgczCNQ[y]x j]yt.
but after touching this filthy body it becomes exceedingly disgusting.
20
Monday
s
a]Nkx[KtxtptxtM (1)
Safeguard in this Orders Domain
Ye sant santacitt, ~ tisaraasara, ~ ettha lokantare v,
[yx snxt] snxttxt], ~ tsrNsrN], ~ etxT [l]xknxt[rX v],
Those (gods) who are peaceful, with peaceful minds, who have taken refuge in
the triple refuge, whether here, or above the worlds,
bhumm bhumm ca dev, ~ guagaagaha, ~ byva sabbakla,
Bmzm] Bmzm] c [dxv], ~ gNgNghN], ~ bY]v] sbzbk]lM,
the various earth gods, that group who have taken up, and are engaged in,
virtuous deeds all of the time,
ete yantu dev, ~ varakanakamaye, ~ Merurje vasanto,
ex[tx a]ynxt [dxv], ~ vrknkm[yx, ~ [mzr{r][jX vsnx[t]x,
may these gods come, those who dwell on the majestic Mt. Meru, that excellent
golden mountain,
santo santo sahetu ~ Munivaravacana ~ sotumagga samagga.
snx[t]x snx[t]x s[hxtM ~ munvrvcnM ~ [s]xtmgxgM smgxgM.
peacefully, and with good reason, ( to hear) the Sages excellent word about
entering the stream, and harmony.
Sabbesu cakkavesu ~ yakkh dev ca brahmuno,
sbz[bzsu ckxkv][Lxsu ~ ykxK] [dxv] c bRhxmu[n]x,
May all yakkhas, gods, and deities, from the whole universe,
Ya amhehi kata pua ~ sabbasampattisdhuka
yM amz[hxh ktM puxM ~ sbzbsmzptxts]DukM
After partaking of the merits, and of all the thoroughly good fortune
Sabbe ta anumoditv ~ samagg ssane rat,
sbz[bz tM anu[m]xtxv] ~ smgxg] s]s[nx rt],
We have acquired, being in harmony, and delighting in the teaching,
21
Monday - s
Pamdarahit hontu ~ rakkhsu visesato.
pm]drht] [h]nxt ~ a]rkxK]su [sxs[t]x.
Be not heedless and grant us complete protection.
Ssanassa ca lokassa ~ vuhi bhavatu sabbad,
s]snsxs c [l]xksxs ~ vuzq Bvt sbzb,
May the teaching and the world be on the increase every day,
Ssanam-pi ca loka-ca ~ dev rakkhantu sabbad.
s]snmzp c [l]xkxc ~ [dxv] rkxKnxt sbzb.
And may the gods every day protect the teaching and the world.
Saddhi hontu sukh sabbe ~ parivrehi attano,
sdxM [h]nxt su sbz[bz ~ pv][rXh atxt[n]x,
May you, and all those who are around you, together with
Angh suman hontu, ~ saha sabbehi tibhi.
anG] sumn] [h]nxt, ~ sh sbz[bzh ]tB.
All your relatives, be untroubled, happy, and easy in mind.
Rjato v, corato v, manussato v, amanussato v,
r]j[t]x v], [c]xr[t]x v], mnusxs[t]x v], amnusxs[t]x v],
(May you be protected) from the king, thieves, humans, and non-humans,
aggito v, udakato v, piscato v, khukato v, kaakato v,
agxg[t]x v], Vdk[t]x v], ps]c[t]x v], K]Nuk[t]x v], kNxk[t]x v],
from fire and water, demons, stumps, and thorns,
nakkhattato v, janapadarogato v,
nkxKtxt[t]x v], jnpd[r]xg[t]x v],
from unlucky stars, and epidemics,
asaddhammato v, asandihito v, asappurisato v,
asdxDmzm[t]x v], asnxzq[t]x v], aspxpus[t]x v],
from what is not the true dhamma, not right view, not a good person,
caa-hatthi-assa-miga-goa-kukkura-ahivicchika-maisappacNx-htxTq-asxs-g-[g]xN-kkxkr-ahczCk-mNqspxpand from fierce elephants, horses, antelopes, bulls, dogs, snakes, scorpions, poisonous
serpents,
22
Monday - s
dpi-accha-taraccha-sukara-mahisa-yakkha-rakkhasdihi
p-aczC-trczC-sukr-mhs-ykxK-rkxKs]h
panthers, bears, hyenas, wild boars, buffaloes, yakkhas, rakkhasas, and so on,
nn bhayato v, nn rogato v, nn upaddavato v, rakkha gahantu!
n]n] By[t]x v], n]n] [r]xg[t]x v], n]n] Vpdxdv[t]x v], a]rkxKM
gNxhnxt!
from the manifold fears, the manifold diseases, the manifold calamities, (from all of
these troubles) may you receive protection!
Dasadhammasutta
dsDmzmsutxtM
The Discourse on the Ten Things
Eva me suta:
exvM [mz sutM:
Thus I have heard:
exkM smyM Bgv] s]vtxTqyM hrt
[jXtv[nx an]TpNxksxs a]r][mz.
ttR [K]x Bgv] BkxKU a]mnx[txs:
"BkxK[v]x!" t, "Bdnx[tx!" t [tx BkxKU Bgv[t]x pczcsx[s]xsuM,
Bhagav etad-avoca:
Bgv] extd[v]xc:
Dasa ime bhikkhave dhamm
"ds i[mz BkxK[vz Dmzm],
There are these ten things, monks,
23
Monday - s
pabbajitena abhiha paccavekkhitabb.
pbzbjq[txn aBNxhM pczc[vkxtbzb].
Katame dasa?
kt[mz ds?
What are the ten?
1. Vevaiyamhi ajjhupagato ti,
"[vzvNxNqymzh ajXJupg[t]x" t,
I have become one who has no class,
pabbajitena abhiha paccavekkhitabba.
pbzbjq[txn aBNxhM pczc[vkxtbzbM.
2. Parapaibaddh me jvik ti,
"prpbdxD] [mz jQk]" t,
I am bound to others for my livelihood,
3. Ao me kappo karayo ti,
"a[]x [mz a]kpx[p]x krNQ[y]x" t,
I should comport myself differently,
4. Kacci nu kho me att slato na upavadat? ti
"kcz nu [K]x [mz atxt] sl[t]x n Vpvdt?" t
Can I myself find no fault with my virtue?
5. Kacci nu kho ma anuvicca vi sabrahmacr, slato na upavadant? ti
"kcz nu [K]x mM anuczc x sbRhxmc], sl[t]x n Vpvdnxt?" t
Will my wise companions in the spiritual life, after testing me, find no fault with
my virtue?,
24
Monday - s
6. Sabbehi me piyehi manpehi nnbhvo vinbhvo ti,
"sbz[bzh [mz p[yxh mn][pxh n]n]B][v]x n]B][v]x" t,
There is alteration in, and separation from, all that is dear and appealing to me,
7. Kammassakomhi, kammadydo, kammayoni,
"kmzmsxs[k]mzh, kmzmy][d]x, kmzm[y]xn,
It is actions that I own, it is actions that I am heir to, it is actions that I am born
from,
kammabandhu, kammapaisarao,
kmzmbnxDu, kmzmpsr[N]x,
actions are my kinsfolk, actions are my refuge,
ya kamma karissmi, kalya v ppaka v,
yM kmzmM ksxs], klY]NM v] p]pkM v],
whatever actions I perform, whether good or bad,
tassa dydo bhavissm ti,
tsxs y][d]x Bsxs]" t,
to that I will be the heir,
8. Katha bhtassa me rattidiv vtipatant? ti
"kTM Btsxs [mz rtxtMv] tptnxt?" t
In what way do the nights and days pass for me?
9. Kacci nu khoha sugre abhiramm? ti
"kcz nu [K]xhM sux]g][rX aBrm]?" t
Do I delight in empty places?
25
Monday - s
10. Atthi nu kho me uttarimanussadhamm,
"atxTq nu [K]x [mz VtxtmnusxsDmzm],
Has a state beyond (ordinary) human beings,
alam-ariyaadassanaviseso adhigato?
almy]Ndsxsn[sx[s]x ag[t]x?
the distinction of what is truly noble knowledge and seeing been attained by
me?
Soham pacchime kle sabrahmacrhi puho, na maku bhavissm? ti
[s]xhm pczC[mz k][lx sbRhxmc]h puz[]x, n mzk Bsxs]?" t
Will I at the end, when questioned by my companions in the spiritual life, not be
embarrassed?
Ime kho bhikkhave dasadhamm, pabbajitena abhiha paccavekkhitabb ti.
i[mz [K]x BkxK[vz ds Dmzm], pbzbjq[txn aBNxhM pczc[vkxtbzb]" t.
These are the ten things, monks, that one who has gone forth should frequently
reflect on.
Idam-avoca Bhagav, attaman te bhikkh Bhagavato bhsita abhinandun-ti.
idm[v]xc Bgv], atxtmn] [tx BkxKU Bgv[t]x B]stM aBnnxnxt.
The Gracious One said this, and those monks were uplifted and greatly rejoiced in
the Gracious Ones words.
26
Monday - s
svda
a]sv]d
Blessing
Etena saccavajjena ~ sotthi te hotu sabbad!
ex[txn sczcvjX[jXn ~ [s]txTq [tx [h]xt sbzb!
Etena saccavajjena ~ sabbarogo vinassatu!
ex[txn sczcvjX[jXn ~ sbzb[r]x[g]x nsxst!
Meditation (15 Minutes) then Sabbappassa akaraa... (p. 73)
B]vn] (n] 15 kx), et[k] sbzbp]psxs akrNM... (pt 73)
27
Tuesday
ahr{v]
rakkh Bhvan
a]rkxK] B]vn]
Protective Meditations
Buddhnussati, mett ca, ~ asubha, maraassati,
budxD]nusxst, [mtxt] c, ~ asuBM, mrNsxst,
Recollection of the Buddha, friendliness, unattractiveness, and mindfulness of
death,
iti im caturrakkh ~ bhikkhu bhveyya slav.
it im] ctr]rkxK] ~ BkxKu B][vyY slv].
these are the four protective meditations that a virtuous monk should develop.
Anantavitthragua ~ guatonussara Muni,
annxttxT]rgNM ~ gN[t]xnusxsrM munM,
Recollecting the Sages virtue, and his endless, extensive, good qualities,
bhveyya buddhim bhikkhu ~ Buddhnussati-m-dito.
B][vyY budxm] BkxKu ~ budxD]nusxstm][t]x.
the wise monk should develop the recollection of the Buddha first.
Buddhnussati
budxD]nusxst
Recollection of the Buddha
(rakkh Bhvan 1 a]rkxK] B]vn] 1)
Savsane kilese so ~ eko sabbe nightiya,
sv]s[nx k[lx[sx [s]x ~ ex[k]x sbz[bz nG]ty,
Alone he destroyed all the corruptions, and (bad) predispositions,
ah susuddhasantno ~ pjna ca sadraho. [1]
ahU susudxDsnxt][n]x ~ pUj]nM c sr[h]x.
and being continually and fully pure he is worthy of worship at all times.
Sabbaklagate dhamme ~ sabbe samm saya Muni
sbzbk]lg[tx Dmz[mz ~ sbz[bz smzm] syM mun
The Sage by himself has, throughout the whole of time in every way,
28
Tuesday - ahr{v]
sabbkrena bujjhitv, ~ eko sabbauta gato. [2]
sbzb]k][rXn bujXtxv], ~ ex[k]x sbzbxtM g[t]x.
completely awakened to all things, and alone he has arrived at omniscience.
Vipassandi vijjhi ~ sldi caraehi ca,
psxsn] jXj]h ~ sl] cr[Nxh c,
Being endowed with great psychic power, good conduct, virtue, and so on,
susamiddhehi sampanno, ~ gaganbhehi nyako. [3]
susdx[Dzh smzpnx[n]x, ~ ggn][Bxh n]y[k]x.
true understanding, insight, and so on, the leader was like the shining sky.
Sammgato subha hna ~ amoghavacano ca so,
smzm]g[t]x suBM ]nM ~ a[m]xGvc[n]x c [s]x,
He who never spoke foolish words, has arrived at that glorious state (Nibbna),
tividhasspi lokassa ~ t niravasesato. [4]
tDsxs]p [l]xksxs ~ ]t] nrv[sxs[t]x.
he knew the threefold world system (completely) without leaving anything out.
Anekehi guoghehi ~ sabbasattuttamo ah,
a[nx[kxh g[N]x[Gxh ~ sbzbstxttxt[m]x ahU,
Overflowing with countless good qualities he is supreme among all beings,
Anekehi upyehi ~ naradamme damesi ca. [5]
a[nx[kxh Vp][yxh ~ nrdmz[mz d[mzs c.
with countless skilful means he tamed those men who could be tamed.
Eko sabbassa lokassa ~ sabbam-atthnussako,
ex[k]x sbzbsxs [l]xksxs ~ sbzbmtxT]nus]s[k]x,
He alone, to the whole world was the teacher of everything good,
Bhgya-issariydna ~ guna paramo nidh. [6]
B]gxY-isxsy]nM ~ gN]nM pr[m]x n.
he is the highest treasure, having qualities such as good fortune, mastery, and
so on.
Passa sabbadhammesu ~ karu sabbajantusu,
px]sxs sbzbDmz[mzsu ~ kr{N] sbzbjnxtsu,
Being wise in regard to all things compassionate to everybody,
29
Tuesday - ahr{v]
attatthna paratthna ~ sdhik guajehik. [7]
atxttxT]nM prtxT]nM ~ s]k] gN[jXzqk].
he exceeded (others) in the best qualities, (knowing) what was for his own and
others good.
Dayya pram citv ~ payattnam-uddhar,
dy]y p]r txv] ~ px]ytxt]nmudxD,
Through sympathy he set his mind on the perfections through wisdom he raised
himself up,
uddhar sabbadhamme ca, ~ dayyae ca uddhar. [8]
VdxD sbzbDmz[mz c, ~ dy]yx[ c VdxD.
he raised himself above all things, through sympathy he raised others too.
Dissamno pi tvassa ~ rpakyo acintayo,
sxsm][n]x p t]vsxs ~ r}pk][y]x anxt[y]x,
Even his visible form-body was beyond thought,
asdhraaahe ~ dhammakye kath vak ti? [9]
as]D]rN]Nz[x ~ Dmzmk][yx kT] vk] t?
what can be said of his spiritual body, which was unique, having powerful
knowledge?
Mahmagalasutta
mh]mzglsutxtM
Eva me suta:
exvM [mz sutM:
Thus I have heard:
30
Tuesday - ahr{v]
aT [K]x axtr] [dxvt] aBkxknxt]y rtxty
],
aBkxknxtvNxN] [kxvlkpxpM [jXtvnM ozB][stxv],
[yxn Bgv] [txnupszk,
Vpszktxv] BgvnxtM aBv][dtxv] exkmnxtM az]s.
exkmnxtM qt] [K]x s] [dxvt] BgvnxtM g]T]y ajXJB]s:
Bah dev manuss ca ~ magalni acintayu
"bhU [dxv] mnusxs] c ~ mzgl]n anxtyuM
kakhamn sotthna: ~ brhi magalam-uttama. [1]
a]kzKm]n] [s]txT]nM: ~ bR}h mzglmutxtmM."
Hoping for safety: now please say what is the supreme blessing.
Asevan ca blna, ~ paitna-ca sevan,
"a[sxvn] c b]l]nM, ~ pNxt]nxc [sxvn],
Pj ca pjanyna: ~ eta magalam-uttama. [2]
pUj] c pUjny]nM: ~ extM mzglmutxtmM.
Honouring those worthy of honour: this is the supreme blessing.
Pairpadesavso ca, ~ pubbe ca katapuat,
ptr}p[dxsv][s]x c, ~ pubz[bz c ktpuxt],
31
Tuesday - ahr{v]
Attasammpaidhi ca: ~ eta magalam-uttama. [3]
atxtsmzm]pNq c: ~ extM mzglmutxtmM.
Having the right aspiration for oneself: this is the supreme blessing.
Bhusacca-ca sippa-ca, ~ vinayo ca susikkhito,
b]husczcxc spxpxc, ~ n[y]x c suskx[t]x,
Subhsit ca y vc: ~ eta magalam-uttama. [4]
suB]st] c y] v]c]: ~ extM mzglmutxtmM.
And whatever words are well spoken: this is the supreme blessing.
Mtpitu-upahna, ~ puttadrassa sagaho,
m]t]pt-Vpz]nM, ~ putxtrsxs szg[h]x,
Ankul ca kammant: ~ eta magalam-uttama. [5]
an]kl] c kmzmnxt]: ~ extM mzglmutxtmM.
Having work that is not agitating: this is the supreme blessing.
Dna-ca Dhammacariy ca, ~ takna-ca sagaho,
nxc Dmzmcy] c, ~ ]tk]nxc szg[h]x,
Anavajjni kammni: ~ eta magalam-uttama. [6]
anvjXj]n kmzm]n: ~ extM mzglmutxtmM.
(Performing) actions that are blameless: this is the supreme blessing.
rati virati pp, ~ majjapn ca saamo,
a]rt rt p]p], ~ mjXjp]n] c sx[m]x,
Appamdo ca dhammesu: ~ eta magalam-uttama. [7]
apxpm][d]x c Dmz[mzsu: ~ extM mzglmutxtmM.
Being heedful regarding (all) things: this is the supreme blessing.
Gravo ca nivto ca, ~ santuh ca kataut,
g]r[v]x c nv][t]x c, ~ snxtzQ c ktxt],
32
Tuesday - ahr{v]
Klena Dhammasavaa: ~ eta magalam-uttama. [8]
k][lxn DmzmsvNM: ~ extM mzglmutxtmM.
Listening to the Dhamma at the right time: this is the supreme blessing.
Khant ca sovacassat, ~ samana-ca dassana,
Knxt c [s]xvcsxst], ~ smN]nxc dsxsnM,
Klena Dhammaskacch: ~ eta magalam-uttama. [9]
k][lxn Dmzms]kczC]: ~ extM mzglmutxtmM.
Discussing the Dhamma at the right time: this is the supreme blessing.
Tapo ca brahmacariya-ca, ~ ariyasaccna dassana,
t[p]x c bRhxmcyxc, ~ aysczc]ndsxsnM,
Nibbnasacchikiriy ca: ~ eta magalam-uttama. [10]
nbzb]nsczCky] c: ~ extM mzglmutxtmM]
The experience of Nibbna: this is the supreme blessing.
Phuhassa lokadhammehi, ~ citta yassa na kampati,
Puzsxs [l]xkDmz[mzh, ~ txtM ysxs n kmzpt,
Asoka viraja khema: ~ eta magalam-uttama. [11]
a[s]xkM rjM [KzmM: ~ extM mzglmutxtmM.
Being griefless, dustless, and secure: this is the supreme blessing.
Etdisni katvna, ~ sabbattha-m-aparjit,
ext]s]n ktxv]n, ~ sbzbtxTmpr]jqt],
sabbattha sotthi gacchanti: ~ ta tesa magalam-uttaman-ti. [12]
sbzbtxT [s]txTqM gczCnxt: ~ tM [txsM mzglmutxtmnxt.
They go everywhere in safety: for them this is the supreme blessing.
33
Tuesday - ahr{v]
svda
a]sv]d
Blessing
Buddhnussati Meditation (15 Minutes) then Sabbappassa akaraa... (p. 73)
budxD]nusxstq B]vn] (n] 15 kx), et[k] sbzbp]psxs akrNM... (pt 73)
34
Wednesday
b
a]Nkx[KtxtptxtM (2)
Safeguard in this Orders Domain
Paidhnato pahya, Tathgatassa dasapramiyo,
pNqD]n[t]x pz]y, tT]gtsxs dsp]r[y]x,
Beginning with the aspiration (for Buddhahood, and thinking of) the Realised Ones
ten perfections,
Dasa-upapramiyo, dasaparamatthapramiyo - samatisapramiyo
ds-Vpp]r[y]x, dsprmtxTp]r[y]x - smtMsp]r[y]x
Ten minor perfections, ten great perfections - altogether thirty perfections,
Pacamahpariccge, tisso cariy, pacchimabhave gabbhvakkanti, jti,
pxcmh]pczc][gx, tsx[s]x cy], pczCmB[vz gbzB]vkxknxtM , j]tM,
His five great sacrifices, three ways of conduct, descent into the womb for his final
existence, birth,
Abhinikkhamana, padhnacariya, Bodhipallaka, Mravijaya,
aBnkxKmnM, pD]ncyM, [b]xplxlzkM, m]rjyM,
Great renunciation, life of effort, sitting cross legged at the Bodhi tree, victory over
Mra,
Sabbautaapaivedha, navalokuttaradhamme ti,
sbzbxt]Np[vzDM, nv[l]xktxtrDmz[mz t,
His penetration and knowledge of omniscience, and his nine supermundane
attainments,
Sabbe pime Buddhague vajjitv, Vesliya tsu pkrantaresu,
sbz[bz p[mz budxDg[Nx a]vjXjqtxv], [vzs]yM tsu p]k]rnxt[rXsu,
And after considering all these Buddha qualities, (going around) the three walls of
Vesli,
Tiymaratti, paritta karonto yasm nandatthero
ty]mrtxtM , ptxtM k[r]nx[t]x a]ysxm] a]nnxdtx[Tx[r]x
During the three watches of the night, the venerable elder nanda,
Viya kruacitta upahapetv:
y k]r{xtxtM Vpz[ptxv]:
After establishing great compassion in his heart, made this safeguard:
35
Wednesday - b
Koisatasahassesu ~ cakkavesu devat
[k]xstshsx[sxsu ~ ckxkv][Lxsu [dxvt]
The gods in the ten hundred thousand million universes
Yassa patigahanti ~ ya-ca Vesliya pure,
ysxs]NM ptgNxhnxt ~ yxc [vzs]yM pu[rX,
Accepted the order (given) in the city of Vesli,
Rogmanusssadubbhikkha ~ sambhta tividha bhaya,
[r]xg]mnussxsbzBkxK ~ smzBtM tDM ByM,
And disease, non-human beings, and famine, the threefold fear that had arisen,
Khippam-antaradhpesi, ~ paritta ta bhamahe:
pxpmnxtrD][pxs, ~ ptxtM tM BN]m[hx:
Quickly disappeared, we will recite that safeguard:
Ratanasutta
rtnsutxtM
Yndha bhtni samgatni, ~ Bhummni v yni va antalikkhe,
y]nD Bt]n sm]gt]n, ~ Bmzm]n v] y]n v anxtLkx[Kz,
Sabbe va bht suman bhavantu, ~ atho pi sakkacca suantu bhsita. [1]
sbz[bz v Bt] sumn] Bvnxt, ~ a[T]x p skxkczc suNnxt B]stM.
said.
Tasm hi bht nismetha sabbe, ~ metta karotha mnusiy pajya,
tsxm] h Bt] ns][mzT sbz[bz, ~ [mtxtM k[r]xT m]nusy] pj]y,
Div ca ratto ca haranti ye bali, ~ tasm hi ne rakkhatha appamatt. [2]
v] c rtx[t]x c hrnxt [yx bM, ~ tsxm] h [nx rkxKT apxpmtxt].
protect them.
Ya kici vitta - idha v hura v ~ saggesu v - ya ratana pata
yM k txtM - iD v] hurM v] ~ sgx[gxsu v] - yM rtnM pNQtM
treasure
36
Wednesday - b
Na no sama atthi Tathgatena ~ idam-pi Buddhe ratana pata:
n [n]x smM atxTq tT]g[txn ~ idmzp budx[Dz rtnM pNQtM:
ex[txn scz[czn suvtxTq [h]xt!
Khaya virga amata pata ~ yad-ajjhag Sakyamun samhito,
KyM r]gM amtM pNQtM ~ ydjXJg] skYmun sm]h[t]x,
Na tena Dhammena samatthi kici ~ idam-pi Dhamme ratana pata:
n [txn Dmz[mzn smtxTq k ~ idmzp Dmz[mz rtnM pNQtM:
Yam-Buddhaseho parivaay suci ~ samdhim-nantarika-am-hu,
ymzbudxD[sz[]x pvNxNy suM ~ sm]m]nnxtkxm]hu,
immediate (result),
Samdhin tena samo na vijjati ~ idam-pi Dhamme ratana pata:
sm]n] [txn s[m]x n jXjt ~ idmzp Dmz[mz rtnM pNQtM:
Ye puggal aha sata pasatth ~ cattri etni yugni honti,
[yx pugxgl] az stM pstxT] ~ ctxt] ext]n yug]n [h]nxt,
Te dakkhieyy Sugatassa svak, ~ etesu dinnni mahapphalni,
[tx dkx[NyY] sugtsxs s]vk], ~ ex[txsu nxn]n mhpxPl]n,
37
Wednesday - b
idmzp sz[Gx rtnM pNQtM: ex[txn scz[czn suvtxTq [h]xt!
Ye suppayutt manas dahena ~ nikkmino Gotamassanamhi,
[yx supxpyutxt] mns] dLx[hxn ~ nkxk][n]x [g]xtms]snmzh,
sense desire,
Te pattipatt amata vigayha ~ laddh mudh nibbuti bhujamn,
[tx ptxtptxt] amtM gyxh ~ ldxD] muD] nbzbutM Bxjm]n],
free,
Yathindakhlo pahavi sito siy ~ catubbhi vtehi asampakampiyo,
yTqnxd[l]x pM s[t]x sy] ~ ctbzB v][txh asmzpkmzp[y]x,
winds,
Tathpama sappurisa vadmi, ~ yo ariyasaccni avecca passati,
tTUpmM spxpusM v, ~ [y]x aysczc]n a[vczc psxst,
completely,
Ye ariyasaccni vibhvayanti, ~ gambhrapaena sudesitni,
[yx aysczc]n B]vynxt, ~ gmzBrpx[xn su[dxst]n,
Kicpi te honti bhusappamatt ~ na te bhava ahama diyanti,
kxc]p [tx [h]nxt Bspxpmtxt] ~ n [tx BvM azmM a]ynxt,
existence,
38
Wednesday - b
Sah vassa dassanasampadya ~ tayas su dhamm jahit bhavanti:
sh] vsxs dsxsnsmzpy ~ tysxsu Dmzm] jht] Bvnxt:
Sakkyadihi vicikicchita-ca ~ slabbata v pi yad-atthi kici.
skxk]yzq kczCtxc ~ slbzbtM v] p ydtxTq k.
is.
Cathapyehi ca vippamutto, ~ cha cbhihnni abhabbo ktu,
cthp][yxh c pxpmutx[t]x, ~ C c]B]n]n aBbz[b]x k]tM,
crimes,
Kicpi so kamma karoti ppaka ~ kyena vc uda cetas v,
kxc]p [s]x kmzmM k[r]xt p]pkM ~ k][yxn v]c] Vd [czts] v],
Abhabbo so tassa paicchdya ~ abhabbat dihapadassa vutt,
aBbz[b]x [s]x tsxs pczC]y: ~ aBbzbt] zpdsxs vutxt],
(of peace),
Vanappagumbe yath phussitagge ~ gimhnamse pahamasmi gimhe,
vnpxpgmz[bz yT] Pusxstgx[gx ~ gmzh]nm][sx pmsxM gmz[hx,
early summer,
Tathpama Dhammavara adesay, ~ Nibbnagmi paramahitya,
tTUpmM DmzmvrM a[dxsy, ~ nbzb]ng]M prmMht]y,
highest benefit,
39
Wednesday - b
idmzp budx[Dz rtnM pNQtM: ex[txn scz[czn suvtxTq [h]xt!
Varo vara varado varharo, ~ anuttaro Dhammavara adesay,
v[r]x vrx vr[d]x vr]h[r]x, ~ anutxt[r]x DmzmvrM a[dxsy,
Kha pura nava natthi sambhava, ~ virattacitt yatike bhavasmi,
NM pur]NM nvM ntxTq smzBvM, ~ rtxttxt] a]yt[kx BvsxM,
future rebirth,
Te khabj avirhicchand, ~ nibbanti dhr yathyam-padpo,
[tx Nj] ar{Lxhc
zCnx, ~ nbzbnxt r] yT]ymzp[p]x,

(skx [dvz rju snx kyn l)
Yndha bhtni samgatni, ~ bhummni v yni va antalikkhe,
y]nD Bt]n sm]gt]n, ~ Bmzm]n v] y]n v anxtkx[Kz,
Tathgata devamanussapjita, ~ Buddha namassma - suvatthi hotu! [15]
tT]gtM [dxvmnusxspUjqtM ~ budxDM nmsxs]m - suvtxTq [h]xt!
40
Wednesday - b
Tathgata devamanussapjita, ~ Dhamma namassma - suvatthi hotu! [16]
tT]gtM [dxvmnusxspUjqtM ~ DmzmM nmsxs]m -suvtxTq [h]xt!
Gods and men revere the Realised One, we honour the Dhamma - may there be
safety!
Tathgata devamanussapjita, ~ Sagha namassma - suvatthi hotu! [17]
tT]gtM [dxvmnusxspUjqtM ~ szGM nmsxs]m - suvtxTq [h]xt!
svda
a]sv]d
Blessing
Mett Meditation (15 Minutes) then Sabbappassa akaraa... (p. 73)
[mtxt] B]vn] (n] 15 kx), et[k] sbzbp]psxs akrNM... (pt 73)
41
Thursday
bWhsxptnx
Mett Bhvan
[mtxt] B]vn]
The Development of Friendliness Meditation
Attpamya sabbesa ~ sattna sukhakmata,
atxtpm]y sbz[bzsM ~ stxt]nM suKk]mtM,
In a similar way to oneself, all beings desire happiness,
passitv kamato metta ~ sabbasattesu bhvaye. [1]
psxstxv] km[t]x [mtxtM ~ sbzbstx[txsu B]v[yx.
having seen that one should gradually develop friendliness towards all beings.
Sukh bhaveyya niddukkho, ~ aha nicca, aha viya
su B[vyYM ndxkx[K]x, ~ ahM nczcM, ahM y
May I constantly be happy, free from suffering, and like myself
hit ca me sukh hontu, ~ majjhatt catha verino. [2]
ht] c [mz su [h]nxt, ~ mjXJtxt] cT [vz[n]x.
may my benefactors be happy, neutral persons, and foes also.
Imamhi gmakkhettamhi, ~ satt hontu sukh sad,
immzh g]mkx[Ktxtmzh, ~ stxt] [h]nxt su s,
In this village, and its surrounding fields, may beings always be happy,
tato para-ca rajjesu, ~ cakkavesu jantuno. [3]
t[t]x prxc rjX[jXsu, ~ ckxkv][Lxsu jnxt[n]x.
and those in other countries, and people throughout the universe.
Samant cakkavesu ~ sattnantesu pino,
smnxt] ckxkv][Lxsu ~ stxt]nnx[txsu p]Nq[n]x,
Throughout the entire universe may the countless beings, creatures,
sukhino puggal bht ~ attabhvagat siyu, [4]
su[n]x pugxgl] Bt] ~ atxtB]vgt] syuM,
persons, and bhtas, who have attained individuality, be happy,
42
Thursday - bWhsxptnx
tath itth pum ceva ~ ariy anariy pi ca,
tT] itxTQ pum] [czv ~ ay] any] p c,
and so too (all) women, men, noble ones, and also ignoble ones,
dev nar apyah, ~ tath dasadissu c ti. [5]
[dxv] nr] ap]yz], ~ tT] dss]su c] t.
gods, humans, and fallen creatures, and likewise (all beings) in the ten
directions.
Karayamettasutta
krNQy[mtxtsutxtM
Karayam-atthakusalena, ~ yan-ta santa pada abhisamecca:
krNQymtxTks[lxn, ~ ynxtM snxtM pdM aBs[mczc:
What should be done by one skilled in goodness, who has comprehended the state
of peace:
sakko uj ca sj ca, ~ suvaco cassa mudu anatimn, [1]
skx[k]x VjU c sUjU c, ~ suv[c]x csxs mu antm]n,
santussako ca subharo ca, ~ appakicco ca sallahukavutti,
snxtsxs[k]x c suB[r]x c, ~ apxpkcz[c]x c slxlhukvutxt,
santindriyo ca nipako ca, ~ appagabbho kulesu ananugiddho, [2]
snxtn
x[y]x c np[k]x c, ~ apxpgbz[B]x k[lxsu annugdx[D]x,
na ca khudda samcare kici ~ yena vi pare upavadeyyu.
n c KudxdM sm]c[rX k ~ [yxn x p[rX Vpv[dxyM.
(with him).
Sukhino v khemino hontu, ~ sabbe satt bhavantu sukhitatt! [3]
"su[n]x v] [Kz[n]x [h]nxt, ~ sbz[bz stxt] Bvnxt suttxt]!
43
Ye keci pabhtatthi ~ tas v thvar v anavases,
[yx [kx p]NBttxTq ~ ts] v] T]vr] v] anv[sxs],
Whatsoever breathing beings there are, trembling, firm, or any other (beings),
dgh v ye mahant v, ~ majjhim rassakukathl, [4]
G] v] [yx mhnxt] v], ~ mjXm] rsxsk]NukTUl],
dih v ye ca addih, ~ ye ca dre vasanti avidre,
z] v] [yx c adxz], ~ [yx c [rX vsnxt a[rX,
are near,
bht v sambhaves v ~ sabbe satt bhavantu sukhitatt! [5]
Bt] v] smzB[vzs v] ~ sbz[bz stxt] Bvnxt suttxt]!"
those who are born, and those who still seek birth, may all beings in their hearts
be happy!
Na paro para nikubbetha, ~ ntimaetha katthaci na kaci,
n p[r]x prM nkbz[bzT, ~ n]tmx[xT ktxT nM k,
byrosan paighasa ~ nam-aassa dukkham-iccheyya. [6]
bY][r]xsn] pGsx] ~ n]xmxsxs kxKcz[CXyY.
Mt yath niya putta ~ yus ekaputtam-anurakkhe,
m]t] yT] nyM putxtM ~ a]yus] exkputxtmnurkx[Kz,
evam-pi sabbabhtesu ~ mnasa bhvaye aparima. [7]
exvmzp sbzbB[txsu ~ m]nsM B]v[yx apm]NM.
friendliness).
Metta-ca sabbalokasmi ~ mnasa bhvaye aparima,
[mtxtxc sbzb[l]xksxM ~ m]nsM B]v[yx apm]NM,
Towards the entire world he should develop the measureless thought of
friendliness,
44
uddha adho ca tiriya-ca, ~ asambdha avera asapatta. [8]
VdxDM a[D]x c tyxc, ~ asmzb]DM a[vzrM asptxtM.
Tiha cara nisinno v, ~ sayno v yvatassa vigatamiddho,
tzM crM nsnx[n]x v],sy][n]x v] y]vtsxs gtdx[D]x,
eta sati adhiheyya, ~ brahmam-eta vihra idha-m-hu. [9]
extM stM az[yY, bRhxm[mztM h]rM iDm]hu.
spiritual life.
Dihi-ca anupagamma, ~ slav dassanena sampanno,
zqxc anupgmzm, slv] dsxs[nxn smzpnx[n]x,
kmesu vineyya gedha, ~ na hi jtu gabbhaseyya punar-et ti. [10]
k][mzsu [nyY [gxDM, n h j]t gbzB[syYM pun[rXt t.
having removed (all) greed for sense pleasures, he will never come to lie in a
womb again.
svda
a]sv]d
Blessing
Mett Meditation (15 Minutes)
[mtxt] B]vn] (n] 15 kx)
45
Dhammapadagth
Dmzmpdg]T]
Verses from the Dhammapada
Sabbappassa akaraa, ~ kusalassa upasampad,
sbzbp]psxs akrNM, ~ kslsxs Vpsmzp,
Not doing any bad deeds, undertaking wholesome deeds,
sacittapariyodapana ~ eta Buddhna ssana. [183]
stxtp[y]xdpnM ~ extM budxD]ns]snM.
and purifying ones mind this is the teaching of the Buddhas.
Khant parama tapo titikkh, ~ Nibbna parama vadanti Buddh.
Knxt prmM t[p]x ttk
xK], ~ nbzb]nM prmM vdnxt budxD].
Forbearing patience is the supreme austerity, Nibbna is supreme say the Buddhas.
Na hi pabbajito parpaghti, ~ samao hoti para vihehayanto. [184]
n h pbzbjq[t]x pr}pG]t, ~ sm[N]x [h]xt prM [hxynx[t]x.
One gone forth does not hurt another, (nor does) an ascetic harass another.
Anpavdo, anpaghto, ~ ptimokkhe ca savaro,
anUpv][d]x, anUpG][t]x, ~ p]t[m]kx[Kz c sMv[r]x,
Not finding fault, not hurting, restraint in regard to the precepts,
mattaut ca bhattasmi, ~ panta-ca sayansana,
mtxtxt] c BtxtsxM, ~ pnxtxc syn]snM,
knowing the correct measure in food, (living in) a remote dwelling place,
adhicitte ca yogo ~ eta Buddhna ssana. [185]
atx[tx c a][y]x[g]x ~ extM budxD]ns]snM.
being devoted to meditation this is the teaching of the Buddhas.
Sabbe sakhr anicc ti, ~ yad paya passati,
sbz[bz szK]r] anczc] t, ~ y px]y psxst,
All conditioned things are impermanent, when one sees this with wisdom,
atha nibbindati dukkhe ~ esa maggo visuddhiy. [277]
aT nbznxdt kx[Kz ~ exs mgx[g]x sudxy].
then one grows tired of suffering, this is the path to purity.
46
Sabbe sakhr dukkh ti, ~ yad paya passati,
sbz[bz szK]r] kxK] t, ~ y px]y psxst,
All conditioned things are suffering, when one sees this with wisdom,
Sabbe dhamm anatt ti, ~ yad paya passati,
sbz[bz Dmzm] antxt] t, ~ y px]y psxst,
All things are without a self, when one sees this with wisdom,
Mahjayamagalagth
mh]jymzglg]T]
Mahkruiko ntho, ~ hitya sabbapina,
mh]k]r{Nq[k]x n][T]x, ~ ht]y sbzbp]NqnM,
pretv pram sabb ~ patto Sambodhim-uttama.
pU[rXtxv] p]r sbzb] ~ ptx[t]x smz[b]xmutxtmM.
Awakening.
Etena saccavajjena ~ hotu te jayamagala! [1]
Jayanto Bodhiy mle ~ Sakyna nandivaddhano,
jynx[t]x [b]xy] mU[lx ~ skY]nM nnxvdxD[n]x,
Succeeding at the root of the Bodhi tree he furthered the Sakyans joy,
eva tuyha jayo hotu, ~ jayassu jayamagala! [2]
exvM tyxhM j[y]x [h]xt, ~ jysxsu jymzglM!
47
Sakkatv Buddharatana, ~ osadha uttama vara,
skxktxv] budxDrtnM, ~ ozsDM VtxtmM vrM,
hita devamanussna, ~ Buddhatejena sotthin
htM [dxvmnusxs]nM, ~ budxD[tx[jXn [s]txTqn]
nassantupaddav sabbe, ~ dukkh vpasamentu te! [3]
nsxsnxtpdxdv] sbz[bz, ~ kxK] vUps[mnxt [tx!
Sakkatv Dhammaratana, ~ osadha uttama vara,
skxktxv] DmzmrtnM, ~ ozsDM VtxtmM vrM,
parihpasamana, ~ Dhammatejena sotthin
pL]hUpsmnM, ~ Dmzm[tx[jXn [s]txTqn]
nassantupaddav sabbe, ~ bhay vpasamentu te! [4]
nsxsnxtpdxdv] sbz[bz, ~ By] vUps[mnxt [tx!
Sakkatv Sagharatana, ~ osadha uttama vara,
skxktxv] szGrtnM, ~ ozsDM VtxtmM vrM,
huneyya phuneyya, ~ Saghatejena sotthin
a]hu[nyYM p]hu[nyYM, ~ szG[tx[jXn [s]txTqn]
nassantupaddav sabbe, ~ rog vpasamentu te! [5]
nsxsnxtpdxdv] sbz[bz, ~ [r]xg] vUps[mnxt [tx!
Ya kici ratana loke ~ vijjati vividh puth
yM k rtnM [l]x[kx ~ jXjt D] puTU
48
ratana Buddhasama natthi: ~ tasm sotth bhavantu te! [6]
rtnM budxDsmM ntxTq: ~ tsxm] [s]txTq Bvnxt [tx!
ratana Dhammasama natthi: ~ tasm sotth bhavantu te! [7]
rtnM DmzmsmM ntxTq: ~ tsxm] [s]txTq Bvnxt [tx!
ratana Saghasama natthi: ~ tasm sotth bhavantu te! [8]
rtnM szGsmM ntxTq: ~ tsxm] [s]txTq Bvnxt [tx!
Natthi me saraa aa, ~ Buddho me saraa vara!
ntxTq [mz srNM axM, ~ budx[D]x [mz srNM vrM!
Natthi me saraa aa, ~ Dhammo me saraa vara!
ntxTq [mz srNM axM, ~ Dmz[m]x [mz srNM vrM!
Natthi me saraa aa, ~ Sagho me saraa vara!
ntxTq [mz srNM axM, ~ sz[G]x [mz srNM vrM!
49
Sabbtiyo vivajjantu ~ sabbarogo vinassatu,
sbzt[y]x vjXjnxt ~ sbzb[r]x[g]x nsxst,
m te bhavatvantaryo, ~ sukh dghyuko bhava!
m] [tx Bvtxvnxtr][y]x, ~ su G]yu[k]x Bv!
Bhavatu sabbamagala... (p. 74)
Bvt sbzbmzglM... (pt 74)
50
Friday
skr]
Asubhasa
asuBsx]
Perception of the Unattractive
Aviasubhanibha ~ saviasubha ima,
ax]NsuBnBM ~ sx]NsuBM imM,
With consciousness it is unattractive, just as it is without (i.e. dead),
kya asubhato passa, ~ asubha bhvaye yati. [1]
k]yM asuB[t]x psxsM, ~ asuBM B]v[yx yt.
seeing this body as unattractive, a monk should develop (the recollection) of
the unattractive.
Vaasahnagandhehi ~ sayoksato tath,
vNxNsNx]ngnx[Dzh ~ a]s[y]xk]s[t]x tT],
Thus by way of colour, shape, smell, location, and appearance,
paikklni kye me ~ kuapni dvisoasa. [2]
pkxkl]n k][yx [mz ~ kNp]n dx[s]xLs.
the thirty-two (parts) in my body (are like) repulsive corpses.
Patitamh pi kuap, ~ jeguccha kyanissita,
pttmzh] p kNp], ~ [jXgczCM k]ynsxstM,
The (parts) that depend on this body are contemptible, as is what falls from a
corpse,
dhro hi suci tassa, ~ kye tu kuape hita. [3]
a]D][r]x hsu tsxs, ~ k][yx t kN[px qtM.
for their receptacle is impure, they are situated in this corpse of a body.
Mlhe kimi va kyoya ~ asucimhi samuhito,
lx[hx k v k][y]xyM ~ asumzh smuzq[t]x,
Like a worm in excrement this body arose in what is impure (i.e. the womb),
51
Friday - skr]
anto asucisampuo ~ puavaccaku viya. [4]
anx[t]x asusmzpuNx[N]x ~ puNxNvczck y.
inside it is full of impurities just like a full lavatory.
Asucisandate nicca ~ yath medakathlik,
asusnxd[tx nczcM ~ yT] [mzdkT]k],
Always the impurities overflow like fat (overflows) from a frying pan,
nnkimikulvso, ~ pakkhacandanik viya. [5]
n]n]kkl]v][s]x, ~ pkxKcnxdnk] y.
various kinds of worms dwell in it, the same as in a cesspool.
Gaabhto, rogabhto, ~ vaabhto, samussayo,
gNxB[t]x, [r]xgB[t]x, ~ vNB[t]x, smusxs[y]x,
This bodily heap is like a boil, like a disease, or like a sore,
atekiccho ti jeguccho ~ pabhinnakuappamo ti. [6]
a[txkcz[C]x t [jXgcz[C]x ~ pBnxnkNpUp[m]x t.
it is incurable, contemptible, just like a rotting corpse.
Khandhaparitta (part)
KnxDptxtM ([k]s)
The Protection of Mind and Body
Virpakkhehi me metta, ~ metta Erpathehi me,
"r}pkx[Kzh [mz [mtxtM, ~ [mtxtM exr]p[Txh [mz,
I am friendly with the Virpakkhas, with the Erpathas I am friendly,
Chabyputtehi me metta, ~ metta Kahgotamakehi ca. [1]
CbY]putx[txh [mz [mtxtM, ~ [mtxtM kNxh][g]xtm[kxh c.
I am friendly with the Chabyputtas, and friendly with the Kahgotamakas.
Apdakehi me metta, ~ metta dipdakehi me,
ap]d[kxh [mz [mtxtM, ~ [mtxtM p]d[kxh [mz,
I am friendly with those without feet, with those with two feet I am friendly,
catuppadehi me metta, ~ metta bahuppadehi me. [2]
ctpxp[dxh [mz [mtxtM, ~ [mtxtM bhupxp[dxh [mz.
I am friendly with those with four feet, with those with many feet I am
friendly.
52
Friday - skr]
M ma apdako hisi, ~ m ma hisi dipdako,
m] mM ap]d[k]x hMs, ~ m] mM hMs p]d[k]x,
May the one without feet not hurt me, may the one with two feet not hurt me,
m ma catuppado hisi, ~ m ma hisi bahuppado. [3]
m] mM ctpxp[d]x hMs, ~ m] mM hMs bhupxp[d]x.
may the one with four feet not hurt me, may the one with many feet not hurt
me.
Sabbe satt, sabbe p, ~ sabbe bht ca keval,
sbz[bz stxt], sbz[bz p]N], ~ sbz[bz Bt] c [kxvl],
May all beings, all living creatures, all who are born, in their entirety,
sabbe bhadrni passantu, ~ m kaci ppam-gam. [4]
sbz[bz B]n psxsnxt, ~ m] k p]pm]gm].
may all see prosperity, may nothing bad come to anyone.
Appamo Buddho! Appamo Dhammo! Appamo Sagho!
apxpm][N]x budx[D]x! apxpm][N]x Dmz[m]x! apxpm][N]x sz[G]x!
The Buddha is measureless! The Dhamma is measureless! The Sagha is measureless!
Pamavantni sirisapni, ahivicchik, satapad, unbhi, sarabh, msik.
pm]Nvnxt]n sMsp]n, ahczCk], stp, VNxN]n]B, srB, mUsk
].
Measurable are creeping things, (such as) snakes, scorpions, centipedes, spiders,
lizards, and rats.
Kat me rakkh, kat me paritt, paikkamantu bhtni!
kt] [mz rkxK], kt] [mz ptxt], pkxkmnxt Bt]n!
I have made this protection, I have made this safeguard, may (all these) beings go
away!
Soha namo Bhagavato, namo sattanna Sammsambuddhnan-ti.
[s]xhM n[m]x Bgv[t]x, n[m]x stxtnxnM smzm]smzbudxD]nn"t.
I revere the Gracious One, I revere the seven Perfect Sambuddhas.
svda
a]sv]d
Blessing
53
Friday - skr]
Paiccasamuppda
pczcsmupxp]dM
Conditional Arising
Avijjpaccay sakhr, sakhrapaccay via,
ajXj]pczcy] szK]r], 0szK]rpczcy] x]NM,
Because of ignorance there are (volitional) processes, because of (volitional)
processes: consciousness,
viapaccay nmarpa, nmarpapaccay sayatana,
x]Npczcy] n]mr}pM, n]mr}ppczcy] sL]ytnM,
because of consciousness: mind and body, because of mind and body: the six sense
spheres,
sayatanapaccay phasso, phassapaccay vedan,
sL]ytnpczcy] Psx[s]x, Psxspczcy] [vzdn],
because of the six sense spheres: contact, because of contact: feeling,
vedanpaccay tah, tahpaccay updna,
[vzdn]pczcy] tNxh], tNxh]pczcy] Vp]nM,
because of feeling: craving, because of craving: attachment,
updnapaccay bhavo, bhavapaccay jti,
Vp]npczcy] B[v]x, Bvpczcy] j]t,
because of attachment: continuation, because of continuation: birth,
jtipaccay jarmaraa, sokaparidevadukkhadomanassupys sambhavanti,
j]tpczcy] jr]mrNM, [s]xkp[dxvkxK[d]xmnsxsup]y]s] smzBvnxt,
because of birth: old age, death, grief, lamentation, pain, sorrow, and despair (all)
originate,
exv[mztsxs [kxvlsxs kxKkxKnxDsxs smud[y]x [h]xt.
and so this whole mass of suffering comes to arise.
54
Friday - skr]
ajXj]y tx[vzv a[sxsr]gn[r]xD] szK]rn[r]x[D]x,
But with the complete fading away and cessation of ignorance, there is the cessation
szK]rn[r]xD] x]Nn[r]x[D]x,
with the cessation of (volitional) processes, the cessation of consciousness,
x]Nn[r]xD] n]mr}pn[r]x[D]x,
with the cessation of consciousness, the cessation of mind and body,
n]mr}pn[r]xD] sL]ytnn[r]x[D]x,
with the cessation of mind and body, the cessation of the six sense spheres,
sL]ytnn[r]xD] Psxsn[r]x[D]x,
with the cessation of the six sense spheres, the cessation of contact,
Psxsn[r]xD] [vzdn]n[r]x[D]x,
with the cessation of contact, the cessation of feeling,
[vzdn]n[r]xD] tNxh]n[r]x[D]x,
with the cessation of feeling, the cessation of craving,
tNxh]n[r]xD] Vp]nn[r]x[D]x,
with the cessation of craving, the cessation of attachment,
Vp]nn[r]xD] Bvn[r]x[D]x,
with the cessation of attachment, the cessation of continuation,
Bvn[r]xD] j]tn[r]x[D]x,
with the cessation of continuation, the cessation of birth,
55
Friday - skr]
jtinirodh jarmaraa sokaparidevadukkhadomanassupys nirujjhanti,
j]tn[r]xD] jr]mrNM[s]xkp[dxvkxK[d]xmnsxsup]y]s] nr{jXJnxt,
with the cessation of birth, old age, death, grief, lamentation, pain, sorrow, and
despair (all) cease,
exv[mztsxs [kxvlsxs kxKkxKnxDsxs n[r]x[D]x [h]xt.
Pahama-Buddhavacana
pmbudxDvcnM
The First Words of the Buddha
Anekajtisasra ~ sandhvissa anibbisa
a[nxkj]t sMs]rM ~ snxD]sxsM anbzsM
Through countless births in sasra I have wandered without finding
gahakraka gavesanto: ~ dukkh jti punappuna.
ghk]rkM g[vzsnx[t]x: ~ kxK] j]t punpxpunM.
the housebuilder I was seeking: born and suffering again and again.
Gahakraka dihosi! ~ Puna geha na khasi:
ghk]rk z[]xs! ~ pun [gxhM n k]hs:
O housebuilder, now you are seen! You will not build the house again:
sabb te phsuk bhagg, ~ gahaka visakhita,
sbzb] [tx P]suk] Bgxg], ~ ghkM sztM,
all your rafters have been broken, and the ridgepole has been destroyed,
visakhragata citta, ~ tahna khayam-ajjhag ti.
szK]rgtM txtM, ~ tNxh]nM KymjXJg] t.
my mind has reached the unconditioned, and cravings end has been achieved.
Asubha Meditation (15 Minutes) then, Sabbappassa akaraa... (p. 73)
asuB B]vn] (n] 15 kx), et[k], sbzbp]psxs akrNM... (pt 73)
56
Saturday
[snsur]
Maranussati
mrN]nusxst
Recollection of Death
Pavtadpatulyya, ~ syusantatiy khaya,
pv]tptlY]y, ~ s]yusnxtty] KyM,
Comparing a lamp in a breeze, and the destruction of the life continuum,
parpamya sampassa ~ bhvaye maraassati. [1]
pr}pm]y smzpsxsM ~ B]v[yx mrNsxstM.
seeing oneself as similar to others one should develop mindfulness of death.
Mahsampattisampatt ~ yath satt mat idha,
mh]smzptxtsmzptxt] ~ yT] stxt] mt] iD,
Just as people who have attained great good fortune here have died,
tath aha marissmi ~ maraa mama hessati. [2]
tT] ahM msxs] ~ mrNM mm [hsxst.
in the same way will I die death is (surely) coming to me.
Uppattiy saheveda ~ maraa gata sad,
Vpxptxty] s[hx[vzdM ~ mrNM a]gtM s,
Indeed death always comes along with that which has arisen,
maraatthya oksa ~ vadhako viya esati. [3]
mrNtxT]y ozk]sM ~ vD[k]x y exst.
it is like a murderer who is seeking an opportunity to kill.
saka anivatta ta ~ satata gamanussuka,
IskM anvtxtM tM ~ sttM gmnusxsukM,
This life is slowly, without turning back, continually, eagerly,
jvita uday attha ~ suriyo viya dhvati. [4]
jQtM Vdy] atxTM ~ su[y]x y D]vt.
going its way, it rises and falls just as the sun runs its course (and sets).
57
Saturday - [snsur]
Vijjububbula-ussva, ~ jalarj parikkhaya,
jXjububzbul-Vsxs]v, ~ jlr]jQ pkxKyM,
(Like) lightning, a bubble, dew, a line drawn on water, life (quickly goes to)
destruction,
ghtako variptassa ~ sabbatth pi avriyo. [5]
G]t[k]x vpUtsxs ~ sbzbtxT] p av][y]x.
like an executioner in regard to his rival (death) can never be constrained.
Suyasatthmapuiddh ~ buddhivuddh Jinadvaya,
suystxT]mpuxdx ~ budxvudx jqndxvyM,
Even the two kinds of Victors, who are famous, strong, meritorious, powerful,
and of great intelligence,
ghtesi maraa khippa, ~ k tu mdisake kath? [6]
G][txs mrNM pxpM, ~ k] t m]s[kx kT]?
were quickly slaughtered by death, so what to say about one like me?
Paccayna-ca vekaly ~ bhirajjhattupaddav,
pczcy]nxc [vzklY] ~ b]hrjXJtxtpdxdv],
When conditions fail there are internal and external adversities,
marmora nimes pi ~ maramno anukkhaan-ti. [7]
mr][m]xrM n[mzs] p ~ mrm][n]x anukxKNnxt.
dying at each and every moment I will die in less (time) than a blink of an eye.
Ahasavegavatthni
azsM[vzgvtxTn
U
The Eight Bases for Urgency
Bhvetv caturrakkh ~ vajjeyya anantara
B][vtxv] ctr]rkxK] ~ a]vjX[jXyY annxtrM
Having developed these four protections one should consider next
mahsavegavatthni, ~ aha ahitavriyo. [1]
mh]sM[vzgvtxTUn, ~ az azqt[y]x.
the eight great bases for urgency, having non-stop energy.
58
Saturday - [snsur]
Jtijarvydhicut apy, ~ atta-appattakavaadukkha,
j]tjr]vY]cut ap]y], ~ att-apxptxtkvzkxKM,
Birth, old age, sickness, death, the lower realms, the past and future suffering in
the round,
idni hragavehidukkha ~ savegavatthni imni aha. [2]
in a]h]rg[vzqkxKM ~ sM[vzgvtxTUn im]n az.
the suffering in having to seek food in the present, these are the eight bases for
urgency.
Pto ca syam-api ceva ima vidhio,
p][t]x c s]ymp [czv imM []x,
If, in the morning and in the evening, one who knows the way,
sevate satatamatta hitbhilsi,
a][sxv[tx sttmtxt ht]Bl]s,
who desires his own benefit, practises (these meditations) continually,
pappoti so ti vipula hata pripantho,
ppx[p]xt [s]x t pulM ht p]pnx[T]x,
then after destroying (even) extensive obstacles, that sage
seha sukha muni visihamata sukhena c ti. [3]
[szM suKM mun szmtM su[Kzn c] t.
easily attains great happiness, and the distinction of the deathless.
Mettnisasasutta
[mtxt]nsMssutxtM
The Discourse on the Advantages of Friendliness Meditation
Eva me suta:
exvM [mz sutM:
Thus I have heard:
59
Saturday - [snsur]
Bhagav etad-avoca:
Bgv] extd[v]xc:
"[mtxt]y BkxK[vz [cz[t]xmutxty],
sevitya, bhvitya, bahulkatya,
a][sxt]y, B]t]y, bhukt]y,
when practised, developed, made much of,
ynkatya, vatthukatya, anuhitya, paricitya, susamraddhya,
y]nkt]y, vtxTukt]y, anuzqt]y, pt]y, susm]rdxD]y,
carried on, established, maintained, augmented, and properly instigated,
ekdasnisas pikakh. Katame ekdasa?
exk]ds]nsMs] p]kzK]. kt[mz exk]ds?
eleven advantages are to be expected. What are the eleven?
Sukha supati, sukha paibujjhati, na ppaka supina passati,
suKM supt, suKM pbujXJt, n p]pkM supnM psxst,
He sleeps happily, he wakes up happily, he does not see bad dreams,
Manussna piyo hoti, amanussna piyo hoti,
mnusxs]nM p[y]x [h]xt, amnusxs]nM p[y]x [h]xt,
He is dear to human beings, he is dear to non-human beings,
Devat rakkhanti, nssa aggi v visa v sattha v kamati,
[dxvt] rkxKnxt, n]sxs agxg v] sM v] stxTM v] kmt,
The gods protect him, neither fire, poison, or sword can affect him,
60
Saturday - [snsur]
Tuvata citta samdhiyati, mukhavao vippasdati,
tvtM txtM sm]yt, muKvNx[N]x pxpsdt,
He can concentrate his mind quickly, his complexion becomes clear,
asammho kla karoti,
asmzmULx[h]x k]lM k[r]xt,
he dies unbewildered,
uttari appaivijjhanto Brahmalokpago hoti.
VtxtM apxpjXJnx[t]x bRhxm[l]xkp[g]x [h]xt.
and if he penetrates no further, he will (at least) go to the Brahma world.
[mtxt]y BkxK[vz [cz[t]xmutxty],
sevitya, bhvitya, bahulkatya,
a][sxt]y, B]t]y, bhukt]y,
when practised, developed, made much of,
ynkatya, vatthukatya, anuhitya, paricitya, susamraddhya,
y]nkt]y, vtxTukt]y, anuzqt]y, pt]y, susm]rdxD]y,
ime ekdasnisas pikakh ti.
i[mz exk]ds]nsMs] p]kzK]" t.
there are these eleven advantages to be expected.
Idam-avoca Bhagav, attaman te bhikkh Bhagavato bhsita abhinandun-ti.
idm[v]xc Bgv], atxtmn] [tx BkxKU Bgv[t]x B]stM aBnnxnxt.
The Gracious One said this, and those monks were uplifted and greatly rejoiced in
the Gracious Ones words.
61
Saturday - [snsur]
svda
a]sv]d
Blessing
Maranussati Meditation (15 Minutes) then, Sabbappassa akaraa... (p. 73)
mrN]nusxstq B]vn] (n] 15 kx), et[k], sbzbp]psxs akrNM... (pt 73)
62
Sunday
i
Dhajaggaparitta
DjgxgptxtM
Safeguard through the Top of a Banner
Eva me suta:
exvM [mz sutM:
Thus I have heard:
Bhagav etad-avoca:
Bgv] extd[v]xc:
Bhtapubba bhikkhave devsurasagmo sampabbho ahosi.
"BtpubzbM BkxK[vz [dxv]surszg][m]x smUpbzbULx[h]x a[h]xs.
Formerly, monks, there was a massed battle between the gods and the asuras.
Atha kho bhikkhave Sakko devnamindo deve Tvatise mantesi:
aT [K]x BkxK[vz skx[k]x [dxv]nnx[d]x [dx[vz t]vtM[sx a]mnx[txs:
Then, monks, the lord of the gods Sakka addressed the Tvatisa gods, saying:
Sace mris devna sagmagatna
"s[cz m]s] [dxv]nM szg]mgt]nM
If, dear Sirs, to the gods who have gone into battle
63
Sunday - i
VpxpjX[jXyY ByM v] CmzBttxtM v] [l]xmhM[s]x v],
mameva tasmi samaye dhajagga ullokeyytha.
m[mzv tsxM sm[yx DjgxgM Vlx[l]x[kyY]T.
at that time you could look for the top of my banner.
Mama hi vo dhajagga ullokayata
mmM h [v]x DjgxgM Vlx[l]xkytM
For to those who look to the top of my banner
yM Bsxst ByM v] CmzBttxtM v], [l]xmhM[s]x v] [s]x physxst.
No ce me dhajagga ullokeyytha,
[n]x [cz [mz DjgxgM Vlx[l]x[kyY]T,
If you cannot look to the top of my banner,
atha Pajpatissa devarjassa dhajagga ullokeyytha.
aT pj]ptsxs [dxvr]jsxs DjgxgM Vlx[l]x[kyY]T.
then you could look for the top of the god-king Pajpatis banner.
Pajpatissa hi vo devarjassa dhajagga ullokayata
pj]ptsxs h [v]x [dxvr]jsxs DjgxgM Vlx[l]xkytM
For to those who look to the top of the god-king Pajpatis banner
No ce Pajpatissa devarjassa dhajagga ullokeyytha,
[n]x [cz pj]ptsxs [dxvr]jsxs DjgxgM Vlx[l]x[kyY]T,
If you cannot look to the top of the god-king Pajpatis banner,
atha Varuassa devarjassa dhajagga ullokeyytha.
aT vr{Nsxs [dxvr]jsxs DjgxgM Vlx[l]x[kyY]T.
then you could look for the top of the god-king Varuas banner.
Varuassa hi vo devarjassa dhajagga ullokayata
vr{Nsxs h [v]x [dxvr]jsxs DjgxgM Vlx[l]xkytM
For to those who look to the top of the god-king Varuas banner
64
Sunday - i
ya bhavissati bhaya v chambhitatta v, lomahaso v, so pahyissati.
yM Bsxst ByM v] CmzBttxtM v], [l]xmhM[s]x v], [s]x physxst.
No ce Varuassa devarjassa dhajagga ullokeyytha,
[n]x [cz vr{Nsxs [dxvr]jsxs DjgxgM Vlx[l]x[kyY]T,
If you cannot look to the top of the god-king Varuas banner,
atha snassa devarjassa dhajagga ullokeyytha.
aT Is]nsxs [dxvr]jsxs DjgxgM Vlx[l]x[kyY]T.
then you could look for the top of the god-king snas banner.
snassa hi vo devarjassa dhajagga ullokayata
Is]nsxs h [v]x [dxvr]jsxs DjgxgM Vlx[l]xkytM
For to those who look to the top of the god-king snas banner
Ta kho pana bhikkhave Sakkassa v devnamindassa dhajagga ullokayata,
tM [K]x pn BkxK[vz skxksxs v] [dxv]nnxdsxs DjgxgM Vlx[l]xkytM,
But, monks, to he who looks to the top of the lord of the gods Sakkas banner,
Pajpatissa v devarjassa dhajagga ullokayata,
pj]ptsxs v] [dxvr]jsxs DjgxgM Vlx[l]xkytM,
or who looks to the top of the god-king Pajpatis banner,
Varuassa v devarjassa dhajagga ullokayata,
vr{Nsxs v] [dxvr]jsxs DjgxgM Vlx[l]xkytM,
or who looks to the top of the god-king Varuas banner,
snassa v devarjassa dhajagga ullokayata,
Is]nsxs v] [dxvr]jsxs DjgxgM Vlx[l]xkytM,
or who looks to the top of the god-king snas banner,
ya bhavissati bhaya v chambhitatta v lomahaso v,
yM Bsxst ByM v] CmzBttxtM v] [l]xmhM[s]x v],
whatever fear there may be, or terror, or horror,
so pahyethpi no pi pahyetha.
[s]x ph[yxT]p [n]x p ph[yxT.
may be given up, and may not be given up.
65
Sunday - i
Ta kissa hetu?
tM ksxs [hxt?
Sakko bhikkhave devnamindo
skx[k]x BkxK[vz [dxv]nnx[d]x
The lord of the gods Sakka, monks,
avtargo avtadoso avtamoho, bhrucchambhi utrsi palyi.
atr][g]x at[d]x[s]x at[m]x[h]x, Br{czCmzB VtR]s pl]y.
being fearful, terrified, scared, he ran away. is not free from passion, is not free from
hatred, is not free from delusion,
Aha-ca kho bhikkhave eva vadmi:
ahxc [K]x BkxK[vz exvM v:
But I say this, monks:
Sace tumhka bhikkhave araagatna v,
s[cz tmzh]kM BkxK[vz arxgt]nM v],
If to you, monks, after going to the wilderness,
rukkhamlagatna v, sugragatna v,
r{kxKmUlgt]nM v], sux]g]rgt]nM v],
or to the root of a tree, or to an empty place,
VpxpjX[jXyY ByM v] CmzBttxtM v] [l]xmhM[s]x v],
mameva tasmi samaye anussareyytha:
m[mzv tsxM sm[yx anusxs[rXyY]T:
at that time you could recollect me thus:
"it p [s]x Bgv] arhM smzm]smzbudx[D]x,
66
Sunday - i
anuttaro purisadammasrath, Satth devamanussna Buddho Bhagav
ti.
anutxt[r]x pusdmzms]rTQ, stxT] [dxvmnusxs]nM budx[D]x Bgv]" t.
the unsurpassed guide for those people who need taming, the Teacher of gods
and men, the Buddha, the Gracious One.
Mama hi vo bhikkhave anussarata
mmM h [v]x BkxK[vz anusxsrtM
For, monks, to those who recollect me
yM Bsxst ByM v] CmzBttxtM v] [l]xmhM[s]x v] [s]x physxst.
No ce ma anussareyytha, atha Dhamma anussareyytha:
[n]x [cz mM anusxs[rXyY]T, aT DmzmM anusxs[rXyY]T:
If you cannot recollect me, then recollect the Dhamma thus:
The Dhamma has been well-proclaimed by the Gracious One, it is visible, not
subject to time,
exhpsxs[k]x, ozpny[k]x, pczctxtM [vztbz[b]x xh" t.
themselves.
Dhamma hi vo bhikkhave anussarata
DmzmM h [v]x BkxK[vz anusxsrtM
For, monks, to those who recollect the Dhamma
whatever fear there may be or terror, or horror, will be given up.
No ce Dhamma anussareyytha, atha Sagha anussareyytha:
[n]x [cz DmzmM anusxs[rXyY]T, aT szGM anusxs[rXyY]T:
If you cannot recollect the Dhamma, then recollect the Sagha thus:
"suppnx[n]x Bgv[t]x s]vksz[G]x,
67
Sunday - i
salutation,
anutxtrM puxkx[KtxtM [l]xksxs]" t.
Sagha hi vo bhikkhave anussarata
szGM h [v]x BkxK[vz anusxsrtM
For, monks, to those who recollect the Sagha
whatever fear there may be or terror, or horror, will be given up.
Ta kissa hetu?
tM ksxs [hxt?
Tathgato bhikkhave Araha Sammsambuddho,
tT]g[t]x BkxK[vz arhM smzm]smzbudx[D]x,
68
Sunday - i
vtargo, vtadoso, vtamoho, abhru acchambhi anutrsi apaly ti.
tr][g]x, t[d]x[s]x, t[m]x[h]x, aBr{ aczCmzB anut]R s apl]y" t.
is free from passion, is free from hatred, is free from delusion, not being fearful, not
terrified, not scared, he did not run away.
Idam-avoca Bhagav, ida vatv Sugato athpara etad-avoca Satth:
idm[v]xc Bgv], idM vtxv] sug[t]x aT]prM extd[v]xc stxT]:
The Gracious One said this, and after saying this, the Fortunate One, the Teacher,
said something more:
Arae rukkhamle v, ~ sugre va bhikkhavo,
"arx[x r{kxKmU[lx v], ~ sux]g][rX v BkxK[v]x,
In the wilds, at the root of a tree, or in an empty place, monks,
anussaretha Sambuddha, ~ bhaya tumhka no siy. [1]
anusxs[rXT smzbudxDM, ~ ByM tmzh]k [n]x sy].
you must recollect the Sambuddha, and there will be no fear for you.
No ce Buddha sareyytha, ~ lokajeha narsabha,
[n]x [cz budxDM s[rXyY]T, ~ [l]xk[jXzM nr]sBM,
If you cant remember the Buddha, the worlds elder, the man-bull,
atha Dhamma sareyytha, ~ niyynika sudesita. [2]
aT DmzmM s[rXyY]T, ~ nyY]nkM su[dxstM.
then you must remember the Dhamma, which leads out, which is well
preached.
No ce Dhamma sareyytha, ~ niyynika sudesita,
[n]x [cz DmzmM s[rXyY]T, ~ nyY]nkM su[dxstM,
If you cant remember the Dhamma, which leads out, which is well preached,
atha Sagha sareyytha, ~ puakkhetta anuttara. [3]
aT szGM s[rXyY]T, ~ puxkx[KtxtM anutxtrM.
then you must remember the Sagha, which is an unsurpassed field of merit.
Eva Buddha sarantna, ~ Dhamma Sagha-ca bhikkhavo,
exvM budxDM srnxt]nM, ~ DmzmM szGxc BkxK[v]x,
bhaya v chambhitatta v, ~ lomahaso na hessat ti. [4]
ByM v] CmzBttxtM v], ~ [l]xmhM[s]x n [hsxst" t.
69
Sunday - i
svda
a]sv]d
Blessing
Buddhnussati Meditation (15 Minutes)
budxD]nusxstq B]vn] (n] 15 kx)
Dhammapadagth
Dmzmpdg]T]
and purifying ones mind this is the teaching of the Buddhas.
Khant parama tapo titikkh, ~ Nibbna parama vadanti Buddh.
Knxt prmM t[p]x ttk
xK], ~ nbzb]nM prmM vdnxt budxD].
Forbearing patience is the supreme austerity, Nibbna is supreme say the Buddhas.
Na hi pabbajito parpaghti, ~ samao hoti para vihehayanto. [184]
n h pbzbjq[t]x pr}pG]t, ~ sm[N]x [h]xt prM [hxynx[t]x.
70
Sunday - i
being devoted to meditation, this is the teaching of the Buddhas.
Bhavatu sabbamagala, ~ rakkhantu sabbadevat,
Bvt sbzbmzglM, ~ rkxKnxt sbzb[dxvt],
sabbabuddhnubhvena ~ sad sotthi bhavantu te!
sbzbbudxD]nuB][vzn ~ s [s]txTq Bvnxt [tx!
71
Sunday - i
sabbadhammnubhvena ~ sad sotthi bhavantu te!
sabbasaghnubhvena ~ sad sotthi bhavantu te!
sbzbDmzm]nuB][vzn ~ s [s]txTq Bvnxt [tx!
by the power of the whole Sangha may you be safe forever!
Abhayaparitta
aByptxtM
The Fearless Safeguard
Yan-dunnimitta avamagala-ca, ~ yo cmanpo sakunassa saddo,
ynxnxntxtM avmzglxc, ~ [y]x c]mn][p]x sknsxs sdx[d]x,
ppaggaho dussupina akanta ~ Buddhnubhvena vinsamentu!
p]pgxg[h]x sxsupnM aknxtM ~ budxD]nuB][vzn n]s[mnxt!
also evil planets, and unpleasant dreams, may they perish through the power of
the Buddha!
ppaggaho dussupina akanta ~ Dhammnubhvena vinsamentu!
p]pgxg[h]x sxsupnM aknxtM ~ Dmzm]nuB][vzn n]s[mnxt!
the Dhamma!
72
Sunday - i
ppaggaho dussupina akanta ~ Saghnubhvena vinsamentu!
p]pgxg[h]x sxsupnM aknxtM ~ szG]nuB][vzn n]s[mnxt!
the Sangha!
Dukkhappatt ca niddukkh, ~ bhayappatt ca nibbhay,
kxKpxptxt] c ndxkxK], ~ Bypxptxt] c nbzBy],
May those who suffer be without suffering, may those who fear be without
fear,
sokappatt ca nissok ~ hontu sabbe pi pino!
[s]xkpxptxt] c nsx[s]xk] ~ [h]nxt sbz[bz p p]Nq[n]x!
may those who grieve be without grief, may all living creatures be so!
Dna dadantu saddhya, ~ sla rakkhantu sabbad,
nM ddnxt sdxD]y, ~ slM rkxKnxt sbzb,
bhvanbhirat hontu, ~ gacchantu devatgat.
B]vn]Brt] [h]nxt, ~ gczCnxt [dxvt]gt].
Sabbe Buddh balappatt, ~ Paccekna-ca ya bala
sbz[bz budxD] blpxptxt], ~ pcz[czk]nxc yM blM
All the Buddhas strength, and whatever strength the Individual Buddhas
Arahantna-ca tejena ~ rakkha bandhma sabbaso!
arhnxt]nxc [tx[jXn ~ rkxKM bnxD]m sbzb[s]x!
ksah ca bhummah... (p. 75)
a]k]sz] c Bmzmz]... (pt 75)
73
Avasna
avs]nM
Avasna 1
avs]nM 1
Conclusion 1
Dhammapadagth
Dmzmpdg]T]
and purifying ones mind, this is the teaching of the Buddhas.
Khant parama tapo titikkh, Nibbna parama vadanti Buddh.

Knxt prmM t[p]x ttk
xK], nbzb]nM prmM vdnxt budxD].
Forbearing patience is the supreme austerity, Nibbna is supreme say the
Buddhas.
Na hi pabbajito parpaghti, samao hoti para vihehayanto. [184]
n h pbzbjq[t]x pr}pG]t, sm[N]x [h]xt prM [hxynx[t]x.

being devoted to meditation, this is the teaching of the Buddhas.
74
Avasna - avs]nM


Avasna 2
avs]nM 2
Conclusion Part 2
sabbabuddhnubhvena ~ sad sotthi bhavantu te!
75
Avasna - avs]nM
sabbadhammnubhvena ~ sad sotthi bhavantu te!
sabbasaghnubhvena ~ sad sotthi bhavantu te!
sbzbDmzm]nuB][vzn ~ s [s]txTq Bvnxt [tx!
by the power of the whole Sangha may you be safe forever!
Avasna 3
avs]nM 3
Conclusion Part 3
ksah ca bhummah ~ dev ng mahiddhik,
a]k]sz] c Bmzmz] ~ [dxv] n]g] mhdxk],
pua ta anumoditv ~ cira rakkhantu ssana!
puxM tM anu[m]xtxv] ~ rM rkxKnxt s]snM!
having rejoiced in this merit protect the teaching for a long time!
pua ta anumoditv ~ cira rakkhantu desana!
puxM tM anu[m]xtxv] ~ rM rkxKnxt [dxsnM!
having rejoiced in this merit protect the preaching for a long time!
pua ta anumoditv ~ cira rakkhantu ma paran!-ti
puxM tM anu[m]xtxv] ~ rM rkxKnxt mM prn!t
having rejoiced in this merit protect me and others for a long time!
76
Avasna - avs]nM
Ida me tna hotu, ~ sukhit hontu tayo!
idM [mz ]tnM [h]xt, ~ sut] [h]nxt ]t[y]x!
Imin puakammena ~ upajjhy guuttar,
in] puxkmz[mzn ~ VpjXJ]y] gNutxtr],
By this meritorious deed may my highly virtuous preceptors,
cariypakr ca, ~ mt pit piy mama, [1]
a]cyUpk]r] c, ~ m]t] pt] py] mmM,
teachers, and other helpers, my dear mother and father,
Suriyo Candim rj, ~ guavant nar pi ca,
su[y]x cnxm] r]j], ~ gNvnxt] nr] p c,
the Sun and Moon kings, and also other virtuous beings,
brahm mr ca indr ca, ~ lokapl ca devat, [2]
bRhxm] m]r] c inx] c, ~ [l]xkp]l] c [dxvt],
brahms, mras, and indras, and (all) world-protecting gods,
Yamo mitt manuss ca ~ majjhah verikpi ca,
y[m]x txt] mnusxs] c ~ mjXJz] [vzk]p c,
Yama, friendly humans, neutral persons, and also foes,
sabbe satt sukh hontu ~ puni pakatni me. [3]
sbz[bz stxt] su [h]nxt ~ pux]n pkt]n [mz.
may all beings be happy with these my natural merits.
Sukha-ca tividha dentu ~ khippa ppe yath mata,
suKxc tDM [dnxt ~ pxpM p][px yT] mtM,
By these meritorious deeds, by this dedication, may bad deeds
77
Avasna - avs]nM
imin puakammena ~ imin uddisena ca. [4]
in] puxkmz[mzn ~ in] Vdx[sxn c.
be as though dead, and may (these merits) give the threefold happiness.
Khippha sulabhe ceva ~ tahupdnachedana,
pxp]hM sul[Bx [czv ~ tNxhup]n[CXdn,
May I quickly and easily (see the) cutting off of craving and attachment,
ye santne hn dhamm ~ yva Nibbnato mama, [5]
[yx snxt][nx hn] Dmzm] ~ y]v nbzb]n[t]x mmM,
and the whole succession of low things until I arrive at Nibbna,
nassantu sabbad yeva ~ yattha jto bhave bhave.
nsxsnxt sbzb [yxv ~ ytxT j][t]x B[vz B[vz.
may (these things) be destroyed every day in whatever existence I am born.
Ujucitto satipao, ~ sallekho viriyavmin, [6]
Vjutx[t]x stp[]x, ~ slx[lx[K]x yv]n],
Upright mind, mindfulness, wisdom, austerity, and energy, by these (qualities),
mr labhantu noksa ~ ktu-ca viriyesu me,
m]r] lBnxt [n]xk]sM ~ k]txc [yxsu [mz,
may the mras find no room to do (anything) about my energy,
Buddho dpavaro ntho, ~ Dhammo ntho varuttamo, [7]
budx[D]x pv[r]x n][T]x, ~ Dmz[m]x n][T]x vr{txt[m]x,
The Buddha is an excellent light, a protector, the Dhamma is the greatest, most
excellent protector,
ntho Paccekasambuddho, ~ Sagho nthottaro mama,
n][T]x pcz[czksmzbudx[D]x, ~ sz[G]x n][T]txt[r]x mmM,
the Independent Sambuddha is my protector, the Sangha is the greatest
protector for me,
tejottamnubhvena ~ mroksa labhantu m. [8]
[tx[j]txtm]nuB][vzn ~ m][r]xk]sM lBnxt m].
by this highly resplendent power may the mras find no room.
78
Avasna - avs]nM
Ovda
ozv]dM
Advice
(Senior monk only)
Appamdena bhikkhave sampdetha:
apxpm][dxn BkxK[vz smzp][dxT:
Strive on, monks, with heedfulness:
Buddhuppdo dullabho lokasmi,
budxDupxp][d]x lxl[B]x [l]xksxM,
the arising of a Buddha in this world is rare,
manussatt pailbho dullabho,
mnusxstxt] pl][B]x lxl[B]x,
acquiring a human existence is rare,
dullabh saddh sampatti,
lxlB] sdxD] smzptxt,
gaining confidence is rare,
pabbajitabhvo dullabho,
pbzbjqtB][v]x lxl[B]x,
being one gone forth is rare,
Saddhammasavana atidullabha.
sdxDmzmsvnM atlxlBM.
hearing the True Dhamma is extremely rare.
Eva divase divase ovd:
exvM v[sx v[sx ozv]:
So day in and day out he advised them thus (saying):
"Handa dni bhikkhave mantaymi vo vayadhamm sakhr,
"hnxd n BkxK[vz a]mnxty] [v]x vyDmzm] szK]r],
"Come now, monks, for I tell you (all) conditioned things are subject to decay,
appamdena sampdetha!"
apxpm][dxn smzp][dxT!"
strive on with heedfulness!"
79
Avasna - avs]nM
Vajjapaksana
vjXjpk]snM
Confession of Faults
Kyena vc cittena ~ pamdena may kata,
k][yxn v]c] tx[txn ~ pm][dxn my] ktM,
For any transgression I have committed through heedlessness, by way of
body,
accaya khama me bhante, ~ bhripaa Tathgata.
aczcyM Km [mz Bnx[tx, ~ Bpx tT]gt.
speech, or mind, please forgive me, Venerable Sir, Realised One, O greatly
wise.
body,
accaya khama me Dhamma ~ sandihika, aklika.
aczcyM Km [mz Dmzm ~ snxzqk, ak]k.
speech, or mind, please forgive me, O Dhamma, which leads on, not subject to
time.
body,
accaya khama me Sagha, ~ puakkhetta anuttara.
aczcyM Km [mz szG, ~ puxkx[KtxtM anutxtr.
speech, or mind, please forgive me, O Sangha unsurpassed field of merit.
Oksa vandmi bhante,
ozk]s vnx Bnx[tx,
With your consent, Venerable Sir, I worship you,
(Sukhi hotha!)
(su [h]xT!)
(May you be happy!)
80
Avasna - avs]nM
May kata pua smin anumoditabba,
my] ktM puxM s]n] anu[m]xtbzbM,
If any merit has been made by me I share it with my lord,
(Sdhu! Sdhu! Anumodmi,)
(s]Du, s]Du, anu[m]x,)
(Surely! Surely! I share in it,)
Samin kata puam maya dtabba,
sn] ktM puxm myM tbzbM,
The merit made by my lord should be shared with us,
(Sdhu! Anumoditabba,)
(s]Du, anu[m]xtbzbM,)
(Surely! You should share in it,)
Sdhu! Sdhu! Anumodmi,
s]Du, s]Du, anu[m]x,
Surely! Surely! I share in it,
Oksa dvarattayena kata sabba aparda khamatha me bhante,
ozk]s dxvrtxt[yxn ktM sbzbM apr]dM KmT [mz Bnx[tx,
Please consent to forgive me, Venerable Sir, for any offences I have committed by
way of the three doors (of body, speech, or mind),
(Khammi, khmitabba!)
(Km], KtbzbM!)
(I forgive you, you should forgive me!)
Oksa khammi bhante!
ozk]s Km] Bnx[tx!
With consent, I forgive you, Venerable Sir!
81
Avasna - avs]nM
Vuddhipatthna
vudxptxT]nM
Benediction
Abhivdanaslissa ~ nicca vaddh pacyino,
aBv]dnssxs ~ nczcM vdxD] pc]y[n]x,
For one in the habit of constantly worshipping respectable elders,
cattro dhamm vahanti ~ yu, vao, sukha, bala.
ctxt][r]x Dmzm] vznxt ~ a]yu, vNx[N]x, suKM, blM.
four things increase ~ length of life, beauty, happiness, and strength.
yurrogyasampatti ~ saggasampatti-m-eva ca,
a]yur][r]gxYsmzptxt ~ sgxgsmzptxt[mzv c,
The attainment of long life and health, ~ the attainment of heaven,
atho Nibbnasampatti ~ imin te samijjhatu!
a[T]x nbzb]nsmzptxt ~ in] [tx sjXJt!
and then the attainment of Nibbna ~ may you be successful in this!
82
Blessing Chants
(Sotthiparitta)
edited and translated by
nandajoti Bhikkhu
a]nnxd[j]xt BkxKu
1st edition
2006/2550
Table of Contents
Devrdhan
Namakkra
Buddhaguavandan
Dhammaguavandan
Saghaguavandan
Mahmagalasutta4
Karayamettasutta
Ratanasutta
Ahavsatiparitta
Abhayaparitta
Sotthiparitta
[s]txTqptxtM
Blessing Chants
Devrdhan
[dxv]r]Dn]
Samant cakkavesu ~ atrgacchantu devat
smnxt] ckxkv][Lxsu ~ atR] gczCnxt [dxvt]
saddhamma Munirjassa ~ suantu saggamokkhada:
sdxDmzmM munr]jsxs ~ suNnxt sgxg[m]kxKdM:
Dhammaparittassavaaklo aya bhadant!
Dmzmptxtsxsvnk][l]x ayM Bdnxt]!
Namakkra
nmkxk]rM
Reverence
Namo tassa Bhagavato Arahato Samm-sambuddhassa
Sotthi Paritta - [s]txTq ptxtM - 4

Buddhaguavandan
budxDgNvnxdn]
Dhammaguavandan
DmzmgNvnxdn]
to time,
exhp
themselves.
Saghaguavandan
szGgNvnxdn]

Eva Buddha sarantna, ~ Dhamma Sagha-ca bhikkhavo,
exvM budxDM srnxt]nM, ~ DmzmM szGxc BkxK[v]x,
bhaya v chambhitatta v, ~ lomahaso na hessat ti. [4]
ByM v] CmzBttxtM v], ~ [l]xmhM[s]x n [hsxst" t.
svda
a]sv]d
Blessing

ex[txn sczcvjX[jXn ~ sbzb[r]x[g]xnsxst!
Mahmagalasutta
mh]mzglsutxtM
Eva me suta:
exvM [mz sutM:
Thus I have heard:
exkM smyM Bgv] s]vtxTqyMhrt
aT [K]x axtr] [dxvt] aBkxknxt]y rtxty
],
aBkxknxtvNxN] [kxvlkpxpM [jXtvnM ozB][stxv],
[yxn Bgv] [txnupszk,
Vpszktxv] BgvnxtM aBv][dtxv] exkmnxtM az]s.
exkmnxtM qt] [K]x s] [dxvt] BgvnxtM g]T]y ajXJB]s:

Bah dev manuss ca ~ magalni acintayu
"bhU [dxv] mnusxs] c ~ mzgl]n anxtyuM
kakhamn sotthna: ~ brhi magalam-uttama. [1]
a]kzKm]n] [s]txT]nM: ~ bR}h mzglmutxtmM."
Hoping for safety: now please say what is the supreme blessing.
Asevan ca blna, ~ paitna-ca sevan,
"a[sxvn] c b]l]nM, ~ pNxt]nxc [sxvn],
Pj ca pjanyna: ~ eta magalam-uttama. [2]
pUj] c pUjny]nM: ~ extM mzglmutxtmM.
Honouring those worthy of honour: this is the supreme blessing.
Pairpadesavso ca, ~ pubbe ca katapuat,
ptr}p[dxsv][s]x c, ~ pubz[bz c ktpuxt],
Attasammpaidhi ca: ~ eta magalam-uttama. [3]
atxtsmzm]pNq c: ~ extM mzglmutxtmM.
Having the right aspiration for oneself: this is the supreme blessing.
Bhusacca-ca sippa-ca, ~ vinayo ca susikkhito,
b]husczcxc spxpxc, ~n[y]x c suskx[t]x,
Subhsit ca y vc: ~ eta magalam-uttama. [4]
suB]st] c y] v]c]: ~ extM mzglmutxtmM.
And whatever words are well spoken: this is the supreme blessing.
Mtpitu-upahna, ~ puttadrassa sagaho,
m]t]pt-Vpz]nM, ~ putxtrsxs szg[h]x,
Ankul ca kammant: ~ eta magalam-uttama. [5]
an]kl] c kmzmnxt]: ~ extM mzglmutxtmM.
Having work that is not agitating: this is the supreme blessing.

Dna-ca Dhammacariy ca, ~ takna-ca sagaho,
nxc Dmzmcy] c, ~ ]tk]nxc szg[h]x,
Anavajjni kammni: ~ eta magalam-uttama. [6]
anvjXj]n kmzm]n: ~ extM mzglmutxtmM.
(Performing) actions that are blameless: this is the supreme blessing.
rati virati pp, ~ majjapn ca saamo,
a]rtrt p]p], ~ mjXjp]n] c sx[m]x,
Appamdo ca dhammesu: ~ eta magalam-uttama. [7]
apxpm][d]x c Dmz[mzsu: ~ extM mzglmutxtmM.
Being heedful regarding (all) things: this is the supreme blessing.
Gravo ca nivto ca, ~ santuh ca kataut,
g]r[v]x c nv][t]x c, ~ snxtzQ c ktxt],
Klena Dhammasavaa: ~ eta magalam-uttama. [8]
k][lxn DmzmsvNM: ~ extM mzglmutxtmM.
Listening to the Dhamma at the right time: this is the supreme blessing.
Khant ca sovacassat, ~ samana-ca dassana,
Knxt c [s]xvcsxst], ~ smN]nxc dsxsnM,
Klena Dhammaskacch: ~ eta magalam-uttama. [9]
k][lxn Dmzms]kczC]: ~ extM mzglmutxtmM.
Discussing the Dhamma at the right time: this is the supreme blessing.
Tapo ca brahmacariya-ca, ~ ariyasaccnadassana,
t[p]x c bRhxmcyxc, ~ aysczc]ndsxsnM,
Nibbnasacchikiriy ca: ~ eta magalam-uttama. [10]
nbzb]nsczCky] c: ~ extM mzglmutxtmM]
The experience of Nibbna: this is the supreme blessing.

Phuhassa lokadhammehi, ~ citta yassa na kampati,
Puzsxs [l]xkDmz[mzh, ~ txtM ysxs n kmzpt,
Asoka viraja khema: ~ eta magalam-uttama. [11]
a[s]xkMrjM [KzmM: ~ extM mzglmutxtmM.
Being griefless, dustless, and secure: this is the supreme blessing.
Etdisni katvna, ~ sabbattha-m-aparjit,
ext]s]n ktxv]n, ~ sbzbtxTmpr]jqt],
sabbattha sotthi gacchanti: ~ ta tesa magalam-uttaman-ti. [12]
sbzbtxT [s]txTqM gczCnxt: ~ tM [txsM mzglmutxtmnxt.
They go everywhere in safety: for them this is the supreme blessing.
svda
a]sv]d
Blessing

Karayamettasutta
krNQy[mtxtsutxtM
Karayam-atthakusalena, ~ yan-ta santa pada abhisamecca:
krNQymtxTks[lxn, ~ ynxtM snxtM pdM aBs[mczc:
peace:
sakko uj ca sj ca, ~ suvaco cassa mudu anatimn, [1]
skx[k]x VjU c sUjU c, ~ suv[c]x csxs mu antm]n,
santussako ca subharo ca, ~ appakicco ca sallahukavutti,
snxtsxs[k]x c suB[r]x c, ~ apxpkcz[c]x c slxlhukvutxt,
santindriyo ca nipako ca, ~ appagabbho kulesu ananugiddho, [2]
snxtn
x[y]x c np[k]x c, ~ apxpgbz[B]x k[lxsu annugdx[D]x,
na ca khudda samcare kici ~ yena vi pare upavadeyyu.
n c KudxdM sm]c[rX k ~ [yxnx p[rX Vpv[dxyM.
(with him).
Sukhino v khemino hontu, ~ sabbe satt bhavantu sukhitatt! [3]
"su[n]x v] [Kz[n]x [h]nxt, ~ sbz[bz stxt] Bvnxt suttxt]!
Ye keci pabhtatthi ~ tas v thvar v anavases,
[yx [kx p]NBttxTq ~ ts] v] T]vr] v] anv[sxs],
Whatsoever breathing beings there are, trembling, firm, or any other (beings),
dgh v ye mahant v, ~ majjhim rassakukathl, [4]
G] v] [yx mhnxt] v], ~ mjXm] rsxsk]NukTUl],

dih v ye ca addih, ~ ye ca dre vasanti avidre,
z] v] [yx c adxz], ~ [yx c [rX vsnxt a[rX,
are near,
bht v sambhaves v ~ sabbe satt bhavantu sukhitatt! [5]
Bt] v] smzB[vzs v] ~ sbz[bz stxt] Bvnxt suttxt]!"
those who are born, and those who still seek birth, may all beings in their hearts be
happy!
Na paro para nikubbetha, ~ ntimaetha katthaci na kaci,
n p[r]x prM nkbz[bzT, ~ n]tmx[xT ktxT nM k,
byrosan paighasa ~ nam-aassa dukkham-iccheyya. [6]
bY][r]xsn] pGsx] ~ n]xmxsxs kxKcz[CXyY.
Mt yath niya putta ~ yus ekaputtam-anurakkhe,
m]t] yT] nyM putxtM ~ a]yus] exkputxtmnurkx[Kz,
evam-pi sabbabhtesu ~ mnasa bhvaye aparima. [7]
exvmzp sbzbB[txsu ~ m]nsM B]v[yx apm]NM.
friendliness).
Metta-ca sabbalokasmi ~ mnasa bhvaye aparima,
[mtxtxc sbzb[l]xksxM ~ m]nsM B]v[yx apm]NM,
uddha adho ca tiriya-ca, ~ asambdha avera asapatta. [8]
VdxDM a[D]x c tyxc, ~ asmzb]DM a[vzrM asptxtM.
Tiha cara nisinno v, ~ sayno v yvatassa vigatamiddho,
tzM crM nsnx[n]x v],sy][n]x v] y]vtsxsgtdx[D]x,

eta sati adhiheyya, ~ brahmam-eta vihra idha-m-hu. [9]
extM stM az[yY, bRhxm[mztMh]rM iDm]hu.
spiritual life.
Dihi-ca anupagamma, ~ slav dassanena sampanno,
zqxc anupgmzm, slv] dsxs[nxn smzpnx[n]x,
kmesu vineyya gedha, ~ na hi jtu gabbhaseyya punar-et ti. [10]
k][mzsu[nyY [gxDM, n h j]t gbzB[syYM pun[rXt t.
again.
svda
a]sv]d
Blessing

Ratanasutta
rtnsutxtM
Yndha bhtni samgatni, ~ Bhummni v yni va antalikkhe,
y]nD Bt]n sm]gt]n, ~ Bmzm]n v] y]n v anxtLkx[Kz,
Sabbe va bht suman bhavantu, ~ atho pi sakkacca suantu bhsita. [1]
sbz[bz v Bt] sumn] Bvnxt, ~ a[T]x p skxkczc suNnxt B]stM.
said.
Tasm hi bht nismetha sabbe, ~ metta karotha mnusiy pajya,
tsxm] h Bt] ns][mzT sbz[bz, ~ [mtxtM k[r]xT m]nusy] pj]y,
Div ca ratto ca haranti ye bali, ~ tasm hi ne rakkhatha appamatt. [2]
v] c rtx[t]x c hrnxt [yx bM, ~ tsxm] h [nx rkxKT apxpmtxt].
protect them.
Ya kici vitta - idha v hura v ~ saggesu v - ya ratana pata
yM ktxtM - iD v] hurM v] ~ sgx[gxsu v] - yM rtnM pNQtM
treasure
Na no sama atthi Tathgatena ~ idam-pi Buddhe ratana pata:
n [n]x smM atxTq tT]g[txn ~ idmzp budx[Dz rtnM pNQtM:
Khaya virga amata pata ~ yad-ajjhag Sakyamun samhito,
KyMr]gM amtM pNQtM ~ ydjXJg] skYmun sm]h[t]x,

Na tena dhammena samatthi kici ~ idam-pi Dhamme ratana pata:
n [txn Dmz[mzn smtxTq k ~ idmzp Dmz[mz rtnM pNQtM:
Yam-Buddhaseho parivaay suci ~ samdhim-nantarika-am-hu,
ymzbudxD[sz[]x pvNxNy suM ~ sm]m]nnxtkxm]hu,
immediate (result),
Samdhin tena samo na vijjati ~ idam-pi Dhamme ratana pata:
sm]n] [txn s[m]x njXjt ~ idmzp Dmz[mz rtnM pNQtM:
Ye puggal aha sata pasatth ~ cattri etni yugni honti,
[yx pugxgl] az stM pstxT] ~ ctxt] ext]n yug]n [h]nxt,
Te dakkhieyy Sugatassa svak, ~ etesu dinnni mahapphalni,
[tx dkx[NyY] sugtsxs s]vk], ~ ex[txsu nxn]n mhpxPl]n,
Ye suppayutt manas dahena ~ nikkmino Gotamassanamhi,
[yx supxpyutxt] mns] dLx[hxn ~ nkxk][n]x [g]xtms]snmzh,
sense desire,

Te pattipatt amata vigayha ~ laddh mudh nibbuti bhujamn,
[tx ptxtptxt] amtMgyxh ~ ldxD] muD] nbzbutM Bxjm]n],
free,
Yathindakhlo pahavi sito siy ~ catubbhi vtehi asampakampiyo,
yTqnxd[l]x pM s[t]x sy] ~ ctbzB v][txh asmzpkmzp[y]x,
winds,
Tathpama sappurisa vadmi, ~ yo ariyasaccni avecca passati,
tTUpmM spxpusM v, ~ [y]x aysczc]n a[vczc psxst,
completely,
Ye ariyasaccni vibhvayanti, ~ gambhrapaena sudesitni,
[yx aysczc]nB]vynxt, ~ gmzBrpx[xn su[dxst]n,
Kicpi te honti bhusappamatt ~ na te bhava ahama diyanti,
kxc]p [tx [h]nxt Bspxpmtxt] ~ n [tx BvM azmM a]ynxt,
existence,
Sah vassa dassanasampadya ~ tayas su dhamm jahit bhavanti:
sh] vsxs dsxsnsmzpy ~ tysxsu Dmzm] jht] Bvnxt:

Sakkyadihi vicikicchita-ca ~ slabbata v pi yad-atthi kici.
skxk]yzqkczCtxc ~ slbzbtM v] p ydtxTq k.
is.
Cathapyehi ca vippamutto, ~ cha cbhihnni abhabbo ktu,
cthp][yxh cpxpmutx[t]x, ~ C c]B]n]n aBbz[b]x k]tM,
crimes,
Kicpi so kamma karoti ~ ppaka kyena vc uda cetas v,
kxc]p [s]x kmzmM k[r]xt ~ p]pkM k][yxn v]c] Vd [czts] v],
Abhabbo so tassa paicchdya ~ abhabbat dihapadassa vutt,
aBbz[b]x [s]x tsxs pczC]y: ~ aBbzbt] zpdsxs vutxt],
(of peace),
Vanappagumbe yath phussitagge ~ gimhnamse pahamasmi gimhe,
vnpxpgmz[bz yT] Pusxstgx[gx ~ gmzh]nm][sx pmsxM gmz[hx,
early summer,
Tathpama Dhammavara adesay, ~ Nibbnagmi paramahitya,
tTUpmM DmzmvrM a[dxsy, ~ nbzb]ng]M prmMht]y,
highest benefit,

Varo vara varado varharo, ~ anuttaro Dhammavara adesay,
v[r]x vrx vr[d]x vr]h[r]x, ~ anutxt[r]x DmzmvrM a[dxsy,
Kha pura nava natthi sambhava, ~ virattacitt yatike bhavasmi,
NM pur]NM nvM ntxTq smzBvM, ~rtxttxt] a]yt[kx BvsxM,
future rebirth,
Te khabj avirhicchand, ~ nibbanti dhr yathyam-padpo,
[tx Nj] ar{Lxhc
zCnx, ~ nbzbnxt r] yT]ymzp[p]x,

(skx [dvz rjusnx kyn l)
Tathgata devamanussapjita, ~ Buddha namassma - suvatthi hotu! [15]
tT]gtM [dxvmnusxspUjqtM ~ budxDM nmsxs]m - suvtxTq [h]xt!
Tathgata devamanussapjita, ~ Dhamma namassma - suvatthi hotu! [16]
tT]gtM [dxvmnusxspUjqtM ~ DmzmM nmsxs]m -suvtxTq [h]xt!
Gods and men revere the Realised One, we honour the Dhamma - may there be safety!

Tathgata devamanussapjita, ~ Sagha namassma - suvatthi hotu! [17]
tT]gtM [dxvmnusxspUjqtM ~ szGM nmsxs]m - suvtxTq [h]xt!
svda
a]sv]d
Blessing
Ahavsatiparitta
azstptxtM
Protection through the Twenty-Four (Buddhas)
Tahakaro mahvro, ~ Medhakaro mahyaso,
tNxhzk[r]x mh][r]x, ~ [mzDzk[r]x mh]y[s]x,
Tahakara, the great hero, Medhakara, of great repute,
Saraakaro lokahito, ~ Dpakaro jutindharo, [1]
srNzk[r]x [l]xkh[t]x, ~ pzk[r]x jutnxD[r]x,
Saraakara, who benefits the world, Dpakara, the bright one,
Koao janapmokkho, ~ Magalo purissabho,
[k]Nxx[] jnp][m]kx[K]x, ~ mzg[l]x pus]s[B]x,
Kondaa, head of the people, Magala, a bull of a man,

Sumano sumano dhro, ~ Revato rativaddhano, [2]
sum[n]x sum[n]x [r]x, [rXv[t]x rtvdxD[n]x,
The wise one Sumana, whose mind is well, Revata, who increases delight,
Sobhito guasampanno, ~ Anomadass januttamo,
[s]xB[t]x gNsmzpnx[n]x, ~ a[n]xmdsxs jnutxt[m]x,
Sobhita, endowed with good qualities, Anomadass, supreme man,
Padumo lokapajjoto, ~ Nrado varasrath, [3]
p[m]x [l]xkpjX[j]x[t]x, ~ n]r[d]x vrs]rTQ,
Paduma, the lamp of the world, Nrada, the best of guides,
Padumuttaro sattasro, ~ Sumedho aggapuggalo,
pmutxt[r]x stxts][r]x, ~ su[mz[D]x agxgpugxg[l]x,
Padumuttara, an excellent being, Sumedha, the greatest person,
Sujto sabbalokaggo, ~ Piyadass narsabho, [4]
suj][t]x sbzb[l]xkgx[g]x, ~ pydsxs nr]s[B]x,
Sujta, greatest in all the world, Piyadass, a bull of a man,
Atthadass kruiko, ~ Dhammadass tamonudo,
atxTdsxs k]r{Nq[k]x, ~ Dmzmdsxs t[m]xnu[d]x,
Atthadass, the compassionate one, Dhammadass, darkness-dispeller,
Siddhattho asamo loke, ~ Tisso varadasavaro, [5]
sdxDtx[T]x as[m]x [l]x[kx, ~ tsx[s]x vrdsMv[r]x,
Siddhattha, unequalled in the world, Tissa, who was most restrained,
Phusso varadasambuddho, ~ Vipass ca anpamo,
Pusx[s]x vrdsmzbudx[D]x, ~psxs c anUp[m]x,
Phussa, excellent Sambuddha, Vipass, who has no likeness,
Sikh sabbahito Satth, ~ Vessabh sukhadyako, [6]
s sbzbh[t]x stxT], ~ [vsxsB suKy[k]x,
Sikh, the Teacher who is a benefit to all, Vessabh, who gives happiness,
Kakusandho satthavho, ~ Kogamano raajaho,
kksnx[D]x stxTv][h]x, ~ [k]xN]gm[n]x rNxj[h]x,
Kakusandha, the leader of the pack, Kogamana, who gave up what is
harmful,

Kassapo sirisampanno, ~ Gotamo Sakyapugavo. [7]
ksxs[p]x ssmzpnx[n]x, ~ [g]xt[m]x skYpuzg[v]x.
Kassapa, the glorious one, and Gotama, the Sakyan bull.
Tesa saccena slena, ~ khantimettabalena ca,
[txsM scz[czn s[lxn, ~ Knxt[
mtxtb[lxn c,
Through their truth and virtue, and the strength of their patience and
friendliness,
te pi tva anurakkhantu ~ rogyena sukhena c! ti
[tx p txvM anurkxKnxt ~ a][r]xg[Yxn su[Kzn c]! t
may these (Buddhas) always protect you with good health and happiness!
Abhayaparitta
aByptxtM
The Fearless Safeguard
ppaggaho dussupina akanta ~ Buddhnubhvena vinsamentu!
p]pgxg[h]x sxsupnM aknxtM ~ budxD]nuB][vznn]s[mnxt!
the Buddha!
ppaggaho dussupina akanta ~ Dhammnubhvena vinsamentu!
p]pgxg[h]x sxsupnM aknxtM ~ Dmzm]nuB][vznn]s[mnxt!
the Dhamma!

ppaggaho dussupina akanta ~ Saghnubhvena vinsamentu!
p]pgxg[h]x sxsupnM aknxtM ~ szG]nuB][vznn]s[mnxt!
the Sangha!
Dukkhappatt ca niddukkh, ~ bhayappatt ca nibbhay,
kxKpxptxt] c ndxkxK], ~ Bypxptxt] c nbzBy],
May those who suffer be without suffering, may those who fear be without
fear,
sokappatt ca nissok ~ hontu sabbe pi pino!
[s]xkpxptxt] c nsx[s]xk] ~ [h]nxt sbz[bz p p]Nq[n]x!
may those who grieve be without grief, may all living creatures be so!
Dna dadantu saddhya, ~ sla rakkhantu sabbad,
nM ddnxt sdxD]y, ~ slM rkxKnxt sbzb,
bhvanbhirat hontu, ~ gacchantu devatgat.
B]vn]Brt] [h]nxt, ~ gczCnxt [dxvt]gt].
Sabbe Buddh balappatt, ~ Paccekna-ca ya bala
sbz[bz budxD] blpxptxt], ~ pcz[czk]nxc yM blM
All the strength the Buddhas have attained, and whatever strength the
Independent Buddhas
Arahantna-ca tejena ~ rakkha bandhma sabbaso!
arhnxt]nxc [tx[jXn ~ rkxKM bnxD]m sbzb[s]x!
Nakkhattayakkhabhtna, ~ ppaggahanivra,
nkxKtxtykxKBt]nM, ~ p]pgxghnv]rN],
parittassnubhvena ~ hantu tesa upaddave!
ptxtsxs]nuB][vzn ~ hnxt [txsM Vpdxd[vz!

Devo vassatu klena, ~ sabbasampatti hetu ca,
[dx[v]x vsxst k][lxn, ~ sbzbsmzptxt [hxt c,
May the sky-god rain down in due season, ~ and (may there be) the right
conditions for all good fortune,
phto bhavatu loko ca, ~ rj bhavatu dhammiko!
PQ[t]x Bvt [l]x[k]x c, ~ r]j] Bvt Dmz[k]x!
may the world be prosperous, ~ may the king always be righteous!
pua ta anumoditv ~ cira rakkhantu ssana!
puxM tM anu[m]xtxv] ~ rM rkxKnxt s]snM!
having rejoiced in this merit protect the teaching for a long time!
pua ta anumoditv ~ cira rakkhantu desana!
puxM tM anu[m]xtxv] ~ rM rkxKnxt [dxsnM!
having rejoiced in this merit protect the preaching for a long time!
pua ta anumoditv ~ cira rakkhantu ma paran!-ti
puxM tM anu[m]xtxv] ~ rM rkxKnxt mM prn!t
having rejoiced in this merit protect me and others for a long time!
Caturrakkh Bhvan
Four Protective Meditations
nandajoti Bhikkhu
Buddhnussati, mett ca, asubha, maraassati
Recollection of the Buddha, friendliness, unattractiveness, and mindfulness of death iti im caturrakkh bhikkhu bhveyya slav.
these are the four protective meditations that a virtuous monk should develop.
Anantavitthragua guatonussara Muni,
Recollecting the Sages virtue, and his endless, extensive, good qualities,
bhveyya buddhim bhikkhu Buddhnussati-m-dito.
the wise monk should develop the recollection of the Buddha first.
Buddhnussati
Recollection of the Buddha
(rakkh Bhvan 1)
1. Savsane kilese so eko sabbe nightiya,
Alone he destroyed all the corruptions, and (bad) predispositions,
ah susuddhasantno pjna ca sadraho.
and being continually and fully pure he is worthy of worship at all times.
2. Sabbaklagate dhamme sabbe samm saya Muni
The Sage by himself has, in every way, completely awakened to all things
sabbkrena bujjhitv, eko sabbauta gato.
throughout the whole of time, and alone he has arrived at omniscience.
3. Vipassandi vijjhi sldi caraehi ca,
Being endowed with great psychic power, good conduct, virtue, and so on,
susamiddhehi sampanno, gaganbhehi nyako.
true understanding, insight, and so on, the leader was like the shining sky.
Caturrakkh Bhvan - 2
4. Sammgato subha hna amoghavacano ca so,
He who never spoke foolish words, has arrived at that glorious state (Nibbna),
tividhasspi lokassa t niravasesato.
he knew the threefold world system (completely) without leaving anything out.
5. Anekehi guoghehi sabbasattuttamo ah,
Overflowing with countless good qualities he is supreme among all beings,
anekehi upyehi naradamme damesi ca.
with countless skilful means he tamed those men who could be tamed.
6. Eko sabbassa lokassa sabbamatthnussako,
He alone, to the whole world was the teacher of everything good,
bhgyaissariydna guna paramo nidh.
he is the highest treasure, having qualities such as good fortune, mastery, and so on.
7. Passa sabbadhammesu karu sabbajantusu,
Being wise in regard to all things compassionate to everybody,
attatthna paratthna sdhik guajehik.
he exceeded (others) in the best qualities, (knowing) what was for his own and others
good.
8. Dayya pram citv payattnam-uddhar,
Through sympathy he set his mind on the perfections through wisdom he raised himself
up,
uddhar sabbadhamme ca, dayyae ca uddhar.
he raised himself above all things, through sympathy he raised others too.
9. Dissamno pi tvassa rpakyo acintayo,
Even his visible form-body was beyond thought,
asdhraaahe dhammakye kath vakti?
what can be said of his spiritual body, which was unique, having powerful knowledge?
Mett Bhvan
The Development of Friendliness Meditation
(rakkh Bhvan 2)
1. Attpamya sabbesa sattna sukhakmata,
In a similar way to oneself, all beings desire happiness,
passitv kamato metta sabbasattesu bhvaye.
having seen that one should gradually develop friendliness towards all beings.
2. Sukh bhaveyya niddukkho, aha nicca, aham viya
May I constantly be happy, free from suffering, and like myself
hit ca me sukh hontu, majjhatt ctha verino.
may my benefactors be happy, neutral persons, and foes also.
3. Imamhi gmakkhettamhi, satt hontu sukh sad,
In this village, and its surrounding fields, may beings always be happy,
tato para-ca rajjesu, cakkavlesu jantuno.
and those in other countries, and people throughout the universe.
4. Samant cakkavlesu sattnantesu pino,
Throughout the entire universe may the countless beings, creatures,
sukhino puggal bht attabhvagat siyu,
persons, and bhtas, who have attained individuality, be happy,
5. tath itth pum ceva ariy anariy pi ca,
and so too (all) women, men, noble ones, and also ignoble ones,
dev nar apyah, tath dasadissu cti.
gods, humans, and fallen creatures, and likewise (all beings) in the ten directions.
Asubhasa
Perception of the Unattractive
(rakkh Bhvan 3)
1. Aviasubhanibha saviasubha ima,
With consciousness it is unattractive, just as it is without (i.e. dead),
kya asubhato passa, asubha bhvaye yati.
seeing this body as unattractive, a monk should develop (the recollection) of the
unattractive.
2. Vaasahnagandhehi sayoksato tath,
Thus by way of colour, shape, smell, location, and appearance,
paikklni kye me kuapni dvisoasa.
the thirty-two (parts) in my body (are like) repulsive corpses.
3. Patitamh pi kuap, jeguccha kyanissita,
The (parts) that depend on this body are contemptible, as is what falls from a corpse,
dhro hi suci tassa, kye tu kuape hita.
for their recepticle is impure, they are situated in this corpse of a body.
4. Mlhe kimi va kyoya asucimhi samuhito,
Like a worm in excrement this body arose in what is impure (i.e. the womb),
anto asucisampuo puavaccaku viya.
inside it is full of impurities just like a full lavatory.
5. Asucisandate nicca yath medakathlik,
Always the impurities overflow like fat (overflows) from a frying pan,
nnkimikulvso, pakkhacandanik viya.
various kinds of worms dwell in it, the same as in a cesspool.
6. Gaabhto, rogabhto, vaabhto, samussayo,
This bodily heap is like a boil, like a disease, or like a sore,
atekiccho ti jeguccho pabhinnakuappamo ti.
it is incurable, contemptible, just like a rotting corpse.
Maranussati
Recollection of Death
(rakkh Bhvan 4)
1. Pavtadpatulyya, syusantatiy khaya,
By comparing a lamp in a breeze, with the destruction of the life continuum,
parpamya sampassa, bhvaye maraassati.
through seeing oneself as similar to others, one should develop mindfulness of death.
2. Mahsampattisampatt yath satt mat idha,
Just as people who have attained great good fortune here have died,
tath aha marissmi marana mama hessati.
in the same way will I die death is (surely) coming to me.
3. Uppattiy saheveda maraa gata sad,
Indeed death always comes along with that which has arisen,
maraatthya oksa vadhako viya esati.
it is like a murderer who is seeking an opportunity to kill.
4. saka anivatta ta satata gamanussuka,
This life is slowly, without turning back, continually, eagerly,
jvita uday attha suriyo viya dhvati.
going its way, it rises and falls just as the sun runs its course (and sets).
5. Vijjububbulaussva, jalarj parikkhaya,
(Like) lightning, a bubble, dew, a line drawn on water, life (quickly goes to) destruction,
ghtako variptassa sabbatth pi avriyo.
like an executioner in regard to his rival (death) can never be constrained.
6. Suyasatthmapuiddh buddhivuddh Jinadvaya,
Even the two kinds of Victors, who are famous, strong, meritorious, powerful, and of
great intelligence,
ghtesi maraa khippa, k tu mdisake kath?
were quickly slaughtered by death, so what to say about one like me?
7. Paccayna-ca vekaly bhirajjhattupaddav,
When conditions fail there are internal and external adversities,
marmora nimes pi maramno anukkhaan-ti.
dying at each and every moment I will die in less (time) than a blink of an eye.
Ahasavegavatthni
The Eight Bases for Urgency
1. Bhvetv caturrakkh vajjeyya anantara
Having developed these four protections one should consider next
mahsavegavatthni, aha ahitavriyo.
the eight great bases for urgency, having non-stop energy.
2. Jtijarvydhicut apy,
Birth, old age, sickness, death, the lower realms,
atta-appattakavaadukkha,
the past and future suffering in the round,
idni hragavehidukkha
the suffering in having to seek food in the present savegavatthni imni aha.
these are the eight bases for urgency.
3. Pto ca syamapi ceva ima vidhio,
If, in the morning and in the evening, one who knows the way,
sevate satatamatta hitbhilsi,
who desires his own benefit, practises (these meditations) continually,
pappoti so ti vipula hata pripantho,
then after destroying (even) extensive obstacles, that sage
seha sukha muni visihamata sukhena cti.
easily attains great happiness, and the distinction of the deathless.
Mettabhvan
Friendliness Meditation
(based on Paisambhidmagga and Visuddhimagga)
Edited & Translated by nandajoti Bhikkhu
1. Aha avero homi, abypajjho homi, angho homi,
May I be free from hatred, may I be free from oppression, may I be free from trouble,
Sukh attna pariharmi.
May I take care of myself and be happy.
2. Aha viya mayha cariyupajjhy, mt, pitaro,
And like myself, may my teacher, preceptor, mother, father,
Hitasatt, majjhattikasatt, verisatt,
Those who are benefactors, those who are neutral, (and) those who are enemies,
Aver hontu, abypajjh hontu, angh hontu
Be free from hatred, free from oppression, free from trouble,
Sukh attna pariharantu, dukkh muccantu,
May they take care of themselves and be happy, may they be free from suffering,
Yathladdhasampattito m vigacchantu kammassak.
Being ones who own their actions, may they not loose whatever prosperity they have
gained.
3. Imasmi vihre, imasmi gocaragme, imasmi nagare,
In this living place, in this alms village, in this town,
Imasmi Lakdpe, imasmi Jambudpe, imasmi cakkave,
in this Island of (ri) Lak, in this Rose-Apple Island (i.e. India), in this Universe,
Issarajan smahakadevat, sabbe satt
May the leaders of the people, the gods within these boundaries, (and) all beings,
Aver hontu, abypajjh hontu, angh hontu,
gained.
Mettabhvan - 2
4. Puratthimya disya, dakkhiya disya, pacchimya disya, uttarya disya,

In in the Eastern direction, in the Southern direction, in the Western direction, in the
Northern direction,
Puratthimya anudisya, dakkhiya anudisya,
In the South-Eastern direction, in the South-West direction,
Pacchimya anudisya, uttarya anudisya,
in the North-West direction, in the North-East direction,
Hehimya disya, uparimya disya,
In the lower direction, in the upper direction,
Sabbe satt, sabbe p, sabbe bht,
May all creatures, all breathing creatures, all beings,
Sabbe puggal, sabbe attabhvapariypann,
All persons, all individuals,
Sabb itthiyo, sabbe puris,
May all women, all men,
Sabbe ariy, sabbe anariy,
All those who are Noble, all those who are not (yet) Noble,
Sabbe dev, sabbe manuss, sabbe viniptik,
All gods, all human beings, all who have fallen (into the lower worlds),
gained.
Mettabhvan
Friendliness Meditation
(based on Paisambhidmagga and Visuddhimagga)
1. Aha avero homi, abypajjho homi, angho homi,
May I be free from hatred, may I be free from oppression, may I be free from trouble,
Sukh attna pariharmi.
May I take care of myself and be happy.
2. Mama Mtpit, cariy ca, timitt ca, sabrahmacrino ca,
May my Mother and Father, Teachers, relatives and friends, and fellow celibates,
Aver hontu, abypajjh hontu, angh hontu
Sukh attna pariharantu.
May they take care of themselves and be happy.
3. Imasmi rme, sabbe yogino
In this monastery may all meditators
4. Imasmi rme, sabbe bhikkh bhikkhuniyo ca, upsak upsikyo ca
In this monastery may all monks and nuns, laymen and laywomen
Mettabhvan - 2
5. Amhka catupaccay dyak

May our supporters who give the four requisites
6. Amhka rakkh devat imasmi vihre, imasmi vse,
May our protective gods in this living place, in this dwelling place,
imasmi rme rakkh devat,
May our protective gods in this monastery,
7. Sabbe satt, sabbe p, sabbe bht,
All those who are Noble, all those who are ignoble,
gained.
Mettabhvan - 3
Puratthimya disya, pacchimya disya, uttarya disya, dakkhiya disya,

In the Eastern direction, in the Western direction, in the Northern direction, in the
Southern direction,
Puratthimya anudisya, pacchimya anudisya,
In the South-Eastern direction, in the North-West direction,
Uttarya anudisya, dakkhiya anudisya,
In the North-East direction, in the South-West direction,
Hehimya disya, uparimya disya,
In the lower direction, in the upper direction,
Sabbe satt, sabbe p, sabbe bht,
All those who are Noble, all those who are not (yet) Noble,
gained.
Mettabhvan - 4
8. Uddha yva bhavagg ca adho yva avcito samant Cakkavesu

From the highest of existence down, and from the lowest worlds up, everywhere in the
Universe,
Ye satt pahav car, abypajjh niver ca niddukkh canupaddav.
Whatever beings live on the earth, (may they be) free from oppression, free from
hatred, free from suffering, and free from danger.
Uddha yva bhavagg ca adho yva avcito samant Cakkavesu
Universe,
Ye satt udake car, abypajjh niver ca niddukkh canupaddav.
Whatever beings live in the waters, (may they be) free from oppression, free from
hatred, free from suffering, and free from danger.
Uddha yva bhavagg ca adho yva avcito samant Cakkavesu
Universe,
Ye satt kse car, abypajjh niver ca niddukkh canupaddav.
Whatever beings live in the sky, (may they be) free from oppression, free from hatred,
free from suffering, and free from danger.
***
Mettabhvan - 5
Imya Dhammnudhammapaipattiy Buddha pjemi,

By this practice in conformity with the Dhamma I worship the Buddha,
Imya Dhammnudhammapaipattiy Dhamma pjemi,
By this practice in conformity with the Dhamma I worship the Dhamma,
Imya Dhammnudhammapaipattiy Sagha pjemi,
By this practice in conformity with the Dhamma I worship the Sagha,
Imya Dhammnudhammapaipattiy Mtpitaro pjemi,
By this practice in conformity with the Dhamma I worship my Parents,
Imya Dhammnudhammapaipattiy criye pjemi,
By this practice in conformity with the Dhamma I worship my Teachers,
Addh imya paipadya jarmaraamh parimuccismi.
By this practice may I be freed from old age and death.
Ida me pua savakkhayvaha hotu.
May my merit bring about the destruction of the pollutants.
Ida me sla Maggaphalaassa paccayo hotu.
May my virtue be a condition for (gaining) knowledge of Path and Fruit.
Ima no puabhga sabbasattna dema.
We give a share of our merits to all beings.
Sabbe satt sukhit hontu!
May all beings be happy!
Sdhu! Sdhu! Sdhu!
Well said! Well said! Well said!
Narashagth
Verses about a Lion of a Man
(Verses traditionally attributed to Princess Yasodhar speaking to
Prince Rhula when the Buddha returned to his home town
Kapilavatthu after his Awakening)
1. Cakkavarakitarattasupdo,
Having beautiful feet marked with a fine wheel,
lakkhaamaita-yatapah,
his long heels are a characteristic mark,
cmarachattavibhsitapdo,
his feet decorated with chowrie and sunshade,
esa hi tuyha pit narasho.
that indeed is your father, a lion of a man.
2. Sakyakumravaro sukhumlo,
An excellent and graceful Sakyan prince,
lakkhaacittikapuasarro,
with a body full of characteristic marks,
lokahitya gato naravro,
a hero who has come for the worlds benefit,
3. Puasasakanibho mukhavao,
Just like the full moon is his beautiful face,
Devanarna piyo narango,
dear to gods and men, a Nga amongst men,
mattagajindavilsitagm,
walking like a charming lord of elephants,
Narashagth - Verses about the Lion of a Man - 2

4. Khattiyasambhava-aggakulno,
Born into a leading noble family,
devamanussanamassitapdo,
gods and men revere his feet,
slasamdhipatihitacitto,
having virtue and concentration established in his mind,
5. yatatugasusahitanso,
Having a long, prominent and wellformed nose,
gopakhumo abhinlasunetto,
cowlike eyelashes, beautiful deep black eyes,
indadhanabhinlabhamko,
his deep black eyebrows (are just like) Indras bow,
6. Vaasumaasusahitagvo,
Having a round, sizeable, and wellformed neck,
shahan migarjasarro,
a lions jaw, a body like the king of beasts,
kacanasucchaviuttamavao,
beautiful golden skin, of supreme colour,
Narashagth - Verses about the Lion of a Man - 3

7. Siniddhasugambhiramajusaghoso,
Having a very deep, charming, and sweet voice,
higulabandhusurattasujivho,
with a beautiful tongue, red like vermillion,
vsativsatisetasudanto,
with twenty by twenty beautiful white teeth,
8. Ajanavaasunlasukeso,
Having beautiful, glossy, blackcoloured hair,
kacanapaavisuddhanalo,
a forehead like a plate of purified gold,
osadhipaarasuddhasu-uo,
and hair between the brows like a pure white star,
9. Gacchati nlapathe viya cando,
Like the moon going along the dark night path,
tragaparivehitarpo,
surrounded by a body of stars,
svakamajjhagato Samaindo,
is the Lord of Ascetics in the midst of his disciples,
esa hi tuyha pit narasho ti.
Aggasvik Bhikkhun
The Great Nun Disciples
Translated by nandajoti Bhikkhu
Rattana Bhikkhunna, Gotam Jinamtuch
Gotam, the Buddhas step-mother, amongst those Nuns of long standing
hapit aggahnamhi, sad sotthi karotu no! [1]
Is placed in the first position, (through that) may we always be safe!
Mah panam-aggah Khemther ti pka,
The first amongst those of great wisdom is the renowned elder Khem,
Svik Buddhasehassa sad sotthi karotu no! [2]
Disciple of the excellent Buddha, may we always be safe!
Ther Uppalava ca iddhimantnam-uttam
The elder Uppalava is supreme amongst those with power
Svik Buddhasehassa sad sotthi karotu no! [3]
Disciple of the excellent Buddha, may we always be safe!
Vinayadhrnam-agg Pacr-ti vissut,
Amongst those who uphold Discipline, first is the famous Pacr,
Who is placed in first position, (through that) may we always be safe!
Dhammakathikna pavar Dhammadinn-ti nmik
Amongst those who speak on Dhamma, the noble one called Dhammadinn
Is placed in the first position, (through that) may we always be safe!
Jhyikna bhikkhunnam Nand Ther ti nma s
Amongst those who attain absorption, the Elder called Nand
Aggahnthit hu, sad sotthi karotu no! [6]
Is said to hold first position, (through that) may we always be safe!
The Great Nun Disciples - 2
raddhaviriyna agg So Ther ti nmik

Amongst those who stir up energy, the Elder called So is first
hapit tattha hnamhi, sad sotthi karotu no! [7]
(She) is placed in that position, (through that) may we always be safe!
Dibbacakkhuknam-agg Sakul iti vissut,
Amongst those with Divine-Eyes, the famous Sakul is the first,
Visuddhanayan s pi, sad sotthi karotu no! [8]
She who has purified her eyes, (through that) may we always be safe!
Kualakes Bhikkhun khippbhinam-uttam,
The Nun Kualakes is supreme mongst those with quick knowledge,
hapit yeva hnamhi sad sotthi karotu no! [9]
(She is) placed in first position, (through that) may we always be safe!
Ther Bhadd Kapiln pubbajtnam-anussar
The elder Bhadd Kapil, amongst those who recall past lives,
Tsa yeva Bhikkhunna, sad sotthi karotu no! [10]
(Is the first) amongst (all) those Nuns, (through that) may we always be safe!
Ther tu Bhadd Kaccn mahbhinam-uttam
The elder Bhadd Kaccn is supreme amongst those with deep knowledge
Jinena sukhadukkha s, sad sotthi karotu no! [11]
Through conquering pleasure and pain, (through that) may we always be safe!
Lkhacvaradhrna agg Kis pi Gotam,
Amongst those who wear rough robes the first is (called) Kis Gotam,
hapit aggahnamhi sad sotthi karotu no! [12]
(She) is placed in first position, (through that) may we always be safe!
Siglamt Bhikkhun saddhdhimuttnam-uttam,
The Nun Siglas Mother is supreme amongst the faith-released,
Karotu no mahsanti, rogya-ca sukha sad! [13]
(Through that) may we have great peace, good health and happiness forever!
The Great Nun Disciples - 3
A Bhikkhuniyo sabb nnguadhar bah,

Of the other Nuns they all had many and quite diverse virtues,
Plentu no sabbabhay sokarogdisambhav, [14]
They protect us from all fears, grief and disease that has arisen,
Sotapanndayo sekkh saddhpasldik,
Those in training, having faith, wisdom, virtue and so forth, beginning with StreamEnterers,
Bhgaso kilesadahan sad sotthi karotu no! [15]
Have burned a portion of their defilements, (through that) may we always be safe!
Preface
The Namakkrapi is a popular chanting text in Myanmar. It was written by the
Venerable Elder Ssanasodhaka as we are informed in the relevant section of the k,
which is included here.
The text consists of 28 verses written in different metres in ascending order of syllables,
starting with the Vatta (a.k.a. Siloka) and ending with the Saddhar. In the presentation
here I have given an analysis of the metres before each verse. The metres are as follows:
Vatta, 8 syllables x 2 verses
Bhujagasusumata, 9
Suddhavirja, 10
Upahit, 11
Indravajir, 11 x 2
Upajti (Bhadr), 11
Vasah, 12 x 2
Indavas, 12
Toaka, 12 x 2
Pahsin, 13
Vasantatilak, 14 x 2
Mlin, 15
Unnamed metre, 16
Mandakknt, 17
Kusumitalatvellit, 18
Meghavipphujjit, 19
Vutta, 20
Saddhar, 21 x 7
This is then followed by five verses in Vatta metre which encourage the memorising of
the text.
The k contains a long commentary on the verses, running to 225 pages in the
Myanmar edition. This contains a sub-section, which I have extracted here. It is given at
the end of the long commentary to each verse, and is introduced thus: aya panettha
sakhepayojan; now this is the short word-commentary...
I have not translated these sections, but they are useful for students with some
knowledge of the language, as they show how the commentaries define terms in these
texts, and they also clarify the translation.
nandajoti Bhikkhu
April, 2013
The Reverence Text with the Short Word-Commentary - 2
Namakkrapi saha Sakhepayojan

The Reverence Text with the Short Word-Commentary
edited and translated by nandajoti Bhikkhu
1
pathy Vatta (8 syllables)
Sugata sugata seha, kusala kusala jaha,1

The one who is fortunate and fortunately excellent, who has given up wholesome and
unwholesome deeds,
Amata amata santa, Asama Asama dada,
Who found the deathless peace of the Deathless, who found the Matchless (nibbna), and
gives the Matchless (to others),
Saraa saraa loka, araa araa kara
Who found the Refuge, and is the refuge for the world, the one without passions, who
makes the passions fade,
Abhaya abhaya hna nyaka: Nyaka name.
The one without fear, who leads to that fearless place: I will revere (Lord Buddha), the
Leader.
Sugata sobhanagata sundaranibbnahna gata v samm gata v,
sugata samm vacana gada bhsana,
seha pasatthatara satipahndibhede dhamme gavesanta v santehi
gavesitabba v sattna hitasukha icchita v,
kusala kusala kusala akusala,
jaha jahita,
amata maraavirahita,
amata amatanibbnasamanngata,
santa kilesadarathavpasama,
asama lokiyadhammena asadisa maggaphalanibbnadhamma,
dada dta dyaka v,
saraa sabbasattalokassa paisaraabhta,
loka sattasakharoksasakhata tiloka,
saraa jnanta, araa nikkilesa, kilesasakhtaraavirahita v,
araa sattesu kilesarajassbhva,
kara desanena kata, abhaya nibbhaya,
abhaya nibbhayahna nibbnadisa,
nyaka satte nibbnapra nenta,
Nyaka tilokna jeha pmokkha Buddha,
sakkacca thi dvrehi aha name namm ti
This is really two verses, not one, as it it appears from the numbering. Although technically it is
a Vatta verse, which allows free weight in many positions, it is treated like a Samavutta, having
the same structure throughout: .
2
Bhujagasusumat (9 syllables)
Nayanasubhagakyaga,
Having body and limbs lovely to the eyes,
Madhuravarasaropeta,
Endowed with a noble and sweet voice,
Amitaguagadhra:
The receptacle of many measureless virtues:
Dasabalam-atula vande.
I worship that incomparable One of Ten Powers.
Nayanasubhagakyaga sabbasattna cakkhussa sobhana gatena kyagena
samanngata,
madhuravarasaropeta piyapemanyena assdiyena uttamasaddena samanngata,
amitaguagadhra aparimiitabba sldiguasamhna patihnabhta,
Dasabala anaasdhraena Tathgatassa kyaadasabalena samanngata,
atula sldiguehi kenaci asadisa Buddha,
thi dvrehi sakkacca aha vande vandm ti.
3
Suddhavirja (10 syllables)
Yo Buddho dhitimadhrako,
He who is Buddha, the bearer of steadfast knowledge,
Sasre anubhosi kyika
Who underwent in the continual round of existence, both bodily
Dukkha cetasika-ca lokato:
And mental suffering for the sake of the world:
Ta vande naradevamagala.
I worship Him, who is a blessing for men and gods.
Dhitim samdhivanto
aadhrako arahattaphaladhrako Arahattaphalasetacchatta dhrento v, yo ydiso
Buddho,
Sasre sasravae,
kyika kye pavatta dukkha-ca vaadukkha-ca
cetasi pavatta dukkha-ca vaadukkha-ca,
lokato lokahetu,
anubhosi punappuna abhavasi avedayi,
naradevamagala naradevna magalabhta,
Ta tdisa Buddha,
aha vande vandm ti.
4
Upahit (11 syllables)
Bttisatilakkhaacitradeha,
He who has the thirty-two beautiful marks on his body,2
Dehajjutiniggatapajjalanta
Whose body shines with an effulgence of light,
Padhitislaguoghavinda:
Who possesses an ocean of wisdom, steadfastness, morality and virtue:
Vande Munim-antimajtiyutta.
I worship that Sage who is in his final birth.
Bttisatilakkhaacitra deha dvattisamahpurisalakkhaehi vicitra
rpakyavanta,
dehajjutiniggatapajjalanta rpakyato niggatehi chabbaarashi parisamantato
vijjotavanta,
padhitislaguo ghavinda padhitislasakhatna guna samha
labhanavanta, vinditabbna padhitislasakhtna guna
samhavanta v,
antimajtiyutta carimabhavena carimattabhvena v,
yutta Muni Buddha,
aha thi dvrehi sakkacca vande vandm ti.
See Lakkhaasuttanta, Dghanikya 30, for a list of these marks, and how they were acquired.
5
Indravajir (11 syllables)
Ptodaya bladivkara va,

Like a fresh sun rising in the morning,
Majjhe yatna lalitasirhi,
With charming grace in the midst of those who strive,
Puindusaksamukha, aneja:
Having a face like a full moon, lust-free:
Vandmi sabbaum-aha Muninda.
I worship the omniscient Lord of Sages.
Ptodaya pageva udaya uggata,
bladivkara va navuggatasriyamavo iva,
yatna bhikkhna
majjhe sirhi bttisamahpurisalakkhastynubyajana-sampattisakhtehi sirhi
lalita vilsita,
puindusaksamukha puacandena sadisa nanavanta,
aneja nittaha, lokadhammehi anijana v,
sabbau sabbadhammavijnanta,
Muninda Buddha,
sakkacca thi dvrehi aha vandm ti.
6
Upindravajir (11 syllables)
Upetapuo, varabodhimle
Endowed with merit, at the root of the Bodhi tree
Sasenamra Sugato jinitv,
the Fortunate One, after defeating Mra and his army,
Abojjhi Bodhi aruodayamhi:
Awoke to Wisdom as the dawn broke:
Nammi Ta mrajina abhaga.
I revere Him, the unbroken one, who defeated the (five) deaths.3
Upetapuo sampannadndiprampuav dndiprampuena sampanno v,
yo Sugato varabodhimle uttamassa Bodhirukkhassa sampe,
Sasenamra senya saha pavatta Mrarja,
jinitv prampuatejena vijayitv,
aruodayamhi viskhapuamiya aruuggamanavelya,
Bodhi Arahattamaggaasabbautaasakhta Bodhi,
abojjhi paivijjhi adhigami v,
Mrajina pacamrna vijitvi,
abhaga Sasenamro yo koci v bhinditu asamattha
Ta Sugata,
aha namm ti.
1. the god Mra or Death (devaputtamra); 2. the deadly defilements (kilesamra); 3. the deadly
constituent parts (khandhamra); 4. the deadly deeds (kammamra); 5. Mra as death itself
(maccumra).
7
Upajti (Bhadr, 11 syllables)
Rgdichedmalaakhagga,
That one having the sword of undefiled knowledge that cuts off passion and so on,
Satsamaphalakbhigha,
Who holds up the shield known as mindfulness,
Sloghalakravibhsita: Ta
Who is adorned with the decoration of an ocean of morality: Him
Nammi 'bhivaram-iddhupeta.
I revere, the one endowed with noble knowledge and psychic power.
Rgdichedmalaakhagga rgdikilesa chindanta malavirahita
Arahattamaggaasakhta asivanta,
satsamaphalakbhigha sammsatinmika phalaka dahagahaa,
sloghalakravibhsita slna samhasakhtena alakrena vibhsita,
abhivaram-iddhupeta abhisakhtya varya uttamya iddhiy upeta
samupeta samanngata,
Ta Buddha,
aha namm ti.
8
Vasah (12 syllables)
Daylaya sabbadhi dukkara kara,

That abode of sympathy, who (overcoming) difficulties everywhere,
Bhavaavtikkamam-aggata gata,
And, overcoming the ocean of existence, attained the highest,
Tilokantha susamhita hita:
The well-composed Lord of the Three Worlds who is a benefit (to others):
Samantacakkhu paammi Ta 'mita.
I bow down to the measureless All-Seeing One.
Daylaya mahkaruya mettya dhra,
sabbadhi sabbasmi attabhve,
dukkara dukkhena karitabba pacamahpariccgdikamma
kara karonta,
bhavaavtikkama tibhavasakhtasamuddato atikkanta,
aggata sabbasattna sehabhva,
gata patta,
Tilokantha kmarpa-arpasakhtassa tilokassa paisaraa,
susamhita sundarasamdhivanta,
hita sabbasattna lokiyalokuttarasakhta atthadhraa,
Samantacakkhu parisamantato sabbaeyyadhamma passanta
sabbautaavanta,
amita aparimeyya sldiguavanta,
Ta Buddha,
aha paammi vandm ti.
9
Vasah (12 syllables)
Tahi tahi pramisacaya caya,

In this place and that place he accumulated a store of perfections,
Gata gata sabbhisukhappada pada,
He has attained the happy resting place of the virtuous,
Narnarna sukhasambhava bhava,
And is the origin and source of happiness for men and gods,
Namnamna Jinapugava gava.
I revere the noble Victor, who (overcame) the disrespectful fools.4
Tahi tahi tasmi tasmi bhave, attabhve v,
pramisacaya dndipramna samha,
caya upacita parisambhta,
sabbhi santehi sappurisehi,
gata upagamitabba payirupsitabba,
sukhappada accantasukhassa patihnabhta,
pada nibbna gata patta agami,
narnarna manussadevna,
sukhasambhava lokiyalokuttarasukhassa kraa tividhasukhassa
labhanakraabhta pua v,
bhava nibbattenta,
anamna anamantna andarna avandantna v,
gava goasadisna blna,
Jinapugava jayantapurisuttama Buddha,
aha name namm ti.
An allusion to the sectarians who opposed the Buddha.
10
Indavas (12 syllables)
Maggaganva Munidakkhanviko,
The Sage and skilful mariner ascended the ship of the Path-factors,
hphiya akarena ghako,
Grasped with the hand of knowledge the oar of exertion,
ruyha yo tya bah bhavaav:
And crossed over the manifold ocean of existence:
Tresi Ta buddham-aghappaha name.
I revere Him, who understood, abandoned distress and crossed over.
Yo Munidakkhanviko yo Buddhasakhto cheko nvjehako,
maggaganva ahamaggagasakhta nva
ruyha rohitv
hphiya vriyasakhta dabbisraka,
akarena sabbautaasakhtena hatthena,
ghako daha gahamno hutv tya ahamaggaganvya,
bah aneke veneyyasatte
bhavaav tibhavasakhtamahsamuddato,
tresi otresi,
buddha paividdhacatusaccadhamma
aghappaha sattna dukkhaviddhasenta kilesa viddhasenta v
Ta Munidakkhanvika
aha name namm ti.
11
Toaka (12 syllables)
Samatisatipramisambharaa,
He who fulfilled the thirty5 perfections equally,
Varabodhidume Catusaccadasa,
Who, under the noble Bodhi tree, saw the Four Truths,
Varam-iddhigata naradevahita:
Attained the noble psychic powers, which benefit gods and men:
Tibhavpasama paammi Jina.
I bow down to the Victor, who stilled (rebirth in) the three (planes of) existence.
Samatisatisambharaa samatisapramiyo sambhta pariprita,
Varabodhidume Uttamabodhirukkhamle,
Catusaccadasa Cattri Ariyasaccni maggaena passanta paivijjhanta,
varam-iddhigata uttama attabuddhna
iddhipatta uttamna iddhna patihnabhta v,
naradevahita manussadevna lokiyalokuttarasakhta payojana dhraa,
tibhavpasama kmarprpasakhtehi thi bhavehi upasamita,
kmarprpasakhtesu tsu bhavesu punabbhavbhinibbattito upasamita
nibbuta v,
Jina pacamrajayanta Buddha
paammi aha asampayuttacittena dara vandm ti.
That is, each of the ten perfections in the lower, middling and highest levels.
12
Toaka (12 syllables)
Satapuajalakkhaika, viraja,
Having the marks that arose because of hundreds of merits, passionless,
Gaganpamadhi, dhiti-Merusama,
Superior like the sky, firm like (Mount) Meru,
Jalajpamastalaslayuta,
Cool, like the lotus, endowed with morality,
Pathavsahana: paammi Jina.
who endures (like) the Earth: I bow down to the Victor.
Satapuajalakkhaika anekaprampuatejena jtena
dvattisamahpurisalakkhaena sampanna,
viraja rgarajdna abhv vigataraja,
gaganpamadhi kspamasabbautaavanta,
dhiti-Merusama Sinerupabbatasadisa acalasamdhivanta,
jalajpamastalaslayuta, udakajtappadumasadisena accanttistalena
asakhyeyyaslena sampayutta,
pathavsahana pathav viya khantisampanna, khantivanta v,
Jina paca-Mravijaya Buddha aha sakkacca paammi vandm ti.
13
Pahsin (13 syllables)
Yo Buddho sumati, dive divkaro va,

He who is the wise Buddha, like the sun shining in the day,
Sobhanto ratijanane silsanamhi,
* Resplendent, producing delight, while sitting on his stone throne,
sno sivasukhada adesi Dhamma,
Taught the Abhidhamma, which gives the happiness of safety,
Devna: Tam-Asadisa nammi nicca.
to the gods: I always revere Him who is Matchless.
Sumati sundarasabbautaavto, desanavto v,
yo ydiso Buddho,
dive divase
divkaro va sriyo iva,
sobhanto virocamno hutv,
ratijanane devna atappakaptisomanassuppdane, pemuppdane v,
silsanamhi paukampalanmake silsane,
sno nisdanto hutv,
sivasukhada nibbnasukhadyaka,
Dhamma Abhidhammadhamma,
devna Mtupubbadevaputtappamukhna upapattidevna adesi kathesi,
asadisa appaipuggala,
Ta Buddha
aha nicca satata nammi vandm ti.
14
Vasantatilak (14 syllables)
Yo pdapakajamuduttalarjikehi,
He who has tender skin on his lotus feet,
Lokehi thi 'vikalehi nirkulehi,
Who is unconfused, not lacking (in knowledge) about the three worlds,
Samppue nirupameyyatam-eva, Ntho
Who has attained the incomparable,
Ta sabbalokamahita asama nammi.
Who is unequalled and honoured by the whole world: I revere Him, the Lord.
Yo Ntho yo ydiso sabbasattna paisarao Buddho,
avikalehi kehici avekallehi,
nirkulehi kulavirahitehi,
pdapakajamuduttalarjikehi pdasakhtapadumassa sahatale jtehi
ahasatacakkalakkhaarjikehi,
thi lokehi kattubhtehi,
nirupameyyata appameyyabhva appamitabbabhva v,
samppue eva samm gacchati eva,
sabbalokamahita sabbalokena pjita,
asama sabbamanussadevabrahmehi asadisa,
ta Ntha aha namm ti.
15
Vasantatilak (14 syllables)
Buddha narnarasamosaraa dhitatta,

The Buddha with steady mind, who brought together men and gods,
Papadpajutiy vihatandhakra,
Who, with the lustre of the light of wisdom destroyed the darkness (of ignorance),
Atthbhikmanaradevahitvaha, Ta
He who greatly desires the welfare and benefit of men and gods, Him
Vandmi, kruikam-aggam-anantaa.
I worship, the great compassionate (Buddha), with infinite knowledge.
Narnarasamosaraa manussadevna sama osaraa sannipatitahna,
dhitatta samhitacitta,
papadpajutiy Arahattamaggaasakhtapadpobhsena karaabhtena
vihatandhakra hanitabba avijjsakhtamohatama,
atthbhikma sattalokassa lokiyalokuttarasakhtapayojana ativiya icchanta,
naradevahitvaha manussadevna hita dhraka,
kruika sabbasattesu mahkaruya yutta mahkaruavanta v,
agga jtipuaguamahattabhvena sabbasattuttama,
anantaa gaavasena ca sabhvavasena ca visayavasena ca antavirahitaa,
ananta sabbautaavanta v,
Ta Buddha aha vippasannena cetas vandm ti.
16
Mlin (15 syllables)
Akhilaguanidhno yo Munindopagantv
The deposit of all virtues, the Lord of Sages, who, after approaching
Vanam-Isipatanavha, saatna niketa,
The Wood called Isipatana, the abode of those restrained,
Tahim-akusalacheda Dhammacakka pavatto:
And rolling the Dhamma-Wheel, which cut off unwholesomeness in that place:
Tam-atulam-abhikanta vandaneyya nammi.
I revere Him of incomparable beauty, who should be worshipped.
Akhilanidhno sabbalokiyalokuttarasakhtna slasamdhipadiguasamhna
patihno
yo ydiso
Munindo pacanna munna indo issaro Bhagav,
saatna kyavacmanosayamantna sdhna,
niketa vasanahna rammaahna v,
Isipatanavha Isipatananmika Isipatanan-ti voharitabba v,
vana Migadyavana,
upagantv gamitv,
tahi tasmi Isipatananmake Migadya vane,
akusalassa samuccheda,
Dhammacakka Dhammacakkappavattanasutta,
pavatto pacavaggiyna bhikkhna adesayi,
atula sldhi guehi kenaci asadisa,
abhikanta sabbadevamanussehi ativiya kanta kamanya tuhi sarravaavanta,
vandaneyya devamanussna vandanraha tehi v vanditabba,
Ta muninda
aha thi dvrehi nammi vandm ti.
17
(16 syllables)
Suciparivrita, surucirappabhhi ratta,

Surrounded by the pure, brilliant with beautiful radiance,
Sirivisarlaya gupitam-indriyeh' upeta,
7
The abode of many glories, endowed with guarded senses,
Ravisasimaalappabhutilakkhaopacitta:
And beautiful marks beginning with the disk of the sun and the moon:8
Suranarapjita Sugatam-dara nammi.
I revere with respect the Fortunate One, worshipped by gods and men.
Suciparivrita rgdimalavisuddhhi Ariyasvakdiparishi, parikkhrita
kilesamalavisuddha parikkhravanta v,
surucirappabhhi suhu kantitasarranikkhantabymamattarashi karaabhtehi,
ratta nicca rajitabbakya,
sirivisarlaya papuasakhtalakkhisamhna patihna,
gupitam-indriyehi gupitabbehi savaritabbehi chahi cakkhdndriyehi,
upeta samupeta samanngata,
ravisasimaalappabhutilakkhaopacitta sriyamaalacandamaaldhi
pdacakkalakkhaehi abhivicitrapda, abhivicitra
sriyamaalacandamaaldi pdacakkalakkhaavanta v,
suranarapjita devamanussehi pjitabba,
Sugata Buddha
dara sakkacca
aha nammi vandm ti.
Identified as the metre Vnin by the k, that metre varies from this in that the eighth
syllable is described as light, not heavy, as here.
7
Sanskrit: Gupita is for Pi gopita m.c.
8
These are two of the marks on the bottom of the Buddha's feet.
18
Mandakknt (17 syllables)
Maggoumpena muhapaighsdi-ullolavci
* With the raft of the Path, he crossed over the waves and currents of delusion, anger
and desire
Sasrogha tari; tam-abhaya prapatta, pajna
* The ocean of existences; the fearless one fully crossed over, and he established
humanity's
Ta lea asamasaraa ekatittha patiha:
Shelter, safety and unequalled refuge, the one (true) haven:
Puakkhetta paramasukhada Dhammarja nammi.
I revere the King of the Dhamma, that field of merit, who gives the ultimate bliss.
Yo Dhammarj muhapaighsdi-ullolavci mohadosatahdisakhta
mahtaragakhuddaka-mika,
sasrogha sasrasakhta ogha samuddajalappavha,
Maggoumpena Ahamaggagasakhtena kullena
tari atari,
abhaya khema, jti-dna abhvato nibbhaya v,
prapatta nibbnapra patta adhigata,
pajna sabbasattna,
ta tyanahena ta rakkhaa,
lea nilyanahena lea nilyana,
asamasaraa sabbasattna asadisvassayana,
ekatittha nibbnapragamanna ekatitthabhta,
patiha sabbasattna mahdpa viya patiha dhrabhta,
puakkhetta nibbnasukhatthikna puabjassa khettabhta, puatthikna
puabjassa vapanahna khettabhta v,
paramasukha uttama nibbnasukha dadamna,
Dhammarja Buddha lokiyalokuttaradhammehi pajna rajpana v,
pramdhammeneva Buddhabhva jta Buddha v,
aha thi dvrehi namm ti.
19
Kusumitalatvellit (18 syllables)
Kaamba9 mle parahitakaro yo Munindo nisinno,

The Lord of Sages sitting at the root of the Kaamba tree, seeking the benefit of
others,
Acchera sgha nayanasubhaga kulaaggijla,
* Quickly wrought a wonder by scattering water and fire that was pleasing to the eyes,
Dujjladdhasa, Munibhi 'jahita pihera aksi:
Destroying the false net (of views), this miracle was not left undone by the Sage:
Vande Ta, seha paramaratija iddhidhammeh' upeta.
I worship Him, the praised origin of supreme delight, endowed with psychic power.
Parahitakaro attan paresa sabbasattna attha payojana karonto,
yo Munindo yo ydiso Buddho,
Kaamba mle Kaanmikena Pasenadikosalarao uyynaplena ropitassa
setambarukkhassa sampe
sannisinno vasamno,
acchera vimhpanya,
nayanasubhaga devamanussna pasdacakkhussa sobhanapatta
kulaaggijla parikia-udaka dhrggisikhavanta parisamantato kula,
parikia aamaamissaka yamaka yamaka udakajlggijlavanta v,
dujjladdhasa duhu micchdihivdasakhta jla viddhasita,
Munibhi 'jahita sabba-Sammsambuddhehi avijahita,
pihera paccankapaihraka pihriya, udakaggiyamakayamaka
pihriya v,
sgha khippa,
aksi akari,
seha pasatthatara,
paramaratija devamanussna uttamarati janaka, uttamna sdhna
cittaramana janpeta v,
iddhidhammehi acinteyyppameyyehi Buddha-iddhi guehi
upeta samanngata,
Ta Muninda
aha siras vande vandm ti.
This must be an alternative spelling for the Gaamba, or swollen mango tree.
20
Meghavipphujjit
10
(19 syllables)
Munindakko yeko dayudayaruo avitthiabimbo,

That clever Sage, who is the rising dawn of compassion, having extensive knowledge,
Vineyyappogha kamalakathita Dhammarasvarehi,
Who leads over the watery ocean what are called lotuses with the noble rays of his
Dhamma,
Subodhes suddhe tibhavakuhare bypitakkittina-ca,
And Awakens the pure of heart in the pit of the three worlds, widely-renowned,
Tilokekaccakkhu dukham-asahana: Ta Mahesi nammi.
The one (wisdom) eye of the three worlds, who endured suffering:11 I revere Him, the
Great Sage.
Dayudayaruo mahkarusakhta-udayapabbatuggatasriyruo, udayapabbatato
uggatasriyruo viya mahkaru v,
avitthiabimbo sabbautaasakhto vitthraparimaalo,
vitthracakkavamaala viya vipulrammaasabbautaav,
eko asahyo Ekabuddhabhto,
yo ydiso,
Munindakko Buddhdicco
suddhe rgdimalehi visuddhe
tibhavakuhare tibhavasakhtakamalasare,
kamalakathita uppalan-ti kathetabba,
vineyyappogha vinetabba sattasamha,
Dhammarasvarehi Uttamadhammasakhtarashi,
subodhesi catusaccadhamma paivedhayamnena suhu pabodhesi viksesi,
bypitakkittina tiloke patthaaparikittana, sldiguehi patthaathutighosika v,
tilokekaccakkhu kmarprpasakhtna tilokna eka pacakkhubhta,
dukham-asahana puthujjanehi atidukkhamitahna khamana,
Mahesi mahanta slakkhandhdi pariyesamna mahanta Nibbna
gavesamna v,
Ta Munindakka,
aha siras nammi vandm ti.
10
Mistakenly identified as the 18-syllable Kusumitalatvellit by the k. The profile here is

similar to that metre, but has an extra short syllable at the beginning.
11
This is evidently the meaning both in the long and the short commentary, though it looks like
the opposite to me: dukkha asahana, unable to endure suffering.
21
Vutta (20 syllables)
Yo Jino anekajtiya, saputtadram-agajvitam-pi,

* That Victor who, in countless lives, gave both his children and wife, his limbs and life,
Bodhipemato alaggamnaso adsi yeva atthikassa,
Without a clinging mind, for love of Awakening, to he who desired it,
Dnaprami tato para apri slapramdikam-pi,
And after the perfection of generosity fulfilled the others, like the perfection of virtue
and so on,
Tsam-iddhiyopaytam-Aggata: Tam-Ekadpaka nammi.
And reached the Highest through their (inherent) power: I revere Him, the one (true)
Island.
Yo Jino anekajtiya anekasasrabhave,
saputtadra puttena ca bhariyya ca sahita,
agajvitam-pi agapaccagajvitindriyam-pi, atha v
hatthapdakaansacakkhdisarrvayava-ca jvitindriya
paibaddhasakalasarra-ca,
bodhipemato Arahattamaggasabbautaasakhtya bodhiy piyamnatt,
alaggamnaso ti puttadrgajvitdsu anallyanacitto hutv,
atthikassa puttadrdi kmikassa ycakassa,
adsi yeva pariccgace tanya adsi eva,
dnapramim-pi tato dnapramito,
para aa,
slapramdikam-pi slapram-dikam-pi,
apri Sammsambodhatthya praa aksi,
tsa pramna,
iddhiy samiddhiy,
Aggata uttamabhva Sehabuddhatta v,
upayta upagata,
Ekadpaka sabbasattna Ekapaisaraabhta Ekapatihnabhta v, dpakamiva Ekapaisaraabhta patihnabhta v,
Ta Jina,
thi dvrehi namm ti.
22
Saddhar (21 syllables)
Devdevtideva nidhanavapudhara mrabhaga abhaga

The Great God above all gods, bearing his last body, having broken the (five) killers,
unbroken (himself),
Dpa dpa pajna, jayavarasayane Bodhipatta 'dhipatta
Who spread the light of wisdom on people, and attained Awakening on the noble victory
seat,
Brahmbrahmgatna varagirakathika ppahna pahna
12
Surrounded by brahmas and others, speaking with a noble voice, having given up low
actions,
Loklokbhirma: satatam-abhiname Ta Muninda Muninda.
Greatly delighting the worlds: I always greatly revere Him, the Lord of Sages, the Lord
of the (five) Sages.13
Devdevtideva sammutideva-upapattidevna ati-uttama visuddhidevabhta,
nidhanavapudhara antimakyadhraa,
mrabhaga devaputtdipacamre viddhasana
abhaga Mrasenya bhajitu asamattha, Mrasen bhajanraha v,
pajna sattna,
dpa papadpa,
kammabhta dpa dpaka paksenta,
jayavarasayane pacamravijayantahnabhte uttamabodhipallaksane dhrabhte,
Bodhipatta Arahattamaggasabbautaa gata,
adhipatta sadevake loke sabbadevamanussna jehabhva gata,
brahmbrahmgatna payirupsanavasena gatna brahmadevamanussaparisna,
varagirakathika sehavcya Dhamma desamna,
ppahna lmakkusalakilesa,
pahna Arahattamaggaena susamucchinna,
loklokbhirma manussalokadevabrahmalokna abhirmabhta,
Muninda pacamunissara,
Ta Muninda,
satata nicca abhiha
aha abhiname abhisakkacca namm ti.
12
Sanskrit: gira, voice.

This is presumably a reference to the group-of-five monks, whom the Buddha brought to
Awakening.
13
23
Buddho nigrodhabimbo mudukaracarao brahmaghoseijagho,

The Buddha, having a form like the banyan tree, soft hands and feet, a voice like
brahma, calves like an antelope,
Kosacchdagajto, punar-api Sugato suppatihitapdo,
And a foreskin that covers the organ, the Fortunate One, with steady feet,
Mdodtualomo, atham-api Sugato brahmujuggattabhvo,
Soft hair between the brows, the Fortunate One, straight-limbed (like) a brahma,
Nlakkh dghapah sukhumamalachav, thomyarasaggasagg,
Having blue eyes, long heels, exquisite skin, whose taste buds are the very best,
Buddho kattubhto,
nigrodhabimbo nigrodhassa parimaalo viya parimaalasarro
mudukaracarao sahahatthapdo,
brahmaghoso brahmuno saro viya ahagasampannasara vanto,
eijagh eimigassa jagh viya suvaajuko,
kosacchdagajto usabhavra dna agajto viya suvaapadumakaikasadisena
vatthakosena paicchannena guyhagajtena samanngato,
punar-api punpi,
Sugato Buddho,
suppatihitapdo suvaapdukatalam-iva bhmiya sama suhu patihitapdo,
mdodtualomo bhamukantare jto sahasukhumo seto suddho ualomavanto,
atham-api tad-aa api,
Sugato Buddho,
brahmujuggattabhvo brahmuno ujggata-attabhvo viya ujum-eva attabhvo,
nlakkh atinlanettena samanngato,
dghapahi yatapahi paripuapahi v,
sukhumamalachav sahamalavisuddhataco sahamalavirahitataco v,
thomyarasaggasagg thomitabba sattarasaharaasahassanhrddhaggik,
24
Cattlsaggadanto samakalapanajo antarasappapno,

Having forty of the best teeth, even teeth, a full back between the shoulders,
Cakkenaktapdo aviraadasano, Mraj' ussakhapdo,
Wheel-marked feet, unflawed teeth, He who defeated the killers, having high ankles,
Tihanto nonamanto 'bhayakaramudun jauknmasanto,
Who, while standing, without bending, with both his soft hands, can touch his knees,
Vaakkhandho, Jino gotaruapakhumako shapubbahakyo,
Whose body is round, the Victor, having eyelashes like an ox, the upper half of whose
body is like a lion,
Jino pacamrajitav Buddho,
cattlsaggadanto samacattlsa-uttamadanto,
samakalapanajo kakacena chinditv, hapito viya samadanto,
antarasappapno dvinna asna khandhna antara vemajjhe
paripuapihitalo,
cakkenakitapdo ahasatapdacakkalakkhaena lakkhitapdatalo,
aviraadasano avivaradantena sampanno,
Mraji pacamrajitav Buddho,
ussakhapdo pdassa upari hitena sakhasadisatt sakhanmikena gopphakena
samanngato,
tihanto hitako va
nonamanto anamamno hutv
ubhayakaramudun sukhumena hatthadvayena
jaukni jaghni
masanto parimajjitu sakkonto,
vaakkhandho suvaligo viya samavaitagaliko,
gotaruapakhumako tamuhuttajtarattavacchassa cakkhubhao viya
vippasannacakkhubhao, vippasannacakkhubhaena samanngato v,
shapubbahakyo shassa pubbahakyo viya paripuakyo.
25
Sattappno ca dghaguli-m-atha Sugato lomakpekalomo,

Having seven fat areas, long fingers, the Fortunate One, with one hair to a vesicle,
Sampannodtadho kanakasamataco nlamuddhaggalomo,
Full white teeth, smooth, golden skin, with black hair on the top of his head,
Sambuddho, thlajivho atha shahanuko jlikappdahattho,
The Sambuddha, having a broad tongue, then a lion-like jaw, webbed feet and hands,
Ntho uhsasso itiguasahita: Ta Mahesi nammi.
Whose head has a crown, the Lord endowed with these (thirty-two) qualities: I revere
Him, the Great Sage.
Sugato Buddho,
sattapno dvihatthapdsaka-ekagalavasena sattasu hnesu paripuamasiko,
dghaguli sam-ayatahatthapdaguli,
atha tad-aa,
lomakpekalomo ekekalomakpe ekekajtalomo,
sampannodtadho sampannasukkadho,
kanakasamataco suvaena sadisacammo,
nlamuddhaggalomo nla uddha agg koi hutv mukhasobha ullokayamno viya
hitalomo,
Sambuddho Tathgato,
thlajivho mududghaputhulajivhya sampanno,
atha tadaa,
shahanuko shassa hehhanu viya paripuahanuko,
jlikappdahattho kusalena vahakinvtapne sammyojitajla viya cammena
appaibaddhahatthapdagulantaro,
Ntho Buddho,
uhsasso rao uhsapao viya virocamno pakatimasapiasakhto
uhsapaasso,
itiguasahita eva imin vuttappakrena dvattisamahpurisalakkhaaguena
samanngata,
Ta Mahesi Buddha
thi dvrehi aha nammi vandm ti.
26
Buddho, Buddho ti ghoso atidulabhataro k kath Buddhabhvo?

* The sound, Buddha, Buddha is extremely rare in the world, what to say of
Buddhahood?
Loke tasm vibhv vividhahitasukha sdhavo patthayant,
Therefore the wise and good, wishing for various sorts of benefit and happiness,
Iha attha vahanta suranaramahita nibbhaya dakkhieyya,
* Desiring their (true) welfare, should always revere Him, who is fearless, worthy,
honoured by gods and men,
Lokna nandivaha Dasabalam-asama, Ta namassantu nicca.
The incomparable One of Ten Powers, who increases the happiness of the world.
Loke tiloke manussaloke v,
Buddho Buddho ti ghoso Buddho Buddho iti kittisaddo thutisaddo v,
atidulabhataro ativiya dullabhatamo,
Buddhabhvo Buddhassa bhvo,
k kath ki vattabbo eva,
tasm Buddho Buddho ti ghosassa atidullabhataratt,
vibhv medhv
vividhahitasukha nnappakra lokiyalokuttarasakhta hitasukha patthayant
ycant,
sdhavo sappuris
iha kmayamna,
attha ihadhammikasamparyikdi-attha,
vahanta dhraka,
suranaramahita devamanussehi pjita,
nibbhaya abhaya asantsa v,
dakkhieyya paraloka saddahitv dtabba-uttamadnraha,
lokna sattalokna
nandivaha ptiy vahpanenta,
Dasabala asdhraena dasakyaabalena sampanna, asama sldiguehi kenaci
asadisa,
Ta tdisa guasampanna Buddha,
nicca satata samita sabbakla nirantara,
namassantu abhivandant ti.
27
Puenetena soha nipuamati sato samparye ca titto,

May I, through this merit14 in the future (become)15 subtle-minded, mindful, satisfied,
Dakkho dihujjupao avikalaviriyo bhogav savibhg,
Clever, with wise and upright view, not lacking in energy, wealthy, generous,
Tikkho sro dhitatto saparahitacaro dghajv arogo,
Quick-witted, strong, resolute, living for others' benefit, long-lived, healthy,
Dhao vao yasass atibalavadharo kittim khantupeto,
Rich, beautiful, famous, powerful, renowned, endowed with patience,
Soha so aha,
etena puena imin Buddhavandanapuakammena,
samparye paraloke,
nipuamati ca sahasukhumapaav ca,
sato satim ca,
titto tappano athladdhavatthun santuho ca,
dakkho ta ta kicce cheko ca,
dihujjupao ujudihipaya sampanno ca,
avkalavriyo annavriyo ca paripuavriyo v,
bhogav bhujitabba sampattisukhena sampanno ca
savibhg savibhajanaslo ca
tikkho tikkhapaav ca,
sro ti sattivanto nibbhayo ca,
dhitatto samhitacitto ca ekaggacitto v,
saparahitacaro attahitaparahitapaipannako ca,
dghajv dghyuko ca,
arogo rogaviraho ca,
dhao sirpuapalakkhaasampanno ca,
vao vaasampanno ca,
yasass parivrasampanno ca,
atibalavadharo atibalavantadhrako ca,
kittim kitti ghosavanto ca,
khantupeto khantiy upeto samupeto samanngato ca bhaveyyan-ti.
14
15
Through the merit of writing these verses.

The verb comes at the end of the following verse.
28
Saddho dtagupeto paramasiridharo dihadhamme viratto,

In the here and now may I be16 faith, generous, glorious, detached,
Lajj kalyamitto abhiratakusalo pacasldirakkho,
17
Modest, having spiritual friends, delighting in the good, protecting the five precepts
and so on,
Appiccho appakodho ativujuhadayo iddhim appameyyo,
With no desires, no anger, being upright in heart, having psychic power, immeasureable
(qualities),
Psaso pemavco sujanaguavid mmako so bhaveyya.
Praiseworthy, with loveable words, one who knows a good person's virtue and may I be
devoted (to the Triple Gem).
So aha dihadhamme paccakkhabhte attabhve,
saddho saddhya samanngato ca,
dtagupeto dtassa agya kraabhtya dhanasampattiy upeto samupeto
samanngato ca, dtabba vatthu ca, tappaigghakapuggalo ca, saddh c ti thi
agehi upeto samupeto samanngato ca v,
paramasiridharo uttamasirdhrako ca, uttamasiri dhraasamattho ca v,
viratto kmaguesu vigataratto ca,
lajj ppahirivanto ca, ppajigucchanalakkhaya lajjya sampanno ca v,
hirottappasamanngato ca v,
kalyamitto sundaramittasampanno ca,
abhiratakusalo dndipuakusaladhammesu abhiramao ca,
pacasldirakkho pacasldni rakkhitu samattho ca,
appiccho aniccho ca, rpdikmaguesu anicchanto ca v,
appakodho dussanalakkhaadosato virahito ca,
ativujuhadayo ati-eva ujucittasamanngato ca,
18
[iddhim] iddhiy samanngato ca,
appameyyo appameyyehi sldiguehi sampanno ca,
psaso sldiguehi Buddhdisappurisna pasasraho ca,
pemavco atthabyajanamadhuratya Buddhdisappurisehi pemitabba vcya sampanno
ca,
sujanaguavid Buddhdisappurisna sldigua vijnako ca,
mmako Buddhdisajjanna mmako ca, Buddhdiratanattaya-ca Saddhamma-ca
mnanto ca v,
bhaveyya bhavm ti.
16
The verb is at the end of the verse.

Kalyamitta is an interesting word, meaning both being a spiritual friend, and having
spiritual friends. The latter is the meaning here.
18
This word is missing from the yojan, but clearly is needed here.
17
29-33
pathy Vatta
Ittha asakhaye Nthague lakkhaadpite

* Thus the wise one who recalls even one of the verses
Gthsu scaksvekagtham-pi sarate budho

Amongst the verses which indicate the characteristic virtues of the Lord
pathy Vatta
Caturpyamutto so, sdhakatthadvayassa ca,

Will be free from the four downfalls, accomplish a double welfare,19
Hatpaddavajlo ca, lbh hitasukhassa ca,

Destroy the net of misfortune, and be one who receives benefit and happiness,
pathy Vatta
Adhipo naradevna, catudpissaro pi v,

* He will be master of men and gods, or rule the four continents,20
Bhaveyya antime dehe, tam-aa setachattaka,

* And in his last body, with a white umbrella (over him),21 he will attain final
knowledge,
pathy Vatta
Bhvanynam-ruyha, samam-essati subbato.

And, having mounted the vehicle of meditation, he will come by peace and good
conduct.
Imasmi attabhve pi arogo dghajviko,

Also in this existence (he will be) healthy, long-lived,
19
Welfare in this world and the next.

They are Jambudpa (India, in the south), Pubbavideha (in the east), Aparagoyna (in the west)
and Uttarakuru (in the north).
21
A sign of royalty.
20

pathy Vatta
Pjito sabbalokehi, bhvanbhiratmano,

Worshipped by the whole world, with a mind that greatly delights in meditation,
Janappiyo manpo ca: k kathkhiladhrae?

Dear to the people and pleasing: what to say of those who remember the (whole)
22
collection (of verses)?
Namakkrapi Nihit
The Text of the Reverence is Finished
Iti Porcariyehi vanditassa Namakkrassa,

This worshipful Reverence by the teachers of old,
saddatthanayehi, chandlakranayehi ca,
with good sound, meaning, method, prosody and ornamentation,
sahasukhumasududdasagambhrassa,
(which is) exquisite, delicate, very subtle and deep,
Buddhassa duppaividhaguaparidpakassa
and explains in due order the virtues of the Buddha
sappurisna cittapasannajanakassa,
for the hearts of the good people who generate faith,
Shakathe Piakattaye asahiravisradaacrin,
* was written by the Venerable and Noble Elder Ssanasodhaka,
Ssanasodhakena Bhaddanta-r-eva tat-Theravarena racit.
who had unbeatable and mature knowledge of the Three Baskets together
with the Commentaries.
22
This meaning given in the Sanskrit dictionaries for khila, see SED, s.v.
Mahsatipahnasutta
The Long Discourse about the
Ways of Attending to Mindfulness
nandajoti Bhikkhu
(November 2005)
(2nd revised version, October 2011 - 2055)
There are three versions of this text published on the website:

The first is the Pai Text,
which shows how the text was established and the variant readings.
The second is a Text and Translation and includes doctrinal notes,
but excludes the variant readings.
There is also an English-Only version of the text,
with somewhat less notes.
Table of Contents (outline)

Uddeso
Kynupassan
Vedannupassan
Cittnupassan
Dhammnupassan
Satipahnabhvannisaso
Table of Contents (detail)

Introduction
Uddeso
Kynupassan
npnapabba
Iriypathapabba
Sampajnapabba
Paikklamanasikrapabba
Dhtumanasikrapabba
Navasvathikapabba
Vedannupassan
Cittnupassan
Dhammnupassan
Nvaraapabba
Khandhapabba
yatanapabba
Bojjhagapabba
Catusaccapabba
Introduction
Texts and Abbreviations
(BJT) Sinhala edition:
from Dghanikya, Buddha Jayanti Tripiaka Series Vol VIII, published Colombo (1976).
Comment: this was the basis of the current text, but there are many problems with the
printed edition both in terms of omissions and commissions, and it doesnt mention which
books and ola-leaf manuscripts were consulted in the preparation of the work. The text is
printed in full apart from the sections on the 2nd and 3rd Noble Truths in the
Ariyasaccapabba.
(ChS) Burmese edition:
Mahsatipahna Sutta; revised edition Igatpuri, April 1993.
Comment: there is some evidence of standardisation and what appear to be a number of
additions in this edition, though the proof-reading is much better than in BJT. The text is
printed in full apart from the closing section (Satipahnabhvannisas), which is
greatly abbreviated.
(PTS) European edition:
from Dgha-nikya Vol II, Pali Text Society; eds. T.W. Rhys Davids and J.E. Carpenter,
London 1903, reprinted 1995.
Comment: this text in terms of readings is the best of the texts compared, but it has a
number of inconsistencies and some poor proof-reading, and is marred, like most PTS
texts, by being greatly abbreviated in places, to such an extent that it would be difficult to
reconstruct the text with this alone as a guide.
(Only):
The Only Path to Nibbana, Mah Satipahna Sutta, by Ven. Weragoda Sarada
Maha Thero, Singapore, 1999.
Comment: the editor claims this is a re-established text, correcting the text as printed
elsewhere. No sources for the readings are given, but it mainly follows PTS. The text as
printed contains a number of elementary mistakes and idiosyncratic readings that do not
seem to have any real authority. The text is the only one printed in full.
Translations Consulted
The Greater Discourse on the Foundations of Mindfulness, from The Long
Discourses of the Buddha, a translation of the Dgha Nikya, by Maurice Walshe;
Wisdom Publications, Boston 1995.
Comment: a popular, rather abbreviated and simplified (though not neccesarily wrong)
translation with basic doctrinal notes.
The Only Path to Nibbana, Mah Satipahna Sutta, by Ven. Weragoda Sarada
Maha Thero, Singapore, 1999.
Comment: there are many inconsistencies in the translation, which is made into rather
poor English.
Mahsatipahna Sutta, revised edition published Igatpuri, April 1993.

Comment: idosyncratic translation according to the teachings given in the Goenka
meditation system.
The Foundations of Mindfulness, from The Middle Length Discourses of the
Buddha, a translation of the Majjhima Nikya, by Bhikkhu amoli and Bhikkhu
Bodhi.
Comment: translation of the Majjhima version of the discourse, which is easily the best
translation commercially available at the present time, clear and accurate, with excellent
doctrinal notes drawn mainly from the commentaries by Bhikkhu Bodhi.
The Way of Mindfulness, the Satipahna Sutta And Its Commentary, by Soma
Thera (translation of M. 10); 6th revised edition published by W.A.V.E., Kuala Lumpur,
1999.
Comment: translation of the Majjhima version of the sutta, and the commentarial
material from the Ahakath and k. A very useful work and quite reliable translation
of the discourse, but the translations from the commentaries are sometimes mere
paraphrases.
Dictionaries
PD: A Dictionary of Pli, Margaret Cone, Pali Text Society, Oxford, Vol I (2001) Vol II
(2010).
PED: Pali-English Dictionary, T.W. Rhys Davids and William Stede, 1921-25, online
edition.
CPD: Critical Pli Dictionary, 1947- (unfinished), online edition.
CPED: Concise Pli-English Dictionary, Ven. A.P. Buddhadatta, Colombo, 1958
reprinted 1968.
BHSD: Buddhist Hybrid Sanskrit Dictionary, Franklin Edgerton, New Haven 1953,
reprinted Delhi 1998.
SED: Sanskrit-English Dictionary, Monier-Williams, 1899, online edition.
DPPN: Dictionary of Pali Proper Names, G.P. Malalasekera, Pali Text Society, London
1937.
Preface
The text of Mahsatipahnasutta presented here has been established through a
comparison of four editions of the text, none of which are completely satisfactory. PTS,
which was compared last of all, appears to give the more reliable readings, though
greatly marred by excessive ellipses and inconsistency.
It may be noted here that although the early manuscripts did in fact greatly abbreviate
the discourses, the ola-leaves were normally read aloud by a recitor (bhaka) who
would fill in the repetitions, the written text being merely an aide-de-memoir to such a
person. Nowadays, however, with the texts being read aloud by people who certainly do
not have them memorized, it seems more appropriate to print them in full for ease of
recitation, a practice that is to be in every way encouraged, as it helps the teaching to
sink into the heart.
I have taken a conservative approach in establishing the text, believing that there is
unlikely to have been loss in textual matter in such an important work; but that
additions are quite likely, especially when they bring the discourse into line with other
readings found elsewhere in the Canon. This process of standardisation has probably
been at work throughout the history of the textual transmission, but there seems to be no
good reason for it to continue now. The additional readings found in the various
editions are recorded in the notes.
An important exception to this is in the inclusion of two lines in the the section on the
First Truth in Dhammnupassan, defining suffering to include being joined to what is
not liked and being parted from what is liked, and also in the analysis that follows. If
these lines are not to be included here then they do not occur in the early texts at all,
and must have come in from the Suttantabhjanya analysis of the Truths in the
Abhidhamma Vibhaga, a situation that seems to me inherently unlikely.
The subjects given in the discourse for contemplation under the various headings vary
greatly from those given in the Vibhaga.1 There we see that in the Kynupassan is
only Applying the Mind to Repulsiveness, and in the Dhammnupassan there are only
the Hindrances and the Factors of Awakening.
When we look at the Satipahna discourses, however, there are many additions to
these. All the additions do in fact come from the teachings that are found elsewhere, and
it is fairly straightforward to identify the source of much of the additional material.
For instance the fully expanded version of Kynupassan evidently has been made by
including the material found in the Mindfulness related to the Body Discourse (MN 119),
which, after the setting, continues in the exact same order as we have here with
For the idea that the Vibhaga represents an early stage in the development of the
Mindfulness teachings I am indebted to Bhikkhu Sujto and his book A History of Mindfulness
(Taipei, 2005). See my Introduction to the Analysis of the Ways of Attending to Mindfulness for
a fuller appreciation.
Mindfulness while Breathing, The Postures, Full Awareness, Applying the Mind to
Repulsiveness, Applying the Mind to the Elements and the Nine Charnel Grounds.1
I have shown elsewhere in my study of the Dhammapada how material comes into a text
through association.2 There I demonstrated how some verses which are otherwise
unrelated have been added to the various chapters because they are in sequences that
contain keywords that are being collected through collocation or thematic
considerations.
The same sort of principle is at work here. Applying the Mind to Repulsiveness appears
in The Mindfulness related to the Body discourse, but there it is in a sequence with the
others as listed above. It is then a simple matter to include the rest of the material in
The Ways of Attending to Mindfulness Discourse.
The Contemplation of Feelings and Mind occur the same in the Sayutta discourses as
they do here, but in the Contemplation of (the Nature of) Things there is again
expansion of the material, with the addition of the Constituents (of Mind & Matter), the
Sense-Spheres and the Four Truths.
I cannot explain the addition of the Constituents and Sense-Spheres in the same way,
although with the former the formula that is used in found in many places throughout
the discourses, in the Sense Spheres the exact formula is only found here, and either is
original to the discourse or lost elsewhere.
But the Truths can again be accounted for by inclusion of material found elsewhere.
First we should note that in the Majjhimanikya version of the discourse, it simply states
the truths, and doesnt elaborate on them at all: a monk knows as it really is this is
Suffering ... this is the Origination of Suffering ... this is the Cessation of Suffering
and ... this is the Practice Leading to the Cessation of Suffering.
In the Mahsatipahnasutta, which we are examining here, on the other hand there is
considerable expansion of that basic statement, as the Truths are analysed and defined.
The major part of the material comes verbatim from The Discourse giving the Analysis
of the Truths (MN 141) inserted wholesale into the discourse here.
There is a difference though, as the material that forms the explanation of the
Origination and Cessation is greatly expanded after their basic statements, with a
further analysis. We can also find that sub-analysis in another discourse, this time
coming from the Nidnasayutta, SN 12.66, the Discourse about Determining
(Sammasanasutta).
That discourse concludes with the absorptions, which are missing here, and shows how all
these things lead up to complete Emancipation. Note that in the early parallel from the
Sarvstivda school the Smtyupasthnastra, the absorptions are indeed included, over and
above the rest of the material, which further suggests that the Body Discourse is the origin of the
expansion.
2
See A Comparative Edition of the Dhammapada, especially the Introduction, 3 on Collocation

onwards.
When we piece this information together and present it in a table the origin of the extra
material, as far as we can define it, is as follows:
Contemplation of the Body
In-breathing and Out-breathing Mindfulness related to the Body
The Postures Mindfulness related to the Body
Full Awareness Mindfulness related to the Body
Applying the Mind to Repulsiveness original
Applying the Mind to the Elements Mindfulness related to the Body
The Nine Charnel Grounds Mindfulness related to the Body
Contemplation of Feelings
Contemplation of the Mind
Contemplation of (the Nature of) Things
The Hindrances original
Constituents (of Mind & Matter) ? found in many places
The Sense-Spheres ?
The Factors of Awakening original
The Four Truths (summary) original
The Truth of Suffering
The Truth of Origination
The Truth of Cessation
The Truth of the Path
The Analysis of the Truths

The Analysis of the Truths & Determining
The Analysis of the Truths & Determining
The Analysis of the Truths
The Advantages
nandajoti Bhikkhu
October 2011
Mahsatipahnasutta
The Long Discourse about the
Ways of Attending to Mindfulness
Uddeso1
Summary
Eva me suta:
Thus I heard:
eka samaya Bhagav Kursu2 viharati
at one time the Gracious One was dwelling amongst the Kurus
Kammssadamma3 nma Kurna nigamo.
near a market town of the Kurus named Kammssadamma.
There the Gracious One addressed the monks (saying):
Bhikkhavo! ti Bhadante! ti te bhikkh Bhagavato paccassosu,
Monks! Venerable Sir! those monks replied to the Gracious One,
Bhagav etad-avoca:
The titles given in this edition are as they appear in ChS and Only (though Only omits this
particular title), which have been extracted from the end titles, which are omitted in those
editions. Headings being a modern convenience unknown to the manuscript tradition, BJT omits
them, but includes the end-titles. In this edition both have been included for convenience on the
one hand, and authenticity on the other.
2
Kursu is plural and means amongst the Kurus, or amongst the Kuru people, with the
implication: in the Kuru country.
3
Kammssadamma is an accusative having locative meaning here; according to the

commentary the accusative is used because there was no monastery in the town, and the Gracious
One stayed in the jungle nearby (though quite why that should change the case is unclear, as the
locative regularly means near or nearby).
Mahsatipahnasutta - Uddeso - 9
1
Ekyano aya, bhikkhave, maggo sattna visuddhiy,

This is a one-way path, monks, for the purification of beings,
sokapariddavna samatikkamya, dukkhadomanassna2 atthagamya,
for the overcoming of grief and lamentation, for the extinction of pain and sorrow,
yassa adhigamya, Nibbnassa sacchikiriyya,3
for attaining the right way, for the direct realisation of Nibbna,
yad-ida cattro satipahn.4
that is to say, the four ways of attending to mindfulness.
Commonly translated as either the only path or as the direct path. Doctrinally the former has
to be excluded as the Buddha taught many paths according to temperament; and sammsati forms
only one part of the Noble Eightfold Path; the direct path on the other hand is really an
unfortunate paraphrase, as a one-way street may and may not go directly to its destination, as
witness the one-way streets in our cities.
Rather the phrase means simply a one-way path, as it is translated here, which makes perfect
sense doctrinally (as well as linguistically), as the characteristic of all one-way paths is that there
is no turning back, and they lead one on until eventually they reach the conclusion, which, in this
case, as we will see at the end, is final knowledge (a), or the state of non-return (angmit).
2
In this compound dukkha means bodily pain as opposed to mental pain, domanassa or sorrow;
but it should be clear that it also implies the ending of all suffering.
3
Sacchi- = sa (ones own) acchi (eye); with ones own eyes, directly experiencing or realising.
The correct parsing of satipahna is sati + upahna (cf. smty-upasthna in BHS) which is
recognized but rejected by the commentary, which favours the derivation from sati + pahna.
Upahna is derived from the verb upahti (itself a variant of upatihati), and literally
means standing near, therefore attending on, serving. Also related to upahka, an attendant
(nanda was the Buddhas main upahka in later years). The word sati is a feminine actionnoun derived from the past participle of sarati the basic meaning of which is remembers.
The translation of sati as mindfulness is something of a compromise, as sati doesnt really
mean simply mindfulness, which in normal English is synonymic with carefulness; but nor is it
simple awareness or bare attention, rather the word seems to combine the two meanings and
intends a careful sort of attention to whatever objects are arising in consciousness. If it wasnt so
cumbersome reflective awareness might be more indicative than mindfulness.
Katame cattro?
Which four?
Idha,1 bhikkhave, bhikkhu kye kynupass2 viharati,
Here, monks, a monk dwells contemplating (the nature of) the body in the body,
tp3 sampajno satim, vineyya4 loke abhijjhdomanassa.5
ardent, fully aware, and mindful, after removing avarice and sorrow regarding the
world.
tp sampajno satim, vineyya loke abhijjhdomanassa.
world.
Comm: Idh ti imasmi Ssane; here means in this Ssana; which seems to be a little narrow,
as many people today appear to be practising satipahna without being within the Ssana of the
Buddha, even though it remains doubtful how far along the path anyone can go without having
attained to right view (samm dithi).
2
-anupass nominative from anupassin. The suffix -in here is identical in form, but distinct
from, the possessive suffix -in (seen, for instance, in tp which follows on the next line,
meaning having or possessing ardour), but carries the meaning of a present participle.
This distinction is noticeable in the texts (for another example cf. sabbakyapaisaved in the
npnapabba below), but I have been unable to find any reference to it in the Pi Grammars;
however, see Whitney SG 1230, and the follow-up references given there. Its participle-nature
is clearly shown by its entering into combination with the auxiliary viharati.
The prefix anu- in these contexts means continuously, or uninterruptedly (doing the action of
the verb). For mindfulness to become strong it must be maintained continuously on whatever
subject has been taken up.
3
Comm: tp ti tsu bhavesu kilese tpet ti tpo, viriyasseta nma; ardent means having
(enough) ardour to burn away the defilements in the three realms of existence, this is a name for
(strong) energy.
4
Vineyya is an absolutive (comm: vineyy ti ... vinayitv), which is an infinite verbal form
syntactically dependent on a finite verb (here viharati). An absolutive signifies that the action is
completed (perfected) in the past before the time of the finite verb.
This is not, however, a periphrastic construction, as the absolutive is remote from the finite
verb, which never happens in periphrasis. Similarly, vineyya is sometimes translated as though it
were a present participle: removing avarice and sorrow regarding the world (or some such
translation); however, as far as I have ever seen, the logic of the absolutive grammatically always
implies that the action is complete before the action of the main verb, no matter what idiom we
use in translation.
5
Comm: Sveva kyo loko, paca pi updnakkhandh loko; the world of his own body, the
world of the five constituents that provide fuel for attachment. The same sort of interpretation is
to be applied below to the world of the three feelings, the world of the mind and the world of
(the nature of) things.
world.
He dwells contemplating (the nature of) things in (various) things,
world.
Uddeso Nihito
The Summary is Finished
12
Kynupassan1
Contemplation of the Body
npnapabba
The Section about In-breathing and Out-breathing
Katha-ca, bhikkhave, bhikkhu kye kynupass viharati?
And how, monks, does a monk dwell contemplating (the nature of) the body in the
body?
Idha, bhikkhave, bhikkhu araagato v, rukkhamlagato v,
Here, monks, a monk who has gone to the wilderness, or has gone to the root of a
tree,
or has gone to an empty place, sits down.
Pallaka bhujitv, 2 uju kya paidhya,
and establishing mindfulness at the front,3
so sato va assasati, sato va passasati.
being very mindful he breathes in, mindful he breathes out.
dgha v passasanto dgha passasm ti pajnti;
or, while breathing out long, he knows I am breathing out long;
or, while breathing in short, he knows I am breathing in short,
This section title is omitted by BJT, though it includes the others (Vedannupassan,
Cittnupassan, Dhammnupassan) at their proper places.
2
The absolutives here and in the next line are connected with the finite verbs assasati and
passasati (as in amolis translation of MN 10), and not with nisdati in the preceding line, in
which case the folding of the legs, setting the body straight, and establishment of mindfulness
would all occur before he sat down!
3
Parimukha means at the front, or perhaps, around the mouth, i.e. it is a vague area, not
meant to be confined to one particular spot or place, which would have been easy to designate if
that is what was meant (like specifying oha, the lip). It is of course the mindfulness that is
important in the practice, not the breathing as such, which only provides a basis for the
mindfulness.
Mahsatipahnasutta - Kynupassan - 13
rassa v passasanto rassa passasm ti pajnti.
or, while breathing out short, he knows I am breathing out short.
Sabbakyapaisaved1 assasissm2 ti sikkhati,
Experiencing the whole body I will breathe in, like this he trains,
sabbakyapaisaved passasissm ti sikkhati;
experiencing the whole body I will breathe out, like this he trains;
calming the bodily process I will breathe in, like this he trains,
calming the bodily process I will breathe out, like this he trains.
Seyyath pi, bhikkhave, dakkho bhamakro v bhamakrantevs v
Just as, monks, a clever turner or turners apprentice
dgha v achanto dgha achm ti pajnti,
while making a long turn knows I am making a long turn,
rassa v achanto rassa achm ti pajnti,3
or, while making a short turn knows I am making a short turn,
evam-eva kho, bhikkhave, bhikkhu dgha v assasanto dgha assasm ti
pajnti,
just so, monks, a monk while breathing in long, knows I am breathing in long,
dgha v passasanto dgha passasm ti pajnti;
or, while breathing out long, he knows I am breathing out long;
or, while breathing in short, he knows I am breathing in short,
rassa v passasanto rassa passasm ti pajnti.
or, while breathing out short, he knows I am breathing out short.
-paisaved, see the note to -anupass above for a comment on this form and meaning.
Paisambhidmagga says: Kyo ti dve ky - nmakyo ca rpakyo ca; body means the two
bodies - the mind-body and the physical body; this would seem to mitigate against breathing
meditation being taken solely as a body-based meditation.
2
The instruction here changes from the present tense for breathing to the future tense. The
reason for this change is that once the mind is settled on the breath he needs to deliberately
cultivate mindfulness to progress further in the practice.
3
The choice of simile here is surely significant, as the turner knows not just what is happening,
but how he is making it happen, so that knowledge of the intention is also included in the
practice.
Sabbakyapaisaved assasissm ti sikkhati,
Experiencing the whole body I will breathe in, like this he trains,
sabbakyapaisaved passasissm ti sikkhati;
experiencing the whole body I will breathe out, like this he trains;
calming the bodily process I will breathe in, like this he trains,
calming the bodily process I will breathe out, like this he trains.
***
1
Iti ajjhatta v kye kynupass viharati,

Thus he dwells contemplating (the nature of) the body in the body in regard to himself,
bahiddh v kye kynupass viharati,2
or he dwells contemplating (the nature of) the body in the body in regard to others,
3
ajjhattabahiddh v kye kynupass viharati,

or he dwells contemplating (the nature of) the body in the body in regard to himself and
in regard to others,
The context seems to indicate that contemplating (the nature of) the body in the body means
contemplating the transient, ownerless nature of the body, as is signified by the references to
origination and dissolution (samudaya & vaya [= anicca]) on the one hand; and the impersonal
knowledge there is a body (atthi kyo [= anatt]) on the other. Dukkha, the other of the three
characteristics of existence (tilakkhaa) is implied in anicca. And similarly in regard to the other
contemplations.
2
That we are really talking about others bodies, and not the internal and external parts of our
own body, is confirmed by the Abhidhamma Satipahnavibhaga (translated elsewhere on this
website), where the grammar excludes any other interpretation.
3
See DP, ajjhatta (and bahiddh) for these meanings. In Janavasabhasutta (DN 18,26) it says:
Idha ... bhikkhu ajjhatta kye kynupass viharati tp sampajno satim vineyya loke
abhijjhdomanassa; ajjhatta kye kynupass viharanto tattha samm samdhiyati, samm
vippasdati, so tattha samm samhito samm vippasanno bahiddh parakye adassana
abhinibbatteti; here ... a monk dwells contemplating (the nature of) the body in the body, ardent,
with full awareness, mindfully aware, after removing avarice and sorrow regarding the world;
while he dwells contemplating (the nature of) the body in the body there he becomes perfectly
concentrated, perfectly clear, and, being perfectly concentrated, perfectly clear, he generates
knowledge and insight regarding the external bodies of others. Similarly in regard to the
contemplation of vedan, citta, and dhamma.
1
samudayadhammnupass v kyasmi viharati,

or he dwells contemplating the nature of origination in the body,
vayadhammnupass v kyasmi viharati,
or he dwells contemplating the nature of dissolution in the body,
samudayavayadhammnupass v kyasmi viharati,
or he dwells contemplating the nature of origination and dissolution in the body,
atthi kyo ti v panassa sati paccupahit hoti2
or else mindfulness that there is a body is established in him
3
yvad-eva amattya patissatimattya,

just as far as (is necessary for) a full measure of knowledge and a full measure of
mindfulness,
anissito ca viharati,4 na ca kici loke updiyati.5
and he dwells independent, and without being attached to anything in the world.
Evam-pi kho, bhikkhave, bhikkhu kye kynupass viharati.
In this way, monks, a monk dwells contemplating (the nature of) the body in the body.
npnapabba Nihita
The Section about In-breathing and Out-breathing is Finished
1
Kye (on the previous line) & kyasmi are alternative forms of the locative singular of kya,
the former ending being the normal one, and the latter borrowing from the pronominal
declension; the same alternation occurs later with citte and cittasmi.
2
Some texts (BJT) and translations (Way, VRI) divide these alternatives into 3 blocks (1:
ajjhatta, bahiddh, ajjhattabahiddh; 2: samudaya-, vaya-, samudayavaya-; 3: atthi kyo), but
this is not justified by the grammar, which connects all the alternatives with v...v...
3
The translation follows the commentary, which says: Yvad-ev ti

payojanaparicchedavavatthpanam-eta. Ida vutta hoti: y s sati paccupahit hoti s na
aad-atthya. Atha kho yvad-eva amattya aparpara uttaruttari apamatthya ceva
satipamatthya ca, satisampajana vuhatthy ti attho; just as far as, this designates,
and is limited to, purpose. This is what is said: whatever mindfulness is established is not for
another reason. Then the meaning of as far as (is necessary for) a measure of knowledge is so as
to increase more and more, further and further, knowledge and mindfulness, for the increase of
mindfulness and full awareness. For the same word in Sanskrit having this meaning see SED
under mtra.
This seems to me to make much better sense than the usual translation of for just knowledge
and remembrance (Way); or for mere understanding and mere awareness (VRI). See also MN 22,
near the end, where saddhamatta is translated by amoi and Bodhi (MLDB) as sufficient faith,
and pemamatta as sufficient love.
4
Comm: tahnissayadihinissayna vasena anissito va viharati; he lives independent

because he is not dependent on wrong views or craving.
5
Comm: aya me att v attaniya v ti na gahti; he doesnt grasp (anything) thinking: this
is my self or this belongs to my self.
Iriypathapabba
The Section about the Postures
Puna ca para, bhikkhave, bhikkhu gacchanto v gacchm ti pajnti;1
Moreover, monks, a monk while going knows I go;
hito v hitomh ti pajnti, nisinno v nisinnomh ti pajnti;
or, standing he knows I am standing; or, sitting he knows I am sitting;
sayno v saynomh ti pajnti;
or, while lying down he knows I am lying down;
2
yath yath v panassa kyo paihito hoti, tath tath na pajnti.

or, in whatever way his body is disposed, he knows it is (disposed) in that way.
***
This is where the idea that sati is mere awareness breaks down irretrievably, because as the
commentary says: tattha kma soasigldayo pi gacchant gacchm ti jnanti ... attasaa
na uggheti kammahna v satipahnabhvan v na hoti; even animals like dogs and
jackals know they are going when they are going ... but they do not uproot the perception of a self
and cannot be said to be attending to mindfulness or a (proper) meditation subject. We see that
mindfulness as taught here is always mindfulness of the true nature of reality, which is the
liberating factor.
2
The reduplication of the adverb gives it a distributive sense, in whatever way.
The grammar of this section is rather odd and asymmetric. Gacchanto and sayno are both
present participles; hito & nisinno are both past participles.
If gacchanto takes the present indicative gacchmi, we might have expected that sayno would
take saymi, but it doesnt - it takes the participle form with the auxiliary amhi (from atthi), as do
the past participles.
For that matter why the past participles are used at all and not the present participles is also not
clear; and why they dont all take their respective present indicatives is hard to explain, it may be
simply a matter of idiom.
bahiddh v kye kynupass viharati,
atthi kyo ti v panassa sati paccupahit hoti
mindfulness,
anissito ca viharati, na ca kici loke updiyati.
Iriypathapabba Nihita
The Section about the Postures is Finished
Sampajnapabba
The Section about Full Awareness
Puna ca para, bhikkhave, bhikkhu abhikkante paikkante1 sampajnakr hoti; 2
Moreover, monks, a monk in going forwards, in going back, is one who practises with
full awareness;
lokite vilokite sampajnakr hoti;
in looking ahead, or in looking around, he is one who practises with full awareness;
sammijite pasrite sampajnakr hoti;
in bending or in stretching, he is one who practises with full awareness;
saghipattacvaradhrae sampajnakr hoti;
in bearing his double-robe, bowl, and (other) robes, he is one who practises with full
awareness;
asite pte khyite syite sampajnakr hoti;
in eating, in drinking, in chewing, in tasting, he is one who practises with full awareness;
uccrapassvakamme sampajnakr hoti;
in passing stool and urine, he is one who practises with full awareness;
gate hite nisinne; sutte jgarite; bhsite tuhbhve sampajnakr hoti.3
in going, in standing, in sitting; in sleeping, in waking; in talking, and in maintaining
silence, he is one who practises with full awareness.
***
Throughout this section we find the use of the locative absolute giving durative sense, which is
an idiom that can also be employed in the translation.
2
Comm: Tattha, stthakasampajaa sappyasampajaa gocarasampajaa

asammohasampajaan-ti catubbidha sampajaa; herein, there are four kinds of full
awareness: full awareness of the purpose [of going], full awareness of the suitability [of going],
full awareness of resort [where one is going], full awareness of non-delusion [while going].
3
This section emphasises that on all occasions during ones daily life one can maintain
mindfulness, as long as one keeps in mind the true nature of the body, and doesnt cling to it, but
that is only possible if one doesnt get caught up in daily activities, and therefore forgetful of the
nature of reality.
mindfulness,
Sampajnapabba Nihita
The Section about Full Awareness is Finished
Paikklamanasikrapabba
The Section about Applying the Mind to Repulsiveness
Puna ca para,1 bhikkhave, bhikkhu imam-eva kya Moreover, monks, a monk in regard to this very body uddha pdatal, adho kesamatthak, tacapariyanta,
from the sole of the feet upwards, from the hair of the head down, bounded by the skin,
pra nnappakrassa asucino paccavekkhati:
and full of manifold impurities - reflects (thus):
Atthi imasmi kye:
masa, nahru, ahi, ahimija, vakka,
anta, antagua, udariya, karsa,2
assu, vas, kheo, sighik, lasik, muttan-ti. 3
As noted in the Introduction it appears from the other versions of the Satipahna practice in
the Pi discourses and from comparative studies of the texts in the early traditions that this
section on replulsiveness is the only original section in Kynupassan, which means that the rest
of the meditations described in the discourse are later additions, which gives it special relevance.
It should also be noted that traditionally the subject for meditation (kammahna) described
here (kes, lom, nakh, dant, taco, etc.) is the first subject given to a newly ordained monastic,
and may be taken as an introduction to the practice of mindfulness right at the beginning of the
monastics life.
2
Only adds matthaluga, the brain, here and in the repetition below, which is an addition to
the formula made in Medieval times. The list up to this point is of the items that have a
preponderance of the earth-element, the ones after this point have a preponderance of the waterelement.
3
This is, of course, merely meant to be indicative of the sort of things found in the body, not a
comprehensive list thereof, as can also be confirmed from the simile below where examples of
grain are given, not a complete list of all known grains.
Seyyath pi, bhikkhave, ubhatomukh mutoli pr nnvihitassa dhaassa,
Just as though, monks, there were a bag open at both ends, full of various kinds of grain,
seyyathda: slna vhna muggna msna tilna taulna;
such as: hill rice, white rice, mung beans, kidney beans, sesame seeds, chickpeas;
tam-ena cakkhum puriso mucitv paccavekkheyya:
and a man with good vision having opened it were to reflect (thus):
Ime sl, ime vh, ime mugg, ime ms, ime til, ime taul ti;
This is hill rice, this is white rice, these are mung beans, these are sesame seeds, these
are chickpeas;
evam-eva kho, bhikkhave, bhikkhu imam-eva kya even so, monks, a monk in regard to this very body uddha pdatal, adho kesamatthak, tacapariyanta,
Atthi imasmi kye,
There are in this body,
assu, vas, kheo, sighik, lasik, muttan-ti.
***
mindfulness,
Paikklamanasikrapabba Nihita
The Section about Applying the Mind to Repulsiveness is Finished
Dhtumanasikrapabba
The Section about Applying the Mind to the Elements
Puna ca para, bhikkhave, bhikkhu imam-eva kya,
Moreover, monks, a monk, in regard to this very body,
1
yathhita yathpaihita dhtuso paccavekkhati:

however placed, however disposed, reflects by way of the elements:
Atthi imasmi kye,
pahavdhtu podhtu tejodhtu vyodht ti.
the earth element, the water element, the fire element, the wind element.
Seyyath pi, bhikkhave, dakkho goghtako v goghtakantevs v,
Just as though, monks, a clever butcher, or a butchers apprentice,
gvi vadhitv ctummahpathe bilaso vibhajitv nisinno assa;
after slaughtering a cow, were sitting down at a crossroads after dividing it into
portions;
evam-eva kho, bhikkhave, bhikkhu imam-eva kya,
even so, monks, a monk in regard to this very body,
Atthi imasmi kye,
***
It appears from Wijesekeras Syntax (133 c.) that the -so ending in dhtuso and elsewhere is
not an historical ablative case form at all, but was originally an adverb that seems later to have
been adopted into the ablative declension in popular speech. It then gives the varied ideas of
relation (as here) and distribution, as in bilaso 4 lines below.
mindfulness,
Dhtumanasikrapabba Nihita
The Section about Applying the Mind to the Elements is Finished
Navasvathikapabba1
The Section about the Nine Charnel Grounds
Pahama Svathika
The First Charnel Ground
Puna ca para, bhikkhave, bhikkhu seyyath pi
Moreover, monks, its as if a monk
passeyya sarra svathikya2 chaita,
might see a body thrown into a charnel ground,
ekhamata v dvhamata v thamata v,
dead for one day, or dead for two days, or dead for three days,
3
uddhumtaka vinlaka vipubbakajta.

bloated, discoloured, having become quite rotten.
So imam-eva kya upasaharati:4
He then compares it with his very own body (thinking):
5
Ayam-pi kho kyo evadhammo evabhv eta anatto ti.

This body also has such a nature, has such a constitution, has not gone beyond this.
***
This heading is only found in ChS (though there given as -sivathika-). The titles given below,
starting with Pahama Svathika have been extracted from the end-titles in BJT.
2
A charnel ground is a place where bodies were left on the ground, sometimes elevated ground,
to be devoured by animals or birds. PED suggests the word may be related to ivlaya, but iva
was not known by that name in Lord Buddhas time, so the explanation is problematic.
3
More exactly, vinlaka means blue-coloured.
In most countries these days there are no charnel grounds and it is not so easy to find
abandoned bodies to do this practice, so monks in Buddhist countries often visit morgues or
dissection rooms in hospitals. If actual dead bodies are not available, it is always possible to use
ones imagination. The point of the exercise is not morbidity, but insight, so a degree of spiritual
maturity and stability should be established before attempting the practice, which should
preferably be done under the guidance of an experienced teacher. Monks in the time of the
Buddha who did this practice without guidance started killing themselves (see the opening to
Prjika III in the Vinaya Suttavibhaga).
5
-bhv here is the possessive suffix, not the participle suffix, as can be seen from its nominal
nature and independence from a finite verb.
mindfulness,
(Pahama Svathika)
(The First Charnel Ground)
Dutiya Svathika
The Second Charnel Ground
passeyya sarra svathikya chaita,
kkehi v khajjamna, kulalehi v khajjamna, gijjhehi v khajjamna,
being eaten by crows, or being eaten by hawks, or being eaten by vultures,
sunakhehi v khajjamna, siglehi v khajjamna,
or being eaten by dogs, or being eaten by jackals,
vividhehi v pakajtehi khajjamna.1
or being eaten by various kinds of worms.
So imam-eva kya upasaharati:
***
ChS has an expanded list: kkehi v khajjamna kulalehi v khajjamna gijjhehi v

khajjamna kakehi (herons) v khajjamna sunakhehi v khajjamna byagghehi (tigers) v
khajjamna dphi (leopards) v khajjamna siglehi v khajjamna vividhehi v
pakajtehi khajjamna.
mindfulness,
(Dutiya Svathika)
(The Second Charnel Ground)
Tatiya Svathika
The Third Charnel Ground
ahisakhalika samasalohita nahrusambaddha.1
a skeleton, with flesh and blood, bound together by tendons.
***
PTS abbreviates this section and the next 3 sections in such a way that it is difficult to
reconstruct the text.
mindfulness,
(Tatiya Svathika)
(The Third Charnel Ground)
Catuttha Svathika
The Fourth Charnel Ground
ahisakhalika nimmasa lohitamakkhita nahrusambaddha.
a skeleton, without flesh, smeared with blood, bound together by tendons.
***
mindfulness,
(Catuttha Svathika)
(The Fourth Charnel Ground)
Pacama Svathika
The Fifth Charnel Ground
ahisakhalika apagatamasalohita nahrusambaddha.
a skeleton, no longer having flesh and blood, bound together by tendons.
***
mindfulness,
(Pacama Svathika)
(The Fifth Charnel Ground)
Chaha Svathika
The Sixth Charnel Ground
ahikni apagatasambandhni, disvidissu1 vikkhittni,
with bones no longer bound together, scattered in all directions,
aena hatthahika, aena pdahika, aena jaghahika,
with a hand-bone here, with a foot-bone there, with a knee-bone here,
aena ruhika, aena kaahika, aena pihihaka,
with a thigh-bone there, with a hip-bone here, with a bone of the back there,
aena ssakaha.2
with the skull here.
***
Literally: scattered in the main and intermediate directions.
There are many variations in the lists given in the various editions here. BJT adds:
gopphaika (ankle-bone); khandhahika (shoulder-bone); gvahika (neck-bone) and
dantahika (tooth-bone).
ChS is different in content and order, and also in spelling in some cases: gomphakahika,
phsukahika (rib-bone), khandhahika, gvahika, hanukahika (jaw-bone), dantahika.
Similar variations occur in Only which adds: phsukahika, urahika (chest-bone),
bhuhika (arm-bone), asahika (shoulder-bone), gvahika, hanuhika, dantahika.
mindfulness,
(Chaha Svathika)
(The Sixth Charnel Ground)
Sattama Svathika
The Seventh Charnel Ground
ahikni setni sakhavaupanibhni.
having white bones, like the colour of a conch.
***
mindfulness,
(Sattama Svathika)
(The Seventh Charnel Ground)
Ahama Svathika
The Eighth Charnel Ground
ahikni pujakitni terovassikni.
a heap of bones more than a year old.
***
mindfulness,
(Ahama Svathika)
(The Eighth Charnel Ground)
Navama Svathika
The Ninth Charnel Ground
ahikni ptni cuakajtni.
rotten bones that have become like powder.
***
mindfulness,
(Navama Svathika)
(The Ninth Charnel Ground)
Cuddasa Kynupassan Nihit
The Fourteen Contemplations of the Body are Finished
43
Vedannupassan
Katha-ca, bhikkhave, bhikkhu vedansu vedannupass viharati?
And how, monks, does a monk dwell contemplating (the nature of) feelings in feelings?
Idha, bhikkhave, bhikkhu sukha v vedana vediyamno
Here, monks, a monk when experiencing a pleasant feeling
sukha vedana vediym ti pajnti;
knows I experience a pleasant feeling;
dukkha v vedana vediyamno
or, when experiencing an unpleasant feeling
dukkha vedana vediym ti pajnti;
he knows I experience an unpleasant feeling;
adukkhamasukha1 v vedana vediyamno
or, when experiencing a neither-unpleasant-nor-pleasant feeling
adukkhamasukha vedana vediym ti pajnti.
he knows I experience a neither-unpleasant-nor-pleasant feeling.2
Smisa v sukha vedana vediyamno3
Or, when experiencing a sensual pleasant feeling
smisa sukha vedana vediym ti pajnti;
he knows I experience a sensual pleasant feeling;
To be parsed as a-dukkha a-sukha. Another word that is used for this is upekkh, which is
this context would mean indifferent feeling.
2
These are the three basic feelings that are enumerated in the teaching, what follows is a
further division of these feelings depending on whether they are connected with sense-desire or
not. Pleasant feelings that are not connected with sense-desire are recommended by the Buddha
for loosening attachment to those that are so connected, see Sayatanavibhagasutta, MN 137.
3
Comm: smisa v sukhan-ti dsu - smis sukh nma pacakmagumisasannissit, cha

gehasitasomanassavedan; nirmis sukh nma cha nekkhammasitasomanassavedan; sensual
pleasant and so on - sensual pleasant is a name for the five strands of sensuality dependent on the
sensual, and the six happy feelings connected with the life of the householder; spiritual pleasant is
a name for the six happy feelings connected with the life of renunciation.
Mahsatipahnasutta - Vedannupassan - 44
nirmisa v sukha vedana vediyamno
or, when experiencing a spiritual pleasant feeling
nirmisa sukha vedana vediym ti pajnti;
he knows I experience a spiritual pleasant feeling;
smisa v dukkha vedana vediyamno1
or, when experiencing a sensual unpleasant feeling
smisa dukkha vedana vediym ti pajnti;
he knows I experience a sensual unpleasant feeling;
nirmisa v dukkha vedana vediyamno
or, when experiencing a spiritual unpleasant feeling
nirmisa dukkha vedana vediym ti pajnti;
he knows I experience a spiritual unpleasant feeling;
2
smisa v adukkhamasukha vedana vediyamno

or, when experiencing a sensual neither-unpleasant-nor-pleasant feeling
smisa adukkhamasukha vedana vediym ti pajnti;
he knows I experience a sensual neither-unpleasant-nor-pleasant feeling;
nirmisa v adukkhamasukha vedana vediyamno
or, when experiencing a spiritual neither-unpleasant-nor-pleasant feeling
nirmisa adukkhamasukha vedana vediym ti pajnti.
he knows I experience an spiritual neither-unpleasant-nor-pleasant feeling.
***
Comm: smis dukkh nma cha gehasitadomanassavedan; nirmis dukkh nma cha
nekkhammasitadomanassavedan; sensual unpleasant is a name for the six sorrowful feelings
connected with the life of the householder; spiritual unpleasant is a name for the six sorrowful
feelings connected with the life of renunciation.
2
Comm: smis adukkhamasukh nma cha gehasita-upekkhvedan; nirmis

adukkhamasukh nma cha nekkhammasita-upekkhvedan; sensual neither-unpleasant-norpleasant is a name for the six equanimous feelings connected with the life of the householder;
spiritual neither-unpleasant-nor-pleasant is a name for the six equanimous feelings connected
with the life of renunciation.
Mahsatipahnasutta - Vedannupassan - 45
Iti ajjhatta v vedansu vedannupass viharati,
Thus he dwells contemplating (the nature of) feelings in feelings in regard to himself,
bahiddh v vedansu vedannupass viharati,
or he dwells contemplating (the nature of) feelings in feelings in regard to others,
ajjhattabahiddh v vedansu vedannupass viharati,
or he dwells contemplating (the nature of) feelings in feelings in regard to himself and
samudayadhammnupass v vedansu viharati,
or he dwells contemplating the nature of origination in the feelings,
vayadhammnupass v vedansu viharati,
or he dwells contemplating the nature of dissolution in the feelings,
samudayavayadhammnupass v vedansu viharati,
or he dwells contemplating the nature of origination and dissolution in the feelings,
atthi vedan ti v panassa sati paccupahit hoti
or else mindfulness that there are feelings is established in him
mindfulness,
Evam-pi kho, bhikkhave, bhikkhu vedansu vedannupass viharati.
In this way, monks, a monk dwells contemplating (the nature of) feelings in feelings.
Vedannupassan Nihit
Contemplation of Feelings is Finished
46
Cittnupassan
Katha-ca, bhikkhave, bhikkhu citte cittnupass viharati?
And how, monks, does a monk dwell contemplating (the nature of) the mind in the
mind?
Idha, bhikkhave, bhikkhu sarga v citta sarga cittan-ti pajnti,
Here, monks, a monk when a mind has passion knows the mind has passion,
vtarga v citta vtarga cittan-ti pajnti;2

or when a mind is without passion he knows the mind is without passion;
sadosa v citta sadosa cittan-ti pajnti,
or when a mind has hate he knows the mind has hate,
vtadosa v citta vtadosa cittan-ti pajnti;
or when a mind is without hate he knows the mind is without hate;
samoha v citta samoha cittan-ti pajnti,
or when a mind has delusion he knows the mind has delusion,
vtamoha v citta vtamoha cittan-ti pajnti;
or when a mind is without delusion he knows the mind is without delusion;
sakhitta v citta sakhitta cittan-ti pajnti,
or when a mind is collected he knows the mind is collected,
Relying on an ambiguity in the Pi (which also exists in the English), at the beginning of the
Dhammnupassan the commentary will say: Bhagavat ... cittnupassanya
viakkhandhapariggaho ... kathetu; to teach ... the contemplation of mind the Auspicious One
... took up the constituent of consciousness.
Consciousness (via) in the constituents, however, is confined to the six spheres of
consciousness. The complexes that are defined here more properly belong to the
sakhrakkhandha (constituent of [mental] processes).
2
The commentary explains that when without passion is said it does not indicate the
supermundane state (lokuttarapada), but only that the mind is in a wordly wholesome or
inconsequential state (lokiyakusalbykata) and the same interpretation is to be applied to hate
and delusion below. Throughout this section the Comm is careful to note that we are not talking
about supermundane states.
Mahsatipahnasutta - Cittnupassan - 47
1
vikkhitta v citta vikkhitta cittan-ti pajnti;

or when a mind is scattered he knows the mind is scattered;
mahaggata v citta mahaggata cittan-ti pajnti,
or when a mind has become very great he knows the mind has become very great,
amahaggata v citta amahaggata cittan-ti pajnti;2
or when a mind has not become very great he knows the mind has not become very
great;
sa-uttara v citta sa-uttara cittan-ti pajnti,
or when a mind is surpassable he knows the mind is surpassable,
anuttara v citta anuttara cittan-ti pajnti;
or when a mind is unsurpassable he knows the mind is unsurpassable;
samhita v citta samhita cittan-ti pajnti,
or when a mind is concentrated he knows the mind is concentrated,
asamhita v citta asamhita cittan-ti pajnti;3
or when a mind is not concentrated he knows the mind is not concentrated;
Comm: Sakhittan-ti thinamiddhnupatita; eta-hi sakuitacitta nma; vikkhittan-ti

uddhaccasahagata, eta-hi pasaacitta nma; sakhitta means fallen into sloth and torpor,
this is therefore a name for a shrunken mind; scattered means having become agitated, this is
therefore a name for the distracted mind.
I depart from the commentary here in my translation as the whole logic of this passage is that
ethical opposites are being set in contrast, and shrunken on the one hand, and distracted on the
other are not opposites ethically and therefore do not fit into this pattern. Sakhitta literally
means thrown (or brought) together, and vikkhitta means thrown apart.
2
Comm: mahaggatan-ti rprpvacara; amahaggatan-ti kmvacara; become very great

means being conversant with the form and formless fields; not become very great means being
conversant (only) with the sensual field. Similarly for sa-uttara & anuttara below.
3
Comm: samhitan-ti yassa appansamdhi upacrasamdhi v atthi; asamhitan-ti

ubhayasamdhivirahita; concentrated means he who has fixed concentration or access
concentration; not concentrated (indicates being) devoid of both (types of) concentration.
vimutta v citta vimutta cittan-ti pajnti,
or when a mind is liberated he knows the mind is liberated,
avimutta v citta avimutta cittan-ti pajnti. 1
or when a mind is not liberated he knows the mind is not liberated.
***
Iti ajjhatta v citte cittnupass viharati,
Thus he dwells contemplating (the nature of) the mind in the mind in regard to himself,
bahiddh v citte cittnupass viharati,
or he dwells contemplating (the nature of) the mind in the mind in regard to others,
ajjhattabahiddh v citte cittnupass viharati,
or he dwells contemplating (the nature of) the mind in the mind in regard to himself and
samudayadhammnupass v cittasmi viharati,
or he dwells contemplating the nature of origination in the mind,
vayadhammnupass v cittasmi viharati,
or he dwells contemplating the nature of dissolution in the mind,
samudayavayadhammnupass v cittasmi viharati,
or he dwells contemplating the nature of origination and dissolution in the mind,
atthi cittan-ti v panassa sati paccupahit hoti
or else mindfulness that there is a mind is established in him
mindfulness,
Comm: Vimuttan-ti tadagavikkhambhanavimutthi vimutta; avimuttan-ti

ubhayavimuttivirahita; liberated means liberated by (replacing) this factor (with the opposite
factor, during vipassan meditation), and by withdrawing support (in absorption meditation); not
liberated (indicates being) devoid of both (types of) liberation.
We can note here that the list of qualities in this section is ordered not according to logical
opposites, but according to grammatical opposition, which can be seen when we extract them in
order:
sarga, sadosa, samoha, sa-uttara (positive grammatically, negative ethically) vtarga, vtadosa, vtamoha, anuttara (negative grammatically, positive ethically);
but sakhitta, mahaggata, samhita and vimutta (positive grammatically and ethically) vikkhitta, amahaggata, asamhita, avimutta (negative grammatically and ethically).
Evam-pi kho, bhikkhave, bhikkhu citte cittnupass viharati.
In this way, monks, a monk dwells contemplating the (the nature of) the mind in the
mind.
Cittnupassan Nihit
Contemplation of the Mind is Finished
50
Dhammnupassan
Contemplation of (the Nature of) Things
Nvaraapabba
The Section about the Hindrances
1
Katha-ca, bhikkhave, bhikkhu dhammesu dhammnupass viharati?

And how, monks, does a monk dwell contemplating (the nature of) things in (various)
things?
Idha, bhikkhave, bhikkhu dhammesu dhammnupass viharati,
Here, monks, a monk dwells contemplating (the nature of) things in (various) things,
pacasu nvaraesu.
in the five hindrances.
Katha-ca, bhikkhave, bhikkhu dhammesu dhammnupass viharati,
things,
pacasu nvaraesu?
in the five hindrances?
Idha, bhikkhave, bhikkhu santa2 v ajjhatta3 kmacchanda
Here, monks, a monk having sensual desire in himself
The commentary has 2 explanations for the meaning of dhamma in this section, one is that
kynupassan dealt with form, vedan- and cittnupassan dealt with the formless, and
dhammnupassan deals with a mixture of form and formless; or, secondly, a division into the
constituents was intended: kya = rpa, vedan, citta = via, and here dhamma = sa and
sakhra. Translations usually follow the second of these explanations, giving dhamma the
meaning of mental contents or mental objects. However, as noted above, cittnupassan really
deals with mental processes (sakhra), not with the sense consciousness.
As noted in the Introduction, in other versions of this teaching it appears that the original
structure of this section only included the hindrances (nvaraa) and the factors of awakening
(bojjhaga), which are both lists of ethical qualities of mind. I believe dhamma in this original
context probably meant ethical states, a well-attested meaning for dhamma, but one no longer
useable once the additions of the constituents (khandha), sense-spheres (yatana) and truths
(sacca) have been included.
2
Santa is the present participle form of atthi, meaning having. The present indicative form
atthi (have) itself occurs in the reflection on the next line.
3
Here ajjhatta takes on another nuance. The parsing of the word is as adhi-, here meaning in,
within + -atta, meaning the self, to be translated when standing alone as oneself (himself, herself,
itself), according to context. In the next line, when in conjunction with me it becomes myself.
Mahsatipahnasutta - Dhammnupassan - 51
atthi me ajjhatta kmacchando ti pajnti;
knows there is sensual desire in myself;
asanta v ajjhatta kmacchanda natthi me ajjhatta kmacchando ti pajnti.
or, not having sensual desire in himself he knows there is no sensual desire in myself.
Yath ca anuppannassa kmacchandassa uppdo hoti ta-ca pajnti;
How there is an arising of sensual desire that has not arisen that he knows;
yath ca uppannassa kmacchandassa pahna hoti ta-ca pajnti;
and how there is an abandonment of sensual desire that has arisen that also he knows;
yath ca pahnassa kmacchandassa yati anuppdo hoti ta-ca pajnti.1
and how there is a non-arising of abandoned sensual desire again in the future that
also he knows.
Santa v ajjhatta bypda2 atthi me ajjhatta bypdo ti pajnti;
Having ill-will in himself he knows there is ill-will in myself;
asanta v ajjhatta bypda natthi me ajjhatta bypdo ti pajnti.
or, not having ill-will in himself he knows there is no ill-will in myself.
Yath ca anuppannassa bypdassa uppdo hoti ta-ca pajnti,
How there is an arising of ill-will that has not arisen that he knows;
yath ca uppannassa bypdassa pahna hoti ta-ca pajnti,
and how there is an abandonment of ill-will that has arisen that also he knows;
yath ca pahnassa bypdassa yati anuppdo hoti ta-ca pajnti.
and how there is a non-arising of abandoned ill-will again in the future that also he
knows.
Santa v ajjhatta thnamiddha atthi me ajjhatta thnamiddhan-ti pajnti;
Having sloth and torpor in himself he knows there is sloth and torpor in myself;
asanta v ajjhatta thnamiddha natthi me ajjhatta thnamiddhan-ti pajnti.
or, not having sloth and torpor in himself he knows there is no sloth and torpor in
myself.
Many teachings these days seem to stop short at just knowing the state of the mind, but this in
itself is not sufficient for the practice of mindfulness, which continues by elucidating the further
skilful states of mind that need to be developed to be able to overcome the various sorts of
defilements that can arise in the mind.
2
This word is used in both its negative and positive senses in the teachings, where bypda
means ill-will and abypda good-will.
Yath ca anuppannassa thnamiddhassa uppdo hoti ta-ca pajnti;
How there is an arising of sloth and torpor that has not arisen that he knows;
yath ca uppannassa thnamiddhassa pahna hoti ta-ca pajnti;1
and how there is an abandonment of sloth and torpor that has arisen that also he
knows;
yath ca pahnassa thnamiddhassa yati anuppdo hoti ta-ca pajnti.
and how there is a non-arising of abandoned sloth and torpor again in the future that
also he knows.
Santa v ajjhatta uddhaccakukkucca
Having agitation and worry in himself
atthi me ajjhatta uddhaccakukkuccan-ti pajnti;
he knows there is agitation and worry in myself;
asanta v ajjhatta uddhaccakukkucca
or, not having agitation and worry in himself
natthi me ajjhatta uddhaccakukkuccan-ti pajnti.
he knows there is no agitation and worry in myself.
Yath ca anuppannassa uddhaccakukkuccassa uppdo hoti ta-ca pajnti;
How there is an arising of agitation and worry that has not arisen that he knows;
yath ca uppannassa uddhaccakukkuccassa pahna hoti ta-ca pajnti;2
and how there is an abandonment of agitation and worry that has arisen that also he
knows;
yath ca pahnassa uddhaccakukkuccassa yati anuppdo hoti ta-ca pajnti.
and how there is a non-arising of abandoned agitation and worry again in the future
that also he knows.
Comm: api ca cha dhamm thinamiddhassa pahnya savattanti: atibhojane nimittaggho,

iriypathasamparivattanat, lokasamanasikro, abbhoksavso, kalyamittat,
sappyakath ti; these six things lead to the giving up of sloth and torpor: grasping that the cause
is in too much food, a complete change of the postures, applying the mind to the perception of
light, dwelling in open grounds, having spiritual friendship and suitable talk.
2
Comm: api ca cha dhamm uddhaccakukkuccassa pahnya savattanti: bahussutat,

paripucchakat, vinaye pakataut, vuddhasevit, kalyamittat, sappyakath ti; these six
things lead to the giving up of agitation and worry: learning, questioning, gratitude towards the
discipline, association with elders, having spiritual friendship and suitable talk.
1
Santa v ajjhatta vicikiccha atthi me ajjhatta vicikicch ti pajnti;

Having doubt in himself he knows there is doubt in myself;
asanta v ajjhatta vicikiccha natthi me ajjhatta vicikicch ti pajnti.
or, not having doubt in himself he knows there is no doubt in myself.
Yath ca anuppannya vicikicchya uppdo hoti ta-ca pajnti;
How there is an arising of doubt that has not arisen that he knows;
yath ca uppannya vicikicchya pahna hoti ta-ca pajnti;
and how there is an abandonment of doubt that has arisen that also he knows;
yath ca pahnya vicikicchya yati anuppdo hoti ta-ca pajnti.
and how there is a non-arising of abandoned doubt again in the future that also he
knows.
***
Vicikicch is from the verb vicikicchati. The verb is made from the prefix vi- with the
intensive verb cikicchati which is formed from cit, meaning, therefore, to think and think; the
prefix vi- should be taken in the second sense given in PED: denoting disturbance, seperation,
mixing up...: it thus means thinking again and again in a mixed up way.
Iti ajjhatta v dhammesu dhammnupass viharati,
Thus he dwells contemplating (the nature of) things in (various) things in regard to
himself,
bahiddh v dhammesu dhammnupass viharati,
or he dwells contemplating (the nature of) things in (various) things in regard to others,
ajjhattabahiddh v dhammesu dhammnupass viharati,
or he dwells contemplating (the nature of) things in (various) things in regard to himself
and in regard to others,
samudayadhammnupass v dhammesu viharati,
or he dwells contemplating the nature of origination in things,
vayadhammnupass v dhammesu viharati,
or he dwells contemplating the nature of dissolution in things,
samudayavayadhammnupass v dhammesu viharati,
or he dwells contemplating the nature of origination and dissolution in things,
atthi dhamm ti v panassa sati paccupahit hoti
or else mindfulness that there are these (various) things is established in him
mindfulness,
Evam-pi kho, bhikkhave, bhikkhu dhammesu dhammnupass viharati,
In this way, monks, a monk dwells contemplating (the nature of) things in (various)
things,
pacasu nvaraesu.
in the five hindrances.
Nvaraapabba Nihita
The Section about the Hindrances is Finished
Khandhapabba
The Section on the Constituents (of Mind & Matter)
Puna ca para, bhikkhave, bhikkhu dhammesu dhammnupass viharati,
Moreover, monks, a monk dwells contemplating (the nature of) things in (various)
things,
pacasu updnakkhandhesu.1
in the five constituents (of mind and matter) that provide fuel for attachment.
Katha-ca pana, bhikkhave, bhikkhu dhammesu dhammnupass viharati,
things,
pacasu updnakkhandhesu?
in the five constituents (of mind and matter) that provide fuel for attachment?
Idha, bhikkhave, bhikkhu: iti rpa, iti rpassa samudayo, iti rpassa atthagamo;
Here, monks, a monk (knows): such is form, such is the origination of form, such is the
passing away of form;
iti vedan, iti vedanya samudayo, iti vedanya atthagamo;
such is feeling, such is the origination of feeling, such is the passing away of feeling;
iti sa, iti saya samudayo, iti saya atthagamo;
such is perception, such is the origination of perception, such is the passing away of
perception;
iti sakhr, iti sakhrna samudayo, iti sakhrna atthagamo;
such are (mental) processes, such is the origination of (mental) processes, such is the
passing away of (mental) processes;
iti via, iti viassa samudayo, iti viassa atthagamo ti.
such is consciousness, such is the origination of consciousness, such is the passing away
of consciousness.
***
Updna has two meanings, attachment and fuel, and they are probably both implied in this
context, hence the translation adopted here. Pacakkhandha is commonly translated as the five
aggregates, which had me scurrying to the dictionary when I first encountered it, as I had no
idea what aggregate could mean in such a context. What it actually means, in more lucid English,
is constituent, which is the translation adopted here. As what they constitute may not be
altogether clear there is the explanatory addition in brackets.
himself,
mindfulness,
things,
pacasu updnakkhandhesu.
in the five constituents (of mind and matter) that provide fuel for attachment.
Khandhapabba Nihita
The Section on the Constituents is Finished
yatanapabba
The Section on the Sense-Spheres
things,
chasu ajjhattikabhiresu yatanesu.1
in the six internal and external sense-spheres.
things,
chasu ajjhattikabhiresu yatanesu?
in the six internal and external sense-spheres?
Idha, bhikkhave, bhikkhu cakkhu-ca pajnti, rpe ca pajnti;
Here, monks, a monk knows the eye, and he knows forms;
ya-ca tad-ubhaya2 paicca uppajjati saojana3 ta-ca pajnti.
and the fetter that arises dependent on the pair of them that also he knows.
Yath ca anuppannassa saojanassa uppdo hoti ta-ca pajnti;
How there is an arising of a fetter that has not arisen that he knows;
yath ca uppannassa saojanassa pahna hoti ta-ca pajnti;
and how there is an abandonment of a fetter that has arisen that also he knows;
In the Dhamma the sense-spheres include the five physical senses as well as the mind. These
are then further divided into the internal sense-spheres: eye, ear, nose, tongue, body and mind;
and their external equivalents: forms, sounds, smells, tastes, tangibles and thoughts. These form
the basis for sensual attachment.
2
This is an important principle in the Dhamma: the fetter is not the eye, and similarly it is not
the form (and not the ear or sound, nor any of the other pairs mentioned). The fetter arises
dependent on them, but it is the mental defilement which is the fetter, and it is perfectly possible
to have eyes and forms without the fetter (see SN 41.1).
3
Ten fetters are mentioned in the commentary (to MN 10): the passion for sense-desire
(kmarga), revulsion (paigha), conceit (mna), views (dihi), doubt (vicikicch), grasping at
virtue and practice (slabbataparmsa), passion for existence (bhavarga), jealousy (iss),
selfishness (macchariya) and ignorance (vijj). This is an Abhidhammic list, which differs from
the fetters normally listed in the discourses (at DN 6, etc.)
1
yath ca pahnassa saojanassa yati anuppdo hoti ta-ca pajnti.

and how there is a non-arising of an abandoned fetter again in the future that also he
knows.
Sota-ca pajnti, sadde ca pajnti,
He knows the ear, and he knows sounds,
ya-ca tad-ubhaya paicca uppajjati saojana ta-ca pajnti.
knows.
Ghna-ca pajnti, gandhe ca pajnti,
He knows the nose, and he knows smells,
knows.
Jivha-ca pajnti, rase ca pajnti,
He knows the tongue, and he knows tastes,
1
According to the commentary here views, doubt, grasping at virtue and practice, jealousy and
selfishness are thrown off at the first stage of Awakening (sotpatti); gross sense-desire and
revulsion by the second stage (sakadgmit) and even subtle forms of the same by the third
stage (angmit); and conceit, passion for existence and ignorance by the fourth and final stage
(arahatta).
knows.
Kya-ca pajnti, phohabbe ca pajnti,
He knows the body, and he knows tangibles,
knows.
Mana-ca pajnti, dhamme ca pajnti,
He knows the mind, and he knows thoughts,
knows.
***
himself,
mindfulness,
things,
chasu ajjhattikabhiresu yatanesu.
in the six internal and external sense-spheres.
yatanapabba Nihita
The Section on the Sense-Spheres is Finished
Bojjhagapabba
The Section about the Factors of Awakening
things,
sattasu Bojjhagesu.1
in the seven factors of Awakening.
things,
sattasu Bojjhagesu?2
in the seven factors of Awakening?
Idha, bhikkhave, bhikkhu santa v ajjhatta Satisambojjhaga
Here, monks, a monk having the Mindfulness factor of Complete Awakening in himself
atthi me ajjhatta Satisambojjhago ti pajnti;
knows there is the Mindfulness factor of Complete Awakening in myself;
asanta v ajjhatta Satisambojjhaga
or, not having the Mindfulness factor of Complete Awakening in himself
natthi me ajjhatta Satisambojjhago ti pajnti.
he knows there is no Mindfulness factor of Complete Awakening in myself.
Yath ca anuppannassa Satisambojjhagassa uppdo hoti ta-ca pajnti,
How there is an arising of the Mindfulness factor of Complete Awakening that has not
arisen that he knows;
Bojjhaga > Bodhy + aga, Bodhi + aga. From budh, the primal meaning of which is to
awaken. Through development bodhi also means to understand, hence the alternative translation
Enlightenment. The commentary allows for both meanings: Yya v so sati-dikya
sattadhammasmaggiy sambujjhati kilesaniddto uhti, Saccni v paivijjhati, s
dhammasmagg Sambodhi; the seven harmonious qualities by which he completely awakens,
rises from the sleep of the corruptions, or penetrates the Truths, those harmonious qualities are
(called) Complete Awakening.
2
When we look at the structure of this section we can see that it follows the same model as the
Hindrances above. These two sections appear to be the earliest and most original form of the
Dhammnupassan, to which the others were later added in the centuries following the
parinibbna.
yath ca uppannassa Satisambojjhagassa bhvanya pripr hoti
and how there is fulfilment of the development of the Mindfulness factor of Complete
Awakening that has arisen
ta-ca pajnti.
that also he knows.
Santa v ajjhatta Dhammavicayasambojjhaga1
Having the Investigation of the (nature) of things factor of Complete Awakening in
himself
atthi me ajjhatta Dhammavicayasambojjhago ti pajnti;
he knows there is the Investigation of the (nature) of things factor of Complete
Awakening in myself;
asanta v ajjhatta Dhammavicayasambojjhaga
or, not having the Investigation of the (nature) of things factor of Complete Awakening
in himself
natthi me ajjhatta Dhammavicayasambojjhago ti pajnti.
he knows there is no Investigation of the (nature) of things factor of Complete
Awakening in myself.
Yath ca anuppannassa Dhammavicayasambojjhagassa uppdo hoti ta-ca
pajnti;
How there is an arising of the Investigation of the (nature) of things factor of Complete
Awakening that has not arisen that he knows;
yath ca uppannassa Dhammavicayasambojjhagassa bhvanya pripr hoti2
and how there is fulfilment of the development of the Investigation of the (nature) of
things factor of Complete Awakening that has arisen (until) it comes to fulfilment
ta-ca pajnti.
that also he knows.
Again here we can see a play on words, because dhamma, which is the Teaching of Lord
Buddha, is also the true nature of things, and ultimately they are not different from one another,
but in translation we have to choose the meaning that is most important to convey.
2
SN Bojjhagasayutta (46.2) asks how this factor comes to fulfilment, and answers: atthi,
bhikkhave, kusalkusal dhamm, svajjnavajj dhamm, hnapat dhamm,
kahasukkasappaibhg dhamm, tattha yonisomanasikrabahulkro; there are, monks, things
that are wholesome and unwholesome, blameworthy and blameless, despicable and excellent,
things that resemble the dark and the bright, herein he should be one who makes much of wise
reflection (on these things).
Santa v ajjhatta Viriyasambojjhaga
Having the Energy factor of Complete Awakening in himself
atthi me ajjhatta Viriyasambojjhago ti pajnti;
he knows there is the Energy factor of Complete Awakening in myself;
asanta v ajjhatta Viriyasambojjhaga
or, not having the Energy factor of Complete Awakening in himself
natthi me ajjhatta Viriyasambojjhago ti pajnti.
he knows there is no Energy factor of Complete Awakening in myself.
Yath ca anuppannassa Viriyasambojjhagassa uppdo hoti ta-ca pajnti;
How there is an arising of the Energy factor of Complete Awakening that has not arisen
that he knows;
yath ca uppannassa Viriyasambojjhagassa bhvanya pripr hoti
and how there is fulfilment of the development of the Energy factor of Complete
ta-ca pajnti.
that also he knows.
1
Santa v ajjhatta Ptisambojjhaga

Having the Joyful-Interest factor of Complete Awakening in himself
atthi me ajjhatta Ptisambojjhago ti pajnti;
he knows there is the Joyful-Interest factor of Complete Awakening in myself;
asanta v ajjhatta Ptisambojjhaga
or, not having the Joyful-Interest factor of Complete Awakening in himself
natthi me ajjhatta Ptisambojjhago ti pajnti.
he knows there is no Joyful-Interest factor of Complete Awakening in myself.
Yath ca anuppannassa Ptisambojjhagassa uppdo hoti ta-ca pajnti;
How there is an arising of the Joyful-Interest factor of Complete Awakening that has
not arisen that he knows;
yath ca uppannassa Ptisambojjhagassa bhvanya pripr hoti
and how there is fulfilment of the development of the Joyful-Interest factor of Complete
ta-ca pajnti.
that also he knows.
Comm: api ca ekdasa dhamm ptisambojjhagassa uppdya savattanti: Buddhnussati;

Dhamma-Sagha-sla-cga-devatnussati; upasamnussati; lkhapuggalaparivajjanat;
siniddhapuggalasevanat; pasdanyasuttantapaccavekkhaat; tad-adhimuttat ti; these eleven
things lead to the arising of the Joyful-Interest factor of Complete Awakening: recollection of the
Buddha; recollection of the Dhamma, Sagha, virtue, generosity, and the gods; recollection of
peace; avoidance of rough people; association with admirable people; reflection on discourses
that inspire confidence; and being intent upon it (not: the inclination towards joy, as translated in
Way [pg. 163], which is too passive - deliberately cultivating it is what is meant).
Pti is defined as fivefold (pacavaa): khuddik pti, khaik pti, okkantik pti, ubbeg pti,
phara pt ti pacavidh hoti; slight joyful-interest, momentary joyful-interest, reoccurring
joyful-interest, transporting joyful-interest, suffusing joyful-interest. The common translation of
pti as rapture would seem to apply only to the last of these.
1
Santa v ajjhatta Passaddhisambojjhaga

Having the Calmness factor of Complete Awakening in himself
atthi me ajjhatta Passaddhisambojjhago ti pajnti;
he knows there is the Calmness factor of Complete Awakening in myself;
asanta v ajjhatta Passaddhisambojjhaga
or, not having the Calmness factor of Complete Awakening in himself
natthi me ajjhatta Passaddhisambojjhago ti pajnti.
he knows there is no Calmness factor of Complete Awakening in myself.
Yath ca anuppannassa Passaddhisambojjhagassa uppdo hoti ta-ca pajnti;
How there is an arising of the Calmness factor of Complete Awakening that has not
yath ca uppannassa Passaddhisambojjhagassa bhvanya pripr hoti
and how there is fulfilment of the development of the Calmness factor of Complete
ta-ca pajnti.
that also he knows.
Passaddhi is derived from the verb passambhati, calms, quiets, allays. Another word used in
this discourse from the same root is passambhaya (present participle from causative
passambheti) in the npnapabba at the beginning of the Contemplation of the Body section.
Santa v ajjhatta Samdhisambojjhaga
Having the Concentration factor of Complete Awakening in himself
atthi me ajjhatta Samdhisambojjhago ti pajnti;
he knows there is the Concentration factor of Complete Awakening in myself;
asanta v ajjhatta Samdhisambojjhaga
or, not having the Concentration factor of Complete Awakening in himself
natthi me ajjhatta Samdhisambojjhago ti pajnti.
he knows there is no Concentration factor of Complete Awakening in myself.
Yath ca anuppannassa Samdhisambojjhagassa uppdo hoti ta-ca pajnti.
How there is an arising of the Concentration factor of Complete Awakening that has not
yath ca uppannassa Samdhisambojjhagassa bhvanya pripr hoti
and how there is fulfilment of the development of the Concentration factor of Complete
ta-ca pajnti.
that also he knows.
Santa v ajjhatta Upekkhsambojjhaga
Having the Equanimity factor of Complete Awakening in himself
atthi me ajjhatta Upekkhsambojjhago ti pajnti;
he knows there is the Equanimity factor of Complete Awakening in myself;
asanta v ajjhatta Upekkhsambojjhaga
or, not having the Equanimity factor of Complete Awakening in himself
natthi me ajjhatta Upekkhsambojjhago ti pajnti.
he knows there is no Equanimity factor of Complete Awakening in myself.
Yath ca anuppannassa Upekkhsambojjhagassa uppdo hoti ta-ca pajnti;
How there is an arising of the Equanimity factor of Complete Awakening that has not
yath ca uppannassa Upekkhsambojjhagassa bhvanya pripr hoti
and how there is fulfilment of the development of the Equanimity factor of Complete
ta-ca pajnti.
that also he knows.
***
himself,
or else mindfulness that there are (various) things is established in him
mindfulness,
things,
sattasu Bojjhagesu.
in the seven Factors of Awakening.
Bojjhagapabba Nihita
The Section about the Factors of Awakening is Finished
Catusaccapabba
The Section about the Four Truths
things,
Catusu Ariyasaccesu.
in the Four Noble Truths.
things,
Catusu Ariyasaccesu?
in the Four Noble Truths?
Idha, bhikkhave, bhikkhu ida Dukkhan-ti yathbhta pajnti,
Here, monks, a monk knows as it really is this is Suffering,
aya Dukkhasamudayo ti yathbhta pajnti,
he knows as it really is this is the Origination of Suffering,
aya Dukkhanirodho ti yathbhta pajnti,
he knows as it really is this is the Cessation of Suffering,
aya Dukkhanirodhagmin Paipad ti yathbhta pajnti.1
he knows as it really is this is the Practice Leading to the Cessation of Suffering.
In the Satipahnasutta of Majjhimanikya, this is the end of the Saccapabba, only here in
the Mah- is it elaberated on.
Dukkhasacca1
The Truth of Suffering
Katama-ca, bhikkhave, Dukkha2 Ariyasacca?
Now what, monks, is the Noble Truth of Suffering?
Jti pi dukkh
Birth is suffering
jar pi dukkh
maraam-pi dukkha
appiyehi sampayogo dukkho,
also being joined to what is not liked is suffering,
piyehi vippayogo dukkho,3
also being parted from what is liked is suffering,
also not to obtain that which one longs for is suffering
sakhittena pacpdnakkhandh dukkh.4
in brief, the five constituents (of mind and body) that provide fuel for attachment
are suffering.
From here on the analysis of the truths corresponds closely to Ven. Sriputtas exposition of
the same subject in Saccavibhagasutta (M. 141, which has some small variations), but with the
analysis of the 2nd and 3rd truths greatly expanded.
2
Dukkha is the same word that is used in the analysis of the feelings, meaning there: unpleasant
(feeling). This is unfortunate as people tend to think it has the same meaning here, which is not
the case. Even pleasant feeling is impermanent and therefore dukkha in this sense (though it is
not dukkhavedan, of course). A more comprehensive translation might be unsatisfactoriness
(and its cognates), a word too cumbersome to use without risking sounding pedantic, but good to
bear in mind as a meaning for dukkha.
3
PTS omits these two lines, saying they might be an addition from
Dhammacakkappavattanasutta (the First Discourse of the Buddha), but is then also forced to
omit the later text that explains these lines. However, the explanation does not occur in the first
discourse, or anywhere else in the early texts except in the Satipahna discourses, so that it
seems that if they are genuine they must belong here.
4
To reiterate, it is not that the constituents are always suffering as in the examples given above
(like birth, etc.), though they are always prone to it, rather it is that being impermanent they can
never provide complete satisfaction.
Katam ca, bhikkhave, jti?
Now what, monks, is birth?
Y tesa tesa sattna tamhi tamhi1 sattanikye
jti, sajti, okkanti, abhinibbatti;
(there is) birth, being born, appearing, turning up;
khandhna ptubhvo, yatanna pailbho:2
the manifestation of the constituents (of mind and body), the acquisition of the sense
spheres:
aya vuccati, bhikkhave, jti.
this, monks, is called birth.
Katam ca, bhikkhave, jar?3
Now what, monks, is old age?
there is old age, agedness, broken teeth, greying hair, and wrinkled skin;
aya vuccati, bhikkhave, jar.
this, monks, is called old age.
Notice the distributive use of reduplication here. More literally: for this and that being in this
and that class of beings. Aataraatarena (some sort or other), and tatratatrbhinandin
(delighting in this and that), there are other examples of reduplication being used in a distributive
sense below.
2
We can see here the methodology employed with definitions in the early texts, which is to
define terms by synonyms, so their actual usage in the particular context can be clearly
understood.
3
Here is a good example of the methodology at work: jar in its most general sense means
maturing, which can of course have a positive sense. But in this context it doesnt mean so much
maturing, as over-maturing.
Katama-ca, bhikkhave, maraa?
Now what, monks, is death?
Ya tesa tesa sattna tamh tamh sattaniky
there is a fall, a falling away, a breaking up, a disappearance, a dying, a death, a making
of time;
khandhna bhedo, kaebarassa nikkhepo;
the break up of the constituents (of mind and body), the throwing off of the body;
jvitindriyassupacchedo:
the cutting off of the life faculty:
ida vuccati, bhikkhave, maraa.
this, monks, is called death.
Katamo ca, bhikkhave, soko?
Now what, monks, is grief?
Yo kho, bhikkhave, aataraatarena byasanena samanngatassa,
For he who has, monks, some sort of misfortune or other,
who is touched by some sort of painful thing or another,
aya vuccati, bhikkhave, soko.
this, monks, is called grief.
Katamo ca, bhikkhave, paridevo?
Now what, monks, is lamentation?
there are laments, great laments, lamenting, great lamenting, the state of lamenting, the
state of great lamentation:
aya vuccati, bhikkhave, paridevo.
this, monks, is called lamentation.
Katama-ca, bhikkhave, dukkha?1
Now what, monks, is pain?
Ya kho, bhikkhave, kyika dukkha, kyika asta,
That, monks, which is bodily pain, bodily disagreeableness,
ida vuccati, bhikkhave, dukkha.
this, monks, is called pain.
Katama-ca, bhikkhave, domanassa?
Now what, monks, is sorrow?
Ya kho, bhikkhave, cetasika dukkha, cetasika asta,
That, monks, which is mental pain, mental disagreeableness,
manosamphassaja dukkha, asta vedayita:
ida vuccati, bhikkhave, domanassa.
this, monks, is called sorrow.
We can see in this definition how sometimes dukkha is restricted in meaning to bodily pain.
Compare the definition of domanassa, sorrow, mental pain which follows where dukkha is also
used in the definition, but with a broader connotation.
Katamo ca, bhikkhave, upyso?
Now what, monks, is despair?
there is desponding, despairing, the state of despondency, the state of despair:
aya vuccati, bhikkhave, upyso.
this, monks, is called despair.
Katamo ca, bhikkhave, appiyehi sampayogo dukkho?
And what, monks, is the suffering from being joined to what is not liked?
Idha yassa te honti anih akant amanp
Here, for that one who has unwanted, unlovely, unpleasant
rp sadd gandh ras phohabb dhamm;
forms, sounds, smells, tastes, tangibles, and thoughts;
ye v panassa te honti anatthakm ahitakm aphsukakm ayogakkhemakm or, for that one who has those who do not desire his welfare, benefit, comfort and
security y tehi saddhi sagati samgamo samodhna missbhvo:
(and then) having meetings, assembly, connection, and interaction with them:
aya vuccati, bhikkhave, appiyehi sampayogo dukkho.
this, monks, is called the suffering from being joined to what is not liked.
Katamo ca, bhikkhave, piyehi vippayogo dukkho?
And what, monks, is the suffering from being parted from what is liked?
Idha yassa te honti ih kant manp
Here, for that one who has wanted, lovely, pleasant
rp sadd gandh ras phohabb dhamm;
forms, sounds, smells, tastes, tangibles, and thoughts;
ye v panassa te honti atthakm hitakm phsukakm yogakkhemakm or, for that one who has those who do desire his welfare, benefit, comfort and security mt v pit v bht v bhagin v,
mothers, or fathers, or brothers, or sisters,
mitt v amacc v tislohit v or friends, or companions, or blood relatives y tehi saddhi asagati asamgamo asamodhna amissbhvo:
(and then) not having meetings, assembly, connection, and interaction with them:
aya vuccati, bhikkhave, piyehi vippayogo dukkho.
this, monks, is called the suffering from being parted from what is liked.
Katama-ca, bhikkhave, yam-piccha na labhati tam-pi dukkha?
Now what, monks, is the suffering from not obtaining what one longs for?
Jtidhammna,1 bhikkhave, sattna eva icch uppajjati:
To those beings subject to birth, monks, a longing like this arises:
2
Aho vata maya na jtidhamm assma, na ca vata no jti gaccheyy! ti

Oh, might we not be subject to birth, may birth not come to us!
idam-pi yam-piccha na labhati tam-pi dukkha.
-dhamma here has the adjectival sense of being so constituted, having the nature of, liability.
See PED p. 336 col 2.
2
Assma is 1st person plural optative from atthi.
No here is the enclitic (mid-sentence) dative form of the pronoun aha, meaning to us.
1
Jardhammna, bhikkhave, sattna eva icch uppajjati:

To those beings subject to old age, monks, a longing like this arises:
Aho vata maya na jardhamm assma, na ca vata no jar gaccheyy! ti
Oh, might we not be subject to old age, may old age not come to us!
Bydhidhammna, bhikkhave, sattna eva icch uppajjati:
To those beings subject to sickness, monks, a longing like this arises:
Aho vata maya na bydhidhamm assma, na ca vata no bydhi gaccheyy! ti
Oh, might we not be subject to sickness, may sickness not come to us!
Maraadhammna, bhikkhave, sattna eva icch uppajjati:
To those beings subject to death, monks, a longing like this arises:
Aho vata maya na maraadhamm assma, na ca vata no maraa
gaccheyy! ti
Oh, might we not be subject to death, may death not come to us!
From here onwards PTS greatly abbreviates the text, reading jardhammna, bhikkhave,
sattna . . . vydhidhammna, bhikkhave, sattna . . . maraadhammna, bhikkhave,
sattna . . . before taking it up again in full.
bhikkhave sattna eva icch uppajjati:
monks, a longing like this arises:
Aho vata maya na sokaparidevadukkhadomanassupysadhamm assma,
Oh, might we not be subject to grief, lamentation, pain, sorrow, and despair,
na ca vata no sokaparidevadukkhadomanassupys gaccheyyun! ti
may grief, lamentation, pain, sorrow, and despair, not come to us!
Katame ca, bhikkhave, sakhittena pacpdnakkhandh dukkh?
Now what, monks, in brief, are the five constituents (of mind and body) that provide
fuel for attachment which are suffering?
Seyyathda:
rppdnakkhandho
the form constituent that is fuel for attachment
vedanpdnakkhandho
the feelings constituent that is fuel for attachment
sapdnakkhandho
the perceptions constituent that is fuel for attachment
sakhrpdnakkhandho
the (mental) processes constituent that is fuel for attachment
vipdnakkhandho.
the consciousness constituent that is fuel for attachment.
Ime vuccanti, bhikkhave, sakhittena pacpdnakkhandh dukkh.
These, monks, are called, in brief, the five constituents (of mind and body) that provide
fuel for attachment which are suffering.
Ida vuccati, bhikkhave, Dukkha Ariyasacca.
This, monks, is called the Noble Truth of Suffering.
Samudayasacca
The Truth of Origination
Katama-ca, bhikkhave, Dukkhasamudaya Ariyasacca?
And what, monks, is the Noble Truth of the Origination of Suffering?
It is that craving which leads to the continuation of existence,
which is connected with enjoyment and passion, greatly enjoying this and
that, as follows:
kmatah
craving in regard to sense pleasures
1
bhavatah
craving in regard to the continuation of existence
vibhavatah.2
craving in regard to the discontinuation of existence.
I translate bhava simply as existence in the context of the 3 planes of bhava (kmabhava,
sensual existence; rpabhava, form existence; arpabhava, formless existence).
But in this context it is the continuation of existence that is at the heart of the matter. Bhava
here is divided into kammabhava, continuation of existence through (result-producing) actions;
and uppattibhava the continuation of existence through rebirth.
2
Comm: Kme tah kmatah, pacakmaguikargasseta nma. Bhave tah

bhavatah, bhavapatthanvasena uppannassa sassatadihisahagatassa rprpabhavargassa
ca jhnanikantiy ceta adhivacana. Vibhave tah vibhavatah,
ucchedadihisahagatargasseta adhivacana.
Kmatah is craving in regard to sense pleasures, this is a name for passion regarding the
five-fold sense-pleasures. Bhavatah is craving in regard to the continuation of existence,
because of having a wish for existence. This is a term associated with the arising of the eternalist
view, passion for the form and formless existences, and a desire for absorption. Vibhavatah is
craving in regard to the discontinuation of existence, this is passion associated with the
annihilationist view.
S kho1 panes, bhikkhave, tah kattha uppajjamn uppajjati?
Now where, monks, does that craving when it is arising arise?
Kattha nivisamn nivisati?

When settling where does it settle?
Ya loke piyarpa starpa In the world there is that which is likeable and pleasing etthes tah uppajjamn uppajjati, ettha nivisamn nivisati.3
here this craving when it is arising arises, here when settling it settles.
Ki-ca loke piyarpa starpa?
And in the world what is likeable and pleasing?
In Saccavibhagasutta (MN 141) this section, which expands on the second Noble Truth is not
found. It appears to have been brought in from the the Discourse about Determining
(Sammasanasutta, SN 12.66), which follows the very same scheme. The same applies to the third
Noble Truth below.
2
This cognate use of the present participle and the present tense of the same verb, apart from
its use in this and the following section, seems to be very rare in the discourses. The only other
occurrence I have found is ummajjamn ummajjanti (emerging they emerge) in the simile of the
fisherman at the end of Brahmajlasutta (DN 1).
3
As we will see in the section on cessation, although this is the place where it arises, it isnt the
place where it necessarily arises, it can also cease in the same place, provided there is
mindfulness and understanding, particularly of the danger involved in sense-desire.
Cakkhu loke piyarpa starpa In the world the eye is likeable and pleasing etthes tah uppajjamn uppajjati, ettha nivisamn nivisati. 1
Sota loke piyarpa starpa In the world the ear is likeable and pleasing etthes tah uppajjamn uppajjati, ettha nivisamn nivisati.
Ghna loke piyarpa starpa In the world the nose is likeable and pleasing etthes tah uppajjamn uppajjati, ettha nivisamn nivisati.
Jivh loke piyarpa starpa In the world the tongue is likeable and pleasing etthes tah uppajjamn uppajjati, ettha nivisamn nivisati.
Kyo loke piyarpa starpa In the world the body is likeable and pleasing etthes tah uppajjamn uppajjati, ettha nivisamn nivisati.
Mano loke piyarpa starpa In the world the mind is likeable and pleasing etthes tah uppajjamn uppajjati, ettha nivisamn nivisati.
The commentary says: Atha nesa tattha anuppann ceva tah uppajjati, uppann ca tah
punappuna pavattivasena nivisati. Tasm Bhagav: Cakkhu loke piyarpa starpa, etthes
tah uppajjamn uppajjat ti-dimha; craving does not arise when these have not arisen in
that place, (but) because of manifesting again and again arisen craving settles. Therefore the
Auspicious One said: In the world the eye is likeable and pleasing... and so on.
Rp loke piyarpa starpa In the world forms are likeable and pleasing etthes tah uppajjamn uppajjati, ettha nivisamn nivisati.
Sadd loke piyarpa starpa In the world sounds are likeable and pleasing etthes tah uppajjamn uppajjati, ettha nivisamn nivisati.
Gandh loke piyarpa starpa In the world smells are likeable and pleasing etthes tah uppajjamn uppajjati, ettha nivisamn nivisati.
Ras loke piyarpa starpa In the world tastes are likeable and pleasing etthes tah uppajjamn uppajjati, ettha nivisamn nivisati.
Phohabb loke piyarpa starpa In the world tangibles are likeable and pleasing etthes tah uppajjamn uppajjati, ettha nivisamn nivisati.
Dhamm loke piyarpa starpa In the world thoughts are likeable and pleasing etthes tah uppajjamn uppajjati, ettha nivisamn nivisati.
Cakkhuvia loke piyarpa starpa In the world eye-consciousness is likeable and pleasing etthes tah uppajjamn uppajjati, ettha nivisamn nivisati.
Sotavia loke piyarpa starpa In the world ear-consciousness is likeable and pleasing etthes tah uppajjamn uppajjati, ettha nivisamn nivisati.
Ghnavia loke piyarpa starpa In the world nose-consciousness is likeable and pleasing etthes tah uppajjamn uppajjati, ettha nivisamn nivisati.
Jivhvia loke piyarpa starpa In the world tongue-consciousness is likeable and pleasing etthes tah uppajjamn uppajjati, ettha nivisamn nivisati.
Kyavia loke piyarpa starpa In the world body-consciousness is likeable and pleasing etthes tah uppajjamn uppajjati, ettha nivisamn nivisati.
Manovia loke piyarpa starpa In the world mind-consciousness is likeable and pleasing etthes tah uppajjamn uppajjati, ettha nivisamn nivisati.
1
Cakkhusamphasso loke piyarpa starpa In the world eye-contact is likeable and pleasing etthes tah uppajjamn uppajjati, ettha nivisamn nivisati.
Sotasamphasso loke piyarpa starpa In the world ear-contact is likeable and pleasing etthes tah uppajjamn uppajjati, ettha nivisamn nivisati.
Ghnasamphasso loke piyarpa starpa In the world nose-contact is likeable and pleasing etthes tah uppajjamn uppajjati, ettha nivisamn nivisati.
Jivhsamphasso loke piyarpa starpa In the world tongue-contact is likeable and pleasing etthes tah uppajjamn uppajjati, ettha nivisamn nivisati.
Kyasamphasso loke piyarpa starpa In the world body-contact is likeable and pleasing etthes tah uppajjamn uppajjati, ettha nivisamn nivisati.
Manosamphasso loke piyarpa starpa In the world mind-contact is likeable and pleasing etthes tah uppajjamn uppajjati, ettha nivisamn nivisati.
It appears that -samphassa is the form phassa takes at the end of a compound (samsa);
similarly with cetan and -sacetan in the Nirodhasacca below.
Cakkhusamphassaj vedan loke piyarpa starpa In the world feeling born of eye-contact is likeable and pleasing etthes tah uppajjamn uppajjati, ettha nivisamn nivisati.
Sotasamphassaj vedan loke piyarpa starpa In the world feeling born of ear-contact is likeable and pleasing etthes tah uppajjamn uppajjati, ettha nivisamn nivisati.
Ghnasamphassaj vedan loke piyarpa starpa In the world feeling born of nose-contact is likeable and pleasing etthes tah uppajjamn uppajjati, ettha nivisamn nivisati.
Jivhsamphassaj vedan loke piyarpa starpa In the world feeling born of tongue-contact is likeable and pleasing etthes tah uppajjamn uppajjati, ettha nivisamn nivisati.
Kyasamphassaj vedan loke piyarpa starpa In the world feeling born of body-contact is likeable and pleasing etthes tah uppajjamn uppajjati, ettha nivisamn nivisati.
Manosamphassaj vedan loke piyarpa starpa In the world feeling born of mind-contact is likeable and pleasing etthes tah uppajjamn uppajjati, ettha nivisamn nivisati.
Rpasa loke piyarpa starpa In the world perception of forms is likeable and pleasing etthes tah uppajjamn uppajjati, ettha nivisamn nivisati.
Saddasa loke piyarpa starpa In the world perception of sounds is likeable and pleasing etthes tah uppajjamn uppajjati, ettha nivisamn nivisati.
Gandhasa loke piyarpa starpa In the world perception of smells is likeable and pleasing etthes tah uppajjamn uppajjati, ettha nivisamn nivisati.
Rasasa loke piyarpa starpa In the world perception of tastes is likeable and pleasing etthes tah uppajjamn uppajjati, ettha nivisamn nivisati.
Phohabbasa loke piyarpa starpa In the world perception of tangibles is likeable and pleasing etthes tah uppajjamn uppajjati, ettha nivisamn nivisati.
Dhammasa loke piyarpa starpa In the world perception of thoughts is likeable and pleasing etthes tah uppajjamn uppajjati, ettha nivisamn nivisati.
Rpasacetan loke piyarpa starpa In the world intention in regard to forms is likeable and pleasing etthes tah uppajjamn uppajjati, ettha nivisamn nivisati.
Saddasacetan loke piyarpa starpa In the world intention in regard to sounds is likeable and pleasing etthes tah uppajjamn uppajjati, ettha nivisamn nivisati.
Gandhasacetan loke piyarpa starpa In the world intention in regard to smells is likeable and pleasing etthes tah uppajjamn uppajjati, ettha nivisamn nivisati.
Rasasacetan loke piyarpa starpa In the world intention in regard to tastes is likeable and pleasing etthes tah uppajjamn uppajjati, ettha nivisamn nivisati.
Phohabbasacetan loke piyarpa starpa In the world intention in regard to tangibles is likeable and pleasing etthes tah uppajjamn uppajjati, ettha nivisamn nivisati.
Dhammasacetan loke piyarpa starpa In the world intention in regard to thoughts is likeable and pleasing etthes tah uppajjamn uppajjati, ettha nivisamn nivisati.
Rpatah loke piyarpa starpa In the world craving for forms is likeable and pleasing etthes tah uppajjamn uppajjati, ettha nivisamn nivisati.
Saddatah loke piyarpa starpa In the world craving for sounds is likeable and pleasing etthes tah uppajjamn uppajjati, ettha nivisamn nivisati.
Gandhatah loke piyarpa starpa In the world craving for smells is likeable and pleasing etthes tah uppajjamn uppajjati, ettha nivisamn nivisati.
Rasatah loke piyarpa starpa In the world craving for tastes is likeable and pleasing etthes tah uppajjamn uppajjati, ettha nivisamn nivisati.
Phohabbatah loke piyarpa starpa In the world craving for tangibles is likeable and pleasing etthes tah uppajjamn uppajjati, ettha nivisamn nivisati.
Dhammatah loke piyarpa starpa In the world craving for thoughts is likeable and pleasing etthes tah uppajjamn uppajjati, ettha nivisamn nivisati.
Rpavitakko loke piyarpa starpa In the world thinking about forms is likeable and pleasing etthes tah uppajjamn uppajjati, ettha nivisamn nivisati.
Saddavitakko loke piyarpa starpa In the world thinking about sounds is likeable and pleasing etthes tah uppajjamn uppajjati, ettha nivisamn nivisati.
Gandhavitakko loke piyarpa starpa In the world thinking about smells is likeable and pleasing etthes tah uppajjamn uppajjati, ettha nivisamn nivisati.
Rasavitakko loke piyarpa starpa In the world thinking about tastes is likeable and pleasing etthes tah uppajjamn uppajjati, ettha nivisamn nivisati.
Phohabbavitakko loke piyarpa starpa In the world thinking about tangibles is likeable and pleasing etthes tah uppajjamn uppajjati, ettha nivisamn nivisati.
Dhammavitakko loke piyarpa starpa In the world thinking about thoughts is likeable and pleasing etthes tah uppajjamn uppajjati, ettha nivisamn nivisati.
Rpavicro loke piyarpa starpa In the world an examination of forms is likeable and pleasing etthes tah uppajjamn uppajjati, ettha nivisamn nivisati.
Saddavicro loke piyarpa starpa In the world an examination of sounds is likeable and pleasing etthes tah uppajjamn uppajjati, ettha nivisamn nivisati.
Gandhavicro loke piyarpa starpa In the world an examination of smells is likeable and pleasing etthes tah uppajjamn uppajjati, ettha nivisamn nivisati.
Rasavicro loke piyarpa starpa In the world an examination of tastes is likeable and pleasing etthes tah uppajjamn uppajjati, ettha nivisamn nivisati.
Phohabbavicro loke piyarpa starpa In the world an examination of tangibles is likeable and pleasing etthes tah uppajjamn uppajjati, ettha nivisamn nivisati.
Dhammavicro loke piyarpa starpa In the world an examination of thoughts is likeable and pleasing etthes tah uppajjamn uppajjati, ettha nivisamn nivisati.
Ida vuccati, bhikkhave, Dukkhasamudaya Ariyasacca.
This, monks, is called the Noble Truth of the Origination of Suffering.
Nirodhasacca
The Truth of Cessation
Katama-ca, bhikkhave, Dukkhanirodha ariyasacca?
And what, monks, is the Noble Truth of the Cessation of Suffering?
Yo tass yeva tahya asesavirganirodho It is the complete fading away and cessation without remainder of that craving cgo painissaggo mutti anlayo.
S kho panes, bhikkhave, tah kattha pahyamn pahyati?
Now where, monks, is that craving when it is being abandoned (actually) abandoned?
Kattha nirujjhamn nirujjhati?
When ceasing where does it cease?
Ya loke piyarpa starpa In the world there is that which is likeable and pleasing etthes tah pahyamn pahyati, ettha nirujjhamn nirujjhati.1
here this craving when it is being abandoned is abandoned, here when ceasing it ceases.
Ki-ca loke piyarpa starpa?
And in the world what is likeable and pleasing?
Note that in what follows both pahyati and nirujjhati are passive verbs (though it appears the
latter has no active form).
Cakkhu loke piyarpa starpa In the world the eye is likeable and pleasing etthes tah pahyamn pahyati, ettha nirujjhamn nirujjhati.
Sota loke piyarpa starpa In the world the ear is likeable and pleasing etthes tah pahyamn pahyati, ettha nirujjhamn nirujjhati.
Ghna loke piyarpa starpa In the world the nose is likeable and pleasing etthes tah pahyamn pahyati, ettha nirujjhamn nirujjhati.
Jivh loke piyarpa starpa In the world the tongue is likeable and pleasing etthes tah pahyamn pahyati, ettha nirujjhamn nirujjhati.
Kyo loke piyarpa starpa In the world the body is likeable and pleasing etthes tah pahyamn pahyati, ettha nirujjhamn nirujjhati.
Mano loke piyarpa starpa In this world the mind is likeable and pleasing etthes tah pahyamn pahyati, ettha nirujjhamn nirujjhati.
Rp loke piyarpa starpa In this world forms are likeable and pleasing etthes tah pahyamn pahyati, ettha nirujjhamn nirujjhati.
Sadd loke piyarpa starpa In this world sounds are likeable and pleasing etthes tah pahyamn pahyati, ettha nirujjhamn nirujjhati.
Gandh loke piyarpa starpa In the world smells are likeable and pleasing etthes tah pahyamn pahyati, ettha nirujjhamn nirujjhati.
Ras loke piyarpa starpa In the world tastes are likeable and pleasing etthes tah pahyamn pahyati, ettha nirujjhamn nirujjhati.
Phohabb loke piyarpa starpa In the world tangibles are likeable and pleasing etthes tah pahyamn pahyati, ettha nirujjhamn nirujjhati.
Dhamm loke piyarpa starpa In the world thoughts are likeable and pleasing etthes tah pahyamn pahyati, ettha nirujjhamn nirujjhati.
Cakkhuvia loke piyarpa starpa In the world eye-consciousness is likeable and pleasing etthes tah pahyamn pahyati, ettha nirujjhamn nirujjhati.
Sotavia loke piyarpa starpa In the world ear-consciousness is likeable and pleasing etthes tah pahyamn pahyati, ettha nirujjhamn nirujjhati.
Ghnavia loke piyarpa starpa In the world nose-consciousness is likeable and pleasing etthes tah pahyamn pahyati, ettha nirujjhamn nirujjhati.
Jivhvia loke piyarpa starpa In the world tongue-consciousness is likeable and pleasing etthes tah pahyamn pahyati, ettha nirujjhamn nirujjhati.
Kyavia loke piyarpa starpa In the world body-consciousness is likeable and pleasing etthes tah pahyamn pahyati, ettha nirujjhamn nirujjhati.
Manovia loke piyarpa starpa In the world mind-consciousness is likeable and pleasing etthes tah pahyamn pahyati, ettha nirujjhamn nirujjhati.
Cakkhusamphasso loke piyarpa starpa In the world eye-contact is likeable and pleasing etthes tah pahyamn pahyati, ettha nirujjhamn nirujjhati.
Sotasamphasso loke piyarpa starpa In the world ear-contact is likeable and pleasing etthes tah pahyamn pahyati, ettha nirujjhamn nirujjhati.
Ghnasamphasso loke piyarpa starpa In the world nose-contact is likeable and pleasing etthes tah pahyamn pahyati, ettha nirujjhamn nirujjhati.
Jivhsamphasso loke piyarpa starpa In the world tongue-contact is likeable and pleasing etthes tah pahyamn pahyati, ettha nirujjhamn nirujjhati.
Kyasamphasso loke piyarpa starpa In the world body-contact is likeable and pleasing etthes tah pahyamn pahyati, ettha nirujjhamn nirujjhati.
Manosamphasso loke piyarpa starpa In the world mind-contact is likeable and pleasing etthes tah pahyamn pahyati, ettha nirujjhamn nirujjhati.
Cakkhusamphassaj vedan loke piyarpa starpa In the world feeling born of eye-contact is likeable and pleasing etthes tah pahyamn pahyati, ettha nirujjhamn nirujjhati.
Sotasamphassaj vedan loke piyarpa starpa In the world feeling born of ear-contact is likeable and pleasing etthes tah pahyamn pahyati, ettha nirujjhamn nirujjhati.
Ghnasamphassaj vedan loke piyarpa starpa In the world feeling born of nose-contact is likeable and pleasing etthes tah pahyamn pahyati, ettha nirujjhamn nirujjhati.
Jivhsamphassaj vedan loke piyarpa starpa In the world feeling born of tongue-contact is likeable and pleasing etthes tah pahyamn pahyati, ettha nirujjhamn nirujjhati.
Kyasamphassaj vedan loke piyarpa starpa In the world feeling born of body-contact is likeable and pleasing etthes tah pahyamn pahyati, ettha nirujjhamn nirujjhati.
Manosamphassaj vedan loke piyarpa starpa In the world feeling born of mind-contact is likeable and pleasing etthes tah pahyamn pahyati, ettha nirujjhamn nirujjhati.
Rpasa loke piyarpa starpa In the world perception of forms is likeable and pleasing etthes tah pahyamn pahyati, ettha nirujjhamn nirujjhati.
Saddasa loke piyarpa starpa In the world perception of sounds is likeable and pleasing etthes tah pahyamn pahyati, ettha nirujjhamn nirujjhati.
Gandhasa loke piyarpa starpa In the world perception of smells is likeable and pleasing etthes tah pahyamn pahyati, ettha nirujjhamn nirujjhati.
Rasasa loke piyarpa starpa In the world perception of tastes is likeable and pleasing etthes tah pahyamn pahyati, ettha nirujjhamn nirujjhati.
Phohabbasa loke piyarpa starpa In the world perception of tangibles is likeable and pleasing etthes tah pahyamn pahyati, ettha nirujjhamn nirujjhati.
Dhammasa loke piyarpa starpa In the world perception of thoughts is likeable and pleasing etthes tah pahyamn pahyati, ettha nirujjhamn nirujjhati.
Rpasacetan loke piyarpa starpa In the world intention in regard to forms is likeable and pleasing etthes tah pahyamn pahyati, ettha nirujjhamn nirujjhati.
Saddasacetan loke piyarpa starpa In the world intention in regard to sounds is likeable and pleasing etthes tah pahyamn pahyati, ettha nirujjhamn nirujjhati.
Gandhasacetan loke piyarpa starpa In the world intention in regard to smells is likeable and pleasing etthes tah pahyamn pahyati, ettha nirujjhamn nirujjhati.
Rasasacetan loke piyarpa starpa In the world intention in regard to tastes is likeable and pleasing etthes tah pahyamn pahyati, ettha nirujjhamn nirujjhati.
Phohabbasacetan loke piyarpa starpa In the world intention in regard to tangibles is likeable and pleasing etthes tah pahyamn pahyati, ettha nirujjhamn nirujjhati.
Dhammasacetan loke piyarpa starpa In the world intention in regard to thoughts is likeable and pleasing etthes tah pahyamn pahyati, ettha nirujjhamn nirujjhati.
Rpatah loke piyarpa starpa In the world craving for forms is likeable and pleasing etthes tah pahyamn pahyati, ettha nirujjhamn nirujjhati.
Saddatah loke piyarpa starpa In the world craving for sounds is likeable and pleasing etthes tah pahyamn pahyati, ettha nirujjhamn nirujjhati.
Gandhatah loke piyarpa starpa In the world craving for smells is likeable and pleasing etthes tah pahyamn pahyati, ettha nirujjhamn nirujjhati.
Rasatah loke piyarpa starpa In the world craving for tastes is likeable and pleasing etthes tah pahyamn pahyati, ettha nirujjhamn nirujjhati.
Phohabbatah loke piyarpa starpa In the world craving for tangibles is likeable and pleasing etthes tah pahyamn pahyati, ettha nirujjhamn nirujjhati.
Dhammatah loke piyarpa starpa In the world craving for thoughts is likeable and pleasing etthes tah pahyamn pahyati, ettha nirujjhamn nirujjhati.
Rpavitakko loke piyarpa starpa In the world thinking about forms is likeable and pleasing etthes tah pahyamn pahyati, ettha nirujjhamn nirujjhati.
Saddavitakko loke piyarpa starpa In the world thinking about sounds is likeable and pleasing etthes tah pahyamn pahyati, ettha nirujjhamn nirujjhati.
Gandhavitakko loke piyarpa starpa In the world thinking about smells is likeable and pleasing etthes tah pahyamn pahyati, ettha nirujjhamn nirujjhati.
Rasavitakko loke piyarpa starpa In the world thinking about tastes is likeable and pleasing etthes tah pahyamn pahyati, ettha nirujjhamn nirujjhati.
Phohabbavitakko loke piyarpa starpa In the world thinking about tangibles is likeable and pleasing etthes tah pahyamn pahyati, ettha nirujjhamn nirujjhati.
Dhammavitakko loke piyarpa starpa In the world thinking about thoughts is likeable and pleasing etthes tah pahyamn pahyati, ettha nirujjhamn nirujjhati.

Rpavicro loke piyarpa starpa In the world an examination of forms is likeable and pleasing etthes tah pahyamn pahyati, ettha nirujjhamn nirujjhati.
Saddavicro loke piyarpa starpa In the world an examination of sounds is likeable and pleasing etthes tah pahyamn pahyati, ettha nirujjhamn nirujjhati.
Gandhavicro loke piyarpa starpa In the world an examination of smells is likeable and pleasing etthes tah pahyamn pahyati, ettha nirujjhamn nirujjhati.
Rasavicro loke piyarpa starpa In the world an examination of tastes is likeable and pleasing etthes tah pahyamn pahyati, ettha nirujjhamn nirujjhati.
Phohabbavicro loke piyarpa starpa In the world an examination of tangibles is likeable and pleasing etthes tah pahyamn pahyati, ettha nirujjhamn nirujjhati.
Dhammavicro loke piyarpa starpa In the world an examination of thoughts is likeable and pleasing etthes tah pahyamn pahyati, ettha nirujjhamn nirujjhati.
Ida vuccati, bhikkhave, Dukkhanirodha Ariyasacca.
This, monks, is called the Noble Truth of the Cessation of Suffering.
Maggasacca
The Truth of the Path
Katama-ca, bhikkhave, Dukkhanirodhagmin Paipad Ariyasacca?
Now what, monks, is the Noble Truth of the Practice Leading to the Cessation of
Suffering?
1
Ayam-eva ariyo ahagiko maggo,2 seyyathda:

sammdihi, sammsakappo,
right view, right thought,
sammvc, sammkammanto, samm-jvo,
right speech, right action, right livelihood
sammvymo, sammsati, sammsamdhi.3
right endeavour, right mindfulness, right concentration.
Ariya means primarily belonging to the Ariyan people; when used ethically, however, as the
Buddha used it, it had the meaning of civilised, worthy, and therefore noble.
2
Traditionally the Path is divided into three sections: virtue (sammvc, sammkammanto,
samm-jvo), mind-mastery (sammvymo, sammsati, sammsamdhi) and wisdom
(sammdihi, sammsakappo), but it should be borne in mind that all factors of the Path work
to support each other, and this is not a hierarchical sequence.
3
The eightfold Path, when fulfilled, becomes the tenfold Path, with the addition of
samma and sammvimutti, which are liberating knowledge and freedom.

Katam ca, bhikkhave, sammdihi?
Now what, monks, is right view?
Ya kho, bhikkhave, dukkhe a
That, monks, which is knowledge about suffering
dukkhasamudaye a
knowledge about the origination of suffering
dukkhanirodhe a
knowledge about the practice leading to the cessation of suffering.
Aya vuccati, bhikkhave, sammdihi.1
This, monks, is called right view.
Katamo ca, bhikkhave, sammsakappo?
Now what, monks, is right thought?
Nekkhammasakappo, abypdasakappo, avihissakappo.2
The thought of renunciation, the thought of good-will, the thought of nonviolence.
Aya vuccati, bhikkhave, sammsakappo.
This, monks, is called right thought.
Mundane right-view is defined elsewhere (MN 41, 117, etc.) as: atthi dinna atthi yiha
atthi huta, atthi sukatadukkana kammna phala vipko, atthi aya loko atthi paro loko,
atthi Mt atthi Pit, atthi satt opaptik, atthi loke samaabrhma sammaggat
sammpaipann ye ima-ca loka para-ca loka saya abhi sacchikatv pavedenti; there
are gifts, offerings and sacrifices, there are fruit and result for well-done and badly-done deeds,
there is this world and the next world, there are (obligations towards) Mother and Father, there
are spontaneously born (heavenly) beings, there are in this world monks and priests who have
practiced and attained correctly, and those who, themselves having directly realised it with their
deep knowledge, make known this world and the next world; i.e. one must have understanding of
wholesome and unwholesome actions, ones duties to others, a belief in the heavenly realms and
confidence in good teachers. If someone doesnt have these, it is hard to see how he could make
progress to supermundane right-view.
2
Avihis is simply another form of the better known ahis, a fundamental virtue associated
with Mahtma Gandhi, which has been very influential in modern politics as a different way of
getting things done: for those who are physically weak it adds the strength of morality.

Katam ca, bhikkhave, sammvc?
Now what, monks, is right speech?
Musvd verama
pisuya vcya verama
pharusya vcya verama
samphappalp verama.1
Aya vuccati, bhikkhave, sammvc.
This, monks, is called right speech.
Katamo ca, bhikkhave, sammkammanto?
Now what, monks, is right action?
Ptipt verama
adinndn verama
2
kmesu micchcr verama.3

Aya vuccati, bhikkhave, sammkammanto.
This, monks, is called right action.
All four are normally included in the five virtuous practices (sla) under right speech
(musvda), but sometimes spelt out to make another set of eight virtuous practices, which has
right livelihood as the eighth (jv-ahamakasla).
2
Kmesu micchcr are two words, not a semantic compound, as it is apparently taken by all
the editions, which print it as such. Kma means sensuality, but in this context it is defined as
being restricted to sexual matters.
3
These are the first three of the five precepts undertaken by lay followers. Together with the
previous right speech and restraint from intoxicants they constitute the basic level of morality
expected of anyone following the teaching.

Katamo ca, bhikkhave, samm-jvo?
Now what, monks, is right livelihood?
Idha, bhikkhave, ariyasvako micch-jva pahya, samm-jvena jvika kappeti.1
Here, monks, a noble disciple, having abandoned a wrong way of livelihood, makes his
living by a right way of livelihood.
Aya vuccati, bhikkhave, samm-jvo.
This, monks, is called right livelihood.
Five types of wrong livelihood for merchants are explained in Vaijjsutta (AN 5.177):
satthavaijj, sattavaijj, masavaijj, majjavaijj, visavaijj; dealing in weapons (lit.
swords), living beings, meat, intoxicants and poisons; but generally speaking any activity whereby
in the course of earning ones living one has to break the precepts could be considered wrong
livelihood. For monks and nuns, making a living through reading of signs, fortune telling, acting
as a go-between, casting spells, accountancy, poetry, philosophy or acting as medical assistants
would count as wrong livelihood (see DN 1, where they are spelt out in great detail).

Katamo ca, bhikkhave, sammvymo?
Now what, monks, is right endeavour?
Idha, bhikkhave, bhikkhu anuppannna ppakna akusalna dhammna
Here, monks, a monk regarding bad and unwholesome thoughts that have not yet
arisen
anuppdya chanda janeti,1
generates desire for their non-arising,
vyamati, viriya rabhati, citta paggahti, padahati.
(in this regard) he endeavours, instigates energy, exerts his mind, and makes an effort.
Regarding bad and unwholesome thoughts that have already arisen
he generates desire for their abandonment,
He generates desire for the arising of wholesome thoughts that have not yet arisen,
Uppannna kusalna dhammna hitiy, asammosya,2
Regarding wholesome thoughts that have arisen he generates desire for their
endurance, persistence,
multiplication, extension, development, and fulfilment,
(in this regard) he endeavours, instigates energy, exerts his mind, and makes
an effort.
This section on the endeavours is a good example of the Pi usage of negatives, which sounds
so awkward in English, where we would normally say something simple here, like: he endeavours
to prevent bad and unwholesome things from arising. In Pi, though, there is a tendency to work
with negative and positive forms of the same word (e.g. anuppannna ... uppannna, in next
section), through the exchange of prefixes, and with cognate forms (e.g. anuppannna ...
anuppdya).
2
Normally asammosa would mean lack of confusion, absense of delusion, etc. Here the
commentary defines it thus: asammosy ti avinsanattha; for persistence means for nondestruction - a meaning that is demanded by the context.

Aya vuccati, bhikkhave, sammvymo.
This, monks, is called right endeavour.

Katam ca, bhikkhave, sammsati?
Now what, monks, is right mindfulness?
Idha, bhikkhave, bhikkhu kye kynupass viharati,
world.
world.
world.
world.
Aya vuccati, bhikkhave, sammsati.
This, monks, is called right mindfulness.

Katamo ca, bhikkhave, sammsamdhi?
Now what, monks, is right concentration?
Idha, bhikkhave, bhikkhu vivicceva kmehi, vivicca akusalehi dhammehi,
Here, monks, a monk, quite secluded from sense desires, secluded
from unwholesome things,
having thinking, reflection, and the happiness and joy
born of seclusion,
pahama jhna upasampajja viharati.1
Vitakkavicrna2 vpasam
With the calming down of thinking and reflection,
avitakka, avicra, samdhija ptisukha,3
being without thinking, without reflection, having the happiness and joy born of
concentration,
Sammsamdhi is always defined in terms of the absorptions (jhna) in the discourses; there is
no mention of such things as access concentration (upacrasamdhi) or momentary concentration
(khaikasamdhi) until commentarial times. If they were sufficient to fulfil the Path we might
have expected the Buddha to mention them.
2
Vitakka and vicra are sometimes transalted as applied and sustained thought. But if this is
correct then they have a meaning in this context that they have nowhere else, as elsewhere they
always have the much broader meanings of thinking and reflection, as translated here.
3
These are the sorts of pleasurable states of mind that counteract the attachment to sensedesires, and are always recommended in the discourses, as they lead on along the Path to
liberation; it is an example of what was mentioned in the Vedannupassan as: nirmisa
sukha vedana; spiritual pleasant feeling.

Ptiy ca virg upekkhako ca viharati,
With the fading away of joy he dwells equanimous,
sato ca sampajno, sukha-ca kyena1 paisavedeti,
mindful, fully aware, experiencing happiness through the body,
about which the Noble Ones declare: He dwells pleasantly, mindful, and equanimous,
he dwells having attained the third absorption.
Having abandoned pleasure, abandoned pain,
pubbeva somanassadomanassna atthagam,
and with the previous passing away of mental happiness and sorrow,
adukkham-asukha, upekkhsatiprisuddhi,2
without pain, without pleasure, and with complete purity of mindfulness
owing to equanimity,
Aya vuccati, bhikkhave, sammsamdhi.
This, monks, is called right concentration.
Ida vuccati, bhikkhave, Dukkhanirodhagmin paipad Ariyasacca.
This, monks, is called the Noble Truth of the Practice Leading to the Cessation of
Suffering.
***
Always defined in the commentaries (e.g. MNiddA, Guhahakasuttaniddesavaan; VinA,

Verajakaavaan, etc.) as being the nmakya, or mind-body.
2
I take upekkh in the compound as an ablative and parse it: upekkhya sati prisuddhi;
another way would be to take upekkhsati- as a dvanda, in which case it would translate as:
complete purity of mindfulness and equanimity.

himself,
mindfulness,
things,
Catusu Ariyasaccesu.
in the Four Noble Truths.
Catusaccapabba Nihita
The Section about the Four Truths is Finished
Dhammnupassan Nihit
Contemplation of (the Nature of) Things is Finished
111
The Advantages of Developing
the Ways of Attending to Mindfulness
Yo hi koci, bhikkhave, ime cattro satipahne eva bhveyya sattavassni,
Whoever, monks, should develop these four ways of attending to mindfulness in this
way for seven years,
1
tassa dvinna phalna aatara phala pikakha:

for him, out of two results, a particular result is to be expected:
dihe va dhamme2 a; sati v updisese3 angmit.

final knowledge in this very life; or, there being some attachment remaining, the state
of non-returner.
Tihantu, bhikkhave, sattavassni,
Let alone seven years, monks,
yo hi koci, bhikkhave, ime cattro satipahne eva bhveyya chavassni
whoever should develop these four ways of attending to mindfulness in this way for six
years
for him, out of two results, a particular result is to be expected
dihe va dhamme a; sati v updisese angmit.
of non-returner.
Pikakha is a future passive participle from paikakhati, desires, expects.
All editions print diheva dhamme; but this obscures the fact that this is a locative absolute
construction, lit: in the very things that are seen (or visible here and now, i.e. in this very life).
3
Sati ... updisese is a locative absolutive construction, giving durative sense. Sati here is either
formed from santa (the present participle of atthi) with denasalisation; or has been formed on
its own stem sat-; it appears this form only occurs in locative absolutive constructions.
Mahsatipahnasutta - Satipahnabhvannisaso - 112

Tihantu, bhikkhave, chavassni,
Let alone six years, monks,
yo hi koci, bhikkhave, ime cattro satipahne eva bhveyya pacavassni
whoever should develop these four ways of attending to mindfulness in this way for five
years
of non-returner.
Tihantu, bhikkhave, pacavassni,
Let alone five years, monks,
yo hi koci, bhikkhave, ime cattro satipahne eva bhveyya cattrivassni
whoever should develop these four ways of attending to mindfulness in this way for four
years
of non-returner.
Tihantu, bhikkhave, cattrivassni,
Let alone four years, monks,
yo hi koci, bhikkhave, ime cattro satipahne eva bhveyya tivassni
whoever should develop these four ways of attending to mindfulness in this way for
three years
of non-returner.

Tihantu, bhikkhave, tivassni,
Let alone three years, monks,
yo hi koci, bhikkhave, ime cattro satipahne eva bhveyya dvevassni
whoever should develop these four ways of attending to mindfulness in this way for two
years
of non-returner.
Tihantu, bhikkhave, dvevassni,
Let alone two years, monks,
yo hi koci, bhikkhave, ime cattro satipahne eva bhveyya eka vassa
whoever should develop these four ways of attending to mindfulness in this way for one
year
of non-returner.
Tihatu, bhikkhave, eka vassa,
Let alone one year, monks,
yo hi koci, bhikkhave, ime cattro satipahne eva bhveyya sattamsni
seven months
of non-returner.

Tihantu, bhikkhave, sattamsni,
Let alone seven months, monks,
yo hi koci, bhikkhave, ime cattro satipahne eva bhveyya chamsni
whoever should develop these four ways of attending to mindfulness in this way for six
months
of non-returner.
Tihantu, bhikkhave, chamsni,
Let alone six months, monks,
yo hi koci, bhikkhave, ime cattro satipahne eva bhveyya pacamsni
whoever should develop these four ways of attending to mindfulness in this way for five
months
of non-returner.
Tihantu, bhikkhave, pacamsni,
Let alone five months, monks,
yo hi koci, bhikkhave, ime cattro satipahne eva bhveyya cattrimsni
whoever should develop these four ways of attending to mindfulness in this way for four
months
of non-returner.

Tihantu, bhikkhave, cattrimsni,
Let alone four months, monks,
yo hi koci, bhikkhave, ime cattro satipahne eva bhveyya timsni
three months
of non-returner.
Tihantu, bhikkhave, timsni,
Let alone three months, monks,
yo hi koci, bhikkhave, ime cattro satipahne eva bhveyya dvemsni
whoever should develop these four ways of attending to mindfulness in this way for two
months
of non-returner.
Tihantu, bhikkhave, dvemsni,
Let alone two months, monks,
yo hi koci, bhikkhave, ime cattro satipahne eva bhveyya eka msa
whoever should develop these four ways of attending to mindfulness in this way for one
month
of non-returner.

Tihatu, bhikkhave, eka msa,
Let alone a month, monks,
yo hi koci, bhikkhave, ime cattro satipahne eva bhveyya ahamsa
whoever should develop these four ways of attending to mindfulness in this way for half
a month
of non-returner.
Tihatu, bhikkhave, ahamsa,
Let alone half a month, monks,
yo hi koci, bhikkhave, ime cattro satipahne eva bhveyya sattha
seven days
of non-returner.
Ekyano aya, bhikkhave, maggo sattna visuddhiy,
This is a one-way path, monks, for the purification of beings,
sokapariddavna samatikkamya, dukkhadomanassna atthagamya,
for the overcoming of grief and lamentation, for the extinction of pain and sorrow,
yassa adhigamya, nibbnassa sacchikiriyya,
for attaining the right way, for the direct realisation of Nibbna,
yad-ida cattro satipahn ti.
that is to say, the four ways of attending to mindfulness.
Iti yan-ta vutta, idam-eta paicca vuttan-ti.
Thus, whatever was said, it is for this reason it was said.

Idam-avoca Bhagav,
One.
Satipahnabhvannisaso Nihito
The Advantages of Developing the Ways of Attending to Mindfulness is Finished
Mahsatipahnasutta Nihita
The Long Discourse about the Ways of Attending to Mindfulness is Finished
npnasatisutta
The Discourse about Mindfulness while Breathing
MN 118 edited & translated by nandajoti Bhikkhu

(October, 2008)
Table of Contents
The Setting
Mindfulness while Breathing
Fulfillment of Mindfulness
Fulfillment of the Factors of Complete Awakening
through Contemplation of the Body
through Contemplation of the Feelings
through Contemplation of the Mind
through Contemplation of the Nature of) Things
Conclusion
Preface
Primary Texts
BJT: r Lakan edition, from the Buddha Jayanti Tripitaka Series, Volume XII
(Colombo, 1974/2517, reprinted with corrections 2005).
PTS: European edition, Majjhima-nikya, Vol. III, (London 1899, reprinted Oxford,
1994).
Thai: Thai edition, as found on Budsir for Windows CD-ROM (version 2.0, Bangkok,
1996).
ChS: Burmese edition as found on the Chaha Sagyana CD-ROM (version 3,
Igaturi, no date but = 1999).
Commentaries
Ps: Paisambhidmagga, (London, 1905 & 1907, reprinted Oxford, 1979).
Comm: Mahparinibbnasuttavaan, as found on the Chaha Sagyana CD-ROM
(version 3, Igatpuri, no date, but = 1999).
Vism: Visuddhimagga, as found on the Chaha Sagyana CD-ROM (version 3,
Igatpuri, no date, but = 1999).
Translations
MLD: Middle Length Discourse of the Buddha, translated by Bhikkhu amoli and
Bhikkhu Bodhi (Wisdom Publications, 2001).
PD: The Path of Discrimination, translated by Ven. amoli (Oxford 1991).
PP: The Path of Purification, translated by Ven. amoli (Kandy, reprinted Taipei
2005).
Note
In writing up the notes to this translation I have preferred to rely on the Canonical
Paisambhidmagga wherever possible, and I have only used the commentarial
aparratus where the former was lacking.
The intention has been to provide sufficient notes to explain my choice of readings
and translation, and to expand on the doctrinal import of the discourse. The doctrinal
notes need, however, to be supplemented by the notes to my translation of other
discourses elsewhere on this website.
nandajoti Bhikkhu
October, 2008
npnasatisutta1 (MN 118)

The Setting
Eva2 me suta:
Thus I heard:
at one time the Gracious One was dwelling near Svatth
Pubbrme Migramtupsde,
3
at Migras Mothers mansion in the Eastern Grounds,
4
sambahulehi abhitehi abhitehi Therehi Svakehi saddhi

together with a great many very well-known Elder Disciples
yasmat ca Sriputtena,5 yasmat ca Mahmoggallnena,
(such as) with venerable Sriputta, with venerable Mahmoggallna,
yasmat ca Mahkassapena, yasmat ca Mahkaccyanena,
with venerable Mahkassapa, with venerable Mahkaccyana,
yasmat ca Mahkohitena, yasmat ca Mahkappinena,
with venerable Mahkohita, with venerable Mahkappina,
yasmat ca Mahcundena, yasmat ca Anuruddhena,
with venerable Mahcunda, with venerable Anuruddha,
yasmat ca Revatena, yasmat ca nandena,

with venerable Revata, with venerable nanda,
ChS: npnassati-, and so throughout. We would, in fact, expect gemination in this word
as we see in e.g. anussati, but it appears that the Burmese reading is a scribal correction and
that historically the form has been written without gemination.
2
Thai: evam.
3
There were two main monasteries in Svatth: Jetavana, given by the merchant
Anthapiika (known as the chief of male alms-givers, dyakna agga), and
Pubbrma, which was given by Viskh (known as the chief of female alms-givers,
dyikna agga). According to tradition the Buddha spent the Rains Retreats in one or
other of these monasteries from his 20th Rains Retreat until his 44th, so this discourse can
be traced to the later period of his teaching career.
4
The repetition of the same word (abhitehi) in the Pi indicates emphasis: very well
known.
5
Thai: Srputtena; Thai always spells the name like this.
6
Thai omits yasmat ca Anuruddhena, probably by mistake.
The Discourse about Mindfulness while Breathing - 5

aehi ca abhitehi abhitehi Therehi Svakehi saddhi.
together with other very well-known Elder Disciples.
The Training of the Monks
Tena kho pana samayena Ther bhikkh nave bhikkh7 ovadanti anussanti.
Then at that time the Elder monks were advising and instructing the new monks.8
Appekacce Ther bhikkh dasa pi bhikkh ovadanti anussanti,
Some Elder monks were advising and instructing ten monks,
appekacce Ther bhikkh vsam-pi9 bhikkh ovadanti anussanti,
some Elder monks were advising and instructing twenty monks,
appekacce Ther bhikkh tisam-pi bhikkh ovadanti anussanti,
some Elder monks were advising and instructing thirty monks,
appekacce Ther bhikkh cattrsam-pi10 bhikkh ovadanti anussanti,
some Elder monks were advising and instructing forty monks,
te ca nav bhikkh Therehi bhikkhhi ovadiyamn anussiyamn
and while those new monks were being advised and instructed by the Elder monks
ura11 pubbenpara visesa pajnanti.12
they came to know successive lofty attainments.13
Thai omits nave bhikkh, but includes it in the repetition below.

Comm: ovadanti anussant ti misasagahena dhammasagahena c ti; dvhi sagahehi
sagahitv kammahnovdnussanhi ovadanti ca anussanti ca; advising and instructing
means assisting in material (needs) and in spiritual ones; having assisted with these two
assistances, they advised and instructed with advice and instruction in subjects for
meditation (kammahna).
9
PTS: vsatim pi, and below, alternative form.
10
BJT: cattarsam-pi; Thai: cattsam-pi, and below, alternative spelling.
11
Thai: ora, and below, alternative spelling.
12
PTS, ChS: jananti, and below, different form with more or less the same meaning.
13
Comm: slaparipradito pubbavisesato uratara apara kasiaparikammdivisesa
jnant ti; with the completion of virtue and so on they came to know other much loftier
attainments based on the preparations for colour-circle meditation.
8

14
Tena kho pana samayena Bhagav Tad-ahuposathe pannarase,

Then at that time the Gracious One, on that very Uposatha day of the fifteenth,15
Pavraya puya puamya rattiy,
on the Pavra full moon night,16
Bhikkhusaghaparivuto abbhokse nisinno hoti.
was sat in the open air surrounded by the Community of monks.
Atha kho Bhagav,
Then the Gracious One,
17
tuhbhta tuhbhta Bhikkhusagha anuviloketv, bhikkh mantesi:

after seeing the community of monks were maintaining complete silence, addressed
the monks (saying):
raddhosmi bhikkhave imya paipadya,
I am satisfied,18 monks, with this practice,
raddhacittosmi bhikkhave imya paipadya
my mind is satisfied with this practice,
tasmtiha bhikkhave bhiyyosomattya viriya
therefore, monks, put forth even more energy
19
rabhatha
appattassa pattiy, anadhigatassa adhigamya, asacchikatassa sacchikiriyya,

for the attainment of the unattained, for the accomplishment of the unaccomplished,
for the realisation of the unrealised,20
14
Thai: paarase, and below. Both forms seem to be current.

The Uposatha day is the new or full moon day which falls twice a month. There is
normally 15 days between each Uposatha, but adjustments are made so that the 3rd and the
7th in each season fall on the 14th day. On this day the Community assembles to hear the
chanting of the Ptimokkha code of discipline (except at the Pavra, see the next note).
16
The Pavra (Invitation) is a formal ceremony of the Community which takes place at the
end of the Rains Retreat, which normally runs from July to October for the early Rains, or
from August to November. At the ceremony each monk or nun makes an Invitation to other
Community members to point out any shortcomings in their behaviour.
17
Thai omits second tuhbhta, here and below. The repetition indicates emphasis:
complete silence.
18
Comm: raddho ti tuho.
19
ChS: vriya, ChS always spells this word in this way, further instances will not be noted.
20
The datives in this sentence are being used like infinitives and have verbal force, the use of
dassanya 4 lines below is similar.
15

21
idhevha Svatthiya Komudi ctumsini gamissm. ti

I will be right here at Svatth until the fourth month of Komud comes.22
Assosu kho jnapad bhikkh:
The monks in the country heard:
Bhagav kira tattheva Svatthiya Komudi ctumsini gamissat, ti
The Gracious One will be right there at Svatth until the fourth month of Komud
comes,
te ca23 jnapad bhikkh Svatthi24 osaranti Bhagavanta dassanya.25
and those monks in the country descended on Svatth to see the Gracious One.
Te ca kho26 Ther bhikkh bhiyyosomattya nave bhikkh ovadanti anussanti,
Those Elder monks put forth even more energy advising and instructing the new
monks,
appekacce Ther bhikkh dasa pi bhikkh ovadanti anussanti,
some Elder monks were advising and instructing ten monks,
appekacce Ther bhikkh visam-pi bhikkh ovadanti anussanti,
some Elder monks were advising and instructing twenty monks,
appekacce Ther bhikkh tisam-pi bhikkh ovadanti anussanti,
some Elder monks were advising and instructing thirty monks,
appekacce Ther bhikkh cattrsam-pi bhikkh ovadanti anussanti,
some Elder monks were advising and instructing forty monks,
te ca nav bhikkh therehi bhikkhhi ovadiyamn anussiyamn
and while those new monks were being advised and instructed by the Elder monks
ura pubbenpara visesa pajnanti.
they came to know (even more) successive lofty attainments.
21
BJT, ChS: gamessm ti, and similarly throughout, alternative form.

Komud is the full-moon night of the month Kattik (October-November), when the waterlily (kumuda) is said to blossom.
23
ChS omits ca.
24
Thai: Svatthiya, but osarati normally takes the accusative, not the locative.
25
Dassanya is a dative being used as a quasi-infinitive.
26
PTS, Thai omit kho.
22

Tena kho pana samayena Bhagav Tad-ahuposathe pannarase,
Then at that time the Gracious One, on that very Uposatha day of the fifteenth,
Komudiy ctumsiniy puya puamya rattiy,
on the Komud full moon night at the end of four months,
Bhikkhusaghaparivuto abbhokse nisinno hoti.
was sat in the open air surrounded by the Community of monks.
Atha kho Bhagav
Then the Gracious One,
tuhbhta tuhibhta Bhikkhusagha anuviloketv bhikkh mantesi:
after seeing the community of monks were maintaining complete silence, addressed
the monks (saying):
Apalpya bhikkhave paris; nippalpya bhikkhave paris,
The assembly, monks, is without frivolous speech; the assembly, monks, is free from
frivolous speech,
suddh sre27 patihit.
it is solely established in the essential.
Tathrpo aya bhikkhave Bhikkhusagho, tathrpya28 bhikkhave paris,
Such, monks, is this Community of monks, such, monks, is this assembly,
yathrp paris huneyy phuneyy dakkhieyy ajalikaray,29
and the assembly is worthy of offerings, of hospitality, of gifts, and of reverential
salutation,
anuttara puakkhetta lokassa.30
it is an unsurpassed field of merit for the world.31
Tathrpo aya bhikkhave Bhikkhusagho, tathrpya bhikkhave paris,
32
yathrpya parisya appa dinna bahu hoti,

and giving a little gift to the assembly produces a great amount (of merit),
27
Thai: suddhasre; compound form of the words in the text.

ChS: tathrp aya, and similarly throughout, parsed form of the words in the text.
29
PTS: huneyyo phuneyyo dakkhieyyo ajalikarayo, there needs to be agreement
between paris and the words in apposition.
30
PTS adds ti.
31
The last phrase (from huneyy... onwards) is the concluding part of the praise of the
Community that occurs in the formula beginning: Iti pi so...
32
Thai, ChS: bahu, here and just below; there needs to be agreement in the adjectives.
28

bahu dinna bahutara.
and a great gift (produces) an even greater amount.
yathrp paris dullabh dassanya lokassa.
and the assembly is rare to see in the world.
33
yathrpa parisa ala yojanagaanni dassanya gantu puosenpi.

and it is suitable to go many leagues, even with a bag of provisions, to see this
assembly.34
Noble Persons
35
Santi bhikkhave bhikkh imasmi Bhikkhusaghe

Monks, there are monks in this Community of monks
Arahanto khsav vusitavanto katakaray,
who are Worthy, without pollutants, who have done what ought to be done,
ohitabhr anuppattasadatth
who have put down the burden, reached their goal,
parikkhabhavasaojan36 sammad-a vimutt:
destroyed the fetters that lead to continuation (of existence), who through final
knowledge are free:
evarp pi bhikkhave santi bhikkh imasmi Bhikkhusaghe.
monks, there are such monks in this Community of monks.37
33
Thai: pasenpi, which shows the first word in the accusative case.
Comm: puosa vuccati ptheyya. The phrase is somewhat elliptic, but the meaning is
that even going on a long journey for which provisions would be required is worthwhile if
one gets to see such an assembly.
35
PTS reads: Tathrpo aya, bhikkhave, bhikkhusagho tathrp ya, bhikkhave, paris.
Santi..., but the repetition is unwarranted.
36
PTS: -sayojan-, alternative spelling. PTS always spells this word in this way, further
instances will not be noticed.
37
Worthy Ones (Arahant) are the highest of the four Noble Persons (Ariya Puggal).
34

pacanna orambhgiyna saojanna parikkhay,
who, through the complete destruction of the five lower fetters,
opaptik tattha parinibbyino anvattidhamm tasm lok:
will arisen spontaneously (in the Brahm worlds), and will attain Final Emancipation
there, without returning from that world:
monks, there are such monks in this Community of monks.
Santi bhikkhave bhikkh imasmi38 Bhikkhusaghe
tia saojanna parikkhay,
who, through the complete destruction of three fetters,
rgadosamohna tanutt,
and the diminuation of passion, hatred, and delusion,
Sakadgmino sakid-eva ima loka gantv dukkhassanta karissanti:
are Once-Returners, and will return only once more to this world, and (then) will
make an end to suffering:
39
Sotpann aviniptadhamm niyat sambodhiparyan:

are Stream-Enterers, no longer subject to falling (into the lower realms), and have a
fixed destiny ending in Final Awakening:
38
39
PTS: imsmi, printers error.

BJT: -parya, there is very often a variation in the texts between & n.

Monks Practising the 37 Things on the Side of Awakening
Catunna Satipahnna bhvannuyogam-anuyutt viharanti:
who live engaged in and devoted to the development of the Four Ways of Attending
to Mindfulness:40
monks, there are such monks in this Community of monks.41
Catunna Sammappadhnna bhvannuyogam-anuyutt viharanti:
42
who live engaged in and devoted to the development of the Four Right Strivings:
43
Catunna Iddhipdna bhvannuyogam-anuyutt viharanti:

who live engaged in and devoted to the development of the Four Paths to Power:44
Pacanna Indriyna bhvannuyogam-anuyutt viharanti:
45
who live engaged in and devoted to the development of the Five Faculties:
40
See my text and translation of Mahsatipahnasutta elsewhere on this website.

These monks enumerated here are all in one way or another practising to become Noble
Persons through developing the various factors in the 37 things on the side of Awakening.
42
This is the same as Right Endeavour (Sammvyma) in the Eightfold Noble Path.
43
Thai, ChS abbreviate as catunna sammappadhnna bhvannuyogam-anuyutt
viharanti ... catunna iddhipdna ... pacanna indriyna, etc. until the last item in the
bojjhaga-s, which is written out in full.
44
The Four Paths to Power are Concentration of desire ... energy ... mind ... (and)
investigation ... accompanied by the process of striving.
45
Faith (saddh), energy (viriya), mindfulness (sati), concentration (samdhi), and wisdom
(pa).
41

Pacanna Balna bhvannuyogam-anuyutt viharanti:
who live engaged in and devoted to the development of the Five Strengths:46
Sattanna47 Bojjhagna bhvannuyegamayutt viharanti:
who live engaged in and devoted to the development of the Seven Factors of
Awakening:48
Ariyassa Ahagikassa Maggassa bhvannuyogam-anuyutt viharanti:
who live engaged in and devoted to the development of the Noble Eight-Fold Path:49
46
The same as the Faculties, but brought to perfection.

PTS: sattna, alternative spelling; we often see a variation between long vowel and simple
consonant (Vc) and short vowel and doubled consonants (vcc) in the texts.
48
These are enumerated below.
49
Right View (Sammdihi), Right Thought (Sammsakappa), Right Speech (Sammvc),
Right Action (Sammkammanta), Right Livelihood (Samm-jva), Right Endeavour
(Sammvyma), Right Mindfulness (Sammsati), Right Concentration (Sammsamdhi).
47

50
Six further meditations

mettbhvannuyogam-anuyutt viharanti:
who live engaged in and devoted to the development of the meditation that is
51
friendliness:
karubhvannuyogam-anuyutt52 viharanti:
kindness:53
muditbhvannuyogam-anuyutt viharanti:
gladness:54
50
These six meditations are also grouped together elsewhere, e.g. MahRhulasutta (MN 61).
The first four are collectively known as the Spiritual Moods (Brahmavihr).
51
Mett is an abstract formation from the normal word for friend in Pi, mitta.
52
Thai, ChS abbreviate as mettbhvannuyogam-anuyutt viharanti ...
karubhvannuyogam-anuyutt, etc. up and till aniccasa-, which is written in full.
53
Often translated as compassion, but that word is more correctly applied to anukampa, it
means being concerned for the welfare of others, kindness towards other beings.
54
Happiness at the success of others, the opposite of jealousy and envy.

55
upekkhbhvannuyogam-anuyutt viharanti:
equanimity:56
asubhabhvannuyogam-anuyutt viharanti:
who live engaged in and devoted to the development of the meditation on the
unattractive:
aniccasabhvannuyogam-anuyutt viharanti:
who live engaged in and devoted to the development of the meditation that is the
perception of impermanence:

npnasatibhvannuyogam-anuyutt viharanti.
who live engaged in and devoted to the development of the meditation of
mindfulness
while breathing.
npnasati bhikkhave bhvit bahulkat mahapphal hoti mahnisas.
Mindfulness while breathing, monks, when it has been developed and made much of
yields great fruit and brings great advantages.
55
PTS: upekh, alternative spelling, showing the long vowel-single consonant/short voweldouble consonant alternation. PTS always spells this word thus.
56
For this and the next two meditations see my discussion in the notes to
MahRhulovdasutta (MN 62).

57
npnasati bhikkhave bhvit bahulkat Cattro Satipahne pariprenti,

Mindfulness while breathing, monks, when it has been developed and made much of
fulfils the Four Ways of Attending to Mindfulness,
Cattro Satipahn bhvit bahulkat Satta Bojjhage pariprenti,
the Four Ways of Attending to Mindfulness when they have been developed and
made much of fulfil the Seven Factors of Awakening,
Satta Bojjhag bhvit bahulkat Vijjvimutti pariprenti.
the Seven Factors of Awakening when they have been developed and made much of
fulfil Knowledge and Freedom.
Katha bhvit ca bhikkhave npnasati?
And how, monks, is mindfulness while breathing developed?
Katha bahulkat mahapphal hoti mahnisas?
How, when it has been made much of, does it yield great fruit and bring great
advantages?
Preliminaries
Idha bhikkhave bhikkhu araagato v, rukkhamlagato v,
58
Here, monks, a monk who has gone to the wilderness, or to the root of a tree,
57
BJT, PTS, ChS; paripreti, here and below, but a plural verb is needed, compare the next
two lines.
58
Ps: Idh ti imiss Dihiy, imiss khantiy, imiss ruciy, imasmi dye, imasmi
Dhamme, imasmi Vinaye, imasmi Dhammavinaye, imasmi pvacane, imasmi
brahmacariye, imasmi Satthussane; Here means in this View, in this belief, in this opinion,
in this persuasion, in this Teaching, in this Discipline, in this Teaching and Discipline, in
this creed, in this spiritual life, in this Teachers Dispensation.

59

ever mindful he breathes in, mindful he breathes out.60
Mindfulness of the Body
61
while breathing out long, he knows I am breathing out long,62
he trains like this: experiencing the whole body I will breathe in,63
64
59
ChS: sato va, another of ChS unwarranted standardisations.

Ps: bttisya krehi sato kr hoti: dgha asssavasena (...pe...) cittassa ekaggata
avikkhepa pajnato, sati upahit hoti, tya satiy tena ena sato kr hoti; in thirty-two
ways he is one pratising mindfulness: because of breathing in long (etc.) he knows his mind
is one-pointed and unscattered, he is attending to mindfulness, he is practising mindfulness
with this knowledge and this mindfulness (and the same with the other methods).
61
There is a disagreement in the Commentaries as to the meaning of assasati and passasati
and their cognates; the Vinaya says it means out-breathing and in-breathing; the Sutta
Commentary says it is the other way around. Here we follow the Sutta Commentary.
62
Ps explains that as he is contemplating the long breath coming in and out wholesome
desire (chando) and gladness (pmojja) arise, and eventually equanimity is established.
63
Ps: Kyo ti dve ky - nmakyo ca rpakyo ca; body means the two bodies - the mindbody and the physical body. Ps then explains mind as feelings, perceptions, contact,
application of mind, and mental processes; and body as the four great elements, matter that
is derived from them, breathing, the sign (nimitta), and whatever bodily processes there are.
It would seem from this that Ps. does not agree that kya here should mean only the whole
body of breath (sakala asssakya), which is how it is taken in Vism.
64
Notice that we see a change in the instructions from the present tense of the verb to the
future. Vism. says that in the first section he should just be breathing, and only now should
he deliberately cultivate knowledge and that the change in tense signifies this.
60

he trains like this: making the bodily process calm I will breathe in,65
Mindfulness of Feelings
He trains like this: experiencing joy I will breathe in,
66

67
he trains like this: experiencing joy I will breathe out,
he trains like this: experiencing pleasure I will breathe out,68
69
65
Ps: dgha asss (...pe...) kyik, ete dhamm kyapaibaddh kyasakhr, te

kyasakhre passambhento nirodhento vpasamento sikkhati; long in-breath (etc.) belong to
the body, these things are bound up with the body, are bodily processes, he trains in calming,
settling and pacifying these bodily processes.
66
PTS: -pa-, printers error.
67
Ps: digha (...pe...) asssavasena cittassa ekaggata avikkhepa pajnato, uppajjati pti
pmojja; because of the long breath (etc.) he knows his mind is one-pointed and
unscattered, and joy and gladness arise.
68
Ps: sukhan-ti dve sukhni: kyika-ca sukha, cetasika-ca sukha; pleasure means there
are two kinds of pleasure, bodily pleasure and mental pleasure. In brief, bodily pleasure is
described as bodily agreeableness and pleasure arising from bodily contact; mental pleasure
is described as mental agreeableness and pleasure arising from mental contact.
69
Ps: dgha asssavasena (...pe...) sa ca vedan ca cetasik, ete dhamm cittapaibaddh
cittasakhr; because of the long breath (etc.) there are the mental factors of perception
and feeling, these things are bound up with the mind, they are mental processes. The same
definition applies to the next pair as well.

Mindfulness of the Mind
70
71
he trains like this: concentrating the mind I will breathe out,72
he trains like this: freeing the mind I will breathe out.73
70
Ps: dgha asssavasena (...pe...) via citta; because of the long breath (etc.) there
is mind-consciousness.
71
Ps: dgha asssavasena (...pe...) cittassa ekaggata avikkhepa pajnato uppajjati
cittassa abhippamodo; because of the long breath (etc.) he knows his mind is one-pointed
and unscattered, and gladness arises in the mind.
72
Ps: dgha asssavasena (...pe...) cittassa ekaggat avikkhepo samdhi; because of the long
breath (etc.) his mind is one-pointed, unscattered and concentrated.
73
Ps: rgato ... dosato ... mohato ... mnato ... dihiy ... vicikicchya ... thinato ... uddhaccato
... ahirikato ... anottappato vimocaya citta assasissm (...pe...) ti sikkhati; he trains like
this: freeing the mind from passion ... hate ... delusion ... conceit ... (wrong) views ... doubt ...
sloth (and torpor) ... agitation (and worry) ... lack of conscience ... (and) shamelessness I will
breathe in (etc.).

Mindfulness of (the Nature of) Things
he trains like this: contemplating impermanence I will breathe out,74
75
he trains like this: contemplating letting go I will breathe out.76
74
Ps: ki anicca? Pacakkhandh anicc. Kenahena anicc? Uppdavayahena anicc;

what is impermanence? The five constituent groups (of mind & matter) are impermanent. In
what way are they impermanent? By way of rise and fall they are impermanent.
75
Ps: rpe dnava disv, rpavirge chandajto hoti saddhdhimutto, citta-cassa
svdhihita; having seen the danger in form he is desirous for dispassion towards form, he
is intent on faith, he determines his mind. The same is said for feelings, perceptions, (mental)
processes, consciousness, the eye ... old age and death. amoli (PD 198) mentions that the
factors (including those marked by ... ) add up to 20 items, but no list I can see in Ps would
give that number, and I am unable to find a list that would suit here. The same explanation
is given for contemplating cessation below.
76
Ps: dve painissagg, pariccgapainissaggo ca pakkhandanapainissaggo ca. Rpa
pariccajat ti, pariccgapainissaggo, rpanirodhe nibbne citta pakkhandat ti,
pakkhandanapainissaggo; (there are) two (types of) letting go, letting go through
abandoning and letting go through entering. Abandoning form is known as letting go through
abandoning, the mind entering into Emancipation though the cessation of form is known as
letting go through entering. The same is said for feelings, etc. upto old age and death.

Eva bhvit kho bhikkhave npnasati.
Like this, monks, is mindfulness while breathing developed.
Eva bahulkat mahapphal hoti mahnisas.
Like this, when it has been made much of, it yields great fruit and brings great
advantages.
Fulfillment of Mindfulness
Fulfillment of Mindfulness of the Body
Katha bhvit ca bhikkhave npnasati?
And how, monks, is mindfulness while breathing developed?
Katha bahulikat Cattro Satipahne pariprenti?
How, when made much of, does it fulfil the Four Ways of Attending to Mindfulness?
Yasmi samaye bhikkhave bhikkhu,
Monks, a monk who, at whatever time,
dgha v assasanto dgha assasm ti pajnti,
while breathing in long, knows I am breathing in long,
while breathing out long, knows I am breathing out long,
while breathing in short, knows I am breathing in short,
while breathing out short, knows I am breathing out short,
trains like this: experiencing the whole body I will breathe in,
trains like this: experiencing the whole body I will breathe out,
trains like this: making the bodily process calm I will breathe in,
passambhaya kyasakhra passasissm ti sikkhati,
trains like this: making the bodily process calm I will breathe out,

kye kynupass bhikkhave tasmi samaye bhikkhu viharati,
at that time, monks, a monk lives contemplating (the nature of) the body in the
body,77
78
world.
Kyesu kyaatarha bhikkhave eta vadmi yad-ida: asssapasss,79
I say, monks, that this is a certain kind of body amongst the bodies, namely:
breathing,
tasmtiha bhikkhave kye kynupass tasmi samaye bhikkhu viharati,
therefore, monks, at that time a monk lives contemplating (the nature of) the body in
the body,
world.
Fulfillment of Mindfulness of the Feelings
ptipaisaved assasissm ti sikkhati,
trains like this: experiencing joy I will breathe in,
trains like this: experiencing joy I will breathe out,
trains like this: experiencing pleasure I will breathe in,
trains like this: experiencing pleasure I will breathe out,
77
Ps: katha ta kya anupassati? aniccato anupassati, no niccato; dukkhato ... no

sukhato; anattato ... no attato; nibbindati, no nandati; virajjati, no rajjati; nirodheti, no
samudeti; painissajjati, no diyati; how does he contemplate the body? He contemplates it as
impermanent, not as permanent; ... as suffering not as pleasant; ... as not-Self, not as Self;
tiring (of it), not delighting (in it); being dispassionate (towards it), not being passionate; (as
it) ceasing, not arising; letting-go (of it), not taking (it) up.
78
This and the previous line (and the repetitions that occur below) are drawn from the
Summary of the Mahsatipahnasutta (DN 22, also see MN 10), see the text and translation
elsewhere on this website.
79
PTS, Thai: asssapasssa; either form is valid depending on whether we take the
compound as a plural (as in the text) or as a singular as here.

trains like this: experiencing the mental process I will breathe in,
trains like this: experiencing the mental process I will breathe out,
trains like this: making the mental process calm I will breathe in,
passambhaya cittasakhra passasissm ti sikkhati,
trains like this: making the mental process calm I will breathe out,
vedansu vedannupass bhikkhave tasmi samaye bhikkhu viharati,
at that time, monks, a monk lives contemplating (the nature of) the feelings in
feelings,
world.
Vedansu vedanaatarha80 bhikkhave eta vadmi yad-ida:
I say, monks, that this is a certain feeling amongst the feelings, namely:
asssapasssna sdhuka manasikra,
applying the mind well to the breathing,81
tasmtiha bhikkhave vedansu vedannupass tasmi samaye bhikkhu viharati,
therefore, monks, at that time a monk lives contemplating (the nature of) the feelings
in the feelings,
tp sampajno satim, vineyya loke abhijjhdomanassa
world.
80
ChS: vedanatarha, showing a long vowel before a double consonant, something

which is usually avoided in Pi.
81
SN 54 (npnasatisayutta) Comm: sdhuka manasikran-ti
ptipaisaveditdivasena uppanna sundara manasikra; applying the mind well means
that because of being experiencing joy and so on a beautiful application of mind arises.

Fulfillment of Mindfulness of the Mind
cittapaisaved assasissm ti sikkhati,
trains like this: experiencing the mind I will breathe in,
trains like this: experiencing the mind I will breathe out,
trains like this: gladdening the mind I will breathe in,
trains like this: gladdening the mind I will breathe out,
trains like this: concentrating the mind I will breathe in,
trains like this: concentrating the mind I will breathe out,
trains like this: freeing the mind I will breathe in,
vimocaya citta passasissm ti sikkhati,
trains like this: freeing the mind I will breathe out,
citte cittnupass bhikkhave tasmi samaye bhikkhu viharati
at that time, monks, a monk lives contemplating (the nature of) the mind in the mind,
world.
Nha bhikkhave muhassatissa82 asampajnassa npnasatibhvana83 vadmi,
I do not say, monks, of one who has lost mindfulness, who does not have full
knowledge, that he has developed mindfulness of breathing,84
82
Thai: muhasatissa, without gemination, which is probably an attempt to standardise given

that Thai writes npnasati.
83
Thai: npnasati bhvana, parsed form of what is in the text.
84
Comm: tassa pana cittassa rammae sati-ca sampajaa-ca upahapetv, pavattanato
citte cittnupass yeva nmesa hoti, na hi muhassatissa asampajnassa
npnassatibhvan atthi; having established mindfulness and full knowledge of the object
in his mind, and from the existence of what is known as contemplating (the nature of) the
mind in the mind, he has not lost mindfulness, he has full knowledge, and he is developing
mindfulness of breathing.

tasmtiha bhikkhave citte cittnupass tasmi samaye bhikkhu viharati
therefore, monks, at that time a monk lives contemplating (the nature of) the mind in
the mind,
world.
Fulfillment of Mindfulness of (the Nature of) Things
aniccnupass assasissm ti sikkhati,
trains like this: contemplating impermanence I will breathe in,
trains like this: contemplating impermanence I will breathe out,
trains like this: contemplating dispassion I will breathe in,
trains like this: contemplating dispassion I will breathe out,
trains like this: contemplating cessation I will breathe in,
nirodhnupass passasissm ti sikkhati,85
trains like this: contemplating cessation I will breathe out,
trains like this: contemplating letting go I will breathe in,
painissaggnupass passasissm ti sikkhati,
trains like this: contemplating letting go I will breathe out,
dhammesu dhammnupass bhikkhave tasmi samaye bhikkhu viharati
at that time, monks, a monk lives contemplating (the nature of) things in (various)
things,
world.
85
PTS abbreviates: virgnupass... nirodhnupass... , before writing in full again from

painissaggnupass.

86
87
So ya ta abhijjhdomanassna pahna ta paya disv,

Having seen with wisdom the giving up of whatever avarice and sorrow there is,
sdhuka ajjhupekkhit hoti,
he is completely equanimous,88
tasmtiha bhikkhave dhammesu dhammnupass tasmi samaye bhikkhu
viharati
therefore, monks, at that time a monk lives contemplating (the nature of) things in
(various) things,
world.
Eva bhvit kho bhikkhave npnasati.
Like this, monks, mindfulness while breathing is developed.
Eva bahulkat Cattro Satipahne pariprenti.
Like this, when it has been made much of, it fulfils the Four Ways of Attending to
Mindfulness.

through Contemplation of the Body
Katha bhvit ca bhikkhave Cattro Satipahn?
And how, monks, are the Four Ways of Attending to Mindfulness developed?
Katha bahulkat Satta Bojjhage pariprenti?
How, when made much of, do they fulfil the Seven Factors of Awakening?
Fulfillment of the Mindfulness Factor of Awakening
Yasmi samaye bhikkhave bhikkhu, kye kynupass viharati,
Monks, a monk who, at whatever time, dwells contemplating (the nature of) the body
in the body,
tp sampajno satim, vineyya loke abhijjhdomanassa,
world,
86
Thai: yanta, alternative spelling.

Thai omits ta, possibly by mistake.
88
The Commentary here takes the reference to giving up of whatever avarice and sorrow
there is as referring to the Hindrances section (Nvaraapabba) in the development of
mindfulness, thereby trying to connect it particularly with the Dhammnupassan division.
This, however, is somewhat wilful, as the giving up of avarice and sorrow is clearly stated to
be a vital part of all four ways of attending to mindfulness in the Satipahna discourses
themselves.
87

89
90
upahitassa tasmi samaye sati hoti asammuh,

at that time has mindfulness established and he is not forgetful,
yasmi samaye bhikkhave
and monks, at whatever time
bhikkhuno upahit sati hoti asammuh,
a monks mindfulness is established and he is not forgetful,
Satisambojjhago tasmi samaye bhikkhuno raddho hoti,
at that time the Mindfulness Factor of Complete Awakening has been undertaken for
that monk,
Satisambojjhaga tasmi samaye bhikkhu bhveti,
at that time that monk is developing the Mindfulness Factor of Complete Awakening,
Satisambojjhago tasmi samaye bhikkhuno
at that time that monks Mindfulness Factor of Complete Awakening
bhvanpripri gacchati.
is developing and heading towards fulfilment.
Fulfillment of the Investigation (of the Nature) of Things Factor of Complete
Awakening
So tath sato91 viharanto ta dhamma paya pavicinati,
Living mindfully in this way he investigates that state with wisdom,92
pavicayati93 parivmasa pajjati,
examining and entering into a deep enquiry (into it),
bhikkhu tath sato viharanto ta dhamma paya pavicinati,
a monk living mindfully in this way investigates that state with wisdom,
89
ChS: upahitssa, showing a long vowel before a double consonant, something which is
usually avoided in Pi.
90
Thai: appammuh, and similarly below; it would mean (only) a little forgetful.
91
PTS, Thai, ChS write tathsato as a compound, but there seems to be no reason for this
indeclinable word to be compounded here.
92
Comm: Pavicinat ti aniccdivasena pavicinati, investigates means investigates into
impermanence and so on.
93
PTS, Thai: pavicarati, and so throughout, observes; it is difficult to get a good meaning
with this reading.

pavicayati parivmasa pajjati,
Dhammavicayasambojjhago tasmi samaye bhikkhuno raddho hoti,
at that time the Investigation (of the Nature) of Things Factor of Complete
Awakening has been undertaken for that monk,
Dhammavicayasambojjhaga tasmi samaye bhikkhu bhveti,
at that time that monk is developing the Investigation (of the Nature) of Things
Factor of Complete Awakening,
Dhammavicayasambojjhago tasmi samaye bhikkhuno
at that time that monks Investigation (of the Nature) of Things Factor of Complete
Awakening
Fulfillment of the Energy Factor of Complete Awakening
Tassa ta dhamma paya pavicinato,
For he who is investigating that state with wisdom,
pavicayato parivmasa pajjato,
raddha hoti viriya asallna,
there is an undertaking of unshaken energy,
bhikkhuno ta dhamma paya pavicinato,
for a monk investigating that state with wisdom,
Viriyasambojjhago tasmi samaye bhikkhuno raddho hoti,
at that time the Energy Factor of Complete Awakening has been undertaken for that
monk,
Viriyasambojjhaga tasmi samaye bhikkhu bhveti,
at that time that monk is developing the Energy Factor of Complete Awakening,

Viriyasambojjhago tasmi samaye bhikkhuno
at that time that monks Energy Factor of Complete Awakening
Fulfillment of the Joy Factor of Complete Awakening
raddhaviriyassa uppajjati pti nirmis,
For he who has undertaken energy spiritual joy arises,
bhikkhuno araddhaviriyassa uppajjati pti nirmis,
for a monk who has undertaken energy spiritual joy arises,
Ptisambojjhago tasmi samaye bhikkhuno raddho hoti,
at that time the Joy Factor of Complete Awakening has been undertaken for that
monk,
Ptisambojjhaga tasmi samaye bhikkhu bhveti,
at that time that monk is developing the Joy Factor of Complete Awakening,
Pitisambojjhago tasmi samaye bhikkhuno
at that time that monks Joy Factor of Complete Awakening
Fulfillment of the Tranquility Factor of Complete Awakening
Ptimanassa kyo pi passambhati cittam-pi passambhati,
For one who has a joyful mind the body is tranquil, and the mind is tranquil,
bhikkhuno ptimanassa kyo pi passambhati cittam-pi passambhati,
a monk has a joyful mind and a body that is tranquil, and a mind that is tranquil,
Passaddhisambojjhago tasmi samaye bhikkhuno raddho hoti,
at that time the Tranquility Factor of Complete Awakening has been undertaken for
that monk,
Passaddhisambojjhaga tasmi samaye bhikkhu bhveti,
at that time that monk is developing the Tranquility Factor of Complete Awakening,

Passaddhisambojjhago tasmi samaye bhikkhuno
at that time that monks Tranquility Factor of Complete Awakening
Fulfillment of the Concentration Factor of Complete Awakening
Passaddhakyassa sukhino citta samdhiyati,
For one with a tranquil body and happiness his mind becomes concentrated,
bhikkhuno passaddhakyassa sukhino citta samdhiyati,
a monk has a tranquil body and happiness and a mind that becomes concentrated,
Samdhisambojjhago tasmi samaye bhikkhuno raddho hoti,
at that time the Concentration Factor of Complete Awakening has been undertaken
for that monk,
Samdhisambojjhaga tasmi samaye bhikkhu bhveti,
at that time that monk is developing the Concentration Factor of Complete
Awakening,
Samdhisambojjhago tasmi samaye bhikkhuno
at that time that monks Concentration Factor of Complete Awakening
Fulfillment of the Equanimity Factor of Complete Awakening
So tath samhita94 citta sdhuka ajjhupekkhit hoti,
He who has a well-concentrated mind in this way becomes completely equanimous,
bhikkhuno95 tath samhita citta sdhuka ajjhupekkhit hoti,
a monks well-concentrated mind in this way becomes completely equanimous,
Upekkhsambojjhago tasmi samaye bhikkhuno raddho hoti,
at that time the Equanimity Factor of Complete Awakening has been undertaken for
that monk,
94
PTS, Thai, ChS print tathsamhita as a compound, but again there seems to be no reason
for this indeclinable word to be compounded here.
95
Thai: bhikkhu, by mistake as a genetive is required by the syntax.

Upekkhsambojjhaga tasmi samaye bhikkhu bhveti,
at that time that monk is developing the Equanimity Factor of Complete Awakening,
Upekkhsambojjhago tasmi samaye bhikkhuno
at that time that monks Equanimity Factor of Complete Awakening

through Contemplation of the Feelings
vedansu vedannupass viharati,96
dwells contemplating (the nature of) the feelings in the feelings,
world,
that monk,
96
All editions abbreviate to vedansu - pe - citte - pe -, before continuing with dhammesu

dhammnupass, etc.

Awakening
So tath sato viharanto ta dhamma paya pavicinati,
Living mindfully in this way he investigates that state with wisdom,
at that time the Investigation (of the Nature) of Things Factor of Complete Awakening
has been undertaken for that monk,
at that time that monk is developing the Investigation (of the Nature) of Things Factor
of Complete Awakening,
Awakening

monk,
monk,

that monk,
at that time the Concentration Factor of Complete Awakening has been undertaken for
that monk,
Awakening,

So tath samhita citta sdhuka ajjhupekkhit hoti,
bhikkhuno tath samhita citta sdhuka ajjhupekkhit hoti,
that monk,

through Contemplation of the Mind
citte cittnupass viharati,
dwells contemplating (the nature of) the mind in the mind,
world,

that monk,
Awakening
at that time the Investigation (of the Nature) of Things Factor of Complete Awakening
has been undertaken for that monk,
at that time that monk is developing the Investigation (of the Nature) of Things Factor
of Complete Awakening,
Awakening

monk,

monk,
that monk,

at that time the Concentration Factor of Complete Awakening has been undertaken for
that monk,
Awakening,
that monk,

through Contemplation of (the Nature of) Things
dhammesu dhammnupass viharati,
dwells contemplating (the nature of) things in (various) things,

world,
that monk,
Awakening
at that time the Investigation (of the Nature) of Things Factor of Complete
Awakening has been undertaken for that monk,

at that time that monk is developing the Investigation (of the Nature) of Things
Factor of Complete Awakening,
Awakening
monk,

monk,
Passaddhisambojjhago tasmi samaye97 bhikkhuno raddho hoti,
that monk,
97
PTS adds in bhikkhave here against its practice elsewhere.

at that time the Concentration Factor of Complete Awakening has been undertaken
for that monk,
Awakening,
that monk,

Eva bhvit kho bhikkhave Cattro Satipahn.
Like this, monks, the Four Ways of Attending to Mindfulness are developed.
Eva bahulkat Satta Bojjhage98 pariprenti.
Like this, when made much of, they fulfil the Seven Factors of Awakening.
Conclusion
Katha bhvit ca bhikkhave Satta Bojjhag?
How, monks, are the Seven Factors of Awakening developed?
Katha bahulkat Vijjvimutti pariprenti?
How, when made much of, do they fulfil Knowledge and Freedom?
Idha bhikkhave bhikkhu Satisambojjhaga bhveti
Here, monks, a monk develops the Mindfulness Factor of Complete Awakening
vivekanissita virganissita nirodhanissita vossaggaparimi,
99
depending on solitude, depending on dispassion, depending on cessation, maturing
in relinquishment,
Dhammavicayasambojjhaga bhveti
develops the Investigation (of the Nature) of Things Factor of Complete Awakening
100

depending on solitude, depending on dispassion, depending on cessation, maturing in
relinquishment,
Viriyasambojjhaga bhveti
develops the Energy Factor of Complete Awakening
relinquishment,
98
BJT, PTS: sambojjhage, but bojjhage in the question above, and similarly below.
Vivekanissitan-ti tadagavivekanissita samucchedavivekanissita nissaraavivekanissitaca satisambojjhaga bhvet ti ayam-attho veditabbo ... tath virganissita
nirodhanissita.; depending on solitude means depending on the solitude that comes from
(replacing with) the opposite factor, depending on the solitude that comes from cutting off
(completely), depending on the solitude that comes from escaping (the rounds of rebirth) (a
monk) develops the Mindfulness Factor of Complete Awakening - this is how the meaning
should be seen ... and the same with depending on dispassion and depending on cessation.
100
BJT, PTS omit this and similar sentences below up and till upekkh- by marking with pe;
Thai, ChS omit and mark with elipsis.
99

Ptisambojjhaga bhveti
develops the Joy Factor of Complete Awakening
relinquishment,
Passaddhisambojjhaga bhveti
develops the Tranquillity Factor of Complete Awakening
relinquishment,
Samdhisambojjhaga bhveti
develops the Concentration Factor of Complete Awakening
relinquishment,
Upekkhsambojjhaga bhveti
develops the Equanimity Factor of Complete Awakening
vivekanissita virganissita nirodhanissita vossaggaparimi.
relinquishment.
Eva bhvit kho bhikkhave Satta Bojjhag.
Like this, monks, the Seven Factors of Awakening are developed.
Eva bahulkat Vijjvimutti pariprent ti.101
Like this, when made much of, they fulfil Knowledge and Freedom.
Idam-avoca Bhagav,
One.
npnasatisutta Nihita102
The Discourse about Mindfulness while Breathing is Finished
101
BJT omits ti, by mistake.

BJT, PTS: npnasatisutta Ahama. ChS, Thai: npnasatisutta Nihita
Ahama. As the discourse is taken here in abstract I have modified the end-title.
102
Kyagatsatisutta
The Discourse about Mindfulness related to the Body
MN 119 edited and translated by
nandajoti Bhikkhu
(November 2008)
Preface
Primary Texts
BJT: r Lakan edition, from the Buddha Jayanti Tripitaka Series, Volume XII
PTS: European edition, Majjhima-nikya, Vol. III, (London 1899, reprinted Oxford,
1994).
1996).
ChS: Burmese edition as found on the Chaha Sagyana CD-ROM (version 3,
Igaturi, no date but = 1999).
Commentaries
Comm: Mahparinibbnasuttavaan, as found on the Chaha Sagyana CD-ROM
Translations
MLD: Middle Length Discourse of the Buddha, translated by Bhikkhu amoli and
Bhikkhu Bodhi (Wisdom Publications, 2001).
nandajoti Bhikkhu
November, 2008
Table of Contents
The Setting.....3
Mindfulness while Breathing.....5
The Postures.....7
Full Awareness.....7
Applying the Mind to Repulsiveness.....8
Applying the Mind to the Elements.....10
The First Charnel Ground.....11
The Second Charnel Ground.....12
The Third Charnel Ground.....13
The Fourth Charnel Ground.....14
The Fifth Charnel Ground.....14
The Sixth Charnel Ground.....15
The Seventh Charnel Ground.....16
The Eighth Charnel Ground.....17
The Ninth Charnel Ground.....18
The First Absorption.....18
The Second Absorption.....20
The Third Absorption.....22
The Fourth Absorption.....24
The Similies.....25
The Ten Advantages of Practising Mindfulness related to the Body.....31
Kyagatsatisutta
The Discourse about Mindfulness related to the Body
The Setting
1
Eva me suta:
Thus I heard:
eka samaya Bhagav Svatthiya viharati,
at one time the Gracious One was dwelling near Svatth,
Jetavane Anthapiikassa2 rme.
in Jetas Wood, at Anthapiikas monastery.
Atha kho sambahulna bhikkhna,
Then amongst many monks,
pacchbhatta piaptapaikkantna,
after returning from the alms-round after the meal,
upahnaslya sannisinnna sannipatitna,
assembling together, and sitting in the attendance hall,
ayam-antarkath udapdi:
this conversation arose:
3
Acchariya vuso, abbhuta vuso,

Wonderful, friend, marvellous, friend,
yva-cida tena Bhagavat jnat passat Arahat Sammsambuddhena
* that this was said by the Gracious One, who knows, who sees, the Worthy One, the
Perfect Sambuddha:
Kyagatsati bhvit bahulkat mahapphal vutt mahnisas ti,
Mindfulness related to the body, when it has been developed and made much of
yields great fruit and brings great advantages ,
4
aya ca hida tesa bhikkhna antarkath vippakat hoti.

but this conversation amongst those monks was left unfinished.
Thai: Evamme, sandhi form.

PTS: Anha-, possibly a printers error.
3
Thai: abbhta, and below, as though we were dealing with an etymology: a + bhta, but
with unexplained gemination.
4
Thai: kho.
2
The Discourse about Mindfulness related to the Body - 5

5
Atha kho Bhagav syanhasamaya paisalln vuhito,

Then the Gracious One, having risen from seclusion in the evening time,
yenupahnasl7 tenupasakami,
went to the assembly hall,
upasakamitv, paatte sane nisdi.
and after going, he sat down on the prepared seat.
Nisajja kho Bhagav bhikkh mantesi:
Having sat down the Gracious One addressed the monks, (saying):
8
Kyanuttha bhikkhave etarahi kathya sannisinn,

What is the talk about, monks, amongst those who are sitting here at present,
k ca pana vo antarkath vippakat? ti.
and what is the conversation that you left unfinished?
Idha bhante amhka pacchbhatta piaptapaikkantna,
Here, reverend Sir, after returning from the alms-round after the meal,
Acchariya vuso, abbhuta vuso,
Wonderful, friend, marvellous, friend,
yva-cida tena Bhagavat jnat passat Arahat Sammsambuddhena
* that this was said by the Gracious One, who knows, who sees, the Worthy One, the
Perfect Sambuddha:
Kyagatsati bhvit bahulkat mahapphal vutt mahnisas ti,
Mindfulness related to the body, when it has been developed and made much of
yields great fruit and brings great advantages ,
aya no9 bhante antarkath vippakat, atha Bhagav anuppatto ti.
this conversation amongst us was left unfinished, then the Gracious One arrived.
PTS, Thai: syaha-, -n- and -- are regularly confused in the texts, possible as a result of
unclear articulation.
6
PTS: paisall, probably a printers error, as -- doesnt normally appear in this word.
7
ChS, Thai: yena upahnasl, parsed form of word in the text.
8
PTS adds sannipatit.
9
ChS: aya kho no.

Katha bhvit ca bhikkhave kyagatsati katha bahulkat
And how, monks, does mindfulness related to the body when it has been developed
and made much of
mahapphal hoti mahnisas?
yield great fruit and bring great advantages?10
Idha bhikkhave bhikkhu araagato v, rukkhamlagato v,
Here, monks, a monk who has gone to the wilderness, or to the root of a tree,
so sato va assasati, sato11 passasati.
ever mindful he breathes in, mindful he breathes out.
10
The sequence of meditation exercises that follow are exactly the same as appear in the
Kynupassan section of Mahsatipahnasutta elsewhere on this website. For notes to the
first section see the translation of The Discourse about Mindfulness while Breathing; and for
the notes to the others see The Ways of Attending to Mindfulness.
11
ChS: satova.

***
Tassa eva12 appamattassa tpino pahitattassa viharato
For the one who is living heedful, ardent, and resolute in this way
ye13 gehasit sarasakapp te pahyanti,
whatever rushing thoughts14 there are dependent on the household life15 are given up,
16
tesa pahn ajjhattam-eva citta santihati,

and with the giving up of these the mind becomes internally17 stable,
sannisdati ekodi hoti18 samdhiyati.
settles down, becomes one-pointed, and concentrated.
Evam-pi19 bhikkhave bhikkhu kyagata sati20 bhveti.
21
Like this, monks, does a monk develop mindfulness related to the body.
12
PTS: evam, sandhi form; once or twice PTS writes eva in this position.
PTS: ye te, throughout.
14
Comm: sarasakapp ti dhvanasakapp; rushing thoughts means running thoughts.
amoli and Bodhi take it as a dvanda compound and render it as memories and
intentions, but the commentary is clearly taking it as a kammadhraya compound.
15
Comm: tattha gehasit ti pacakmaguanissit; herein, dependent on the household life
means depending on the five strands of sense pleasure.
16
PTS: tesam, sandhi form, throughout.
17
Comm: ajjhattam-ev ti gocarajjhattasmi yeva; internally means within the proper range.
A monks proper range (gocara) is described elsewhere in terms of the four ways of
attending to mindfulness.
18
Thai: ekodibhoti, alternative form, throughout.
19
ChS: Evam here, but evampi hereafter.
20
ChS: kyagatasati, compound form, throughout in this position.
21
Comm: kyagatsatin-ti kyaparigghikam-pi kyrammaam-pi sati. Kyaparigghikan-ti
vutte samatho kathito hoti, kyrammaan-ti vutte vipassan; mindfulness related to the body
means mindfulness that takes hold of the body and that which takes the body as sense object.
When mindfulness that grasps the body is said calm is spoken of, when taking the body as
sense object (is said) insight is spoken of.
13

The Postures
Puna ca para, bhikkhave bhikkhu gacchanto v gacchm ti pajnti;
Moreover, monks, a monk while going knows I am going;
hito v hitomh ti pajnti, nisinno v nisinnomh ti pajnti;
or, standing he knows I am standing; or, sitting he knows I am sitting;
sayno v saynomh ti pajnti;
or, while lying down he knows I am lying down;
yath yath v panassa kyo paihito hoti, tath tath na pajnti.
or, in whatever way his body is disposed, he knows it is (disposed) in just that way.
***
Tassa eva appamattassa tpino pahitattassa viharato
ye gehasit sarasakapp te pahyanti,
whatever rushing thoughts there are dependent on the household life are given up,
and with the giving up of these the mind becomes internally stable,
sannisdati ekodi hoti samdhiyati.
Evam-pi bhikkhave bhikkhu kyagata sati bhveti.
Full Awareness
Puna ca para, bhikkhave bhikkhu abhikkante paikkante sampajnakr hoti;
Moreover, monks, a monk in going forwards, in going back, is one who practises
with full awareness;
lokite vilokite sampajnakr hoti;
in looking ahead, or in looking around, he is one who practises with full awareness;
22
sammijite pasrite sampajnakr hoti;

in bending or in stretching, he is one who practises with full awareness;
22
ChS: samijite, here and below. There is no historical reason for gemination in this word,
but according to the evidence of the majority of the texts it seems to take place

saghipattacvaradhrae sampajnakr hoti;
awareness;
asite pte khyite syite sampajnakr hoti;
in eating, in drinking, in chewing, in tasting, he is one who practises with full
awareness;
uccrapassvakamme sampajnakr hoti;
in passing stool and urine, he is one who practises with full awareness;
gate hite nisinne; sutte jgarite; bhsite tuhbhve sampajnakr hoti.
in going, in standing, in sitting; in sleeping, in waking; in talking, and in maintaining
***
Applying the Mind to Repulsiveness
Puna ca para, bhikkhave bhikkhu imam-eva kya Moreover, monks, a monk in regard to this very body uddha pdatal, adho kesamatthak, tacapariyanta,
skin,
pra23 nnappakrassa asucino paccavekkhati:
23
PTS, Thai: pran, sandhi form, here and below.

Atthi imasmi kye:
masa, nahru,24 ah,25 ahimija,26 vakka,
27
Seyyath pi, bhikkhave ubhatomukh mutoi pr nnvihitassa dhaassa,

Just as though, monks, there were a bag open at both ends, full of various kinds of
grain,
28
seyyathda: slna vhna muggna msna tilna taulna;

such as: hill rice, white rice, mung beans, kidney beans, sesame seeds, chickpeas;
tam-ena cakkhum puriso mucitv paccavekkheyya:
and a man with good vision having opened it were to reflect (thus):
Ime sl, ime vh, ime mugg, ime ms, ime til, ime taul ti;
This is hill rice, this is white rice, these are mung beans, these are sesame seeds,
these are chickpeas;
evam-eva kho bhikkhave bhikkhu29 imam-eva kya even so, monks, a monk in regard to this very body -
24
ChS: nhru, without the epenthetic vowel, here and below.

BJT, PTS, Thai: ahi, singular form, here and below.
26
BJT: ahimij, plural form, here and below; PTS: nahr ah ahimij, here and below.
27
PTS: mtoi, ChS: putoi, Thai: mtol; the correct form of this word is very confused in the
texts.
28
ChS: seyyathida, throughout, with ellipsis (seyyath + ida) rather than sandhi.
29
PTS omits bhikkhu, but a subject is required.
25

uddha pdatal, adho kesamatthak, tacapariyanta,
skin,
Atthi imasmi kye,
***

Applying the Mind to the Elements
Puna ca para, bhikkhave bhikkhu imam-eva kya,
Moreover, monks, a monk, in regard to this very body,
Atthi imasmi kye,
30

Seyyath pi, bhikkhave dakkho goghtako v goghtakantevs v,
Just as though, monks, a clever butcher, or a butchers apprentice,
gvi vadhitv ctummahpathe31 bilaso32 vibhajitv33 nisinno assa;
after slaughtering a cow, were sitting down at a crossroads after dividing it into
portions;
evam-eva kho bhikkhave bhikkhu imam-eva kya,
even so, monks, a monk in regard to this very body,
Atthi imasmi kye,
***
30
ChS: pathav-, showing the dental/cerebral alternation found in the texts. ChS always uses
this form.
31
ChS: ctumahpathe, but we would expect ctu- to develop ctur- > ctum-.
32
Thai: vilaso, showing the v/b alternation found in the texts.
33
PTS: paibhajitv; Thai: paivibhajitv; all 3 forms have the same meaning.

The First Charnel Ground
Puna ca para, bhikkhave bhikkhu seyyath pi
passeyya sarra svathikya34 chaita,
ekhamata v dvhamata v thamata v,
dead for one day, or dead for two days, or dead for three days,
uddhumtaka vinlaka vipubbakajta.
bloated, discoloured, having become quite rotten.
Ayam-pi kho kyo evadhammo evabhv eta35 anatto. ti
***
34
PTS: svathikya, alternate form of the locative; ChS: sivathikya, throughout, the
etymology is unknown and either form may be correct.
35
PTS, Thai: eva, ChS: evam, throughout; it seems to me that eta makes more sense here,
and eva is probably a result of regularisation.

The Second Charnel Ground
kkehi v khajjamna, kulalehi v khajjamna,36 gijjhehi v khajjamna,37
being eaten by crows, or being eaten by hawks, or being eaten by vultures,
suvehi38 v khajjamna, siglehi39 v khajjamna,
or being eaten by dogs, or being eaten by jackals,
vividhehi v pakajtehi khajjamna.
or being eaten by various kinds of worms.
***
Tassa eva appamattassa40 tpino pahitattassa viharato
36
Thai reverses the order of kulalehi and gijjhehi.

ChS inserts kakehi v khajjamna; eaten by herons, ChS has many additions to the other
texts which are inserted for emphasis.
38
ChS: sunakhehi.
39
Thai: siglehi; probably from Vedic sgla, in which case the nasal is not justified; ChS
inserts byagghehi v khajjamna, dphi v khajjamna, siglehi; eaten by tigers, eaten
by leopards.
40
Thai, ChS, abbreviate with ...pe... until evam-pi bhikkhave below.
37

The Third Charnel Ground
ahisakhalika41 samasalohita nahrusambandha.42
a skeleton, with flesh and blood, bound together by tendons.
***
41
PTS, ChS: ahikasakhalika, also elsewhere, the meaning is the same.

ChS: nhrusambaddha, similarly below, without the epenthetic vowel. BJT, Thai and ChS
abbreviate with ...pe... most of the charnel ground reflections that follow; Thai marks with
... ; PTS also abbreviates, but doesnt mark it in any way.
42

The Fourth Charnel Ground
ahisakhalika nimmasalohitamakkhita nahrusambandha.
a skeleton, without flesh, smeared with blood, bound together by tendons.
***
The Fifth Charnel Ground
ahisakhalika apagatamasalohita nahrusambandha.
a skeleton, no longer having flesh and blood, bound together by tendons.

***
The Sixth Charnel Ground
43
44
ahikni apagatasambandhni, disvidissu vikkhittni,

with bones no longer bound together, scattered in all directions,
43
Thai: apagatanahrusambandhni = with bones and tendons no longer bound together.

Thai: dis vidis vikkhittni, but a locative is needed in the directions; ChS:
disvidisvikkhittni, sandhi form of text.
44

45
aena hatthahika, aena pdahika, aena jaghahika,

with a hand-bone here, with a foot-bone there, with a knee-bone here,
aena ruhika,46 aena kaahika,47 aena pihihaka,48
with a thigh-bone there, with a hip-bone here, with a bone of the back there,
aena ssakaha.
with the skull here.
***
The Seventh Charnel Ground
45
ChS inserts aena gopphakahika, ankle bone.

BJT: rahika, alternative spelling.
47
PTS, Thai, ChS: kaihika, alternative spelling; ChS inserts aena phsukahika, rib
bone.
48
BJT, PTS: pihikahaka, Thai: pihikaakahika, both meaning the spinal bone, the
former reading has an unwarranted aspiration; ChS inserts aena khandhahikam, aena
gvahikam, aena hanukahikam, aena dantahikam = shoulder bone, neck bone, jaw
bone, tooth bone, probably added for emphasis.
46

49
ahikni setni sakhavapanibhni.

having white bones, like the colour of a conch.
***
The Eighth Charnel Ground
ahikni pujakitni50 terovassikni.
a heap of bones more than a year old.
***
49
BJT, ChS: vaupanibhni, but we would expect the sandhi form.

PTS: pujakajtni, alternate form; PTS abbreviation here is unmarked and confused:
ahikni pujakitni terovassikni ptni cuakajtni.
50

The Ninth Charnel Ground
ahikni ptni cuakajtni.
rotten bones that have become like powder.
***

The First Absorption
Puna ca para bhikkhave bhikkhu vivicceva kmehi,51 vivicca akusalehi
dhammehi,
Moreover, monks, a monk, quite secluded from sense desires, secluded from
unwholesome things,
having thinking, reflection, and the happiness and joy born of seclusion,
52

So imam-eva kya vivekajena ptisukhena abhisandeti,
He floods his very own body all through with the happiness and joy born of
seclusion,
53
parisandeti paripreti parippharati,

he floods it all round, completely fills it, and completely suffuses it,
nssa kici sabbvato kyassa vivekajena ptisukhena apphua54 hoti.
so that there is no part of his body that is unpervaded by the happiness and joy born
of seclusion.
Seyyath pi bhikkhave dakkho nahpako55 v nahpakantevs v,
Just as if, monks, a clever bath attendant or bath attendants apprentice,
56
57
kasathle nahnyacuni kiritv udakena,

having sprinkled bath-powder on a brass plate with water,
paripphosaka paripphosaka sanneyya sssa58 nahnyapii,59
60
would knead his bathing ball until it has become completely drenched,
51
ChS abbreviates with ...pe... up to pahama jhna.

PTS: pahamajjhna, sandhi form, similarly with the other jhn below.
53
Thai: abhisanneti, parisanneti, throughout, etymologically derived from root syad, so we
would expect the -d-.
54
PTS, Thai: apphuta, alternate form, also below.
55
ChS: nhpako, minus the epenthetic vowel, similarly with all related words below.
56
PTS: nahniya-, showing the i/ alternation.
57
Thai: kritv, possibly a printers error.
58
ChS: sya, I cannot see what this could mean.
59
BJT, PTS, ChS: nahnyapi, plural form.
60
Repetition of a word in Pi may express completion as here.
52

61
62
63
snehnugat snehaparet santarabhir phuh, snehena na ca

pagghari.64
soapy and slippery to the touch both inside and outside, but (still) it does not
overflow with soap.
Evam-eva kho bhikkhave bhikkhu
Even so, monks, a monk
imam-eva kya vivekajena ptisukhena abhisandeti,
floods his very own body all through with the happiness and joy born of seclusion,
nssa kici sabbvato kyassa vivekajena ptisukhena apphua hoti.
so that there is no part of his body unpervaded by the happiness and joy born of
seclusion.
***
Tassa eva appamattassa65 tpino pahitattassa viharato
61
Thai: snehnuggat, but gemination is not justified in this wor.

PTS: snehapparet, but gemination is not justified in this word.
63
PTS: phut; ChS: phu and similarly below, the form this word takes is confused in the
texts.
64
Thai: paggharin, showing the n/ alternation.
65
PTS abbreviates: Tassa eva appamattassa ... sati bhveti, and similarly below; and Thai,
ChS abbreviate Tassa eva appamattassa ... evam-pi bhikkhave kyagata (ChS: kyagat)
sati bhveti.
62

The Second Absorption
Puna ca para bhikkhave bhikkhu vitakkavicrna vpasam,66
Moreover, monks, with the calming down of thinking and reflection,
being without thinking, without reflection, having the happiness and joy born of
concentration,
So imam-eva kya samdhijena ptisukhena abhisandeti,
He floods his very own body all through with the happiness and joy born of
concentration,
nssa kici sabbvato kyassa samdhijena ptisukhena apphua hoti.
so that there is no part of his body that is unpervaded by the happiness and joy born
of concentration.
Seyyath pi bhikkhave udakarahado gambhro67 ubbhidodako,
Just as if, monks, there were a lake with water rising from the depths,
tassa68 nevassa Puratthimya disya udakassyamukha,69
and water does not flow into it from the East,
na Pacchimya disya udakassyamukha,
nor does water flow into it from the West,
70
na Uttarya disya udakassyamukha,

nor does water flow into it from the North,
66
Thai, ChS abbreviates with ...pe... up to dutiya jhna.

PTS, Thai omit gambhro, which is needed by the context.
68
Thai omits tassa, which is needed by the context.
69
ChS: udakassa yamukha, parsed form of the words in the text, similarly below.
70
PTS: yumukha, only here and below, but first time yamukha.
67

na Dakkhiya disya udakassyamukha,
nor does water flow into it from the South,
devo ca na71 klena kla samm dhra anuppaveccheyya,
and nor does the (rain) god from time to time send a good shower,
atha kho tamh va72 udakarahad st vridhr ubbhijjitv,
and then from those cool streams of water, after rising from that lake,
tam-eva udakarahada stena vrin abhisandeyya,
would flood the lake with cool water all through,
parisandeyya paripreyya paripphareyya,
would flood it all round, completely fill it, and completely suffuse it,
nssa kici sabbvato udakarahadassa stena vrin apphua assa.
so that there is no part of the lake that is unpervaded by the cool water.
Even so monks, a monk
imam-eva kya samdhijena ptisukhena abhisandeti,
floods his very own body all through with the happiness and joy born of
concentration,
nssa kici sabbvato kyassa samdhijena ptisukhena apphua hoti.
so that there is no part of his body unpervaded by the happiness and joy born of
concentration.
***
71
72
PTS, Thai omit na, reversing the meaning.

Thai omits va.

The Third Absorption
Puna ca para bhikkhave bhikkhu ptiy ca virg73 upekkhako74 ca viharati,
Moreover, monks, a monk, with the fading away of joy dwells equanimous,
sato ca sampajno, sukha-ca kyena paisavedeti,
mindful, fully aware, experiencing happiness through the body,
yan-ta75 Ariy cikkhanti: Upekkhako satim sukhavihr ti,
about which the Noble Ones declare: He dwells pleasantly, mindful, and
equanimous,
76

and dwells having attained the third absorption.
So imam-eva kya nipptikena sukhena77 abhisandeti,
He floods his very own body all through with happiness but without joy,78
nssa kici sabbvato kyassa nipptikena sukhena apphua hoti.
so that there is no part of his body unpervaded by happiness but without joy.
Seyyath pi bhikkhave uppaliniya v paduminiya v puarkiniya v
Just as if, monks, in a pond full of water-lilies or a pond full of lotuses or a pond full
of white lotuses
73
Thai, ChS abbreviate with ...pe... up to tatiya jhna.

PTS: upekh-, a variant form normally found in PTS.
75
BJT: yan-ta, sandhi form.
76
BJT inserts ta here, which is unwarranted.
77
PTS: nipptisukhena, sandhi form, here but nipptikena sukhena just below.
78
Joy belongs to the constituent part that is a (mental) process (sakhrakkhanda) and is
therefore much more gross than happiness (or pleasure) which belongs to the constituent
part that is feeling (vedankkhanda).
74

appekaccni uppalni v padumni v puarkni v,
some of those water-lilies or lotuses or white lotuses,
udake jtni udake savahni79 udaknuggatni anto nimuggapositni,80
born in the water, flourishing in the water, not rising above water, which are
nourished from inside the depths,
81
yva ca agg yva ca ml stena vrin abhisannni,

would from the top unto the root be flooded with cool water,
parisannni pariprni paripphutni,82
flooded all round, completely filled, and completely suffused,
nssa kici sabbvata uppalna v padumna v puarkna v
so that there are no water-lilies or lotuses or white lotuses
stena vrin apphua assa.
that are unpervaded by the cool water.
imam-eva kya nipptikena sukhena abhisandeti,
floods his very own body all through with happiness but without joy,
nssa kici sabbvato kyassa nipptikena sukhena apphua hoti.
so that there is no part of his body unpervaded by happiness but without joy.
***
79
BJT, PTS: savaddhni, PED = savah-; Thai: sambandhni = joined (to the water).
BJT, PTS, ChS: nimuggaposin tni, which is hard to explain.
81
ChS: cagg, ellipsis form = c agg.
82
BJT, ChS: paripphuni, showing the t/ alternation.
80

The Fourth Absorption
Puna ca para bhikkhave bhikkhu sukhassa ca pahn,83 dukkhassa ca pahn,
Moreover, monks, a monk, having abandoned pleasure and abandoned pain,
84
pubbeva somanassadomanassna atthagam,

and with the previous passing away of mental happiness and sorrow,
adukkham-asukha,85 upekkhsatiprisuddhi,
without pain, without pleasure, and with complete purity of mindfulness
owing to equanimity,
dwells having attained the fourth absorption.
So imam-eva kya parisuddhena cetas pariyodtena pharitv nisinno hoti,
He sits suffusing his very own body with complete purity that comes from a cleansed
mind,
nssa86 kici sabbvato kyassa parisuddhena cetas pariyodtena apphua
hoti.
so that there is no part of his body unpervaded by the complete purity that comes
from a cleansed mind.
Seyyath pi bhikkhave puriso odtena vatthena sassa prupitv nisinno assa,
Just as if, monks, a man was sitting down after covering (his body) up to his head
with a white cloth,
nssa kici sabbvato kyassa odtena vatthena apphua assa.
so that there is no part of his body uncovered by the white cloth.
imam-eva kya parisuddhena cetas pariyodtena pharitv nisinno hoti,
sits suffusing his very own body with complete purity that comes from a cleansed
mind,
83
ChS abbreviates with ...pe... up to catuttha jhna.

PTS: atthagam, PTS always uses this denasalised form.
85
BJT, PTS: adukkha asukha, parsed form.
86
Thai: tassa, by mistake?
84

nssa kici sabbvato kyassa parisuddhena cetas pariyodtena apphua hoti.
so that there is no part of his body unpervaded by the complete purity that comes
from a cleansed mind.
***
The Similies
Yassa kassaci bhikkhave kyagatsati bhvit bahulkat,
For whoever, monks, mindfulness related to the body has been developed and made
much of
antogadh tassa87 kusal dhamm ye keci vijjbhgiy.
for him are included whatever wholesome things there are partaking of
understanding.88
Seyyath pi bhikkhave yassa kassaci mahsamuddo cetas phuo
Just as, monks, for whoever has encompassed the great ocean with his mind
antogadh tassa kunnadiyo y kci samuddagam,
for him are included whatever small rivers there are that flow to the ocean,
evam-eva kho bhikkhave yassa kassaci kyagatsati bhvit bahulkat
just so, monks, for whoever mindfulness related to the body has been developed and
made much of
87
ChS: antogadhvssa, and similarly throughout. I cannot see how we could parse this
successfully.
88
Comm: tattha vipassana, manomayiddhi, cha abhi ti aha vijj; herein, insight
knowledge, mind-created psychic power, and the six deep knowledges are the eight
understandings.

antogadh tassa kusal dhamm ye keci vijjbhgiy.
for him are included whatever wholesome things there are partaking of
understanding.
Yassa kassaci bhikkhave kyagatsati abhvit abahulkat,
For whoever, monks, mindfulness related to the body is undeveloped and has not
been made much of
labhati tassa Mro otra, labhati tassa Mro rammaa.
Mra finds an opening in him, Mra gets an opportunity with him.89
Seyyath pi bhikkhave puriso garuka silgua90 allamattikpuje
pakkhipeyya,
Just as, monks, a person might throw a heavy stone ball into a mass of soft clay,
91
ta kim-maatha bhikkhave api nu ta garuka silgua

what do you think, monks, would that heavy stone ball
allamattikpuje labhetha otran?-ti
get an opening into that mass of soft clay?
Eva Bhante.
Yes, reverend Sir.
Evam-eva kho bhikkhave yassa kassaci kyagatsati abhvit abahulkat
Just so, monks, for whoever mindfulness related to the body is undeveloped and has
not been made much of
Mra finds an opening in him, Mra gets an opportunity with him.
***
Seyyath pi bhikkhave sukkha kaha kopa
Just as if, monks, there were a dry piece of wood from a dead tree
atha puriso gaccheyya uttarrai dya,
then a person might come along and having taken an upper kindling-stick,
89
Comm: otran-ti vivara chidda, rammaan-ti kilesuppattipaccaya; opening means a

fissure, a hole, opportunity means a support for the arising of defilements.
90
BJT: silgula, and similarly below, though later it writes suttagua; showing the l/
alternation.
91
Thai, ChS: ki maatha, parsed form, similarly throughout.

aggi abhinibbattessmi tejo ptukarissm ti,
(thinking): I will kindle a fire, I will make heat,
92
ta kim-maatha bhikkhave api nu so puriso,

what do you think, monks, that person,
amu sukkha kaha kopa uttarrai dya,93
after taking that upper kindling-stick to that dry piece of wood from a dead tree,
abhimatthento aggi abhinibbatteyya tejo ptukareyy? ti.
while rubbing it might he kindle a fire, might he make heat?
Eva Bhante.
Yes, reverend Sir.
***
Seyyath pi bhikkhave udakamaiko ritto tuccho dhre hapito,94
Just as if, monks, there was an empty, hollow water jar placed on a stand,
atha puriso gaccheyya udakabhra dya,
and a person would come after taking a load of water,
ta kim-maatha bhikkhave api nu so puriso
what do you think, monks, would that person
labhetha udakassa nikkhepanan?-ti
be able to pour water into it?
Eva Bhante.
Yes, reverend Sir.
92
Thai: tejodhtu karissmti, similarly below = I will make the heat element.
BJT: adya, printers error.
94
PTS: hito, alternate form.
93

95

***
For whoever, monks, mindfulness related to the body has been developed and made
much of
na tassa labhati Mro otra, na tassa labhati Mro rammaa.
Mra does not find an opening in him, Mra does not get an opportunity with him.
Seyyath pi bhikkhave puriso lahuka suttagua
* Just as if, monks, a person would throw a light ball of string
96
sabbasramaye aggaaphalake pakkhipeyya,

at a crossbar of a door made out of solid heartwood,
ta kim-maatha bhikkhave api nu so puriso97
ta lahuka suttagua sabbasramaye aggaaphalake labhetha otran?-ti.
be able to pierce the crossbar of a door made out of solid heartwood with that light
ball of string?
No heta Bhante.
Certainly not, reverend Sir.
Evam-eva kho bhikkhave yassa kassaci kyagatsati bhvit bahulkat
Just so, monks, for whoever mindfulness related to the body is developed and has
been made much of
***
Seyyath pi bhikkhave alla kaha sasneha,
Just as if, monks, there were a moist piece of wood still having sap,
atha puriso gaccheyya uttarrai dya,
then a person might come along and having taken an upper kindling-stick,
95
PTS: tssa, printers error.

BJT: aggala-, similarly below, showing the l/ alternation.
97
PTS omits so puriso, which is needed by the context.
96

aggi abhinibbattessmi tejo ptukarissm ti,
(thinking): I will kindle a fire, I will make heat,
ta kim-maatha bhikkhave api nu so puriso,
what do you think, monks, that person,
amu alla kaha sasneha uttarrai dya
after taking that upper kindling-stick to that moist piece of wood still having sap,
abhimatthento aggi abhinibbatteyya tejo ptukareyy? ti.
while rubbing it might he kindle a fire, might he make heat?
No heta Bhante.
been made much of
***
Seyyath pi bhikkhave udakamaiko pro udakassa
Just as if, monks, there was a water jar full of water,
samatittiko kkapeyyo, dhre hapito,
so brimful that a crow could drink from it, placed on a stand,
atha puriso gaccheyya, udakabhra dya,
and a person would come after taking a load of water,
ta kim-maatha bhikkhave api nu so puriso
labhetha udakassa nikkhepanan?-ti
be able to pour water into it?
No heta Bhante.
been made much of

For whoever, monks, mindfulness related to the body is developed and has been made
much of
so yassa yassa abhi sacchikarayassa dhammassa
whatever deep knowledge pertaining to things that can be realised
citta abhininnmeti abhi sacchikiriyya,
he turns his mind to for realisation of deep knowledge,
tatra tatreva98 sakkhibhabbata99 pputi, sati sati-yatane.
right there he attains a realisation of it, while there is a basis for mindfulness.100
***
Seyyath pi bhikkhave udakamaiko pro udakassa samatittiko
Just as if, monks, there was a full water jar, so brimful with water
kkapeyyo dhre hapito,
that a crow could drink from it placed on a stand,
tam-ena balav puriso yato yato vijeyya,101 gaccheyya udakan?-ti
and a strong man were to disturb it from whatever place, would water flow out?
Eva Bhante.
Yes, reverend Sir.
Evam-eva kho bhikkhave yassa kassaci kyagatsati bhvit bahulkat,
been made much of
tatra tatreva sakkhibhabbata pputi, sati sati-yatane.
right there he attains a realisation of it, while there is a basis for mindfulness.
***
98
ChS: ta tatre ? perhaps a printers error.

PTS: -bhavyata, alternative form (-vy- developing to -bb-); Thai: sakkhibyata ?
100
This is a locative absolute construction giving temporal meaning, the first sati is locative
present participle from verb atthi, is, the second is the noun.
101
PTS: vajjeyya = were to upset it; Thai: pajjeyya, difficult to see a good meaning here;
ChS: vicheyya, were to toss it about?
99

102
103
Seyyath pi bhikkhave same bhmibhge caturass pokkhara,

Just as if, monks, there were a square pond on an even piece of ground,
ibaddh,104 pr udakassa, samatittik kkapeyy,

bound with an embankment, full of water, so brimful that a crow could drink from it,
tam-ena balav puriso yato yato i muceyya,105 gaccheyya udakan?-ti
and a strong man were to loosen that embankment from whatever place, would water
flow out?
Eva Bhante.
Yes, reverend Sir.
been made much of
***
Seyyath pi bhikkhave subhmiya ctummahpathe
Just as if, monks, there were at the cross roads on good ground
jaaratho yutto assa hito odhastapatodo,106
a chariot yoked with well-bred horses standing and a goad made ready,
tam-ena dakkho yoggcariyo107 assadammasrathi abhiruhitv,
a clever driver, a trainer for those horses who need taming, after ascending,
vmena hatthena rasmiyo gahetv,
grasping the reigns with his left hand,
102
PTS omits bhikkhave, which is expected.

BJT: pokkharai, possibly printers error; BJT, ChS add assa.
104
ChS: ibandh, showing the -dd-/-nd- alternation.
105
Thai: paccheyya ?
106
Thai: ubhantarapaodo ? the last word shows the t/ alternation, which occurs also
separately below.
107
PTS: yogcariyo, incorrect form, perhaps printers error.
103

108
dakkhiena hatthena patoda gahetv,

grasping the goad with his right hand,
yenicchaka yad-icchaka sreyypi paccsreyypi.109
could lead them out and could lead them back whichever way he liked just as he
liked.
been made much of
The Ten Advantages of Practising Mindfulness related to the Body
Kyagatya bhikkhave satiy sevitya bhvitya bahulkatya
When mindfulness related to the body, monks, is practised, developed, made much of,
ynikatya vatthukatya anuhitya paricitya susamraddhya
ime110 dasnisas pikakh. Katame dasa?111
these ten advantages are to be expected. Which ten?
1. Aratiratisaho hoti, na ca ta arati sahati,
He is one who has overcome liking and disliking, he is not overcome by disliking,
uppanna arati abhibhuyya112 viharati.
when disliking arises he dwells on having overcome it.
108
Thai: hatkena, printers error.

PTS: yenicchaka sreyya, would lead them wherever he liked; Thai: yadicchaka
yadicchaka sreyya, would lead them just as (emphatic through repetition) he liked.
110
ChS omits ime, which is needed from the context.
111
Thai, ChS omit Katame dasa, which is to be expected in these statements.
112
BJT, PTS add a second abhibhuyya, and also below, having completely overcome it.
109

2. Bhayabheravasaho hoti, na ca ta bhayabherava sahati,
He is one who has overcome fear and fright, he is not overcome by fear and fright,
uppanna bhayabherava ahibhuyya viharati,
when fear and fright arise he dwells on having overcome it.
3. Khamo hoti stassa uhassa jighacchya pipsya,
He is one who bears up with cold, heat, hunger, thirst,
asamakasavttapasirisapasamphassna113
gadflies, mosquitoes, wind, the heat (of the sun), and creeping things,
duruttna durgatna vacanapathna;
badly spoken, unwelcome ways of speaking;
uppannna srrikna vedanna dukkhna,
and towards arisen bodily unpleasant feeling (that is)
tippna kharna kaukna astna amanpna paharna,
sharp, harsh, bitter, disagreeable, unwanted, life-threatening,
adhivsakajtiko hoti.
he is one who endures it.
4. Catunna jhnna bhicetasikna,
In regard to the four absorptions, the purest mentalities,
dihadhammasukhavihrna nikmalbh hoti,
which are a pleasant living here and now, he is one who obtains (them) at will,
114
akicchalbh akasiralbh.
obtains (them) without difficulty, obtains (them) without trouble.
5. So115 anekavihita iddhividha paccanubhoti:116
He experiences various kinds of psychic power:117
eko pi hutv bahudh hoti;
having been one he becomes many;
113
ChS: -sirsapa-, which shows the -i-/ alternation.

Thai: akicchalbh hoti akasiralbh hoti, possibly a result of regularisation.
115
PTS omits So, which is needed by the syntax.
116
ChS: paccnubhoti, which is not justified. The form is derived = pai + anubhoti >> payanubhoti >> pacc + anubhoti.
117
This and the following five advantages constitute the six deep knowledges (abhi).
114

bahudh pi hutv eko hoti;
having been many he becomes one;
vibhva118 tirobhva;
he appears and disappears;
tirokua tiropkra tiropabbata asajjamno gacchati, seyyath pi kse;
he goes unhindered through a wall, through a fence, through a mountain, as though
in the sky;
pahaviypi ummujjanimmujja karoti, seyyath pi udake;
he dives into and emerges from the earth, as though in water;
119
udake pi abhijjamne gacchati, seyyath pi pahaviya;

he crosses water without sinking, as though on earth;
kse pi pallakena kamati, seyyath pi pakkh sakuo;
he goes cross-legged though the sky, as though he were a bird with wings;
ime pi candimasuriye evamahiddhike evamahnubhve,
this moon and sun, which are so powerful, so majestic,
pin parimasati parimajjati;
he touches, he strokes with his hand;
120
yva Brahmalok pi kyena vasa vatteti.

he exercises power as far as the Brahma worlds with his body.
6. Dibbya sotadhtuy visuddhya atikkantamnusikya ubho sadde suti:
With the divine ear-element which is purified and surpasses that of (normal) men he
listens to both (kinds of) sounds:
121
122
dibbe ca mnuse ca, ye dre santike ca.

of the divinities and of men, whether far or near.
118
Thai, ChS abbreviate with ...pe... up to yva Brahmalok pi kyena vasa vatteti 8 lines
below.
119
PTS: abhijjamno, printers error.
120
Thai: savatteti, which has no good meaning.
121
PTS adds ca.
122
ChS adds ...pe... here, but nothing is omitted from the normal sequence.

7. Parasattna parapuggalna cetas ceto paricca pajnti:
He knows that with his mind he can read the minds of other beings, of other persons:
sarga v citta sarga cittan-ti pajnti,
when a mind has passion he knows the mind has passion,
vtarga v citta123 vtarga cittan-ti pajnti;
or when a mind is without passion he knows the mind is without passion;
or when a mind has hate he knows the mind has hate,
or when a mind is without hate he knows the mind is without hate;
or when a mind has delusion he knows the mind has delusion,
or when a mind is without delusion he knows the mind is without delusion;
or when a mind is collected he knows the mind is collected,
or when a mind is scattered he knows the mind is scattered;
or when a mind has become very great he knows the mind has become very great,
amahaggata v citta amahaggata cittan-ti pajnti;
or when a mind has not become very great he knows the mind has not become very
great;
or when a mind is surpassable he knows the mind is surpassable,
or when a mind is unsurpassable he knows the mind is unsurpassable;
or when a mind is concentrated he knows the mind is concentrated,
123
Thai, ChS abbreviate from here on ... pe... sadosa v citta ...pe... vtadosa v citta,
etc.

asamhita v citta asamhita cittan-ti pajnti;
or when a mind is not concentrated he knows the mind is not concentrated;
or when a mind is liberated he knows the mind is liberated,
avimutta v citta avimutta cittan-ti pajnti.
or when a mind is not liberated he knows the mind is not liberated.
8. So124 anekavihita pubbenivsa anussarati, seyyathda:
He recollects various previous existences, such as:
125
ekam-pi jti, dve pi jtiyo, tisso pi jtiyo, catasso pi jtiyo, paca pi jtiyo,
one life, two lives, three lives, four lives, five lives,
dasapi jtiyo, visam-pi jtiyo, tisam-pi jtiyo, cattrsam-pi jtiyo,
ten lives, twenty lives, thirty lives, forty lives,
pasam-pi jtiyo, jtisatam-pi, jtisahassam-pi, jtisatasahassam-pi,
fifty lives, a hundred lives, a thousand lives, a hundred thousand lives,
aneke pi savaakappe, aneke pi vivaakappe, aneke pi savaavivaakappe:
innumerable aeons of devolution, innumerable aeons of evolution, innumerable aeons
of devolution and evolution:
amutrsi evanmo, evagotto, evavao, evam-hro,
in such and such a place I had this name, this family, this class, this food,
evasukhadukkhapaisaved evam-yupariyanto;
this experience of pleasure and pain, this life term;
so tato cuto amutra udapd,
passing away from there I arose in another state of existence,
tatrpsi evanmo, evagotto, evavao, evam-hro,
and in that place I had this name, this family, this class, this food,
evasukhadukkhapaisaved evam-yupariyanto,
this experience of pleasure and pain, this life term,
so tato cuto idhupapanno ti,
and passing away from there I arose here,
124
125
PTS omits So, which is needed by the syntax.

All editions abbreviate with ...pe... up and till iti skra... 10 lines below.

iti skra sa-uddesa anekavihita pubbenivsa anussarati.
and so with their characteristics and with their details he recollects his various
previous existences.
9. Dibbena cakkhun visuddhena atikkantamnusakena
With the divine eye which is purified and surpasses that of (normal) men
satte passati cavamne upapajjamne,
he sees the passing away and arising of beings,
hne pate suvae dubbae sugate duggate,126
inferior, superior, beautiful, ugly, in a good destiny, in a bad destiny,
yathkammpage satte pajnti.
and he knows beings arise according to their (good and bad) actions.
10. savna khay ansava cetovimutti pavimutti
Through the destruction of the pollutants, without pollutants, freed in mind, freed
through wisdom,
dihe va dhamme saya abhi sacchikatv upasampajja viharati.127
he dwells having known, having directly experienced, and having attained (Nibbna)
himself in this very life.
Kyagatya bhikkhave satiy sevitya bhvitya bahulkatya
When, monks, mindfulness related to the body is practised, developed, made much of,
ynikatya vatthukatya anuhitya paricitya susamraddhya
ime dasnisas pikakh. ti
these ten advantages are to be expected.
Idam-avoca Bhagav,
One.
Kyagatsatisutta Nihita128
The Discourse about Mindfulness related to the Body is Finished
126
Thai inserts .pe. here, but nothing is omitted from the normal sequence.
Thai adds ti, but the Buddha has not finished speaking.
128
BJT, PTS: kyagatsatisutta navama; Thai, ChS: kyagatsatisutta nihita
navama. Navama omitted here as irrelevant when out of sequence.
127
Girimnandasutta
The Discourse to Girimnanda
AN 10.60 edited & translated by nandajoti Bhikkhu
(revised edition, November, 2008)
Eva me suta:
Thus I heard:
Tena kho pana samayena yasm Girimnando
Then at that time venerable Girimnanda
bdhiko hoti dukkhito bhagilno.
was afflicted, suffering, and very sick.
yasm bhante Girimnando bdhiko dukkhito bhagilno.
Reverend Sir, venerable Girimnanda is afflicted, suffering, and very sick.
Sdhu bhante Bhagav yenyasm Girimnando
Please, reverend Sir, may the Gracious One approach
tenupasakamatu, anukampa updy ti.
venerable Girimnanda, taking pity on him.
dasasa bhseyysi, hna kho paneta vijjati ya
were to recite ten perceptions, then it is possible that
The Discourse to Girimnanda - 2

so bdho hnaso paippassambheyya.
Katam dasa?
What are the ten?
i.
Aniccasa,
The perception of impermanence,
ii.
anattasa,
the perception of non-self,
iii.
asubhasa,
the perception of the unattractive,
iv.
dnavasa,
the perception of danger,
v.
pahnasa,
the perception of giving up,
vi.
virgasa,
the perception of dispassion,
vii.
nirodhasa,
the perception of cessation,
viii.
sabbaloke anabhiratasa,
the perception of non-delight in the whole world,
ix.
sabbasakhresu aniccasa,
the perception of impermanence in all processes,
x.
npnasati.
mindfulness while breathing.
i. Katam c nanda aniccasa?

Now what, nanda, is the perception of impermanence?

or to an empty place,1 considers thus:
rpa anicca
form is impermanent
vedan anicc
feelings are impermanent
sa anicc
perceptions are impermanent
sakhr anicc
(mental) processes are impermanent
via aniccan-ti.
2
consciousness is impermanent.
Iti imesu pacasupdnakkhandhesu aniccnupass viharati.
Thus in regard to these five constituents (of mind and body) he dwells contemplating
impermanence.
Aya vuccat nanda aniccasa.
This, nanda, is called the perception of impermanence.3
A wilderness is considered to be anywhere away from a village or an inhabited area; the root of
a tree may be inside or outside of a village (or monastery); an empty place is said to be a
mountain, a cleft, a hill cave, a cemetery, a jungle, an open space, or a heap of straw.
Commentary: Thus he points out a dwelling place suitable for the 3 seasons (the hot, the wet, &
the cold), for disposition, and one favourable to meditation.
2
At Sa 22. 95 form is likened to a great ball of foam on the river Ganges; feelings to bubbles in
a puddle in the Autumn rains; perception to a mirage trembling in the midday sun; (mental)
processes to the lack of heartwood in a banana tree; and consciousness to a magicians
illusion...one who sees them, meditates on them, and examines their source, realises that they
are empty, void, and without essence...so should the constituents (of mind and body) be looked
upon...by one who aspires to the deathless state (nibbna).
3
Commentery: Because of not applying the mind to rise and fall, the mark of impermanence,
being concealed by continuity, is not apparent; but by grasping rise and fall continuity is
destroyed, and the mark of impermanence becomes apparent according to its true nature.
Translators note: Impermanance is one of the marks (lakkhaa) of existence, and the
perception of impermanence meditatively may be called the root insight which leads to seeing
the other two, namely, suffering (dukkha), and non-self (anatt), as can be seen from the
following exchange in Anattalakkhaasutta (Sa 22. 59), where, in regard to the five
constituents of mind and body (the pacakkhandha) the Buddha asks the monks: Is form (etc)
permanent or impermanent? Impermanent, reverend Sir. And that which is impermanent, is
that suffering or pleasureable? Suffering, reverend Sir. Now that which is an impermanent,
suffering, and changeable thing, is it proper to look upon that as: This is mine, this I am, this is
my self? Surely not, reverend Sir. Accordingly the commentary remarks that the perception
of suffering is also implied in this opening contemplation (for the mark of non-self see the next
perception).

ii. Katam c nanda anattasa?
Now what, nanda, is the perception of non-self?
Cakkhu anatt - rp anatt
the eye is not self - forms are not self
sota anatt - sadd anatt
the ear is not self - sounds are not self
gha anatt - gandh anatt
the nose is not self - smells are not self
jivh anatt - ras anatt
the tongue is not self - tastes are not self
kyo anatt - phohabb anatt
the body is not self - tangibles are not self
mano anatt - dhamm anatt ti.
the mind is not self - thoughts are not self.
Iti imesu chasu ajjhattikabhiresu yatanesu
Thus in regard to these six internal and external sense spheres
anattnupass viharati.
he dwells contemplating non-self.
Aya vuccat nanda anattasa.
This, nanda, is called the perception of non-self.1
Commentary: Because of not applying the mind to the classification of the various elements, the
mark of non-self, being concealed by density, is not apparent; but by classifying the various
elements thus: The earth element is one, the water element is another, and so on...the mark of
non-self becomes apparent according to its true nature.
Translators note: This meditation is worked out in detail in MahRhulovdasutta, also
translated in this series. The translation of anatta by non-self is rather unsatisfactory, but also
hard to avoid, as there is a constant punning on the use of the word in the Pi. Originally atta
is a reflexive pronoun meaning oneself, yourself, herself or himself, according to context. But it
also came to be used to signify what in English we may call the soul or spirit, envisaged as a
permanent, pleasureable, unchanging thing (cf. note 2 above). If it wasnt for the punning on
these usages it might be better to render it as the perception of insubstantiality (and the eye is
insubstantial etc.), as in whatever way we look at phenomena we find all is in a state of flux,
and there is nothing abiding or substantial anywhere.

iii. Katam c nanda asubhasa?
Now what, nanda, is the perception of the unattractive?
Idh nanda bhikkhu imam-eva kya Here, nanda, a monk (in regard to) this body uddha pdatal, adho kesamatthak, tacapariyanta,
skin,
pra nnappakrassa asucino - paccavekkhati:
and filled with manifold impurities - reflects (thus):
1
Atthi imasmi kye:


head hairs, body hairs, nails, teeth, skin,
Elsewhere this meditation is called applying the mind to repulsiveness (Majjh 10); the thirtytwo fold nature (Khp 4); or mindfulness relating to the body (Visuddhimagga). Under
whatever name, the meditation is still traditionally given as the first place for (meditational)
action (kammahna) to those who are ordaining as novice monks in Buddhism, at the time
they are having their hair shorn off. For those wishing to develop this meditation a method in
general use is to recite the first line forwards, then backwards, then forwards again before
going on to the second line, thus:
Kes, lom, nakh, dant, taco,
taco, dant, nakh, lom, kes,
masa, nahr, ahi, ahimij, vakka,
vakka, ahimij and so on.
At the end of the 4th line matthaluga, the brain, is normally added in after karsa,
excrement, thus:
anta, antagua, udariya, karsa, matthaluga,
matthaluga, karsa...etc.
A different development of the same meditation is given in Visuddhimagga under kyagatsati,
where it is also stated that the recitation should be done verbally at first even by one who can
recite the Tipiaka by heart.

assu, vas, kheo, sighnik, lasik, muttan-ti.
Iti imasmi kye asubhnupass viharati.
Thus in regard to this body he dwells contemplating what is unattractive.
Aya vuccat nanda asubhasa.
This, nanda, is called the perception of the unattractive.
iv. Katam c nanda dnavasa?
Now what, nanda, is the perception of danger?
Bahu dukkho kho aya kyo bahu dnavo,
This body has many sufferings, many dangers,
iti imasmi kye vividh bdh uppajjanti, seyyathda:
thus, in connection with this body, various afflictions arise, like this:
cakkhurogo, sotarogo, gharogo, jivhrogo, kyarogo,
eye-disease, ear-disease, nose-disease, tongue-disease, body-disease (i.e diseases
affecting the sense spheres),
ssarogo, kaarogo, mukharogo, dantarogo,
head-disease, ear-disease, mouth-disease, tooth-disease,
kso, sso, pinso, aho, jaro,
cough, asthma, catarrh, pyrexia, fever,
kucchirogo, mucch, pakkhandik, sl, viscik,
stomach-ache, fainting, diarrhoea, gripes, cholera,
kuha, gao, kilso, soso, apamro,
leprosy, boils, eczema, consumption, epilepsy,
daddu, kau, kacchu, rakhas, vitacchik,
ringworm, itch, scab, chickenpox, scabies,

lohitapitta, madhumeho, as, piak, bhagandal,
haemorrhage, diabetes, piles, cancer, ulcers,
pittasamuhn bdh, semhasamuhn bdh,
afflictions arising from excess bile, afflictions arising from excess phlegm,
vtasamuhn bdh, sanniptik bdh,
afflictions arising from excess wind, afflictions arising from a conflict of
humours,
utuparimaj bdh, visamaparihraj bdh,
afflictions born of a change of season, afflictions born of not being careful,
opakkamik bdh, kammavipkaj bdh,
afflictions from being attacked, afflictions born as a result of (previous
unwholesome) actions,
sta, uha, jighacch, pips, uccro, passvo ti.
cold, heat, hunger, thirst, stool, urine.
Iti imasmi kye dnavnupass viharati.
Thus, in regard to this body, he dwells contemplating danger.
Aya vuccat nanda dnavasa.
This, nanda, is called the perception of danger.1
Some of the names of these diseases are still in use in Indian medical science, so that we can be
fairly sure of their connotation, while others are unsure, or rather vague in meaning e.g.
ssaroga, literally head-disease (here rendered by headache). The first five in the list are
diseases affecting the sense-spheres, then follow various diseases, which Ive tried to divide into
some sort of order. These are followed by afflictions arising from an excess of one (or two) of
the three humours into which Indian aetiology is divided, and ends with a fairly miscellaneous
group.
It should be noted that this, and the previous meditation are not intended to be comprehensive,
rather they are merely indicative. Similarly, it is not, of course, the exact nature of any of the
diseases named here that is important, but the fact that the body is susceptible to diseases and
afflictions of various kinds, and is therefore subject to many dangers.

v. Katam c nanda pahnasa?
Now what, nanda, is the perception of giving up?
Idh nanda bhikkhu uppanna kmavitakka ndhivseti,
Here, nanda, a monk does not consent to thoughts of sense desire that have arisen,
Uppanna vypdavitakka ndhivseti,
He does not consent to thoughts of ill-will that have arisen,
Uppanna vihisvitakka ndhivseti,
He does not consent to thoughts of violence that have arisen,
Uppannuppanne ppake akusale dhamme ndhivseti,
He does not consent to any bad, unwholesome, thoughts that have arisen,
Aya vuccat nanda pahnasa.
This, nanda, is called the perception of giving up.1
This is the second of the four right efforts (sammappadhna) or right endeavours
(sammvyma) that form the sixth part of the eightfold path. The first is to make an effort to
restrain (savara) bad and unwholesome things that have not yet arisen. The second, the effort
to give up, is as outlined here. The third is the effort to develop (bhvan) wholesome things
(like the seven factors of Awakening) that have not yet arisen. The fourth is to make the effort
to protect (anurakkhna) those wholesome things that have arisen. See Saccavibhagasutta
also translated in this series and also cf. Ag IV. 13-14.

vi. Katam c nanda virgasa?
Now what, nanda, is the perception of dispassion?
yad-ida:
that is to say:
sabbasakhrasamatho,
the pacification of all processes,
1
tahakkhayo,
the end of craving,
virgo,
dispassion,
Nibbnan-ti.
Nibbna.
Aya vuccat nanda virgasa.
This, nanda, is called the perception of dispassion.
Commentary: There are four bases for cleaving - either through cleaving to sense desires
(kma), the constituents (khandha), the corruptions (kilesa), or to processes which lead to
rebirth (abhisakhra).

vii. Katam c nanda nirodhasa?
Now what, nanda, is the perception of cessation?
This is peaceful, this is excellent,1
yad-ida:
that is to say:
sabbasakhrasamatho,
the pacification of all processes,
tahakkhayo,
the end of craving,
nirodho,
cessation,
Nibbnan-ti.
Nibbna.
Aya vuccat nanda nirodhasa.
2
This, nanda, is called the perception of cessation.
Commentary: He said This is peaceful, this is excellent pointing to nibbna, for nibbna is
peaceful owing to the pacification of the corruptions. Also nibbna is peaceful becuase having
reached the attainment of fruition (i.e realised nibbna), even if one sits in meditation posture
for the day, while sitting only the thought of peace arises. But besides nibbna being peaceful, it
is named as excellent in the sense of not tormenting, because having reached the attainment of
fruition, even if one sits in meditation posture for the day, while sitting only the thought of
excellence occurs, and so it is called excellent.
2
The perceptions of dispassion and cessation. These are two aspects of what is otherwise known
as the recollection of peace (upasamnupassati), which is the last of the ten recollections as
ordered in Ag 1. 16 1-10 (the other nine are, recollection of the Buddha, Dhamma, & Sagha;
of virtue & liberality, and of the gods; mindfulness with breathing; mindfulness of death; and
mindfulness relating to the body). The two may be said to be looking at the same perception that of nibbna - from different angles. The first in its subjective effect on the mind, bringing
dispassion in its wake; the second seen objectively as the cessation of suffering.

viii. Katam c nanda sabbaloke anabhiratasa?
Now what, nanda, is the perception of non-delight in the whole world?
Idh nanda bhikkhu ye loke upyupdn cetaso adhihnbhinivesnusay,
Here, nanda, a monk in regard to whatever in the world are selfish means and
attachments, or mental determinations, settled beliefs, and tendencies,1
te pajahanto, viramati, na updiyanto.
giving these up, not being attached, he abstains (from them).
Aya vuccat nanda sabbaloke anabhiratasa.
This, nanda, is the perception of non-delight in the whole world.
According to the commentary (selfish) means are craving (tah) & views (dihi); attachments
are sense desire (kma), views (dihi), virtue and practices (silabbata), and the self-belief
(attavda); mental determinations are the minds inclinations to the eternity or annihilation
views (sassatadihi & ucchedadihi); settled beliefs are views about the self (attnudihi);
while tendencies are usually said to be seven: the passion for sense pleasures (kmarga),
reaction (paigha), views (dihi), uncertainty (vicikicch), conceit (mna), passion for existence
or rebirth (bhavarga), and ignorance (avijj). As can be seen from the above, views figures in
each of the definitions given, and the perception and understanding of views may be called the
dominant theme in this meditation.

ix. Katam c nanda sabbasakhresu aniccasa?
Now what, nanda, is the perception of impermanence in all processes?
Idh nanda bhikkhu
Here, nanda, a monk
sabbasakhrehi ayati, haryati, jigucchati.
in regard to all processes is distressed, ashamed, and disgusted.1
Aya vuccat nanda sabbasakhresu aniccasa.
This, nanda, is the perception of impermanence in all processes.
Sakhra is one of the most difficult terms to find a satisfactory translation for in English. Nor
does the rendering by processes that has been adopted here claim to be any better than the
many translations normally seen in the literature. It does have the advantage though that it
gives a fairly comprehensible English sentence, and can be employed, with suitable bracketed
modifications, in the various usages we come across in the Pi. That range of applications can
usefully be summarised here.
First there are the famous verses from the Dhammapada beginning: Sabbe sakhra anicc - all
processes are impermanent (Dhp 277ff.), where sakhra evidently means everything within
phenomenal existence. In the Conditional Arising (Paticcasamuppda) formula, however, the
meaning of the word is restricted and rather specific, there we read: Avijjpaccaya sakhr,
sakhrapaccaya vina - because of ignorance there are (volitional) processes, because
there are (volitional) processes there is (rebirth) consciousness (Sa 12. 1), where sakhra is
virtually equivalent to cetan, volition. Overlapping somewhat with this is the use of the term
in the analysis of the constituents (of mind and body) (khandha) where sakhra is, in the
discourses, again made equivalent to cetan (see e.g. Sa 22. 56). (Note that in the
Abhidhamma it has been given a much broader definition to include the 50 mental processes
not covered by the single factors of feeling, perception, and consciousness.) A further use of the
word occurs in the following perception, mindfulness with breathing, which speaks of
kyasakhra & cittasakhra, the bodily process & the mental process. The former is said to
be in and out-breathing, and the latter is defined as feeling and perception. The defintion of
sakhra in this contemplation corresponds to the first of the definitions given above.

x. Katam c nanda npnasati?
Now what, nanda, is mindfulness while breathing?


Aya vuccat nanda npnasati.
This, nanda, is mindfulness while breathing.
im dasasa bhseyysi, hna kho pan eta vijjati ya
were to recite these ten percpetions, then it is possible that
so bdho hnaso paippassambheyy ti.

Atha kho yasm nando Bhagavato santike im dasasa uggahetv,
Then venerable nanda, having learned these ten perceptions from the Gracious One,
yen yasm Girimnando ten upasakami,
approached venerable Girimnanda,
upasakamitv yasmato Girimnandassa im dasasa abhsi.
and after approaching he recited these ten perceptions to venerable Girimnanda.
Atha kho yasmato Girimnandassa im dasasa sutv
Then, having heard these ten percpetions, venerable Girimnandas
so bdho hnaso paippassambh,
afliction immediately abated,
vuhhi c yasm Girimnando tamh bdh,
and venerable Girimnanda arose from that affliction,
tath pahno ca pan yasmato Girimnandassa so bdho ahos ti.
and by that venerable Girimnandas affliction was brought to an end.
Mahrhulovdasutta (MN 62)

The Long Discourse
Giving Advice to Rhula
(revised edition, October, 2008)
1: Being Advised
1a: Receiving good advice
Eva me suta:
Thus I heard:
Atha kho Bhagav pubbanhasamaya nivsetv,
pattacvara dya Svatthi piya pvisi.
after picking up his bowl and robe, was entering Svatth for alms.
yasm pi kho Rhulo pubbanhasamaya nivsetv,
Also venerable Rhula, having dressed in the morning time,
pattacvara dya Bhagavanta pihito pihito anubandhi.
after picking up his bowl and robe, followed along close behind the Gracious One.
Atha kho Bhagav apaloketv yasmanta Rhula mantesi:
Then the Gracious One, looking back, addressed venerable Rhula, saying:
Ya kici Rhula rpa attngatapaccuppanna,
Whatever form there is, Rhula, past, future, or present,
ajjhatta v bahiddh v, orika v sukhuma v,
inside or outside, gross or subtle,
hna v pata v, ya dre santike v sabba rpa:
base or excellent, whether far or near, (in regard to) all form:
The Long Discourse Giving Advice to Rhula - 2

Neta mama, nesoham-asmi, na meso att ti,
This is not mine, I am not this, this is not my self,
evam-eta yathbhta sammappaya dahabban-ti.
like this it ought to be seen as it really is, with right wisdom.
Rpam-eva nu kho Bhagav? Rpam-eva nu kho Sugat ti.
Only form, Gracious One? Only form, Fortunate One?
Rpam-pi Rhula, vedan pi Rhula, sa pi Rhula,
Form, Rhula - and feelings, Rhula - and perceptions, Rhula sakhr pi Rhula, viam-pi Rhul ti,
and (mental) processes, Rhula - and consciousness, Rhula.
1b: Receiving further advice
Atha kho yasm Rhulo: ko najja Bhagavat
Then venerable Rhula thought: Who today, when the Gracious One
sammukh ovdena ovadito gma piya pavisissat? ti
has advised him with (such) advice to his face, could enter a village for alms?
Tato painivattitv aatarasmi rukkhamle nisdi.
Therefore having turned back he sat down at the root of a certain tree.
After folding his legs crosswise, and setting his body straight,
parimukha sati upahapetv.
he established mindfulness at the front.
Addas kho yasm Sriputto yasmanta Rhula
Venerable Sriputta saw that venerable Rhula
aatarasmi rukkhamle nisinna pallaka bhujitv,
was sitting down at the root of a certain tree, and had folded his legs crosswise,
uju kya paidhya parimukha sati upahapetv,
set his body straight, and established mindfulness at the front,
disvna yasmanta Rhula mantesi:
and having seen him, he addressed venerable Rhula, saying:

npnasati Rhula bhvana bhvehi.
Develop the meditation, Rhula, that is mindfulness while breathing.
npnasati Rhula bhvit bahulkat
Mindfulness while breathing, Rhula, when it has been developed and made much of
mahapphal hoti mahnisas ti.
yields great fruit and brings great advantages.
Atha kho yasm Rhulo syanhasamaya patisalln vuhito
Then venerable Rhula rising from seclusion in the evening time
upasakamitv Bhagavanta abhivdetv ekamanta nisdi.
Ekamanta nisinno kho yasm Rhulo Bhagavanta etad-avoca:
While sitting on one side, venerable Rhula said this to the Gracious One:
Katha bhvit nu kho bhante npnasati
How, reverend Sir, does mindfulness while breathing when it has been developed
katha bahulkat mahapphal hoti mahnisas ti.
and made much of yield great fruit, bring great advantages?
2: The elements, first meditation1

2a: Earth is not self
Ya kici Rhula ajjhatta paccatta
Whatever there is, Rhula, that is inside, in oneself,
kakkhala kharigata updinna, seyyathda:
that is hard or has become solid, and is attached to, like this:
head hairs, body hairs, nails, teeth, skin,
masa, nahr, ah, ahimij, vakka,
anta, antagua, udariya, karsa intestines, mesentery, undigested food, excrement ya v panaam-pi kici ajjhatta paccatta
or whatever else there is that is inside, in oneself,
kakkhala kharigata updinna,
that is hard, or has become solid, and is attached to,
aya vuccati Rhula ajjhattik pahavdhtu.
that, Rhula, is called the internal earth element.
Y ceva kho pana ajjhattik pahavdhtu,
Now, that which is the internal earth element,
y ca bhir pahavdhtu, pahavdhtu-r-eves.
and that which is the external earth element, that is only the earth element.
1
Here the meditation on the elements is worked out in detail. Commenting on the meditation
as given in brief in Mahsatipahnasutta (D. 22), Visuddhimagga (11. 30) says: Just as a
cow-butcher while fattening a cow, bringing it to the slaughter-house, binding it up and
making it stand there; then slaying it and seeing it slain and dead, still doesnt lose the idea:
this is a cow so long as he has not torn it apart and dismembered it. But after
dismembering it, while sitting there, he loses the idea of cow, and the idea of meat occurs,
and he doesnt think: I am selling a cow, this is cow they are carrying off, rather he thinks
I am selling meat, this is meat they are carrying off. So too, a monk...does not lose the idea
this is a being, this is a person, this is an individual, so long as he does not review this
body...and classify what is (otherwise) dense into the elements. But after reviewing the
elements he loses the idea this is a being (etc.) and on account of the elements he settles his
mind.
Ta neta mama, nesoham-asmi, na meso att ti,

evam-eta yathbhta sammappaya dahabba.
like this it ought to be seen, as it really is, with right wisdom.
Evam-eta yathbhta sammappaya disv,
Having seen it like this, as it really is, with right wisdom,
pahavdhtuy nibbindati, pahavdhtuy citta virjeti.
one loses interest in the earth element, one detaches the mind from the earth element.
2b: Water is not self
Katam ca Rhula podhtu? podhtu siy ajjhattik siy bhir.
And what, Rhula, is the water-element? The water element may be internal or may
be external.
Katam ca Rhula ajjhattik podhtu?
And what, Rhula, is the internal water element?
Ya ajjhatta paccatta po pogata updinna, seyyathda:
That which is inside, in oneself, that is water, or has become watery, and is attached
to, like this:
bile, phlegm, pus, blood, sweat, oil,
assu, vas, khelo, sighnik, lasik, mutta tears, grease, spit, mucus, synovial fluid, urine ya v panaam-pi kici ajjhatta paccatta
po pogata updinna,
that is water, or has become watery, and is attached to,
aya vuccati Rhula ajjhattik podhtu.
that, Rhula, is called the internal water element.

Y ceva kho pana ajjhattik podhtu,
Now, that which is the internal water element,
y ca bhir podhtu, podhtu-r-eves.
and that which is the external water element, that is only the water element.
podhtuy nibbindati, podhtuy citta virjeti.
one loses interest in the water element, one detaches the mind from the water
element.
2c: Fire is not self
Katam ca Rhula tejodhtu? Tejodhtu siy ajjhattik siy bhir.
And what, Rhula, is the fire element? The fire element may be internal or may be
external.
Katam ca Rhula ajjhattik tejodhtu?
And what, Rhula, is the internal fire element?
Ya ajjhatta paccatta tejo tejogata updinna, seyyathda:
That which is inside, in oneself, that is fire, or has become fiery, and is attached to,
like this:
yena ca santappati, yena ca jryati, yena ca pariayhati,
that by which one is heated, by which one grows old, by which one is burned
up,
yena ca asitaptakhyitasyita samm parima gacchati by which what is eaten, drunk, chewed, and tasted, gets completely digested ya v panaam-pi kici ajjhatta paccatta
tejo tejogata updinna,
that is fire, or has become fiery, and is attached to,
aya vuccati Rhula ajjhattik tejodhtu.
that, Rhula, is called the internal fire element.

Y ceva kho pana ajjhattik tejodhtu,
Now, that which is the internal fire element,
y ca bhir tejodhtu, tejodhtu-r-eves.
and that which is the external fire element, that is only the fire element.
tejodhtuy nibbindati, tejodhtuy citta virjeti.
one loses interest in the fire element, one detaches the mind from the fire element.
2d: Wind is not self
Katam ca Rhula vyodhtu? Vyodhtu siy ajjhattik siy bhir.
And what, Rhula, is the wind element? The wind element may be internal or may be
external.
Katam ca Rhula ajjhattik vyodhtu?
And what, Rhula, is the internal wind element?
Ya ajjhatta paccatta vyo vyogata updinna, seyyathda:
That which is inside, in oneself, that is wind, or has become windy, and is attached
to, like this:
uddhagam vt, adhogam vt, kucchisay vt,
winds that go up, winds that go down, winds in the bowels,
kohasay vt, agamagnusrino vt, assso, passso iti winds in the belly, winds that go through the limbs, in-breath, out-breath ya v panaam-pi kici ajjhatta paccatta
vyo vyogata updinna,
that is wind, or has become windy, and is attached to,
aya vuccati Rhula ajjhattik vyodhtu.
that, Rhula, is called the internal wind element.

Y ceva kho pana ajjhattik vyodhtu,
Now, that which is the internal wind element,
y ca bhir vyodhtu, vyodhtu-r-eves.
and that which is the external wind element, that is only the wind element.
vyodhtuy nibbindati, vyodhtuy citta virjeti.
one loses interest in the wind element, one detaches the mind from the wind element.
1
2e: Space is not self
Katam ca Rhula ksadhtu? ksadhtu siy ajjhattik siy bhir.

And what, Rhula, is the space element? The space element may be internal or may
be external.
Katam ca Rhula ajjhattik ksadhtu?
And what, Rhula, is the internal space element?
Ya ajjhatta paccatta ksa ksagata updinna seyyathda:
That which is inside that is space, or has become spacy, and is attached to, like this:
Sometimes this meditation is given in regard to 4 elements only (e.g. M 28). But here the
space element (ksadhtu) is also included. Elsewhere these 5 plus consciousness (via)
are combined (e.g. M 140).
The renderings that have been adopted here are largely determined by the need for coherence
in regard to the two meditations on the elements that are taught in this discourse. It should
be remembered though that the first four elements also represent qualities which
Visuddhimagga (11. 39) defines like this: the characteristic mark of the earth element is
firmness (thaddha)...of water is bonding (bandhana)...of fire is maturing (paripcana)...and
of wind is supporting (vitthambana).

kaacchidda, nsacchidda, mukhadvra,
ear-holes, nose-holes, the door of the mouth,
yena ca asitaptakhyitasyita ajjhoharati,
and that by which what is eaten, drunk, chewed, and tasted is swallowed,
yattha ca asitaptakhyitasyita santihati,
that place where what is eaten, drunk, chewed, and tasted settles,
yena ca asitaptakhyitasyita adhobhg nikkhamati and the lower part by which that which is eaten, drunk, chewed, and tasted
goes out ya v panaam-pi kici ajjhatta paccatta
ksa ksagata updinna,
that is space, or has become spacy, and is attached to,
aya vuccati Rhula ajjhattik ksadhtu.
that, Rhula, is called the internal space element.
Y ceva kho pana ajjhattik ksadhtu,
Now, that which is the internal space element,
y ca bhir ksadhtu, ksadhtu-r-eves.
and that which is the external space element, that is only the space element.
ksadhtuy nibbindati, ksadhtuy citta virjeti.
one loses interest in the space element, one detaches the mind from the space
element.
3: The Elements, second meditation

3a: Being even as the earth
Pahavsama Rhula bhvana bhvehi,
Develop the meditation, Rhula, that is to be even as the earth,1
pahavsama hi te Rhula bhvana bhvayato
for, Rhula, from developing the meditation that is to be even as the earth,
uppann manpmanp phass citta na pariydya hassanti.
appealing and unappealing contacts that have arisen in the mind will not take a hold
there.
Seyyath pi Rhula pahaviy sucim-pi nikkhipanti,
Just as, Rhula, they throw what is clean on the earth,
asucim-pi nikkhipanti, gthagatam-pi nikkhipanti,
and they throw what is unclean, and they throw what has become dung,
muttagatam-pi nikkhipanti, khelagatam-pi nikkhipanti,
and they throw what has become urine, and they throw what has become spit,
pubbagatam-pi nikkhipanti, lohitagatam-pi nikkhipanti,
and they throw what has become pus, and they throw what has become blood,2
na ca tena pahav ayati v haryati v jigucchati v,
but the earth is not distressed, or ashamed, or disgusted by it,
evam-eva kho tva Rhula pahavsama bhvana bhvehi,
just so do you, Rhula, develop the meditation that is to be even as the earth,
Develop the meditation - bhvana bhvehi, could be more literally rendered as

develop the development if it wasnt so unidiomatic. Fortunately meditation has a broad
range of meanings in English, sufficient to adequately cover the usage in the Pi but it is as
well to bear in mind the more literal meaning in the original.
Even as the earth - pahavsama, - there is evidently a pun intended in the Pi here on sama, which may mean similar to or the same as on the one hand; and calm or peaceful
on the other. The present translation is an attempt to maintain the same ambiguity in the
English. If we took the liberty to translate the word twice we could give it as: develop the
meditation that is to be peaceful just as the earth is... With this advice on meditation cf. the
similar instruction given in Kakacpamasutta M. 21.
2
What has become dung...urine...spit...pus...blood - gthagata... muttagata...
khelagata... pubbagata... lohitagata... (see also kharigata, pogata, tejogata,
vyogata, and ksagata in the first of the meditations above). The translation here
sounds rather literal, but its hard to avoid, as all the words in question are in common use
without the affix -gata, and we must presume that its use is intended to add meaning to
the words and not simply be synomynous with them.

pahavsama hi te Rhula bhvana bhvayato
for, Rhula, from developing the meditation that is to be even as the earth
there.
3b: Being even as the water
posama Rhula bhvana bhvehi,
Develop the meditation, Rhula, that is to be even as water,
posama hi te Rhula bhvana bhvayato
for, Rhula, from developing the meditation that is to be even as water,
there.
Seyyath pi Rhula pahaviy sucim-pi dovanti,
Just as, Rhula, they wash away what is clean in the water,
asucim-pi dovanti, gthagatam-pi dovanti,
and they wash away what is unclean, and they wash away what has become dung,
muttagatam-pi dovanti, khelagatam-pi dovanti,
and they wash away what has become urine, and they wash away what has become
spit,
pubbagatam-pi dovanti, lohitagatam-pi dovanti,
and they wash away what has become pus, and they wash away what has become
blood,
na ca tena po ayati v haryati v jigucchati v,
but the water is not distressed, or ashamed, or disgusted by it,
evam-eva kho tva Rhula posama bhvana bhvehi,
just so do you, Rhula, develop the meditation that is to be even as water,

posama hi te Rhula bhvana bhvayato
for, Rhula, from developing the meditation that is to be even as water
there.
3c: Being even as fire
Tejosama Rhula bhvana bhvehi,
Develop the meditation, Rhula, that is to be even as fire,
tejosama hi te Rhula bhvana bhvayato
for, Rhula, from developing the meditation that is to be even as fire,
there.
Seyyath pi Rhula pahaviy sucim-pi ahati,
Just as, Rhula, they burn what is clean in fire,
asucim-pi ahati, gthagatam-pi ahati,
and they burn what is unclean, and they burn what has become dung,
muttagatam-pi ahati, khelagatam-pi ahati,
and they burn what has become urine, and they burn what has become spit,
pubbagatam-pi ahati, lohitagatam-pi ahati,
and they burn what has become pus, and they burn what has become blood,
na ca tena tejo ayati v haryati v jigucchati v,
but the fire is not distressed, or ashamed, or disgusted by it,
evam-eva kho tva Rhula tejosama bhvana bhvehi,
just so do you, Rhula, develop the meditation that is to be even as fire,
tejosama hi te Rhula bhvana bhvayato
for, Rhula, from developing the meditation that is to be even as fire
there.

3d: Being even as the wind
Vyosama Rhula bhvana bhvehi,
Develop the meditation, Rhula, that is to be even as the wind,
vyosama hi te Rhula bhvana bhvayato
for, Rhula, from developing the meditation that is to be even as the wind,
there.
Seyyath pi Rhula vyo sucim-pi upavyati,
Just as, Rhula, the wind blows over what is clean,
asucim-pi upavyati, gthagatam-pi upavyati,
and it blows over what is unclean, and it blows over what has become dung,
muttagatam-pi upavyati, khelagatam-pi upavyati,
and it blows over what has become urine, and it blows over what has become spit,
pubbagatam-pi upavyati, lohitagatam-pi upavyati,
and it blows over what has become pus, and it blows over what has become blood,
na ca tena vyo ayati v haryati v jigucchati v,
but the wind is not distressed, or ashamed, or disgusted by it,
evam-eva kho tva Rhula vyosama bhvana bhvehi,
just so do you, Rhula, develop the meditation that is to be even as the wind,
vyosama hi te Rhula bhvana bhvayato
for, Rhula, from developing the meditation that is to be even as the wind
there.

3e: Being even as space
ksasama Rhula bhvana bhvehi,
Develop the meditation, Rhula, that is to be even as space,
ksasama hi te Rhula bhvana bhvayato
for, Rhula, from developing the meditation that is to be even as space,
there.
Seyyath pi Rhula kso na katthaci patihito,
Just as, Rhula, space doesnt settle anywhere,
evam-eva kho tva Rhula ksasama bhvana bhvehi,
just so do you, Rhula, develop the meditation that is to be even as space,
ksasama hi te Rhula bhvana bhvayato
for, Rhula, from developing the meditation that is to be even as space,
there.
4: Six further meditations

Metta Rhula bhvana bhvehi,
Develop the meditation, Rhula, that is friendliness,
metta hi te Rhula bhvana bhvayato
for, Rhula, from developing the meditation that is friendliness
yo vypdo so pahyissati.1
whatever ill-will there is will be given up.
Karua Rhula bhvana bhvehi,
Develop the meditation, Rhula, that is kindness,
karua hi te Rhula bhvana bhvayato
for, Rhula, from developing the meditation that is kindness
y vihes s pahyissati.
whatever violence there is will be given up.
Mudita Rhula bhvana bhvehi,
Develop the meditation, Rhula, that is gladness,
mudita hi te Rhula bhvana bhvayato
for, Rhula, from developing the meditation that is gladness
y arati s pahyissati.
whatever discontent there is will be given up.
The first four meditations given in this section constitute what are collectively known as the
spiritual moods (brahmavihra), or the measureless states (appamaa). The teaching
given here is also confirmed in a discourse by Ven Sriputta (D. 33), where he says: It is
impossible, friend, it cannot happen, that when the freedom of mind (cetovimutti) that is
friendliness has been developed...that ill-will can take hold of the mind - that surely will not
be, for this is the escape from ill-will, namely, the freedom of mind that is friendliness. The
discourse continues in the same way in regard to compassion & violence, and gladness &
discontent. There, however, equanimity (upekkh) is said to overcome passion, not
resentment as here. It is possible that this reflects a change in the meaning of the word
upekkh. In the Buddhist tradition there is unamnity, it seems, on the meaning of upekkh
as equanimity, literally: on-looking, from prefix upa on + ikkha look. However, upa
also has the meaning of over, and in this sense we then get the meaning over-looking, or
as we might say, forgiveness, which seems to be a better antonyn to resentment, and more
coherent with the other three moods.

Upekkha Rhula bhvana bhvehi,
Develop the meditation, Rhula, that is equanimity,
upekkha hi te Rhula bhvana bhvayato
for, Rhula, from developing the meditation that is equanimity
yo paigho so pahyissati.
whatever resentment there is will be given up.
Asubha Rhula bhvana bhvehi,
Develop the meditation, Rhula, on the unattractive,
asubha hi te Rhula bhvana bhvayato
for, Rhula, from developing the meditation on the unattractive
yo rgo so pahyissati.
whatever passion there is will be given up.1
Aniccasaa Rhula bhvana bhvehi,
Develop the meditation, Rhula, that is the perception of impermanence,
aniccasaa hi te Rhula bhvana bhvayato
for, Rhula, from developing the meditation that is the perception of impermanence
yo asmimno so pahyissati.
whatever (kind of) I am conceit there is will be given up.2
The meditation on the unattractive (asubha) here is said by the commentary to refer to what
are known as the charnel-ground (svathka) meditations. In Visuddhimagga 10 kinds of
corpse in various stages of decay are described for contemplation, which only partially
coincides with the same contemplation as given in the discourses (cf. M. 10 etc.).
2
cf. Sa 22. 49: those who, in regard to form, which is an impermanent, suffering, and
changeable thing, do not look on it, thinking I am better, I am the same, or I am lower,
they see things as they really are...(the same is then said in regard to feelings. perceptions,
(mental) processes, and consciousness).
5: Mindfulness while breathing

5a: Preliminaries
npnasati Rhula bhvana bhvehi,
Develop the meditation, Rhula, that is mindfulness while breathing,
npnasati Rhula bhvit bahulkat
mindfulness while breathing, Rhula, when developed and made much of
mahapphal hoti mahnisas.
yields great fruit, brings great advantages.
Katha bhvit ca Rhula npnasati katha bahulkat
And how, Rhula, does mindfulness while breathing when it has been developed and
made much of
mahapphal hoti mahnisas?
yield great fruit and bring great advantages?
Idha Rhula bhikkhu araagato v, rukkhamlagato v,
Here, Rhula, a monk who has gone to the wilderness, or to the root of a tree,
5b: Mindfulness of the body

5c: Mindfulness of feelings

5d: Mindfulness of the mind
5e: Mindfulness of (the Nature of) Things

The Conclusion
Eva bhvit kho Rhula npnasati eva bahulkat
In this way, Rhula, mindfulness while breathing when it has been developed like this
and made much of
mahapphal hoti mahnisas.
yields great fruit, brings great advantages.
Eva bhvitya kho Rhula npnasatiy,
In this way, Rhula, through the development of mindfulness while breathing,
eva bahulkatya ye pi te carimak asssapasss
through making much of it, the in-breaths and the out-breaths at the end
te pi vidit va nirujjhanti no avidit ti.
are understood as they cease, they are surely understood.1
Idam-avoca Bhagav,
attamano yasm Rhulo Bhagavato bhsita abhinand ti.
and venerable Rhula was uplifted and greatly rejoiced in what was said by the
Gracious One.
Visuddhimagga (VIII. 241): ...on account of cessation there are three times (breath) has an
end: the end in existence, the end in aborption, and the end in death. Regarding existence,
in- and out-breaths occur in sense-existence (kmabhava), but they do now occur in form or
formless existence (rprpabhava), therefore they end in existence. Regarding absorption
they occur in the first three absoirptions (jhna), but not in the fourth, therefore they end in
absorption. But those that have arisen with the sixteenth consciousness that precedes the
death consciousness cease with the death consciousness - this is called the end in death.
Those that end in death are what is intended here by at the end .
...are surely understood - no avidit is literally: are not not understood or are not ununderstood. A double negative, as here, indicates strong emphasis in Pi, but the
conventions of English grammar prevent its use in translation.
Mlukyaputtasutta (Sa 35. 95)

The Discourse Concerning Mlunkyaputta
The Request
Atha kho yasm Mlukyaputto yena Bhagav tenupasakami,
Then venerable Mlukyaputta approached the Gracious One,
Ekamanta nisinno kho yasm Mlukyaputto
While sitting on one side the venerable Mlukyaputta
said this to the Gracious One:
Sdhu me bhante Bhagav sakhittena dhamma desetu,
Please, reverend Sir, may the Gracious One preach the Dhamma to me in brief,
yam-aha Bhagavato dhamma sutv,
then I, having heard the Gracious Ones Dhamma,
eko vpakaho appamatto tp pahitatto vihareyyan-ti.
may dwell solitary, secluded, heedful, ardent, and resolute.
Etthadni Mlukyaputta ki dahare bhikkh vakkhma,
Now what shall we say to the young monks, Mlukyaputta,
yatra hi nma tva bhikkhu jio
if you, who are an old monk,
vuddho mahallako addhagato vayo anuppatto,
elderly, of great age, far gone, advanced in years,
sakhittena ovda ycas ti.
1
ask for advice in brief?
The commentary says the Buddha speaks like this both to reproach Mlukyaputta, and to
encourage him, for while on the one hand he had been heedless during his youth, here he was
in his old age dwelling in the wilderness and asking for a meditation subject.
The Discourse Concerning Mlunkyaputta - 2

Kicpaha bhante jio
Although I, reverend Sir, am old,
vuddho mahallako addhagato vayo anuppatto,
elderly, of great age, far gone, advanced in years,
desetu me bhante Bhagav sakhittena dhamma,
let the Gracious One preach the Dhamma to me in brief, reverend Sir,
desetu me Sugato sakhittena dhamma,
let the Fortunate One preach the Dhamma to me in brief,
appeva nmha Bhagavato bhsitassa attha jneyya,
I will surely understand the meaning of what is spoken by the Gracious One,
appeva nmha Bhagavato bhsitassa dydo assan ti.
I will surely be an heir to what is spoken by the Gracious One.
The Questions
Ta kim-maasi Mlukyaputta,
Then what do you think, Mlukyaputta,
ye te cakkhuvieyy rp adih
those forms cognizable by the eye, which have not been seen
- adihapubb, na ca passasi, na ca te hoti passeyyan-ti - which formerly have not been seen, (which) you are not seeing, and which you do not
expect to see atthi te tattha chando v rgo v pema v? ti.
can there be desire or passion or love relating to them?
No heta bhante.
Surely not, reverend Sir.
Ye te sotavieyy sadd assut
Those sounds cognizable by the ear, which have not been heard
- assutapubb, na ca susi, na ca te hoti sueyyan-ti - which formerly have not been heard, (which) you are not hearing, and which you do
not expect to hear atthi te tattha chando v rgo v pema v? ti.
No heta bhante.
Ye te ghnavieyy gandh aghyit
Those smells cognizable by the nose, which have not been smelt
- aghyitapubb, na ca syasi, na ca te hoti ghyeyyan-ti - which formerly have not been smelt, (which) you are not smelling, and which you do
not expect to smell atthi te tattha chando v rgo v pema v? ti.
No heta bhante.

Ye te jivhvieyy ras asyit
Those tastes cognizable by the tongue, which have not been tasted
- asyitapubb, na ca syasi, na ca te hoti ghyeyyan-ti - which formerly have not been tasted, (which) you are not tasting, and which you do
not expect to taste atthi te tattha chando v rgo v pema v? ti.
No heta bhante.
Ye te kyavieyy phohabb asamphuh
Those tangibles cognizable by the body, which have not been touched
- asamphuhapubb, na ca phusasi, na ca te hoti phuseyyan-ti - which formerly have not been touched, (which) you are not touching, and which you
do not expect to touch atthi te tattha chando v rgo v pema v? ti.
No heta bhante.
Ye te manovieyy dhamm avit
Those thoughts cognizable by the mind, which have not been cognized
- avitapubb, na ca vijnsi, na ca te hoti vijneyyan-ti, - which formerly have not been cognized, (which) you are not cognizing, and which you
do not expect to cognize atthi te tattha chando v rgo v pema v? ti.
No heta bhante.
The Instruction1
Ettha ca te Mlukyaputta,
Now here for you, Mlukyaputta,
dihasutamutavitabbesu dhammesu
in regard to things that are seen, heard, sensed, or cognized,
dihe dihamatta bhavissati,
in what is seen there must be only what is seen,
sute sutamatta bhavissati,
in what is heard there must be only what is heard,
mute mutamatta bhavissati,
in what is sensed there must be only what is sensed,
vite vitamatta bhavissati.
2
in what is cognized there must be only what is cognized.
The instruction given here is identical to that given to Bahiya in the Udna (Ud 1. 10). The
latter, who immediately understood the teaching, and put it into practice, attained to
Arahantship then and there. Note that some of the notes given here are drawn from the Udna
commentary.
2
Commentary: Just as when a form comes into focus eye consciousness is not excited (not
impassioned), not tainted, not deluded, so, being devoid of passion etc., in regard to the measure
of eye consciousness there must be no impulsion.
Translator: Ethically impulsion (javana) is the most important stage in the cognitive series,
because it is in the seven mind moments that are termed javana that wholesome and
unwholesome volition takes place, and kamma is made. According to the instruction given here
the cognitive process should be checked by mindfulness before it reaches the javana stage.
The Result
Yato kho te Mlukyaputta
And since for you, Mlukyaputta,
dihasutamutavitabbesu dhammesu
in regard to things that are seen, heard, sensed, or cognized,
dihe dihamatta bhavissati,
in what is seen there will be only what is seen,
in what is heard there will be only what is heard,
in what is sensed there will be only what is sensed,
vite vitamatta bhavissati,
in what is cognized there will be only what is cognized,
tato tva Mlukyaputta na tena,
therefore, Mlukyaputta, you will not be with that,
yato tva mlukaputta na tena,
and since, Mlukyaputta, you will not be with that,
tato tva Mlukyaputta na tattha,
therefore, Mlukyaputta, you will not be in that,
yato tva Mlukyaputta na tattha,
and since, Mlukyaputta, you will not be in that,1
tato tva Mlukyaputta nevidha na hura na ubhayamantarena
therefore, Mlukyaputta, you will not be here or hereafter or in between the two2
- esevanto dukkhassti.
- just this is the end of suffering.
Udna commentary: ...since you will not be excited with passion, tainted with hate, or confused
with delusion...therefore you will not be in that which is seen etc. Or, you will not be adhering
to, or established on, that which is seen, heard, (sensed), or cognized by way of craving, conceit,
or views, thinking: this is mine, this I am, this is my self...
2
The commentary to the Udna is at pains to point out that in the Abhidhamma (and the
tradition it embodies) there is no intermediate becoming between the two, but that what is
meant here is either you will not be here or hereafter or in both - which seems a bit strained or, you will not be here or hereafter, and nor is there anywhere in between the two.
Verses on Passion1
Imassa khoha bhante Bhagavat sakhittena bhsitassa
Of this, reverend Sir, that was spoken in brief by the Gracious One
eva vitthrena attha jnmi.
thus do I understand the meaning in detail:
Rpa disv sati muh,
Having seen a form and forgotten mindfulness,
Piya nimitta manas karoto,
Applying the mind to an object held dear,
Srattacitto vedeti, ~ ta-ca ajjhesya tihati:
He feels (it) with an excited mind, and persists in indulging it:
Tassa vahanti vedan ~ anek rpasambhav,
So for him increase various feelings that originate with form,
Abhijjh ca vihes ca ~ cittam-asspahaati And by covetousness and by violence is his mind destroyed Eva cinato dukkha ~ r nibba vuccati.
For one heaping up suffering like this nibbna is said to be far away.2
These 12 verse are also found as Mlukyaputtas verses in Theragthpi 794-817 (with
minor variations). The metre is Vatta, but the 2nd line of the first 6 verses is in Tuhubha
metre (with a short 8th syllable). These verses nicely illustrate some of the changes that can
occur in words and word forms because of the need to meet the requirements of the metre.
The first is that unusual forms sometimes appear (examples draw upon the commentary to
Theragth): ghtv = ghayitv, phusssa = phusitv. Secondly, cognate forms occasionally
occur: atv = vijnitv, where atv, absolutive to jnti, with the normal meaning of having
known, is being used in place of vijnitv, which has the meaning having cognized. Thirdly,
an altogether different word may be introduced: bhotv = sayitv, where the absolutive from
bhujati (to eat, to enjoy), itself an unusual form, is being made equivalent to sayitv, having
tasted. Needless to say, great care must be taken when translating verse to take these factors
into consideration.
2
These verses bring out very clearly the crucial finction that mindfulness (sati) plays in
meditation practice, and in particular its relation to restraint (savara), one of the four right
endeavours. Someone who is un-mindful, or who for the moment forgets to be mindful, is liable
to fall prey to all sorts of proliferation (papaca), which can very quickly end up in giving an
opening to one of the unwholesome roots (akusalamla) of lust (lobha), hate (dosa), or delusion
(moha). It is for this reason that mindfulness, which when properly understood and applied,
protects the aspirant from these roots, is regarded as basic to the practice of meditation.

Sadda sutv sati muh,
Having heard a sound and forgotten mindfulness,
Srattacitto vedeti ta-ca, ~ ajjhosya tihati:
Tassa vahanti vedan ~ anek saddasambhav,
So for him increase various feelings that originate with sound,
Abhijjh ca vihes ca ~ cittamasspahaati And by covetousness and by violence is his mind destroyed Eva cinato dukkha ~ r nibba vuccati.
For one heaping up suffering like this nibbna is said to be far away.
Gandha ghtv sati muh,
Having smelt a smell and forgotten mindfulness,
Srattacitto vedeti ta-ca, ~ ajjhesya tihati:
Tassa vahanti vedan ~ anek gandhasambhav,
So for him increase various feelings that originate with smells,

Rasa bhotv sati muh,
Having savoured a taste and forgotten mindfulness,
Tassa vahanti vedan ~anek rasasambhav,
So for him increase various feelings that originate with tastes,
Phassa phussa sati muh,
Having touched a tangible and forgotten mindfulness,
Tassa vahanti vedan ~ anek phassasambhav,
So for him increase various feelings that originate with tangibles,

Dhamma atv sati muh,
Having cognized a thought and forgotten mindfulness,
Srattacitto vedeti ta-ca, ~ ajjhesya tihati:
Tassa vahanti vedan ~ anek dhammasambhav,
So for him increase various feelings that originate with thoughts,
Verses on Dispassion
Na so rajjati rpesu, ~ rpa disv patissato,
Not being excited by forms, having seen a form he is mindful,
Virattacitto vedeti ta-ca, ~ njjhosya tihati:
He feels (it) with an unexcited mind, and does not persist in indulging it:
Yathssa passato rpa, ~ sevato cpi vedana,
For he who sees a form and experiences the feeling in this way,
Khyati nopacyati, ~ eva so carat sato (Corruptions) are destroyed, not heaped up, he thus lives mindfully Eva apacinato dukkha ~ santike nibbna vuccati.
1
For one reducing suffering like this nibbna is said to be near.
Na so rajjati saddesu, ~ sadda sutv patissato,
Not being excited by sounds, having heard a sound he is mindful,
Yathssa suato sadda ~ sevato cpi vedana.
For he who hears a sound and experiences the feeling in this way,
Khyati no pacyatim ~ eva so carat sato (Corruptions) are destroyed, not heaped up, he thus lives mindfully Eva apacinato dukkha ~ santike nibbna vuccati.
This and the following verse show how important it is to maintain a balanced and objective
state of mind if one wishes to establish mindfulness. One who is initially dispassionate in regard
to sensory contact can easily attend to mindfulness. In that case there is simply the feeling
(vedan), but it doesnt lead to craving (tah), and so the arising of the whole mass of
suffering as outlined in conditional arising (paiccasamuppda) is terminated at this point.

Na so rajjati gandhesu, ~ gandha ghtv patissato,
Not being excited by smells, having smelt a smell he is mindful,
Yathssa ghyato gandha ~ sevato cpi vedana.
For he who smells a smell and experiences the feeling in this way,
Khyati no pacyati, ~ eva so carat sato (Corruptions) are destroyed, not heaped up, he thus lives mindfully Eva apacinato dukkha ~ santike nibbna vuccati.
Na so rajjati rasesu, ~ rasa bhotv patissato,
Not being excited by tastes, having savoured a taste he is mindful,
Yathssa syato rasa ~ sevato cpi vedana.
For he who tastes a taste and experiences the feeling in this way,
Khyati no pacyati ~ eva so carat sato (Corruptions) are destroyed, not heaped up, he thus lives mindfully Eva apacinato dukkha ~ santike nibbna vuccati.
Na so rajjati phassesu, ~ phassa phussa patissato,
Not being excited by tangibles, having touched a tangible he is mindful,
Yathssa phusato phassa ~ sevato cpi vedana.
For he who touches a tangible and experiences the feeling in this way,
Khyati no pacyati ~ eva so carat sato (Corruptions) are destroyed, not heaped up, he thus lives mindfully Eva apacinato dukkha ~ santike nibbna vuccati.

Na so rajjati dhammesu, ~ dhamma atv patissato,
Not being excited by thoughts, having cognized a thought he is mindful,
Yathssa vijnato dhamma ~ sevato cpi vedana.
For he who cognizes a thought and experiences the feeling in this way,
Khyati no pacyati, ~ eva so carat sato (Corruptions) are destroyed, not heaped up, he thus lives mindfully Eva apacinato dukkha ~ santike nibbna vuccat ti.
Imassa khoha bhante Bhagavat sakhittena bhsitassa
Of this, reverend Sir, that was spoken in brief by the Gracious One
eva vitthrena attha jnm ti.
so do I understand the meaning in detail.
Sdhu sdhu Mlukyaputta sdhu kho tva Mlukyaputta
Good, good, Mlukyaputta, it is good, Mlukyaputta,
may sakhittena bhsitassa vitthrena attha jnsi:
of what was spoken in brief by me so do you understand the meaning in detail:
(The Buddha here repeats all 12 verses that were spoken
by venerable Mlukyaputta, and then adds:)

Imassa kho Mlukyaputta may sakhittena bhsitassa
Of this, Mlukyaputta, that was spoken in brief by me
eva vitthrena attho dahabbo ti.
so should you understand the meaning in detail.
Atha kho yasm Mlukyaputto
Then venerable Mlukyaputta
Bhagavato bhsita abhinanditv anumoditv,
having rejoiced in and been gladdened by the Gracious Ones speech,
uhysan Bhagavanta abhivdetv, padakkhia katv pakkmi.
having risen from his seat and worshipped the Gracious One, after circumambulating
(him) departed.
Atha kho yasm Mlukyaputto
Then venerable Mlukyaputta
eko vpakaho appamatto tp pahitatto viharanto,
na cirasseva yassatthya kulaputt
sammad-eva grasm anagriya pabbajanti,
diheva dhamme saya abhi sacchikatv upasampajja vihsi.
and dwelt having known, experienced, and attained (it) himself in this very life.
Kh jti,
vusita brahmacariya,
kata karaya,
npara itthattyti abbhasi.
there is no more of being in this mundane state - this he knew.
Aataro ca panyasm Mlukyaputto arahata ahos ti.
And venerable Mlukyaputta became another of the Worthy Ones.
Buddhanti Sagaho
a collection of
Buddhist Wisdom Verses
chosen by
The Most Venerable
Rerukane Candavimala Mahanhimi

(Former Mahnyaka of the Sri Lankan Svejin Nikya)
re-edited and translated by
nandajoti Bhikkhu
(2010/2554)
Table of Contents
Preface.......................................................................................................................... 3
Introduction ................................................................................................................. 6
Virtue............................................................................................................................ 8
Wickedness................................................................................................................. 16
Dhamma ..................................................................................................................... 20
Good ........................................................................................................................... 29
Advantages ................................................................................................................. 37
Friends ........................................................................................................................ 46
Treachery ................................................................................................................... 54
Words ......................................................................................................................... 59
Gratefulness ............................................................................................................... 65
Association, 1 ............................................................................................................. 75
Association, 2 ............................................................................................................. 82
Trust............................................................................................................................ 88
Begging ....................................................................................................................... 94
Blame .......................................................................................................................... 99
Deeds ........................................................................................................................ 106
Effort ........................................................................................................................ 116
Wealth ...................................................................................................................... 122
Dwelling ................................................................................................................... 130
Speech ....................................................................................................................... 135
Faults ........................................................................................................................ 142
Desires ...................................................................................................................... 148
Anger ........................................................................................................................ 154
Fools ......................................................................................................................... 159
Mind ......................................................................................................................... 164
Women ..................................................................................................................... 173
Children.................................................................................................................... 182
Advice....................................................................................................................... 186
Heedful ..................................................................................................................... 193
Source of the Verses................................................................................................ 200
Section Index ........................................................................................................... 206
Preface
Sutv Dhamma vijnanti nar kalyappaka,
After hearing the Dhamma people understand what is good and bad,
Api gth suitvna Dhamme me ramate mano.
After hearing these verses my mind delights in the Dhamma.
from the Sutasomajtaka
The following work is based on a book known under its Sinhala title as the
Buddha Nti Sagrahaya of Ven. Rerukane Candavimala, the former
Mahnyaka of the Swejin Nikya in Sri Lanka, which is my ordination sect.
Ven. Rerukane Candavimala, who passed away in 1999 just short of his 100th
brithday, was one of the foremost scholars in Sri Lanka in the 20th century,
and his works, which cover the whole range of Buddhist studies, including
Vinaya, Discourses, Abhidhamma and Meditation, are all still standard works
of reference in the country.
Unfortunately his impact has been limited to the Sinhala speaking peoples, as
only one of his many works (there are more than 30) has so far been translated
into English: Analysis of Perfections (BPS, Kandy 2003), original title
(Paramatthaprakaranaya).
I hope the present work, which has been a long-cherished project, will go some
way to making his name better known in the English-speaking world, and it is
offered as a small tribute to the Venerable Monks life and work.
***
In preparing this volume for publication I have made a number of changes
which seemed necessary during the course of my working on the text.
The most obvious of these is the division of the verses into chapters, whereas in
the original they were organised into hundreds (sataka).1 I feel this helps to
identify the sections and makes it easier for people to access relevant material
also. The chapters are each around 20 verses long, so another advantage is they
become easy enough to read and digest a chapter at a time.
I have also added in a short synopsis of the story that forms the basis for the
verses, as in many cases it was difficult or even impossible to make sense of the
verse without it, especially when there were references to characters in the
This original structure remains intact, and can be seen in the end-titles of each
section, but I have de-emphasised it in favour of the chapter arrangement.
4
verses that appeared in the stories; and I have further pointed out the moral of
the verses.1
In a few cases, where I felt that some verses contained matter that is offensive
to our modern sensibilities, I have replaced them with verses which I deem to
be more appropriate.2
It has proved necessary to re-establish the texts that were used. I was not
intending to do this, but the fact of the matter is the original publication
contains many mistakes in the printing, and in checking these it also became
clear that there were many readings that could be adopted that would make
better sense than the ones the text employed. I therefore eventually checked the
text (Text) against the Sinhalese Buddha Jayanti (BJT) edition, the Burmese
Chaha Sagyana (ChS) and the Royal Thai (Thai) editions also.
I have also added in better references than were given in the original, where it
would only say something like: Sayutta Nikya; or Dh. Malavagga; or 30 Ni.
Mahkapi J; and so on. Here I give more exact references: SN 1.1.76
Najratisutta; Dhp 246-7 Paca-Upsakavatthu (the title coming from the
commentary); J 516 Mahkapijtaka. I have included some cross-references
when they came to my notice, though I would have liked to have been more
thorough about this.
I have divided the text into 3 editions so that readers can find the most
appropriate one for their reading. The first is in Pi-only, which shows the
complete framework for the establishment of the text, including all the
metrical information that helped in choosing the readings. I have also read in
the text and am making it available as mp3 files, so that students can hear what
the text and the metres sound like.
The Text and Translation edition on the other hand leaves out all the metrical
information, and presents the text with the Pi and the translation line by line,
and gives a translation of the alternative readings, whenever they differed
from the adopted text. This is useful for students, who want to gain access to
the original language, but for whom a translation is still a necessary help.
The English-only edition is for those who simply want to read and understand
the teachings that are contained in the verses, or are seeking advice on the best
way of living their everyday lives.
I have included the Pi in this edition, but I have deliberately avoided
annotation here so that the message can be better conveyed, and also because
this section is being published as audio .mp3 files, where annotation is
1
This was also done in the original text, but I have not followed that schema here,
preferring to summarise it myself.
2
This only effects the following verses: 228-230 (replaced with verses from the
Tesakuajtaka); 475-478 (replaced with verses from the Vessantarajtaka) both
from the infamous Kulajtaka.
5
superfluous. This edition is also available in .epub and .mobi formats for your
eReader.
I have complemented the various editions by adding in various hyperlinked
indexes that help access the material, and that are contained in the most
relevant edition. There are also separate introductions to the different versions,
giving extra and relevant information.
Introduction
This collection of verses, made by one of the leading scholar-monks in Sri
Lanka in the 20th century, is one of the most useful compilations on the moral
life of the layman that can be found.
Drawn mainly from the great verses collections in the Pi Nikyas1 almost all
aspects of the lay life have been covered, and it brings together in a fairly
comprehensive way many teachings that would otherwise be lost in obscurity.
Throughout the book it is possible to find teachings on all matters of the
ethical life, that will help guide anyone to make better life-choices whether it
be at business and work, or in the home life and their various relationships.
Around two-thirds of the verses are drawn from the Jtaka stories, and it was
this great storehouse of wisdom stories that formed the ethical thinking of most
of the Buddhist societies in the Middle Ages, but which now has gone out of
fashion.
The great heroes of those days, in such strong contrast to the present day, were
the Bodhisatta, the penitant hermits in the woods, the great Kings who ruled
justly, and the clever and mischievous animals who had a moral to illustrate,
and who all came alive on the greater canvas of the moral universe.
These days, of course, things appear to be much more confusing. They are, in
the sense that the lines between right and wrong can often be very grey, and
actions may seem remote from results; they are not, when ethical principles are
clearly understood and applied.
The teachings herein cover how to live in the right way and avoid the wrong
way; how to honestly gain ones wealth and use it fruitfully; how to choose
ones friends and be wary of the treacherous; what are helpful and harmful
modes of speech; how to judge the character of others; and many other topics,
that are all dealt with in a memorable and succint way.
This is also a book that can be returned to time and again to remind oneself of
the teachings, and in that sense each of the stories is a meditative reflection. In
its present form it also acts as an easy source book for some of the many
teachings there are for the lay community in the Canon, and can be utilised to
find guidance when in doubt.
See The Source of the Verses for the exact location of the verses.
7
There are altogether 251 sections to the book, and each story has anywhere
between one and eleven verses1 attached to it. Sometimes we also find that
different verses have been drawn from the same source, but separately, so as to
2
illustrate different moral points.
In this Text and Translation edition I have given a fairly literal translation of
the text, so that the student should be able to begin to understand the Pi
which is printed along with it,3 and indeed the main purpose of this edition is
to enable a better understanding of the Pi verses themselves.
I have also given the variant readings when the meaning differs significantly
from the reading in the text,4 although these variations are interesting they are
generally quite minor, and only occasionally include things like the omission of
a negative, which thereby reverses the meaning of the text.
I have translated passages from the various commentaries when the meaning of
a passage seemed to me to be in doubt or in need of explanation, and have
included comments of the grammar of the verses where this seemed necessary,
and other explanatory material needed for a better comprehension of the text.
nandajoti Bhikkhu
February 2011
See Sakkasayutta (SN 1.11.4) vs. 390-400 in this collection.

For instance there are 23 verses that have been extracted from the Siglasutta (DN
31), but they appear in 6 different places.
3
For a much freer translation, which omits the annotation, see the edition in the
English Only section of the website.
4
But here I do not reproduce all the variants, which are numerous and mainly quite
trivial. For that you should see the established text in the Original Texts section of
the website, where all the metrical information is given also.
2
Buddhanti Sagaho
a collection of
Buddhist Wisdom Verses

1: Slavaggo
Virtue
J 406 Gandhrajtaka
The Gandhra Realm
One should be Amenable to Admonition
Two Kings renounced the world and lived as ascetics. One day they
fell into a quarrel about who should admonish the other.
1
1. No ce assa sak buddhi, vinayo v susikkhito,

If he himself is not well-trained, intelligent and disciplined,
Vane andhamahiso va careyya bahuko jano.
Many a person will wander in the wood like a buffalo that is blind.
2. Yasm ca panidhekacce cramhi2 susikkhit,
But since there are some who aspire to be well-trained in good conduct,
Tasm vintavinay3 caranti susamhit.
4
Therefore, trained in the discipline, they live (with their minds) wellcomposed.
Text: na vijjati; are not found.

Text, ChS, Thai: ceramhi; locative with instrumental sense, by the Teacher?
3
Text, Thai: Vintaviniy Dhr; The Wise, well-led.
4
Comm: vinayena vintatt vintavinay.
2
1: Virtue - 9
DN 14 Mahpadnasutta1
The Great Legend
True Cultivation
This verse is a well-known summary of the teaching, given by all
the Buddhas. In some of the Dispensations it replaced the more
detailed teaching found in the Rules of Discipline (Vinaya).
3. Sabbappassa akaraa, kusalassa upasampad,

Not doing anything wicked, the undertaking of what is good,
Sacittapariyodapana eta Buddhna Ssana.
And the purification of ones mind this is the Teaching of the Buddhas.
J 84 Atthassadvrajtaka
The Gateways to Benefit
The Six Gateways to Benefit
A son asked his Father (the Bodhisatta) for advice on the spiritual
life. The Father explained these six gateways leading to great
benefit in life.
4. rogyam-icche, parama-ca lbha,

Desire (the following): (good) health,2 the greatest gain,
3
Sla-ca vuddhnumata suta-ca,

Virtue, approval by elders and learning,
Dhammnuvatt ca alnat ca:
Conformity to the Dhamma, striving:
Atthassa dvr pamukh chaete.
These six gateways are of the foremost benefit.
This verse also appears in Dhammapada, vs. 183 Buddhavaggo.

Both physical and mental, the commentary explains.
3
Thai: Buddhnumata; approval by the Buddha.
2
1: Virtue - 10
AN 8.54 Dghajusutta
Long-Knee the Householder
Eight things Leading to Prosperity
A householder asks the Buddha for advice on how to live well in
his present state.
5. Uht kammadheyyesu, appamatto vidhnav,

Being active in the realm of (good) deeds, being heedful and
circumspect,
Sama kappeti jvika sambhata anurakkhati,
Equanimous in making his living and protecting his savings,
6. Saddho slena sampanno, vada vtamaccharo,
Endowed with faith and virtue, being bountiful, unselfish,
Nicca magga visodheti, sotthna samparyika,
Always purifying the path, heading for safety in the next world,
7. Iccete ahadhamm ca saddhassa gharam-esino,
For the faithful householder having these eight things,
Akkht Saccanmena, ubhayattha sukhvah.
(This) was declared by the one named Truth,1 as leading to happiness in
both places.2
1
2
I.e. the Buddha.

I.e. in this world and in the next.
1: Virtue - 11
DN 31 Siglasutta
Advice to Sigla
Four Ways to spend ones Wealth
The Buddha gives instructions to the young man Sigla on the four
kinds of friends, and then tells him how to keep them.
8. Paito slasampanno jalam-aggva bhsati,

The Wise One endowed with virtue shines like a burning fire,
Bhoge saharamnassa, bhamarasseva iriyato
He is one who is gathering wealth, just like the bees move and
Bhog sannicaya yanti, vammiko vupacyati.
Strive to pile up their wealth, (or like) an ant-hill is piled-up.
9. Eva bhoge samhatv, alam-atto kule gih,
Having gathered wealth like this, enough for his family and home,
Catudh vibhaje bhoge, sa ve mittni ganthati:
He can divide his wealth in four ways, which will bind his friends:
10. Ekena bhoge bhujeyya, dvhi kamma payojaye,
With one part he should enjoy his wealth, with two parts he should
manage his work,
Catuttha-ca nidhpeyya, padsu bhavissati.
The fourth he should deposit, to be used against misfortune.
1: Virtue - 12
AN 5.58 Licchavikumrakasutta
The Young Licchavis
A Wise Mans Duties
The Buddha explains the five duties which, when fulfilled, lead to
prosperity and not to decline.
11. Mtpitukiccakaro, puttadrahito sad,

Doing his duty to Mother and Father, and always benefitting his children
and wife,
Anto janassa atthya, yo cassa upajvino.
For the welfare of the one in his home, and for those who live in
dependence,
12. Ubhinna yeva atthya, vada hoti slav,
For the welfare1 of both, the virtuous one is bountiful,
tna pubbapetna, dihadhamme ca jvita.
For the relatives who have departed, and those who live in this very life.
13. Samana brhmana, devatna-ca Paito
For the ascetics, brhmaas and the gods, the Wise One
Vittisajanano hoti, Dhammena gharam-vasa.
Is one who generates joy, being a householder (endowed) with the
2
Dhamma.
14. So karitvna kalya, pujjo hoti pasasiyo,
Having done what is good, he is worshipful and praiseworthy,
Idheva na pasasanti, pecca Sagge pamodati.
They praise him right here (and now), and after passing away he rejoices
in heaven.
1
2
This is the infinitive-like dative.

This is the so-called Instrumental of Attendant Circumstance (Syntax, 65), but it
would be better to refer to it as the Adjectival Instrumental, as it is qualifying the
person. It is a very common usage.
1: Virtue - 13
AN 4.61 Pattakammasutta
Suitable Deeds1
The Right Uses of Wealth
The Householder Anthapiika receives instruction on the right
ways to make use of the wealth that has been righteously obtained.
15. Bhutt bhog bhat2 bhacc, viti padsu me,

Wealth enjoyed by servants and brothers, or for overcoming misfortunes
by me,
Uddhagg dakkhi dinn, atho pacabalkat,
Given in lofty donations, also through making the five offerings,3
Upahit slavanto, saat brahmacrayo.
Has been established by the virtuous, skilful ones who live spiritually.
16. Yad-attha bhoga iccheyya Paito Gharam-vasa:
The Wise Householder can wish for wealth and welfare (thinking):
So me attho anuppatto kata ananutpiya.
That prosperity attained by me is a cause of lack of remorse.
17. Eta anussara macco, Ariyadhamme hito naro,
A mortal remembering this, a person who is established in Nobility,4
They praise him right here (and now), and after passing away he rejoices
in heaven.
For a full translation of this discourse, see elsewhere on this website.

Thai: bha; this maybe the same word, with an alternative spelling, PED doesnt list
it; [Wealth enjoyed] by hirelings.
3
I.e. offerings to relatives (ti), guests (atithi), departed (pubbapeta), kings (rja) and
the gods (devat).
4
Comm: pacasladhamme patihito; established in the five virtuous practices.
2
1: Virtue - 14
DN 31 Siglasutta
Advice to Sigla
The Wise attain Fame
These are the Buddhas words at the conclusion of the instruction
given to the young man Sigla.
18. Paito slasampanno, saho ca paibhnav,

The Wise One endowed with virtue, gentle and of ready wit,
Nivtavutti atthaddho: tdiso labhate yasa.
Humble and not haughty: such a one will (rightly) gain fame.
19. Uhnako analaso, padsu na vedhati,
Active, not lazy, not trembling in misfortune,
Acchinnavutti medhv: tdiso labhate yasa.
Without defects and intelligent: such a one will (rightly) gain fame.
20. Saghako mittakaro, vada vtamaccharo,
Kindly and a maker of friends, bountiful, unselfish,
Net vinet anunet: tdiso labhate yasa.
A guide, a leader, a conciliator: such a one will (rightly) gain fame.
21. Dna-ca peyyavajja-ca, atthacariy ca y idha,
Generous, with lovely speech, one who lives benefically here,
Samnat ca dhammesu, tattha tattha yathraha,
Equanimous towards all things, he does that which is suitable in all
places,
Ete kho sagah loko1 rathass va yyato.
These kindnesses, like a chariots linchpin, make the world go round.
22. Ete ca sagah nssu, na Mt puttakra
* Without these kindnesses, Mothers would not receive the duties due
from their children
Labhetha mna pja v, Pit v puttakra.
(Such as) respect and honour, Fathers would not receive them too.
23. Yasm ca sagahe ete samavekkhanti Pait.
Wherefore the Wise have consideration for these kindnesses,
Tasm mahatta papponti, psas ca bhavanti te.
Therefore they attain greatness, and they are ones who are praised.
1
ChS: loke; [make] the worlds [go round].
1: Virtue - 15
DN 31 Siglasutta
Advice to Sigla
Four Things not to be Done
The teaching to Sigla on what increases and decreases fame and
good fortune.
24. Chand dos bhay moh, yo Dhamma ativattati,

For one who trangresses the Dhamma throug h desire, hate, fear,
delusion,
Nihyati tassa yaso, kapakkhe va candim.
His fame diminishes, like the moon in the dark fortnight.1
25. Chand dos bhay moh, yo Dhamma ntivattati,
For one who doesnt trangress the Dhamma through desire, hate, fear,
delusion,
prati tassa yaso, sukkapakkhe va candim.
His renown increases, like the moon in the bright fortnight.
The dark fortnight is the time when the moon is waning; the bright fortnight (below)
when it is waxing.
16
2: Ppavaggo
Wickedness
SN 1.1.76 Najratisutta
Not Decaying
Six Faults
A god comes and asks the Buddha various questions, including one
about how many faults there are.
26. Cha lokasmi chiddni yattha vitta na tihati:

There are six faults in the world where riches do not persist:
lassa ca pamdo ca, anuhna asaamo,
Laziness, heedlessness, lack of action and lack of restraint,
Nidd tand ca te chidde, sabbaso ta vivajjaye.
Sleepiness and sloth, these are faults, he should altogether avoid them.
DN 31 Siglasutta
Advice to Sigla
Various Dangers
The buddha explains various dangerous courses of action to the
young man Sigla.
27. Ussraseyy paradrasevan,

Those who sleep late, and go to others wives,
1
Verappasago ca anatthat ca,

Are inclined to hatred, and have disregard for good,
Pp ca mitt, sukadariyat ca:
Have wicked friends, and are very stingy:
Ete cha hn purisa dhasayanti.
These six causes (will surely) destroy a man.
28. Ppamitto ppasakho, ppa-cragocaro,
Having a wicked friend, a wicked companion, a wicked conduct and
living,
Asm lok paramh ca ubhay dhasate naro.
That person is destroyed both in this world and the next.1
1
ChS: Verappasavo; Are accumulating [hatred].
2: Wickedness - 17
29. Akkhitthiyo vru naccagta,

(Those who) are addicted to women, liquor, song and dance,
Div soppa, pricariy akle,
Sleep in the daytime, wander at the wrong time,
Pp ca mitt, sukadariyat ca,
Have wicked friends, and are very stingy:
Ete cha hn purisa dhasayanti.
These six causes (will surely) destroy a man.
30. Akkhehi dibbanti, sura pivanti,
Playing with dice, drinking liquor,
Yant itthiyo pasam paresa,
Going to others women, held dear as life,
Nihnasev na ca vuddhasev,
Practicing what is base, and not practising what prospers,
Nihyate kapakkhe va candim.
He wanes like the moon during the dark fortnight.
31. Yo vrui adhano akicano,2
He who drinks, is poor (and) destitute,
Pipso piva papa gato,
Thirsty for drink like one come to water,
Udakam-iva ia vighati,
Who plunges into debt like it is water,
Akula khati khippam-attano.
He quickly undoes his own family.
32. Na div soppaslena,3 rattim-uhnadassin,4
Having the nature of sleeping during the day, seen to be energetic at
night,
Nicca mattena soena, sakk vasitu ghara.
Forever having addiction to drink, he is unable1 to live in a house.
1
The ablative seems to be used with locative sense here; maybe we should translate:
That person falls both from this world and the next.
2
Thai: abhicchanno? I do not find this verb in the Dictionaries, but it would mean
perhaps: [He who drinks, is poor (and)] well-covered?
3
This is the Adjectival Instrumental, also found in the line below.
4
ChS: -dessin; with hatred aroused at night.
2: Wickedness - 18
J 468 Janasandhajtaka
Bodhisatta Janasandha
Ten Things that should be Done
The Bodhisatta, when he was King Janasandha, explained ten
courses of action which, when not done, bring about regret in the
future.
33. Dasa khalu imni hnni, yni pubbe akrtv,

There are these ten things, which, not having performed in the past,
Sa pacch anutappati, iccevha Janasandho.
He regrets in the future,2 so said (King) Janasandha.3
34. Aladdh vitta tappati pubbe asamudnita,
Not having gained or gathered wealth in the past, he suffers,
Na pubbe dhanam-esissa, iti pacchnutappati.
In the past I did not seek for riches, this he regrets in the future.
35. Sakyarpa pure santa, may sippa na sikkhita,
In the past, when I was able, I did not train in a craft,
4
Kicch vutti asippassa, iti pacchnutappati.

And there is hardship for one without a craft, this he regrets in the
future.
36. Kaved pure si, pisuo pihimasiko,
Before I was deceitful, divisive and a backbiter,
Cao ca pharuso csi, iti pacchnutappati.
I was violent and was rough, this he regrets in the future.
37. Ptipt pure si, luddo csi anriyo,
Before I was a killer of living beings, an ignoble hunter,
5
Bhtna npacyissa, iti pacchnutappati.

Having no respect for creatures, this he regrets in the future.
We must pospone applying the negative in the previous line until here for the verse to
make sense.
2
Comm: both in this life and in the next.
3
Who is the Bodhisatta, of course.
4
Text: appasippassa; for one with little craft.
5
BJT: nvadyissa; With no pity [for creatures].
2: Wickedness - 19
1
38. Bahsu vata santsu anpdsu itthisu,

Though there were many women who were not married,2
Paradra asevissa, iti pacchnutappati.
I went with anothers wife, this he regrets in the future.
39. Bahumhi vata santamhi, annapne upahite,
Though there was plenty of food and drink got ready,
Na pubbe adadi dna, iti pacchnutappati.
In the past I did not give a gift, this he regrets in the future.
40. Mtara Pitara-cpi, jiake gatayobbane,
Having Mother or Father grown old, with their youth gone,
Pahusanto na posissa, iti pacchnutappati.
I did not support them, this he regrets in the future.
41. cariyam-anusatthra sabbakmarashara,
My teacher, my advisor, who desired every good thing (for me),
Pitara atimaissa, iti pacchnutappati.
My father also (these) I despised, this he regrets in the future.
42. Samae brhmae cpi slavante bahussute,
Ascetics and brhmaas, who were virtuous and learned,
Na pubbe payirupsissa, iti pacchnutappati.
In the past I did not pay them honour, this he regrets in the future.
43. Sdhu hoti tapo cio, santo ca payirupsito,
Good is the one who practices austerity, and a good person is honoured,
Na ca pubbe tapo cio, iti pacchnutappati.
But in the past I did not practice austerity, this he regrets in the future.
44. Yo ca etni hnni, yoniso paipajjati,
He who (knows) these things, and practises wisely,
Kara purisakiccni, sa pacch nnutappati.
Having performed his duties as a man, does not regret it in the future.
BJT: anapdsu; [women] who were footless? Thai: anpadsu; [women] who were
not distressed? in both cases maybe printers errors.
2
Lit: who were not nursing, but the comm. explains pdo as pariggaho, a wife.
20
3: Dhammavaggo
Dhamma
Sn 1.10 lavakasutta
The Yakkha lavaka
Four Things to Cultivate
The yakkha lavaka asked the Buddha various questions on the
spiritual life, and this verse is part of the answer.
45. Yassete caturo dhamm saddhassa gharam-esino:

That faithful householder who has these four things:
Sacca dhammo dhiti cgo, sa ve pecca na socati.
1
Truth, wisdom, courage, charity, after passing away does not grieve.
Comm: Ettha susssapanmena vutto dhammo; herein what is known as the

wisdom of wanting to learn is what is called Dhamma.
3: Dhamma - 21
J 537 Mahsutasomajtaka
Bodhisatta Sutasoma
Four Well-Said Verses
Some verses that were taught to the Bodhisatta by a brhman who
had heard them from the Buddha Kassapa. He is rewarded with a
thousand coins for each of the verses.
46. Sakid-eva Sutasoma sabbhi hoti samgamo,

Let there be a meeting with virtuous people at once, Sutasoma,
S na sagati pleti, nsabbhi bahusagamo.
Protect and associate with them, not coming together with the
unvirtuous.
47. Sabbhi-r-eva samsetha, sabbhi kubbetha santhava,
Sit down together with the virtuous, be acquainted with the virtuous,
Sata Saddhammam-aya seyyo hoti, na ppiyo.
With the good who know the True Dhamma that is best, not with the
wicked.
48. Jranti ve Rjarath sucitt,
Beautiful Royal chariots decay,
Atho sarram-pi jara upeti,
So too our body will come to decay,
Sata-ca Dhammo na jara upeti,
But the Dhamma of the good will not come to decay,
Santo have sabbhi pavedayanti.
The good and virtuous proclaim it is so.
49. Nabha-ca dre pathav ca dre,
The sky is far, far away (from) the earth,
Pra samuddassa tad-hu dre,
The crossing of the ocean, that is far, they say,
Tato have dratara vadanti,
But they say that even further than that,
Sata-ca Dhamma1 asata-ca Rja.
King, is the Dhamma of the good from (the Dhamma of) the bad.
Text, ChS, Thai: Dhammo; it seems to me though that an accusative is needed.
3: Dhamma - 22
SN 1.3.20 Dutiya-aputtakasutta
Childless
Merits follow one to the Next World
A rich merchant dies after living like a pauper. The Buddha
explains that in a previous life he had given alms to a
Paccekabuddha, and so in this life he became rich; however, he
regreted it later, so he couldnt enjoy it.
50. Dhaa dhana rajata jtarpa,

Grain, corn, silver and gold,
Pariggaha-cpi yad-atthi kici,
And whatever other possessions there are,
Ds kammakar pess, ye cassa anujvino.
Slaves, servants, messengers, and those who live in dependence.
Sabba n dya gantabba, sabba nikkhippagmina.
(Dying) he must go without taking anything, he goes after abandoning
everything.
51. Ya-ca karoti kyena, vcya udacetas,
But what he does by body, word and mind,
Ta-hi tassa saka hoti, ta-ca dya gacchati,
That is truly his own, taking that along he goes,
Ta-cassa anuga hoti, chy va anapyin.
He is followed along by that, like a shadow follows one.
52. Tasm kareyya kalya, nicaya samparyika,
Therefore he should do what is good, accumulating for the next world,
Puni paralokasmi patih honti pina.
In the next world merits are the support of living beings.
3: Dhamma - 23
Bodhisatta Sutasoma
The Priority of Truth
The Bodhisattas teaching to the man-eating King, which eventually
persuades him to give up his evil habit.
53. Dhana caje yo pana agahetu,1

He who, for the sake of a limb, would give up wealth,
Aga caje jvita rakkhamno;
Would give up a limb for saving his life;
Aga dhana jvita-cpi sabba,
* But a man remembering the Dhamma,
Caje naro Dhammam-anussaranto.
Should (be prepared to) give up limb, wealth, life and all.
ChS, Thai: Caje dhana agavarassa hetu; For the sake of an excellent limb, he
would give up wealth?
3: Dhamma - 24
J 510 Ayogharajtaka1
Iron House Bodhisatta
Truth and Untruth have Different Results
To protect their new-born son, the Bodhisatta, the King and Queen
build an iron house and keep him in it. On coming of age, though,
he realises he is not safe from old age and death and proclaims 24
verses which culimate in the following famous verses.
54. Dhammo have rakkhati Dhammacri,

The Dhamma protects the one who lives by the Dhamma,
Dhammo sucio sukham-vahti,
The Dhamma well-practised brings happiness,2
Esnisaso Dhamme sucie,
This is the advantage of the Dhamma well-practised,
Na duggati gacchati Dhammacr.
He who lives by the Dhamma does not go to a bad destination.
55. Na hi Dhammo adhammo ca ubho samavipkino,
Therefore the Dhamma and false Dhamma do not have the same result,
Adhammo Niraya neti, Dhammo ppeti Suggati.
False Dhamma leads to the Nether Regions, the Dhamma causes one to
attain a Happy State.
This verse also appears in Mahdhammaplajtaka (J 447), and as the first of

Dhammikattheras verses in the Theragth, where the following verse occurs also.
2
Comm: chasu kmasaggesu sukha vahati; brings the happiness of the six Heavenly
sense realms.
3: Dhamma - 25
SN 1.1.48 Jetavanasutta
Jetas Wood
The Purification of Mortals
Anthapiika is reborn as a god in Heaven. Later he comes to see
the Buddha and utters these words.
56. Kamma vijj ca dhammo ca, sla jvitam-uttama,

Deeds, knowledge and (other) things,1 and virtue are the life supreme,
Etena macc sujjhanti, na gottena dhanena v.
By these mortals are purified, not by their clan or their wealth.
J 458 Udayajtaka
Bodhisatta Udaya
The Path to Heaven
The Bodhisatta, reborn as the Lord of the Gods Sakka, explains the
path to Heaven to his former wife.
57. Vca mana-ca paidhya samm,

Through rightly aspiring with voice and mind,
Kyena ppni akubbamno,
(And) doing nothing wicked with the body,
Bahunnapna gharam-vasanto,
One living in a household, with abundant food and drinks,
Saddho mud savibhg vada,
(Should be) faithful, gentle, generous, bountiful,
Saghako sakhilo sahavco
Kind in heart, kind-spoken, of polished speech
Etthahito paraloka na bhye.
One who lives like this need not fear the world to come.
The comm. makes these three equivalent to the threefold training: Tattha kamman-ti
Maggacetan; vijj ti Maggapa; dhammo ti samdhipakkhik dhamm; herein,
deeds means being intent on the Path; knowledge means wisdom regarding the Path;
and (other) things means those things on the side of concentration.
3: Dhamma - 26
J 57 Vnarindajtaka
The Monkey-King
Four Things leading to Success
A monkey-King outwits a crocodile who tries to eat him, and the
crocodile acknowledges his escape with the following verse.
58. Yassete caturo dhamm, Vnarinda, yath tava:

He who, monkey-King, like you, has these four things:
Sacca dhammo dhiti cgo, diha so ativattati.
Truth, wisdom, courage, charity, will overcome his foe.1
J 58 Tayodhammajtaka
The Three Things
Three Things leading to Success
The Bodhisatta escapes from a man-eating ogre (rakkhasa) and the
latter acknowledges his escape with the following verse.
59. Yassete ca tayo dhamm, Vnarinda yath tava:

He who, monkey-King, like you, has these three things:
2
Dakkhiya sriya pa, diha so ativattati.

Dexterity, heroism, wisdom, will overcome his foe.
Comm: Dihan-ti paccmitta; diha here being equal to Sanskrit dvia, not in PED.
Cf. this verse with 45 above.
2
The Comm. explains dakkhiya by dakkhabhvo, and sriya by srabhvo; and
says: pa ti papadahnya upyapayeta nma; this is a name for
wisdom as proximate cause, wisdom in means.
3: Dhamma - 27
J 92 Mahsrajtaka
The Rich Man
Wise Discrimination
The Bodhisatta uncovers a female monkey as the real thief of the
Kings jewels, and the King praised him with the following verse.
60. Ukkahe sram-icchanti; mantsu akuthala;

In battle1 they wish for a hero; in advice for calmness (of speech);
Piya-ca annapnamhi, atthe jte ca Paita.
In food and drink for a friend; when need arises (they wish) for a Wise
One.
SN 1.1.33 Sdhusutta
Good
The Gift of Fearlessness
The gods come to see the Buddha and praise various kinds of
giving, including the gift of fearlessness.
61. Yo pabhtni ahehaya cara,

He who lives without hurting living beings,
2
Parpavd na karoti ppa,

(Fears) others blame3 and does nothing wicked,
Bhru pasasanti, na tattha sra,
They praise the cautious one, not the adventurer in this,
Bhay hi santo na karonti ppa.
Through fear (of blame) the good do nothing wicked.
Comm: sagme sampahre; in war, in battle.

Text, BJT, ChS: karonti; plural form, where a singular is needed.
3
Comm: parassa upavdabhayena.
2
3: Dhamma - 28
Dhp 193 nandattherapahavatthu

The Elder nandas Question
The Provenance of the Buddhas
The Buddha taught this verse in answer to a question by Venerable
nanda.
62. Dullabho Purisjao, na so sabbattha jyati,

A Well-Bred Man is rare, he is not born anywhere,1
Yattha so jyate Dhro, ta kula sukham-edhati.
Wherever the Wise One is born, that family gains happiness.
The comm. explains that the well-bred man is a Buddha, and that they are born only
in the Middle Lands.
29
4: Sukhavaggo
Good
Dhp 331-3 Mravatthu
Mra
The Good Things in Life
The Buddha is reflecting on whether it is possible for Kings to rule
the world with justice. Mra, finding this out, comes to the wrong
conclusion, and tries to tempt him. The Buddha explains what is
truly good.
63. Atthamhi jtamhi sukh sahy,

In the arising of able companions there is good,
Tuh sukh y itartarena,
Being content with anything whatsoever is good,
Pua sukha jvitasakhayamhi,
At the destruction of life merit is good,
Sabbassa dukkhassa sukha paha.
The abandoning of all suffering is good.
64. Sukh matteyyat loke, atho petteyyat sukh,
Filial piety for ones Mother is good in the world, and filial piety for
ones Father is good,
Sukh smaat loke, atho brahmaat sukh.
Respect for ascetics is good in the world, and respect for (true)
brhmaas1 is good.
65. Sukha yva jar sla, sukh saddh patihit,
(Maintaining) virtue till old age is good, the establishing of faith is good,
Sukho paya pailbho, ppna akaraa2 sukha.
The acquisition of wisdom is good, the non-doing of wicked things is
good.
Comm: bhitappesu Buddhapaccekabuddhasvakesu; towards those who have put

aside wickedness, (like) Awakened Ones, Independent Awakened Ones and Disciples.
2
Text: ppasskaraa; singular form in sandhi.
4: Good - 30
Dhp 194 Sambahulabhikkhuvatthu

Many Monks
True Goodness
The monks discuss what is the true good in the world, some say
ruling, some say love, some say food. The Buddha explains what is
truly good.
66. Sukho Buddhnam-uppdo, sukh Saddhammadesan,

The arising of the Awakened Ones is good, the teaching of the True
Dhamma is good,
Sukh Saghassa smagg, samaggna tapo sukho.
The harmony of the Community is good, and devotion to unity is good.
Dhp 290 Attanopubbakammavatthu

Deeds Formerly Done by Oneself
Renouncing the Lesser Good for the Greater
The Bodhisattas son meets some paccekabuddhas and attains
Awakening and later dies. His father, when he finds out honours
his grave. Afterwards when reborn the Bodhisatta attains
Awakening and he is greatly honoured in a similar way.
67. Mattsukhapariccg, passe ce vipula sukha,

1
If, with the renunciation of a small good, he might see a great good,
Caje mattsukha Dhro, sampassa vipula sukha.
The Wise One should renounce that little good, seeing the good that is
great.
Comm: ura sukha nibbnasukha vuccati; a lofty good, the goodness of

Emancipation is what is meant.
4: Good - 31
Dhp 204 Pasenadikosalavatthu

King Pasenadi of Kosala
The Greatest Things
King Pasenadi is always overeating and suffering for it. The
Buddha has the Kings nephew learn and recite a verse which
reminds the King to be moderate. Later the King is cured and tells
him about his good fortune. The Buddha recites the following
verse.
68. rogyaparam lbh, santuhi parama dhana,

Good health is the greatest gain, contentment is the greatest wealth,
Visss param ti, Nibbna parama sukha.
Trust is the greatest of relations, Emancipation is the greatest good.
SN 1.1.73 Vittasutta1
Wealth
Four Great Things
A God comes to the Buddha and asks four questions to which these
are the replies.
69. Saddhdha vitta purisassa seha,

Faith is a persons greatest wealth here,
Dhammo sucio sukham-vahti,
The Dhamma, when accomplished, brings happiness,
Sacca have sdutara rasna,
Truth is surely is the sweetest of tastes,
Pajvi2 jvitam-hu seha
Living a wise life they say is the greatest.
1
2
This verse also occurs in lavakasutta, Sn 1.10.

Thai: Pajv; Being one living wisely.
4: Good - 32
Dhp 182 Erakapattangarjavatthu

The Nga King Erakapatta
The Rare Things
A monk in the time of Buddha Kassapa dies and is reborn as a
nga. Eventually he hears that a new Buddha has arisen in the
world, and goes and asks why he cannot attain rebirth as a human
even after so long a time. This is the Buddhas reply.
70. Kiccho manussapailbho, kiccha maccna jvita,

(It is) rare to acquire (birth as a) human, rare is the life of mortals,
Kiccha Saddhammasavana, kiccho Buddhnam-uppdo.
(It is) rare to hear the True Dhamma, rare the arising of the Awakened
Ones.
SN 1.1.51 Jarsutta
Fading
Four More Good Things
A God asks the Buddha four questions and gets the following
replies.
71. Sla yva jar sdhu, saddh sdhu patihit,

Until it fades virtue is good, faith is good when established,
Pa narna ratana, pua corehi dhara.
Wisdom is the peoples treasure, it is hard for merit to be carried off by
thieves.
Dhp 223 Uttar-Upsikvatthu

The Laywoman Uttar
Overcoming Defilements with their Opposites
A wife hires a courtesan to look after her husbands needs, while
she serves the Buddha and his monks. The courtesan gets angry
and tries to burn her with boiling ghee, but the power of lovingkindness stops it burning.
72. Akkodhena jine kodha, asdhu sdhun jine,

By non-anger one should overcome anger, by virtue one should
overcome lack of virtue,
Jine kadariya dnena, saccenlikavdina.
One should overcome miserliness by generosity, by truth lying speech.
4: Good - 33
Dhp 354 Sakkapahavatthu

Sakkas Questions
The Dhamma Surpasses All
The Gods have four questions which none of them is able to
answer, they therefore go to the Buddha with their questions and
this is his reply.
73. Sabbadna Dhammadna jinti,

The gift of the Dhamma surpasses all other gifts,
Sabba rasa Dhammaraso jinti,
The taste of the Dhamma surpasses all other tastes,
Sabba rati Dhammarati jinti,
The love of the Dhamma surpasses all other loves,
Tahakkhayo sabbadukkha jinti.
1
The destruction of craving overcomes all suffering.
We see here how the range of meaning found in one Pi word cannot always be
maintained in English and there is sometimes a need to vary the translation in order
to make good sense.
4: Good - 34
Bodhisatta Sutasoma
Various Reciprical Duties
The Bodhisatta converts a man-eating King and brings him home,
but the people do not feel safe. The Bodhisatta admonishes them
with these verses.
74. Na so Rj yo ajeyya jinti,

A King does not overcome one who is not to be overcome,1
Na so sakh yo sakhra jinti,
A friend does not overcome he who is one of his friends,
Na s bhariy y patino vibheti,2
A wife should not be afraid of he who is her husband,
Na te putt ye na bharanti jia.
Those who are children should support those who are aged.3
75. Na s sabh yattha na santi santo,
4
That is not an assembly-hall wherein the good are not found,
Na te santo ye na bhaanti Dhamma;
They are not good who do not talk about Dhamma;
Rga-ca dosa-ca pahya moha,
Having put away passion, hatred and delusion,
Dhamma bhaanto va bhavanti santo.
The good are surely talking about the Dhamma (to others).
Comm: ajeyy nma Mtpitaro; one not to be overcome means Mother or Father.
ChS, Thai: patino na vibheti; should not not be afraid of her husband; (cf. the
following line for the use of the double negative); the reading is against the metre.
3
Lit: Those who are children should not not support those who are aged; this sentence
involves a double negative, which is normal in Pi but not acceptable in English
grammar.
4
Comm: santo ti pait.
2
4: Good - 35
Dhp 251 Paca-upsakavatthu

The Five Lay Followers
The Great Defilements
While the Buddha is preaching the Dhamma, of five lay followers
one falls asleep, another scratches the earth, one shakes a tree,
another looks at the sky and only one listens attentively. The
Buddha explains they were a snake, an earthworm, a monkey, an
astrologer and a student of the Vedas in their previous births and
behave accordingly now.
76. Natthi rgasamo aggi, natthi dosasamo gaho,

There is no fire like passion, there is nothing that takes a hold like
hatred,
Natthi mohasama jla, natthi tahsam nad.
There is no snare like delusion, there is no flood1 like craving.
SN 1.3.2 Purisasutta
People
Three Roots of Evil
King Pasenadi asks what things when they arise are unbeneficial,
unsatisfactory and uncomfortable.
77. Lobho doso ca moho ca, purisa ppacetasa,

* Greed, hatred and delusion, when they arise within him,
Hisanti attasambht, tacasra va samphala.
Destroy the person with bad thoughts, just as the fruit (destroys) the
reed.2
1
2
Nad means a river, but in the simile it must mean or imply a river in spate.
This refers to reeds like the bamboo which are destroyed when they fruit.
4: Good - 36
Dhp 60 Aatarapurisavatthu
A Certain Man
The Long Journey in Sasra
King Pasenadi is overcome with desire for another mans wife and
seeks to have him killed. During the night he wakes to the sound of
four people screaming. The Buddha explains they were adulterers
in their previous lives and did no good deeds.
78. Dgh jgarato ratti, dgha santassa yojana,

Long is the night for one who is awake, long is a league for one who is
tired,
Dgho blna sasro Saddhamma avijnata.
Long is the round of births and deaths1 for the fools who do not know
the True Dhamma.
Dhp 155 Mahdhanasehiputtavatthu

The Son of the Merchant Mahdhana
Profiting in Neither Way
A wealthy youth takes to drink and squanders both his own and his
wifes money and ends up a beggar. The Buddha explains that if he
had applied himself as a layman he would have been amongst the
chief treasurers; and if he had become a monk he would have
attained the paths and fruits.
79. Acaritv brahmacariya, aladdh yobbane dhana,

Not having lived the spiritual life, not having gained wealth in their
youth,
Jiakoc ca jhyanti khamacche va pallale.
They waste away like the herons in a small lake devoid of fish.
It is hard to find one word in English that corresponds to the word sasra in Pi,
so a phrase must be used.
37
5: Atthavaggo
Advantages
J 342 Vnarajtaka
The Monkey
Seizing the Advantage
A crocodile, wishing to get a monkeys heart for his wife, entices a
monkey onto his back, but at the critical time, the monkey
persuades him that he left his heart in a tree and escapes when
land is approached.
80. Yo ca uppatita attha na khippam-anubujjhati,

He who does not attend quickly to the advantage that is present,
Amittavasam-anveti, pacch ca anutappati.
Goes under the power of foes, he regrets it in the future.
81. Yo ca uppatita attha khippam-eva nibodhati,
He who attends quickly to the advantage that is present,
Muccate sattusambdh, na ca pacchnutappati.
Is freed from the press of his enemy, he does not regret it in the future.
J 370 Palsajtaka
Foilage
Not all Growth is Advantageous
A goose warns a tree-god that a banyan sapling that was taking
hold in its home would eventually destroy it. The warning was
ignored and the tree succumbed.
82. Na tassa vuddhi kusalappasatth,

That growth is not praised by the virtuous,
Yo vahamno ghasate patiha;
Which, when established, consumes what is prospering;
Tassparodha parisakamno,
Suspecting (it may be) an obstacle,
Patray mlavadhya Dhro.
The Wise try to destroy it at the root.
5: Advantages - 38
J 218 Kavnijajtaka
The Fraudulent Merchant
A Cheat is Cheated in Return
Someone stole some ploughshares and when questioned said that
mice had taken them away; in return his accusor carried off the
thiefs son and said a hawk had done it. This is the Bodhisattas
comment and solution to the problem.
83. Sahassa sheyyam-ida sucintita,

This treachery towards the treacherous is well thought-out,
Paccoita paikassa ka,
Fraudulence towards the fraudulent is but a snare laid in return,
Phla ce adeyyu1 msik,
If mice can carry off a ploughshare,
2
Kasm kumra kulal no bhareyyu?

Why cant a hawk carry off a boy?
84. Kassa hi santi kak,
There is fraud upon fraud for the fraudulent,
Bhavati cpi4 nikatino nikaty,
There is cheating in return for he who cheats,
Dehi puttanahaphlanahassa phla,

The one who lost a child should give the ploughshare to the one
who lost his ploughshare,
5
M te puttam-ahsi phlanaho.
And the one who lost his ploughshare must not carry off his child.
ChS, Thai: Phla-ce khadeyyu; [If mice] can eat a ploughshare.

Text: kumre; plural form, I suppose we could translate: Why cant a hawk carry off
boys.
3
Text, BJT, Thai: hareyyu; bear off [a boy]?
4
Thai: paro; [There is cheating] by another? [in return for the cheat].
5
Text: putte ahsi, plural, but in the story only one child had been taken.
2
5: Advantages - 39
J 189 Shacammajtaka
The Lions Skin
Keeping Quiet
A merchant used to dress his donkey up like a lion to scare away
the villagers while it was eating, until one time the donkey gave the
game away.
85. Ciram-pi kho ta khdeyya gadrabho harita yava,

For a long time the donkey may have eaten grass and barley,
Pruto shacammena, ravamno va dsayi.
While covered with a lionskin, (but) he spoiled it all by braying.
J 426 Dpijtaka
The Panther
More than Gentle Persuasion is Sometimes Necessary
A goat tries with kind words to persuade a panther not to attack
and eat her; the panther however didnt listen and got his prey.
86. Neva duhe nayo atthi na dhammo na subhsita,

1
There is no reason, truth, or well-spoken words in the wicked,
2
Nikkama duhe yujetha, so ca sabbhi na rajati.

You should endeavour to endure the wicked, (but) the virtuous take no
delight.
1
2
Comm: dhammo ti sabhvo.

Text: Nikkhama; [You should endeavour] to send away [the wicked].
5: Advantages - 40
J 223 Puabhattajtaka
The Pot of Food
A Limit to Ones Duties
A queen is neglected by the King who lets her starve. To chastise
the King the Bodhisatta spoke these verses, which led to the King
repenting.
87. Namo namantassa, bhaje bhajanta,

Reverence to the reverent, honour the honourable,
Kiccnukubbassa kareyya kicca,
She should do her duty to one doing his duty,
Nnatthakmassa kareyya attha,
(But) she need not do good to one wishing her harm,
Asambhajantam-pi na sambhajeyya.
No one need love those who do not love (in return).
88. Caje cajanta vanatha na kayir,
She should abandon the one who abandons (her), not having desire,
Apetacittena na sambhajeyya.
She need not love the one who is devoid of thought.
Dvijo duma khaphalan-ti1 atv,
A bird, knowing that a tree is devoid of fruit,
Aa samekkheyya mah hi loko.
Can seek out another (tree) in this great wide world.
Thai: phala va; as [a bird, knowing a tree is devoid of fruit].
5: Advantages - 41
J 539 Mahjanakajtaka1
King Mahjanaka
The Necessity for Effort
The Bodhisatta is nearly lost at sea, but through his courageous
and determined effort makes it to land again. Later he reflects on
his success.
89. Acintitam-pi bhavati, cintitam-pi vinassati,

(Sometimes) the unthought of occurs, and (what is well) thought-out
fails,
Na hi cintmay bhog itthiy purisassa v.
The happiness of a man and a woman is not made by thought.
J 164 Gijjhajtaka
The Vulture
When Faculties Wane
A vulture who had been stealing things in the city is captured and
brought before the King, and the following dialogue takes place.
90. Kin-nu gijjho yojanasata kuapni avekkhati,

Why, when a vulture sees corpses a hundred leagues away,
Kasm jla-ca psa-ca sajj pi na bujjhasi?
When approaching, did you not see the net and snare?
91. Yad parbhavo hoti poso jvitasakhaye,
When a creature is in decline and life is coming to an end,
Atha jla-ca psa-ca sajj pi na bujjhati.
Then approaching, he does not see the net and snare.
This verse also occurs in J 483, Sarabhamigajtaka.
5: Advantages - 42
J 100 Astarpajtaka1
The Disagreeable Form
Craving brings Suffering
The story is of Suppavs who carried her child for seven years
and took seven days to bear him. Still she desired more children.
92. Asta starpena, piyarpena appiya,

The disagreeable having an agreeable form, the unlovely having a lovely
form,
Dukkha sukhassa rpena, pamattam-ativattati.
The painful having the form of pleasure, overcomes the one who is
heedless.
J 126 Asilakkhaajtaka
The Sign of the Sword
Suitability
Through a strategem a sneeze wins a bride and a kingdom for a
prince, but a brahmin who sneezes loses his nose.
93. Tad2-ev ekassa kalya, tad-ev ekassa ppaka,

That which is good for one, (maybe) that which is bad for another,
Tasm sabba na kalya, sabba cpi na ppaka.
Therefore is nothing completely good, there is nothing completely bad.
J 97 Nmasiddhijtaka
A Lucky Name
A Name is Just a Name
In the story a man called Wicked hates his name so he is advised
to search for a new one. He comes across Life who had just died,
Wealthy who was poor, and Guide who was lost in a forest. Then
he realised a name is just a name, nothing more.
94. Jvaka-ca mata disv, Dhanapli-ca duggata,

Having seen Life lying dead, Wealthy who was poor,
Panthaka-ca vane mha, Ppako puna-r-gato.
And Guide lost in the wood, Wicked came (home) again.
1
2
This verse also occurs at Udna 2.8.

Thai: Tath; in the next line also.
5: Advantages - 43
J 207 Assakajtaka
Poverty
The Impermanence of Desire
A negligent queen gets reborn as a worm, and is made by the
Bodhisatta to speak to her grieving King, who when he hears about
her love for her new husband abandons his grief.
95. Navena sukhadukkhena pora apithyati,

Former pleasure and pain are shut out by the new,
Tasm Assakara va ko piyataro mama.
Therefore a worm to me is more lovely than King Assaka.
Sn 1.11 Vijayasutta
Success
Lack of Insight
The Buddha describes the loathsomeness of the body and concludes
the discourse with these verses.
96. Dipdako ya asuci duggandho parihrati,

The two-legged one takes care of the impure, bad-smelling (body),
Nnkuapaparipro, vissavanto tato tato.
Which is full of various corpses, oozing from here and there.
97. Etdisena kyena yo mae unnametave?
Having such a body, who would think to be conceited?
Para v avajneyya? Kim-aatra adassan.
1
Or who would disparage another? This is due to lack of insight.
PED: ki aatra what but, i. e. what else is the cause but, or: this is due to.
5: Advantages - 44
Dhp 129 Chabbaggiyabhikkhuvatthu

The Group-of-Six Monks
Comparing Oneself with Others
The group of six monks chase off the group of seventeen monks and
take their rooms. The Buddha lays down a rule and speaks the
following verse.
98. Sabbe tasanti daassa, sabbe bhyanti Maccuno,

Everyone trembles at the stick, everyone is in fear of Death,
Attna upama katv, na haneyya na ghtaye.
After comparing oneself (with others), one should not kill or have (them)
killed.
Dhp 131 Sambahulakumrakavatthu1

Many Youths
The Desire for Happiness
As the Buddha goes on his alms-round he sees a group of boys
tormenting a snake for fun. He admonishes them with this verse.
99. Sukhakmni bhtni yo daena vihisati,

* He who harms with a stick beings who also desire happiness
Attano sukham-esno, pecca so na labhate sukha.
While himself seeking happiness, will not find happiness after passing
away.
Dhp 131 = Udna 2.3.
5: Advantages - 45
J 362 Slavmasajtaka
Enquiring into Virtue
Virtue and Learning
The Bodhisatta wishes to find out which is more important, virtue
or learning, and takes a coin a day from the King until on the third
day he is arrested. He then understands which is most valued in the
world.
100. Mogho jt1 ca va ca,2 slam-eva kiruttama,

3
Birth and beauty are delusions, virtue is supreme it is said,
Slena anupetassa, sutenattho na vijjati.
For one unendowed with virtue, there is no value in learning.
Pahama Sataka
The First Hundred
BJT: jti; where a plural is appropriate.

ChS, Thai: Mogh jti ca vao ca; Birth and (bodily) beauty are vanities.
3
Comm: sarravao abhirpabhvo.
2
46
6: Mittavaggo
Friends
J 533 Clahasajtaka
Little Goose
Loyalty gets its Reward
A King of the geese is caught by a fowler, but his Commander-inChief refuses to leave him. The fowler takes them to the King of
Men who, impressed by their virtue, sets them free.
101. Eva mittavata atth sabbe honti padakkhi,

All those with vows of friendliness in this way are fortunate in their
affairs,
Has yath Dhatarah, tisagham-upgamu.
Just like the Dhataraha geese, who returned to their community of
relatives.
J 121 Kusanijtaka
The Sacred reed
Friendship knows no Boundaries
The Bodhisatta was one time born as a lowly god in a sacred reed
(Kusani). Nevertheless he was able to save the home of a god
who lived in a tree, who then spoke this verse.
102. Kare sarikkho, atha v pi seho,

The one the same, and then the one greater,
Nihnako v pi, kareyya mitto,1
And the one lower, let him make his friend,
Kareyyu te vyasane uttamattha,
He should give the utmost help to unfortunates,
Yath aha Kusan rucya.
Just as (the god) Kusani did to this tree.
BJT, ChS, Thai: eko; the point would seem to be lost with this reading.
6: Friends - 47
J 157 Guajtaka
Virtue
Gratefulness to Friends
A jackal, who saved a lion when he was in peril of losing his life, is
recommended by the lion to his jealous mate.
103. Api ce pi dubbalo mitto mittadhammesu tihati,

If a weak friend is established in friendliness,
1
So tako ca bandh ca, so mitto so ca me sakh,

He is my relative and my kin, that friend is a (true) comrade to me,
Dhini mtimaittho,2 siglo mama pado!
O sharp-fanged one, despise him not, that jackal saved my life!
J 83 Klakaijtaka
Black-Ear
The True Friend
People objected to someone because he was called Black-Ear;
however he turned out to be a true friend. Names are not
important, they are but sounds.
104. Mitto have sattapadena hoti,

He is truly a friend who (goes) seven steps,
Sahyo pana dvdasakena hoti,
But with twelve he is a companion true,
Msaddhamsena ca ti hoti,
3
Through a month or a fortnight he is (like) a relative,
Tat-uttari attasamo pi hoti.
More than that he is (considered) the same as my self.
Text Yo, but the sense requires so.

Thai: mtimaivho; this looks like a perfect form, but the prohibitive is normally
constructed with the aorist.
3
Comm: tisamo.
2
6: Friends - 48
J 473 Mittmittajtaka
Friends and Foes
The 16 Qualities of Foes and Friends
The Bodhisatta explains to King Brahmadatta the sixteen qualities
of a foe, and the sixteen qualities of a friend.
105. Na na umhayate disv, na ca na painandati,

Having seen you he does not smile, nor does he give you a welcome,
Cakkhni cassa na dadti, pailoma-ca vattati.
He does not give you attention,1 he speaks out against you.2
106. Amitte tassa bhajati, mitte tassa na sevati,
Your foes he entertains, but with your friends he does not mix,
Vaakme nivreti, akkosante pasasati.
He stops those who like to praise (you), he commends those who abuse
(you).
107. Guyha-ca tassa nakkhti, tassa guyha na ghati,
His secret he does not tell you, (but) your secret he does not hide,
Kamma tassa na vaeti, paassa nappasasati.
He does not praise what you have done, your wisdom he does not
commend.
108. Abhave nandati tassa, bhave tassa na nandati,
He takes joy in your loss, he takes no joy in your success,
Acchera bhojana laddh tassa nuppajjate sati,
Having received delicious food he does not tell you it exists,
Tato na nnukampati, aho!3 so pi labheyy ito.
Yes! (he believes) he will that gain from not having compassion for you.
109. Iccete soaskr amittasmi patihit,
These are the sixteen conditions that are established in a foe,
Ye hi amitta jneyya disv sutv ca Paito.
Therefore, having seen and heard (these things), the Wise One can know
who his foe is.
Lit: [He does not give you] his eyes; which is unidiomatic in English.
Comm: tassa katha paippharati paisattu hoti; in his speech he objects, opposes
you.
3
Thai: ah; he says [he will gain from having no compassion for you].
2
6: Friends - 49
1
110. Pavuttha cassa sarati, gata abhinandati,

When away from home he remembers you, on return he greatly rejoices,
Tato kelyito2 hoti vcya painandati.
Therefore he has fondness (for you) and welcomes you with (kindly)
words.
111. Mitte tasseva bhajati, amitte tassa na sevati,
Your friends he entertains, but with your foes he does not mix,
Akkosante nivreti, vaakme pasasati.
He stops those who abuse (you), he commends those who like to praise.
112. Guyha-ca tassa akkhti, tassa guyha-ca ghati,
His secret he tells to you, your secret he (surely) hides,
3
Kamma-ca tassa vaeti, paa tassa pasasati.

He speaks in praise of what youve done, your wisdom he does commend.
113. Bhave ca nandati tassa, abhave tassa na nandati,
He takes joy in your success, (but) he takes no joy in your loss,
Acchera bhojana laddh tassa uppajjate sati.
Having received delicious food he tells you that it exists,
Tato na anukampati, aho! so pi labheyy ito.
Yes! (he believes) he will gain from having compassion for you.
114. Iccete soaskr mittasmi suppatihit,
These are the sixteen conditions that are well-established in a friend,
Ye hi mitta-ca jneyya, disv sutv ca Paito.
Therefore, having seen and heard (these things), the Wise One will know
who his friend is.
ChS: tassa; [away from] his [home].

Thai: kelyiko; [Therefore he is] fond.
3
Thai: paam-assa; his [wisdom he does commend]?
2
6: Friends - 50
DN 31 Siglasutta
Advice to Sigla
Friends, Bad and Good
The Buddha explains to the young man Sigla how to distinguish
bad friends and good friends.
115. Aadatthuharo mitto, yo ca mitto vacparo,

The friend who steals (from you), that friend who excels in words (but
doesnt do),
1
Anuppiya-ca yo ha, apyesu ca yo sakh:

He who is said to flatter, that comrade who is a spendthrift:2
116. Ete amitte cattro, iti viya Paito,
These four are foes, this is known by the Wise One,
rak parivajjeyya, magga paibhaya yath.
He should avoid them from afar, like a fearful path.
117. Upakro ca yo mitto, yo ca mitto sukhe dukhe,
That friend who is helpful, the friend in happiness and suffering,
Atthakkhy ca yo mitto, yo ca mittnukampako:
That friend who shows what is profitable, the friend who is
compassionate:
118. Ete pi mitte cattro, iti viya Paito,
These four are real friends, such is known by the Wise One,
Sakkacca payirupseyya, Mt putta va orasa.
He should attend on them carefully, as a Mother a child on the breast.
1
2
Thai: hu; plural form, which also gives good meaning.

I am taking it that apyesu sakh is equivalent to apyasahya; the comm. is no help
here.
6: Friends - 51
AN 7.36 Pahamamittasutta
Friends
The True Friend
The Buddha explains the seven things by which one can recognise a
true friend.
119. Duddada dadti mitta,1 dukkara vpi kubbati,

A (true) friend gives whats hard to give, and does whats surely hard to
do,
2
Atho pissa duruttni, khamati dukkhamni pi.

And when there are bad words, that are hard to bear, he bears them.
3
120. Guyha-ca tassa akkhti, guyhassa parighati,

His secret he tells to you, but he hides (your) secret,
padsu na jahati, khena ntimaati.
He does not abandon (you) in misfortune, he does not despise (you) when
ruined.
121. Yasmi etni hnni savijjantdha puggale:
In whatever person these (seven) things are found here:
So mitto mittakmehi, bhajitabbo tathvidho.
He is a (true) friend through his love of friends, one can keep company
with such a one.
ChS: mitto; masculine, the word occurs with both masc. and neut, forms; BJT: vitta;
[He gives what is hard to give] from his wealth; Thai: citta: [He gives what is hard
to give] with his mind?
2
Text: dukkhayni pi ? ChS: ca.
3
BJT: cassa; but the 2nd person pronoun makes more sense here.
6: Friends - 52
AN 7.37 Dutiyamittasutta
Friends
True Friends
Seven more things by which one can know a true friend.
122. Piyo ca garu bhvanyo, vatt ca vacanakkhamo,

Pleasant, respectful, and mature, one who speaks words of forebearance,
1
Gambhra-ca katha katt, no cahne niyojaye.

One who talks about what is deep, who does not urge the impossible.
123. Yasmi etni hnni savijjantdha puggale:
In whatever person these (seven) things are found here:
So mitto mittakmena, atthakmnukampako.
He is a (true) friend through his love of friends, compassionately desiring
your welfare.
Api nsiyamnena, bhajitabbo tathvidho.
Though he has come to destruction, one can keep company with such a
one.
ChS: niyojako; I cannot find this form in the Dictionaries; it would mean: he is not
one who urges [the impossible].
6: Friends - 53
SN 1.1.53 Mittasutta
Friends
Four True Friends
A god approaches and asks four questions regarding friends and
this is the Buddhas reply.
124. Sattho pavasato1 mitta, Mt mitta sake ghare,

A caravan is a friend to one traveling abroad, a Mother is a friend in
ones home,
Sahyo atthajtassa hoti mitta punappuna.
A companion when need has arisen is a (true) friend time and again.
Sayakatni puni ta mitta samparyika.
Merits that were done by oneself are the (true) friend in the next world.
Thai: pasavato; [A caravan] brings forth [a friend]? Maybe this is a transcription

error.
54
7: Dubbhavaggo
Treachery
J 493, Mahvijajtaka1
The Great Merchant
Gratefulness and Moderation
The god of a Banyan tree gives presents to merchants, who out of
greed decide to cut down the tree. Their chief protests with this
verse, and is the only one spared retribution.
125. Yassa rukkhassa chyya, nisdeyya sayeyya v,

That tree with shade where you can sit or lie,
Na tassa skha bhajeyya mittadubbho hi ppako.
Its branch the wicked deceiver of friends should not destroy.
J 516 Mahkapijtaka
The Great Monkey
Ungratefulness gets its Just Deserts
A man lost in a forest is saved by a monkey, the Bodhisatta, who,
tired out, lies down to rest. The man, who is hungry, tries to kill
him with a rock but fails. He is struck with leprosy, dies and is
reborn in hell.
126. Kuh kils bhavati yo mittna idhaddubhi,

He who betrays his friends here will become an outcaste leper,
Kyassa bhed mittaddu Niraya so upapajjati.
2
And when that deceiver of friends dies he will rearise in the Nether
Regions.
1
2
This verse also occurs at J 528, Mahbodhijtaka.

Lit: when his body breaks up.
7: Treachery - 55
J 538 Mgapakkhajtaka
The Dumb and Lame
Not Deceiving Ones Friends
The King sends his charioteer to kill and bury his son (the
Bodhisatta) whom he believes to be disabled and unlucky. The
Bodhisatta appeals to the charioteer thus.
127. Pahtabhakkho bhavati, vippavuttho sak ghar,

He has an abundance of food, (even) when away from his home,
Bah na upajvanti, yo mittna na dbhati.
Many live depending on him, he who does not deceive his friends.
128. Ya ya janapada yti, nigame Rjadhniyo,
Whatever country he goes to, in a town or a Kings city,
Sabbattha pjito hoti, yo mittna na dbhati.
Everywhere (he goes) he is honoured, he who does not deceive his
friends.
1
129. Nssa cor pasahanti, ntimaeti khattiyo,

Thieves do not overpower him, and nobles do not despise him,
Sabbe amitte tarati, yo mittna na dbhati.
He overcomes all of his foes, he who does not deceive his friends.
130. Akkuddho saghara eti, sabhya painandito,
Without anger he comes back home, he is welcomed in public halls,
tna uttamo hoti, yo mittna na dbhati.
He is the best of relatives, he who does not deceive his friends.
131. Sakkatv sakkato hoti, garu hoti sagravo,
After greeting, he is greeted, respectable, he is respected,
Vaakittibhato hoti, yo mittna na dbhati.
He enjoys splendour and renown, he who does not deceive his friends.
132. Pjako labhate pja, vandako paivandana,
Honourable, he receives honour, worshipful, he is worshipped,
Yaso kitti-ca pappoti, yo mittna na dbhati.
He acquires repute and renown, he who does not deceive his friends.
ChS, Thai: ntimaanti khattiy; plural forms.
7: Treachery - 56
133. Aggi yath pajjalati, devat va virocati,

Just like a fire he shines forth, he is brilliant like a god,
Siriy ajahito hoti, yo mittna na dbhati.
Good luck does not abandon him, he who does not deceive his friends.
134. Gvo tassa pajyanti, khette vutta virhati,
His cows are productive for him, what is sown in his fields grows up,
1
Puttna phalam-asnti, yo mittna na dbhati.

He enjoys the boon of children, he who does not deceive his friends.
135. Darito pabbatto v, rukkhato patito naro,
Whether that man has fallen from a cleft, a mountain, or a tree,
Cuto patiha labhati, yo mittna na dbhati.
While falling, he receives support, he who does not deceive his friends.
136. Virhamlasantna, nigrodham-iva mluto,
As the wind (cannot overpower) a banyan tree with roots well grown,
Amitt nappasahanti yo mittna na dbhati.
(So) foes cannot overpower he who does not deceive his friends.
ChS, Thai: Vuttna; [He enjoys the fruit] of what is sown.
7: Treachery - 57
J 302 Mah-assrohajtaka1
The Great Horseman
Prudence in Giving
A royalist treats with kindness a great horseman the King himself
who has been defeated in battle. The great horseman tells him if
he comes to the city he will receive his reward. One day the man
comes and the King gives him half his kingdom.
137. Adeyyesu dada dna, deyyesu nappavecchati,

(By) giving a gift to those unworthy of gifts, not donating to those
worthy of gifts,
psu vyasana patto sahya ndhigacchati.
One who has come to distress and misfortune will not gain a companion.
138. Ndeyyesu dada dna, deyyesu yo pavecchati,
(By) not giving a gift to those unworthy of gifts, and donating to those
worthy of gifts,
psu vyasana patto sahyam-adhigacchati.
One who has come to distress and misfortune will gain a companion.
See also below 175, 176, which complete the verses found in this Jtaka.
7: Treachery - 58
J 528 Mahbodhijtaka
Bodhisatta Mahbodhi
Overstaying Ones Welcome
The Bodhisatta is an ascetic who is invited by the King to stay in
his park. After some time the King plots to kill him, and he decides
to leave.
139. Accbhikkhaasasagg asamosaraena ca,

Too constant an association and never coming together,
Etena mitt jranti akle ycanya ca.
Through these things friendship decays1 and through begging at the
wrong time.
140. Tasm nbhikkhaa gacche, na ca gacche circira,
Therefore he should not go constantly, nor should he go after a long
time,
Klena yca yceyya, eva mitt na jyare,
He should beg a gift at the right time, thus friendship will not decay,
Aticira nivsena piyo bhavati appiyo.
Through staying back for a long time one held dear is no more held
dear.
Comm: mitti bhindi; this makes it clear that mitt, friends is for mitti, friendship
here.
59
8: Vacanavaggo
Words
J 361 Varohajtaka
Beauty
Not Listening to Divisive Speech
A jackal tries to divide a lion and a tiger by sowing dissension so
he can eat their flesh. They remain friends and the jackal flees.
141. Yo paresa vacanni saddahetha yathtatha,

He who listens to the words of another, taking them as true,
Khippa bhijjetha mittasmi, vera-ca pasave bahu.
Will quickly break off with his friend, bringing a great deal of hate.
142. Na so mitto yo sad appamatto,
He who is a friend should always be heedful,
Bhedsak randham-evnupass,
Not suspecting dissension, or looking for fault,1
Yasmi-ca seti urasva putto,
Wherefore, like a child lying on (Mothers) breast,
Sa ve mitto so abhejjo parehi.
A friend should not be cut off from the others.
These two lines are rather poorly composed in the Pi, as having the negative at the
beginning of the first line makes it look like they should be read in the opposite
manner to what commonsense dictates.
8: Words - 60
J 312 Kassapamandiyajtaka
Stupid Kassapa
Reconciliation and Responsibility
A father and a younger brother argue along the road, and the
Bodhisatta reproves them with these words.
143. Sace pi santo vivadanti, khippa sandhyare puna,

If good people quarrel, they should quickly join together again,
Bl patt va bhijjanti, na te samatham-ajjhag,
(Only) fools, like broken bowls, do not come to a settlement,
144. Ete bhiyyo samyanti sandhi tesa na jrati.
They should join together a strong bond that does not decay.1
Yo cdhipanna jnti, yo ca jnti desana,
He who understands the conflict, he who understands the teaching,
145. Eso hi uttaritaro bhravaho dhurandharo,
Is a superior brother who bears his duties,
Yo paresdhipannna saya sandhtum-arahati.
He is himself worthy to be a conciliator of others in conflict.
Evidently this is two verses, not three, but the text counts them as three, but I cannot
change it without putting the numbering out of sequence.
8: Words - 61
J 131 Asampadnajtaka
Without Reason
Friendship is more Valuable than Wealth
A rich man gives half his wealth to one fallen on hard times; but
when he is in need himself the other offers him only rice gruel. He
accepts it so as not to rebuff the obligations of friendship. Later the
King hears about it and restores his wealth.
146. Asampadnenitartarassa,
To that one having no understanding,
Blassa mittni kalbhavanti,
To a fool friends are (considered) distressful,1
Tasm harmi bhusa ahamna,
Therefore I will take his half-measure of chaff,
2
M me mitti jyittha sassatya.

Do not let me be deprived of friendship forever.
Dhp 78 Channattheravatthu
The Elder Channa
Who to Keep Company With
The monk Channa is always abusing Sriputta and
Mahmoggallna. When the Buddha finds out he admonishes him
thus.
147. Na bhaje ppake mitte, na bhaje purisdhame,

One should not keep company with wicked friends, one should not keep
company with the ignoble,
Bhajetha mitte kalye, bhajetha purisuttame.
You should keep company with spiritual friends, you should keep
company with superior people.
A very difficult pair of lines: Comm: Tattha asampadnen ti ... aggahaen ti attho;
itartarass ti yassa kassaci lmaklmakassa; blassa mittni kalbhavant ti
dandhassa apaassa mittni kalni kakaisadisni honti bhijjant ti attho; Herein,
having no understanding means having no grasp; to whoever, to whoever, inferior or
superior; to a fool ... friends are (seen) as being unlucky means to a slow-witted one,
devoid of wisdom, friends (are seen) as being unlucky and inauspicious, they are
broken, is the meaning.
2
Thai: bhijjittha; [Let not my friendship] be broken [forever].
3
BJT, ChS, Thai: sassatya; that would appear to be a wrong form for the feminine
though.
8: Words - 62
J 528 Mahbodhijtaka
Bodhisatta Mahbodhi
True Friends
The Bodhisatta is an ascetic who is invited by the King to stay in
his park. After some time the King plots to kill him, and he decides
to leave. When questioned why he is going this is his reply.
148. Vtasaddha na seveyya, udapna va nodaka,

One should not mix with the faithless one, who is like a well without
water,
Sace pi na anukhae, vrikaddamagandhika.
Even if you dig out (the well), the water will still smell of mud.
149. Pasannam-eva seveyya, appasanna vivajjaye,
One should mix with the one with confidence, and avoid the one with no
confidence,
Pasanna payirupseyya, rahada vodakatthiko.
One should gather round the one with confidence, like one needing water
to a lake.
150. Bhaje bhajanta purisa, abhajanta na bhajjaye,
One should love the lovely person, and not love those who arent lovely,1
Asappurisadhammo so yo bhajanta na bhajjati.
That is a bad persons policy: he who does not love the lovely.
151. Yo bhajanta na bhajati, sevamna na sevati,
He who does not love the lovely, nor mix with associates,
Sa ve manussappiho, migo skhassito yath.
He is a human being who enjoys wickedness, like an animal who hangs
from a branch.2
1
2
Comm: paccatthika, with those who oppose.

I.e. like a monkey. Although it should be said that some of the monkeys in this
collection are more noble than many of the men they encounter.
8: Words - 63
J 476 Javanahasajtaka
The Swift Goose
Deeds not Words Measure a Friend
A King of the geese is invited by the King of men to stay with him,
but he declines with these words.
152. Suvijna siglna sakuntna-ca vassita,

Easily understood is the cry of jackals and the cry of birds,
Manussavassita Rja dubbijnatara tato.
(But) the cry of humans, King, is harder to understand than that.
153. Api ce maati poso: ti mitto sakh ti v,
Although a person thinks: (He is my) relative, friend and comrade,
Yo pubbe sumano hutv, pacch sampajjate diso.
He who had made him happy before, in the future becomes his foe.
154. Yasmi mano nivisati avidre sahpi so,
1
In whomever the mind is pleased he is not so far, hes near,
2
Santike pi hi so dre yasmi vivasate mano.

But in whom the mind is not pleased although near he is far indeed.
155. Anto pi so4 hoti pasannacitto,
He who has a mind that is internally purified,
Pra samuddassa pasannacitto;
Across the sea (still) has a mind that is purified;
Anto pi so hoti paduhacitto,
He who has a mind that is internally corrupt,
Pra samuddassa paduhacitto.
Across the sea (still) has a mind that is corrupt.
Lit: settled (with love, adds the comm.), but idiomatically we have to say pleased
here.
2
Text, BJT, Thai: yasm, which doesnt give the needed locative meaning.
3
ChS: nvisate; [although near] he does not approach?
4
Thai: ce; If [he is of corrupted mind inside]; but compare below.
8: Words - 64
J 349 Sandhibhedajtaka
A Breaker of Bonds
The Consequences of Listening to Slander
A jackal using slander sets two friends fighting, a bull and a lion,
and eventually they kill each other. The jackal then eats their flesh.
The King of men (the Bodhisatta) reflects on it in these verses
addressed to his charioteer.
156. Neva itthsu smaa npi bhakkhesu, Srath,

Neither in females nor in food had they (anything) in common,
Charioteer,
Athassa sandhibhedassa passa yva sucintita.
See how far this was well thought-out to break apart their (common)
bond.
157. Asi tikkho va masamhi, pesua parivattati,
As sharp as a sword in the flesh, slander (surely) turns them around,
Yatthsabha-ca sha-ca bhakkhayanti migdham.
1
Where bull and lion were eaten by the meanest of animals.
158. Ima so sayana seti, sa-y-ima passasi, Srath,
He lies (brought down) to the ground, see you this, Charioteer,
Yo vca sandhibhedassa pisuassa nibodhati.
Whoever attends to the word of a slanderer, one who breaks apart bonds.
159. Te jan sukham-edhanti, nar Saggagat-r-iva,
Those people gain happiness, like people who have gone to Heaven,
Ye2 vca sandhibhedassa nvabodhanti,3 Srath.
Who do not attend to the word of one who breaks apart bonds,
Charioteer.
The jackal.
BJT: Yo; where a plural is needed for agreement with the verb.
3
Text, BJT: nvabodhenti; causative form, which seems out of place here.
2
65
9: Katautvaggo
Gratefulness
J 429 Mahsukajtaka
The Parrot
Faithfulness in Friendship
Sakka, to try the contentment of a parrot, dries up the tree he lives
on, all the other birds desert it but the parrot stays on. Sakka,
taking the form of a goose, engaged in this dialogue.
160. Dumo yad hoti phalpapanno

When a tree is possessed of fruit
Bhujanti na vihag sampatant.
Birds who fly through the sky will eat from it.
Khan-ti atvna duma phalaccaye,
(But) having understood: Perished is the tree, devoid of fruit,
Disodisa yanti tato vihagam.
That flock of birds will flee from there in all directions.
161. Cara crika Lohitatua m mari,1
Go on a journey, Red-Beak, but please do not die,
Ki tva suva sukkhadumamhi jhyasi?
Why do you, parrot, waste away in this dry (old) tree?
Tad-igha ma brhi, Vasantasannibha,
Please tell this to me, One who resembles the Spring,
Kasm suva sukkhaduma na ricasi?
Why, O parrot, do you not abandon this dry (old) tree?
162. Ye ve sakhna sakhro bhavanti,
We are those who are comrades with a comrade,
Paccaye dukkhasukhesu Hasa,
For as long as breath lasts, Goose, through pain and pleasure,
Kha akhan-ti na ta jahanti,
Whether perished or not I will not give it up,
BJT: m cari; [but] please dont wander?
9: Gratefulness - 66
Santo sata Dhammam-anussarant.

(So thinks) the virtuous, mindful one, remembering the Dhamma.
163. Soha sata aatarosmi Hasa,
I also for certain, Goose, am mindful,
t ca me hoti sakh ca rukkho.
The tree to me is (like) a relative and comrade.
Ta nussahe jvikattho pahtu,
I am unable, for sake of life, to abandon it,
Khan-ti atvna, na hesa Dhammo.
(Though) having understood: It has perished, for this is not
Dhamma.
J 430 Cullasukajtaka
The Parrot
Faithfulness in Friendship
Sakka, to try the contentment of a parrot, dries up the tree he lives
on, all the other birds desert it but the parrot stays on. Sakka,
taking the form of a goose, engaged in this dialogue.
164. Santi rukkh haritapatt, dum nekaphal bah,

There are many green-leaved trees, trees which have many fruits,
Kasm nu sukkhe kope suvassa nirato mano?
Why in this dry and hollow tree does the parrots mind find delight?
165. Phalassa upabhujimh nekavassagae bah,
For many years the flock (of birds) ate many of the fruits,
Aphalam-pi viditvna sva metti yath pure.
1
Although having understood: It is fruitless, (still) there is love for it, as
in the past.
166. Sukkha-ca rukkha kopa, opattam-aphala duma,
This dried-up tree is dead, it is a tree without leaves or fruit,
Ohya saku yanti, ki dosa passase2 dija?
Having given it up the birds departed, what wrong, twice-born one,3 do
you see?
167. Ye phalatth sambhajanti, aphalo ti jahanti na,
Those who loved it for its fruit (alone), now fruitless abandon it,
Attatthapa dummedh, te honti pakkhaptino.
The unintelligent, wise only in their own benefit, have flown away (from
4
their friend).
I dont understand sva, I read it as though it were a contraction from saha va, which
appears to be the meaning in the Comm.: saddhi metti, sva metti.
2
Thai: maase; [what wrong...] are you thinking?
3
A bird is born once in an egg, and again when he breaks out, therefore he is known
as twice-born.
4
Comm: mittapakkha ptenti nsenti; thrown off, destroyed their association with
their friend.
J 44 Makasajtaka
The Mosquito
Understanding Consequences
To rid his father of a mosquito that has landed on his head a son
takes an axe and slaughters both the mosquito and his father with
1
one blow.
168. Seyyo amitto matiy upeto

Better a foe endowed with wisdom
Na tveva mitto mativippahno,
Than a friend lacking in wisdom,
Makasa vadhissan-ti hi eamgo
* Thinking: I will kill a mosquito, the foolish
Putto pit abbhid uttamaga.
Son broke asunder his Fathers head.2
J 522 Sarabhagajtaka
Bodhisatta Sarabhaga
Qualities Esteemed in the World
Sakka asks the Bodhisatta for a definition of the Good Person
(Sappurisa)
169. Yo ve kata katavedi Dhro,

That Wise One who is grateful and thankful,
Kalyamitto dahabhatt ca hoti,
That spiritual friend who has firm devotion,
Dukhitassa sakkacca karoti kicca,
Respectfully does his duty for one in pain,
Tathvidha Sappurisa vadanti.
(Therefore) such a one is called a Good Person.
1
2
cf. 440 below, in which a maid kills her Mother in much the same way.
Lit: supreme limb = head.
SN 1.11.11 Vatapadasutta
The (Seven) Vows
The Qualities of a Good Person
The Buddha explains that Sakka, the Lord of the Gods, received his
position after undertaking seven vows, which are outlined here.
170. Mtpettibhara jantu, kule jehpacyina,

The being who supports Mother and Father, and is respectful to elders in
the family,
Saha sakhilasambhsa, pesueyyappahyina,
Gentle and kindly in speech, abandoning slanderous speech,
171. Maccheravinaye yutta, sacca, kodhbhibhu nara:
Engaged in the restraint of selfishness, the person who is truthful, having
overcome anger:
Ta ve Dev Tvatis hu Sappuriso iti.
The Gods of Tvatisa say: that one is a Good Person.
J 72 Slavangarjajtaka
The Virtuous Dragon-King
Greed brings Dire Consequences
A forester, lost in the forest, is saved by the Bodhisatta, a King of
the Elephants. Later he returns and asks for the Bodhisattas tusks,
which he readily gives. But not satisfied he returns again and
demands the roots of the tusks. While leaving the earth opens up
and swallows him.
172. Akataussa posassa nicca vivaradassino,

The ungrateful man is always on the look-out for an opening,
Sabba-ce pathavi dajj, neva na abhirdhaye.
(But) even given the whole world, he still wouldnt be satisfied.
J 73 Saccakirajtaka
Asservation of Truth
The Power of Truth
The Bodhisatta saves a wicked prince who, when later he has
ascended the throne, seeing him in the capital, has him flogged and
taken out for execution. The Bodhisatta doesnt get upset but
repeats this verse. The people set him free, and kill the wicked King
instead.
173. Sacca kir-evam-hasu nar ekacciy idha:

This truth it seems was known1 by some people here:
Kaha niplavita seyyo na tvevekacciyo naro.
A floating log is (much) better than some people.
J 150 Sajvajtaka
The Brahmin Youth Sajva
Unexpected Consequences
The Bodhisatta teaches a brahmin youth a spell for restoring life to
the dead. Thoughtlessly the youth uses it on a tiger who then kills
and eats him.
174. Asanta yo pagahti, asanta-cpasevati,

He who favours the bad, and mixes with the bad,
Tam-eva ghsa kurute, vyaggho Sajvako yath.
Makes fodder of himself, like Sajvaka (and) the tiger.
Lit: heard.
J 302 Mah-assrohajtaka1
The Great Horseman
The Reward for Good Actions
A royalist treats with kindness a great horseman the King himself
who has been defeated in battle. The great horseman tells him if
he comes to the city he will receive his reward. One day the man
comes and the King gives him half his kingdom.
175. Sayogasambhogavisesadassana
Whatever good he sees in association or living together
Anariyadhammesu sahesu nassati,
Goes to waste on the ignoble and treacherous,
Kata-ca Ariyesu ca ajasesu,2
But whatever is done along the Noble way,
3
Mahapphala hoti aum-pi tdisu.

Even if it is a small thing it has great fruit.
176. Yo pubbe katakalyo, ak loke sudukkara,
He who has done good in the past, who has done what is very difficult to
do in the world,
Pacch kayir na v kayir, accanta pjanraho.
In the future whether doing (good) or not doing, he is worthy of endless
4
veneration.
See above 137, 138, for the first two of the verses in this Jtaka.
ChS: ajjavesu; [But whatever is done] that is Noble and upright.
3
Text: Mahapphalo; but phala is normally neuter.
4
Paraphrase: whether he does something good in the future or not, he is still worthy of
veneration.
2
J 445 Nigrodhajtaka
The Bodhisatta Nigrodha
Deeds are Seeds
Three boys receive an education, two rich, one poor, whose fees
are paid for by the first of the boys. Later the poor boy finds out
how to become King, but bestows it on his benefactor, and the
second boy becomes the Commander-in-Chief. Later the latter
abuses and disowns him, but the King (the Bodhisatta) rebukes the
Commander-in-Chief, and utters these verses.
177. Yath pi bjam-aggimhi ayhati na virhati,

Just as a seed burned in a fire does not produce fruit,
Eva kata asappurise nassat na virhati.
Even so what is done for the bad person is wasted and does not produce
(good) fruit.
178. Kataumhi ca posamhi, slavante ariyavuttine,
But for the grateful person, virtuous, of noble conduct,
Sukhette viya bjni, kata tamhi na nassati.
These are like good seeds, there is no waste in what is done.
J 90 Akataujtaka
Ungratefulness
The Reciprocity of Deeds
A merchant sends a caravan to Svatth and is helped by
Anthapiika; later the latter sends a caravan back to the
merchant, but they are rebuked; when they come again to Svatth
and are robbed they are left with no one to help them.
179. Yo pubbe katakalyo katattho nvabujjhati,

He who doesnt acknowledge a good deed that was done in the past,
Pacch kicce samuppanne kattra ndhigacchati.
When a need arises in the future finds no one comes to help.
J 409 Dahadhammajtaka
Steadiness
Remembering Service Rendered
An elephant renders great service to the King, but once grown old
is neglected and scorned. The Bodhisatta admonishes the King with
these verses.
180. Yo pubbe katakalyo katattho nvabujjhati,

He who doesnt acknowledge a good deed that was done in the past,
Atth tassa palujjanti, ye honti abhipatthit.
Whatever his gains, so desired, they will (surely) decrease.
181. Yo pubbe katakalyo katattho-m-anubujjhati,1
He who does acknowledge a good deed that was done in the past,
Atth tassa pavahanti,2 ye honti abhipatthit.
Whatever his gains, so desired, they will (surely) increase.
Text: katattham-anubujjhati. In the text there is an unusual sandhi consonant, which

doesnt normally occur after long vowels; I would prefer to leave it out, and read:
katattho anubujjhati.
2
Text: pavahati; singular where plural is required.
AN 3.26 Sevitabbasutta
To Be Associated With
Who to Follow?
The Buddha explains to the monks the three types of person in the
world and what their attitude should be towards them, and
summarises the teaching with a verse.
182. Nihiyati puriso nihnasev,

A person is brought low by mixing with the lowly,
Na ca hyetha kadci tulyasev,
By mixing with equals he is never brought down,
Seham-upanama udeti khippa,
By inclining to the best he quickly rises up,
Tasm attan uttari bhajetha.
Therefore he should keep company with those better than himself.
J 308 Javasakuajtaka
The Swift Bird
Abandoning an Ingrate
A bird helps a lion by removing a bone stuck in its throat, but when
asked to requite he haughtily refuses.
183. Akataum-akattra, katass appaikraka,

An ingrate is one who does not requite whatever has been done (for
him),
Yasmi kataut natthi, niratth tassa sevan.
There is no point in mixing with him is whom gratitude is not found.
184. Yassa1 sammukhaciena mittadhammo na labbhati,
From that one in whom friendliness is habitually lacking,
Anusyam-anakkosa, saika tamh apakkame.
Without jealousy or insult, he should gently depart.
Thai: Yattha; I would have expected a variant with an ablative tasm which is what is
required by the sense.
75
10: Pahamasevanavaggo
Association, 1
J 435 Haliddirgajtaka
Turmeric Dye
Discrimination in whom to Follow
A Father and Son are living as ascetics in the Himlayas when a
woman tries to lure the Son away to the city. When he finds out the
Father admonishes him with these verses, and he maintains his
state.
185. Yo te vissasate, Tta, visssa-ca khameyya te,

One whom you find is trustworthy, my Son, who will also accept your
trust,
Susss ca titikkh ca, ta bhajehi ito gato.
Who will listen and is patient, accompany him when hes gone from here.
186. Yassa kyena vcya, manas natthi dukkata,
One who by body, word or mind does nothing wrong,
Urasva patihya, ta bhajehi ito gato.
Support, as (friend) upon your breast, accompany him when hes gone
from here.
187. Yo ca Dhammena carati, caranto pi na maati,
The one who lives by the Dhamma, not just imagining he is lives that
way,
Visuddhakri sappaa, ta bhajehi ito gato.
One who is purified, with wisdom, accompany him when hes gone from
here.
188. Haliddirga kapicitta, purisa rgavirgina,
(But) that person, who is (unstable) like turmeric dye, having a monkey
mind, (both) passionate and dispassionate,
Tdisa Tta m sevi, nimmanussam-pi ce siy.
Do not mix with such, my Son, as if he were not of human kind.
189. svisa va kupita, mhalitta mahpatha,
Like one angry, like snakes poison, like a great highway smeared with
muck,
rak parivajjehi, ynva visama patha.
You should keep far away (from him), like a vehicle on an uneven road.
10: Association 1 - 76
190. Anatth, Tta, vahanti, bla accupasevato,

A fool when mixed with too often, my Son, increases the unbeneficial,
Mssu blena sagachi, amitteneva sabbad.
Do not meetings with a fool, he is in everyway a foe.
191. Ta tha, Tta, ycmi, karassu vacana mama:
Therefore1 I beg you, my Son, accept this word of mine:
Mssu blena sagachi, dukkho blehi sagamo.
Do not have meetings with a fool, suffering comes from meeting with
fools.
Comm: tena karaena.
J 161 Indasamnagottajtaka
One of Indasamnas Clan
Choosing Friends Carefully
An arrogant ascetic from the Indasamna clan kept an elephant as
a pet. His teacher, the Bodhisatta, warned him of the danger, but
he would not listen. One day the elephant trampled him to death.
192. Na santhava kpurisena kayir,

Do not have intimacy with a contemptible person,
Ariyo anariyena1 pajnam-attha.
The noble (should) know the worth of the ignoble.
Cirnuvuttho pi karoti ppa,
Eventually he does what is wicked,
Gajo yath Indasamnagotta.
Like the elephant to the one of Indasamnas clan.
193. Ya tveva ja: Sadiso maman-ti,
But he of whom you know: He is like I,
Slena paya sutena cpi,
Having virtue and wisdom and learning,
Teneva metti kayirtha saddhi,
With him one should certainly be friendly,
Sukhvaho2 Sappurisena sagamo.
Coming together with a Good Person brings happiness.
BJT: hi ariyena; [The noble (should) know the worth] of the noble; Ariyonariyena;
different sandhi, same meaning as text.
2
Text: Sukh have; ChS, Thai: Sukho have; [In association with the Righteous Man
there is] surely happiness.
J 162 Santhavajtaka
Intimacy
Intimacy with the Wicked and the Righteous
A brahmin ascetic feeds his sacred fire with ghee and milk-rice and
it flares up and burns down his hut. Later he saw a black deer who
was intimate with his traditional enemies the lion, the tiger and the
panther and he spoke these verses.
194. Na santhavasm paramatthi ppiyo

Nothing is worse than the intimacy
Yo santhavo kpurisena hoti.
Of he who has intimacy with a contemptible person.
Santappito sappin pyasena
(The fire that) burned with ghee and with milk-rice
Kicchkata paakui adahahi.
Burned down my leaf-hut, made with much trouble.
195. Na santhavasm paramatthi seyyo
Nothing is better than the intimacy
Yo santhavo Sappurisena hoti,
Of he who has intimacy with a Good Person.
Shass vyagghassa ca dpino ca
The faces of the lion, the tiger and the leopard
Sm mukha lehati1 santhavena.
The black deer2 licks intimately.
1
2
Text, BJT: lepati; a causative form, which seems inappropriate here.

Comm: sm nma mig.
J 141 Godhajtaka
The Iguana
Consorting with the Wicked
An iguana makes friends with a chameleon, who he is wont to
embrace. The chameleon, fearing for his life, calls in a hunter and
destroys the iguana family.
196. Na ppajanasasev accanta sukham-edhati,

Associating with the wicked does not bring endless happiness,
Godh kula kaka va kali ppeti attna.
They are like the chameleon who defeated the iguana family themselves.
Iti 76 Sukhapatthansutta
Wishing for Happiness
Association
The Buddha explains the three kinds of happiness people should
wish for, and warns against bad reputation.
197. Akaronto pi ce ppa karontam-upasevati,

If one not doing what is wicked associates with one who is,
Sakiyo hoti ppasmi, avao cassa rhati.
He will be suspected of wickedness, and (others) blame will grow for
him.
SN 1.3.11 Sattajailasutta
Seven yogis
Appearance is not All
King Pasenadi interrupts his interview with the Buddha to pay
respect to various kinds of ascetics who are passing nearby. The
Buddha cautions that outward appearance is not trustworthy, and
the King admits that these are his spies.
198. Na vaarpena naro sujno,

Not by outward form is a person known,
Na vissase ittaradassanena,
Not by seeing briefly can there be trust,
Susaatna-hi viyajanena
For under the characteristic of restraint
Asaat lokam-ima caranti.
The unrestrained ones live in this world.
199. Patirpako mattik kualo va,
Like a clay earring resembling (one gold),1
Lohahamso va suvaachanno,
Like a copper coin covered in gold,
Caranti eke2 parivrachann,
Some wander around with a retinue,
Anto asuddh, bahi sobhamn.
Inside impure, outside looking resplendent.
1
2
Comm: suvaakualapatirpako mattikkualo va.

ChS, Thai: loke; [they wander] in the world.
J 384 Dhammadhajajtaka
The Show of Truth
Deceitful Appearances
A crow pretends to be a holy ascetic who lives on air alone, but
secretly eats the eggs and young of other birds when left alone.
Eventually he is caught and put to death.
200. Vcya sakhil manoviduggo,

Kindly in speech, his mind hidden away,
Channo kpsayo va kahasappo,
Like a black snake dwelling in a hole,
Dhammadhajo gmanigamesu sdhu,1
Virtuous in village and town, a banner for the Dhamma,
Dujjno purisena blisena.
It is hard for a foolish person to recognise (him).2
Dutiya Sataka
The Second Hundred
1
2
Text, BJT add: sammato; honoured, against the metre.

Comm: aya evarpo dusslo paicchannakammanto blisena aena purisena na
sakk jnitu; it is not possible for foolish men to know the unvirtuous who cover up
their actions. Blisa here and in the verse seems to be used in the sense of bla.
82
11: Dutiyasevanavaggo
Association, 2
J 503 Sattigumbajtaka
Spear-Bush
According to Upbringing
Two parrots who are brothers are brought up differently, one in a
robber-village, and one in a hermitage of the wise. When a King
loses his way the first wants to kill and rob him, while the second
offers him a helping hand.
201. Ya ya hi Rja bhajati, santa v yadi v asa,

With the one he keeps company, King, be he good or be he bad,
Slavanta visla v, vasa tasseva gacchati.
Virtuous or unvirtuous, he goes under their influence.
202. Ydisa kurute mitta, ydisa-cpasevati,1
With whomever he makes his friend, with whomever he associates,
So pi tdisako hoti, sahavso hi tdiso.
Such (a person) does he become, through living close with such a one.
203. Sevamno sevamna, samphuho samphusa para,
Associating with associates, being touched by anothers touch,
2
Saro diddho kalpa va alittam-upalimpati,

A poisoned arrow (soon) defiles a quiver that is undefiled,
Upalepabhay Dhro neva ppasakh siy.
(But) the Wise One is not afraid he will be defiled by wicked comrades.4
204. Ptimaccha kusaggena yo naro upanayhati
(Just as) one who wraps rotten fish in sacred grass
Kuspi pti vyanti, eva blpasevan.
(Finds) the grass smells rotten, so it is from mixing with fools.
This and the next four verses are also found in Itivuttaka 76.
Thai: duho; [As a] bad/corrupt [arrow]?
3
BJT: littam-; it would give the meaning: [As a poisoned arrow (soon) defiles] a
besmeared [quiver]; which doesnt seem right.
4
Because he chooses his friend well, whereas the one without wisdom may make
friends with anyone.
2
1
205. Tagara va palsena yo naro upanayhati

Just as a man who wraps tagara-incense in leaves
Patt pi surabhi vyanti, eva Dhrpasevan.
(Finds) the leaves smell fragrant, so it is from mixing with the Wise.
206. Tasm pattapuasseva atv sampkam-attano.
Therefore, having understood the result for oneself is the same as for a
leaf-wrap
Asante nopaseveyya, santo2 seveyya paito,
He will not mix with the bad, but mix with the good and wise one,
Asanto Niraya nenti, santo ppenti Suggati.
The bad are led to the Nether Regions, the good attain a Happy State.3
Dhp 206 Sakkavatthu

Lord of the Gods Sakka
Seeing Noble Ones
When the Buddha lies ill Sakka, the King of the Gods, comes to
minister to him. The monks wonder why, and the Buddha explains
4
how he previously answered Sakkas questions whereby he became
a stream-enterer.
207. Shu dassanam-Ariyna, sannivso sad sukho,

Meeting with Noble Ones is good, and living with them is pleasant
always,
5
Adassanena blna niccam-eva sukh siy.

Through not meeting foolish people one will forever be happy.
Text: Tara-ca; BJT, ChS: Tagara-ca; but a word indicating a simile is suitable here.
Text, BJT, ChS: sante; plural against paito singular. Santo here is a singular part
participle from sammati; in the next line it is a plural nominative from base sant, a
present particple of atthi.
3
Comm: saggam-eva ppenti.
4
See Sakkapahasutta, DN 21.
5
Text: blassa; singular form.
2
SN 1.1.31 Sabbhisutta
The Virtuous
The Benefits of Associating with the Virtuous
5 gods approach the Buddha and speak one verse each on the
benefits of associating with the wise, to which the Buddha adds the
final verse below.

Sit down together with the virtuous, be intimate with the virtuous,
Sata Saddhammam-aya, seyyo hoti na ppiyo.
After learning the Good Dhamma from one who is good, one is better
not worse.
Sata Saddhammam-aya, pa labbhati nato.
After learning the Good Dhamma from one who is good, one (surely)
gains wisdom but not from others.
Sata Saddhammam-aya, sokamajjhe na socati.
After learning the Good Dhamma from one who is good, one grieves not
amongst the grieving.
Sata Saddhammam-aya, timajjhe virocati.
After learning the Good Dhamma from one who is good, one shines in
the midst of ones kin.
Sata Saddhammam-aya, satt gacchanti Suggati.
After learning the Good Dhamma from one who is good, beings gain a
Happy State.

Sata Saddhammam-aya, satt tihanti stata.
After learning the Good Dhamma from one who is good, beings remain
always steady.
Sata Saddhammam-aya, sabbadukkh pamuccati.
After learning the Good Dhamma from one who is good, one is free
from all suffering.
J 428 Kosambijtaka1
Kosamb Town
Wander with the Wise or Wander Alone
A King executes a neighbouring King. The latters son secretely
becomes the Kings trusted confidant, and one day, still intent on
revenge, has him alone. But rather than kill him he forgives him,
and the two become close friends.
215. Sace labhetha nipaka sahya

If you find a good companion
Saddhi cara Sdhuvihridhra,
While wandering, a Wise One who lives well,
Abhibhuyya sabbni parissayni,
Having overcome all (of your) troubles,
Careyya tenattamano satm.
Being pleased with him, one should wander mindfully.2
216. No ce labhetha nipaka sahya
If you do not find a good companion
Saddhi cara Sdhuvihridhra,
While wandering, a Wise One who lives well,
Rj va raha vijita pahya,
Like a King, after abandoning a kingly realm,3
Eko care mtagarae va ngo.
One should wander alone, like an elephant in an elephant forest.4
These verses also occur at MN 128, Dhp 328-330, Sn 3, etc.

Comm paraphrase: tena saddhi attamano satim careyya.
3
This sentence could also be interpreted as: Like a King, after abandoning his defeated
kingdom. Comm. yath attano vijita raha mahjanakarj ca arindamarj ca
pahya ekakova carisu, eva careyy ti attho.
4
Nga is a common word for elephant, besides having its other meanings, like snake
(or cobra), the iron-wood tree, and also the Worthy Arahat. Mtaga can also mean
an elephant, though in this case, its alternative meaning is one of low-caste.
2
217. Ekassa carita seyyo, natthi ble sahyat,

Wandering by oneself is best, there can be no companionship with
fools,
Eko care na ca ppni kayir,
One should wander alone, doing nothing wicked,
Appossukko mtagarae va ngo.
Unconcerned like a grand elephant in an elephant forest.
Dhp 61 Mahkassapattherasaddhivihrikavatthu
Venerable Mahkassapas Pupil
No Friendship with Fools
A faithless pupil of Ven. Mahkassapa tricks a supporter into
giving him food and drinks which he says are needed by the elder.
Being rebuked he burns down the Elders hut and runs away. The
whole story is reported to the Buddha.
218. Cara-ce ndhigaccheyya seyya sadisam-attano,

If while wandering one does not find one better or same as oneself,
Ekacariya daha kayir: natthi ble sahyat.
One should resolve to go alone: there can be no friendship with fools.
88
12: Visssavaggo
Trust
J 68 Sketajtaka
Sketa Town
Faith at First Sight
A couple who were the Bodhisattas parents in many previous lives
greet him as a son in this life, to the confusion of the monks. The
Buddha explains their past relationship.
219. Yasmi mano nivisati, citta cpi pasdati,

In that one with whom his mind is at home, and his heart has devotion,
Adihapubbake pose, kma tasmim-pi vissase.
(Although) that person is unseen in the past, he should willingly place his
trust.
J 93 Visssabhojanajtaka
Trusting Food
The Danger of Being too Trusting
A lion so scares the cows pasturing nearby that they dont give
milk. The herdsman covers with poison a hare-deer the lion is fond
of, the lion licks her fondly and dies.
220. Na vissase avissatthe, vissatthe pi na vissase,

Do not trust the untrustworthy, even in the trustworthy put not your
trust,
Visss bhayam-anveti sha1 va migamtuk.
There is danger following trust, like the lion and the hare-deer.2
1
2
Text: sh; plural, where a singular is needed.

Not in PED; SED says: a kind of red-coloured hare like deer; and CPED: a hoofed
animal of the size of a cat. Sinh. mninn.
12: Trust - 89
J 448 Kukkuajtaka
The Chicken
Do not Trust the Untrustworthy
A hawk preys on chickens until only the Bodhisatta is left. He tries
to lure him out with kind words, but the Bodhisatta resists, not
placing his trust in a natural enemy.
221. Nsmase katappamhi, nsmase alikavdine,

Do not have trust1 in one who has done wicked things, do not have trust
in one who speaks falsely,
Nsmas attatthapaamhi, atisante pi nsmase.
Do not have trust in one wise (only) in his own welfare, do not have trust
in one who makes a show of peace.2
222. Bhavanti heke puris gopipsikajtik,
Some of the people are (as though) descended from thirsty cattle,
Ghasanti mae mittni, vcya na ca kammun.
They satisfy3 their friends, I think, with words, but not with their
actions.
223. Sukkhajal paggaht, vcya paiguhit,
4
Offering empty hands in homage, concealing (actions) by their words,
Manussaphegg nsde, yasmi natthi kataut.
They are worthless men, not to be approached, in whom there is no
gratitude.
Comm: Tattha nsmase ti nssase, ayam-eva v pho; na vissase ti vutta hoti. I

have never seen this meaning given for assasa before, whether in Pi or Sanskrit, it
literally means breath.
2
Comm: anto upasame avijjamne yeva ca bahi upasamadassanena atisante viya
paicchannakammante pi ... kuhakapuggale; internally peaceful through the conceit of
ignorance, or externally looking peaceful, making much of peace, like a deceitful
person trying to cover his actions up.
3
Lit: eat, consume, devour; but that hardly makes sense here. The comm. gives no help.
4
Lit: dry (hands); Comm: paggahitatuccha-ajalino.
12: Trust - 90
224. Na hi aaacittna itthna purisna v

* Do not have trust or have contact with these sorts of women or men
Nn ca katv1 sasagga tdisam-pi ca nsmase.2
Whose minds are fickle3 and have become different (from what they
were).
225. Anariyakamma okkanta,4 atheta sabbaghtina,
* Do not trust the unreliable, who fall into ignoble deeds,
Nisita va paicchanna, tdisam-pi ca nsmase.
They (would) murder all (and sundry), their (swords)5 are sheathed and
covered.
6
226. Mittarpenidhekacce skhallena acetas,

* Do not have trust in such as (only) appear to be friends here,
Vividhehi upyehi, tdisam-pi ca nsmase.
Having smooth words and various means, but no intention (to act).
227. misa v dhana v pi yattha passati tdiso,
Where such a one sees material gain or wealth,
Dubbhi karoti dummedho ta-ca hantvna, gacchati.
After treacherously slaughtering the unintelligent one, he (will) depart.
ChS, Thai: Nnvikatv; [Whose minds are fickle] and have undergone different
alteration.
2
Thai: tdisam-pi na vissase; [Do not have] faith or [association with such...].
Similarly twice more below.
3
Lit: having other-other minds.
4
Thai: Anariyakammaukkanta; an extraordinary Sanskritisation Ive never seen in a
Pi text before.
5
Comm: nisitakhaggam-iva.
6
Thai: Mittavasenidhekacce; [Do not have trust in such as (only)] dwell [like friends
here].
12: Trust - 91
J 521 Tesakuajtaka
Three Birds
The Trustworthy one
A childless King adopts three birds as his children, which his
courtiers scorn. To prove their worth he asks them for advice in
ruling the Kingdom, and this is part of what his daughter says.
228. Yo ca ta Tta rakkheyya, dhana ya-ceva te siy,

He who will guard you (well), Father, and will also (guard all) your
wealth,
Sto va ratha sagahe, so te kiccni kraye.
Like a charioteer his chariot, he will see to all his duties.
229. Susagahitantajano saya vitta avekkhiya,
He will see to (guarding) ones wealth, he will treat the people kindly,
Nidhi-ca iadna-ca na kare parapattiy.
(Regarding) your treasure and debts he will not depend on another.
230. Saya ya vaya ja, saya ja katkata,
Your profit and loss he should know, and he should know what you have
done and not done,
Niggahe niggahraha, paggahe paggahraha.1
He should punish those worthy of punishment, and support those worthy
of support.
These three verses replace three others from the Kulajtaka (J 536), which I
judge to be offensive.
12: Trust - 92
J 508 Pacapaitajtaka
The Tunnel
Keeping a Secret
The Bodhisatta councils the King not to reveal his secrets to
anyone, but others hostile to him say that revealing to a wife, a
friend, a brother, a son, or a mother is acceptable. Later the
Bodhisatta reveals the secrets that they have told to such, showing
their unreliablity. Then he repeats his wise advice.
231. Guyhassa hi guyham-eva sdhu,

The hiding of a secret is good indeed,
Na hi guyhassa pasattham-vikamma,
The revealing of a secret is not commended,
Anipphdya saheyya Dhro,
The Wise One can endure while it is undone,
Nipphannatho yathsukha bhaeyya.
When done he can speak whatever he likes.
232. Na guyham-attha vivareyya, rakkheyya na yath nidhi,
One should not reveal a secret, one should guard it like a buried treasure,
Na hi ptukato sdhu guyho attho pajnat.
Therefore those who know a secret (surely) do not make it manifest.
233. Thiy guyha na saseyya amittassa ca Paito,
The Wise One should not tell a secret to a woman, or to a foe,
Yo cmisena sahro, hadayattheno ca yo naro.
To one who is overcome by material gain, or to one whose heart is
stolen.
234. Guyham-attham-asambuddha sambodhayati yo naro,
That person who makes known a secret matter that is unknown,
Mantabhedabhay tassa dsabhto titikkhati.
Fearing a broken confidence, (will have to) endure slavery.
235. Yvanto purisassattha guyha jnanti mantina,
As far as they know a persons secret and a confidential matter,
Tvanto tassa ubbeg, tasm guyha na vissaje.
That far does he have fear, therefore a secret should not be revealed.
12: Trust - 93
236. Vivicca bhseyya div rahassa,

In the day, one should speak a secret in seclusion,
Ratti gira ntivela pamuce,
At night one should not let a word out for a long time,
Upassutk hi suanti manta,
Eavesdroppers listen for confidences,
Tasm manto khippam-upeti bheda.
Therefore a confidence is quickly broken.
94
13: Ycanavaggo
Begging
J 253 Maikahajtaka
Jewel Throat
The Result of too Much Begging
A dragon falls in love with a hermit and embraces him to his
distress. To frighten him away the hermit begs for the dragons
jewel three times.
237. Mamannapna vipula ura

For me (there will be) rich drink and food aplenty
Uppajjati assa maissa hetu.
Arising by reason of your jewel.
Ta te na dassa atiycako si,
I will not give to you, you beg too much,
Na cpi te assama gamissa.
Nor will I come back to your hermitage.
238. Sus yath sakkharadhotap,
1
Like a youth with a clean sword in his hand,
Tsesi ma sela ycamno,
You scare me, begging for my stone,
Ta te na dassa atiycako si,
I will not give to you, you beg too much,
Na cpi te assama gamissa.
Nor will I come back to your hermitage.
239. Na ta yce yassa piya jigise,
You should not beg from one whose love you want,
Desso hoti atiycanya.
For begging too much is disagreeable.
Ngo mai ycito brhmaena,
The brhmaa begged for the dragons jewel,
Comm: dhota-asihattho.
13: Begging - 95
Adassana yeva tad-ajjhagm.

He went from there and was never seen again.
J 323 Brahmadattajtaka
King Brahmadatta
Begging brings Tears
A hermit is invited by a King to stay in his park. For twelve years
he desires a pair of shoes and a leaf umbrella but is too ashamed
to ask. Eventually he asks, receives, and goes on his way.
240. Dvaya ycanako, Rja Brahmadatta, nigacchati

Begging for two things, King Brahmadatta, he will find
Albha dhanalbha v, eva dhamm hi ycan.
Loss or gain of wealth, such is the nature of begging.
241. Ycana rodana, hu Paclna Rathesabha,
A begger weeps, he said to (the King of) Pacla, Best of Charioteers,
Yo ycana paccakkhti, tam-hu pairodana.
He who refuses a begger, thus he said, weeps in return.
242. M-m-addasasu rodanta, Pacl, susamgat,
Let them not see (my) tears, Pacla, when they assemble (I thought),
Tuva v pairodanta, tasm icchm aha raho.
Or you weeping in return, therefore I wish to hide away.
13: Begging - 96
J 403 Ahisenajtaka
Bodhisatta Ahisena
Silent Begging
The King, pleased with a sage (the Bodhisatta), offers him anything
from his Kingdom down, but the sage remains silent. The following
dialogue ensues.
243. Ye me aha na jnmi, Ahisena, vaibbake,1

Those poor people whom I do not know, Ahisena,
Te ma sagamma ycanti; kasm ma tva na ycasi.
Gather round me and beg; why is it that you do not beg from me?
244. Ycako appiyo hoti, yca adadam-appiyo,
A begger is not loved, one not giving to begging is not loved,
Tasmha ta na ycmi, m me viddesan ahu.
Therefore I beg you not, do not have anger towards me.
245. Yo ve ycanajvno, kle yca na ycati,
He who lives by way of begging, and who begs not at begging time,
2
Para-ca pu dhaseti, attan pi na jvati.

Destroys the merits of another, and himself does not live (happily).3
246. Yo ca ycanajvno, kle yca hi ycati,
He who lives way of by begging, and who begs at begging time,
Para-ca pua labbheti, attan pi ca jvati.
Causes another to gain merit, and himself lives (happily).
4
247. Na ve dessanti sappa, disv ycakam-gata,

Those with wisdom are not angry after seeing a begger come,
Brahmacri piyo me si varata6 bhaam-icchasi.
My dear and spiritual friend speak and ask for a boon from me.
Text: vaibbak; but an accusative is needed here.

Thai: pua; singular.
3
Comm: attan pi ca sukha na jvati.
4
BJT: dissanti; which doesnt give a good meaning; Thai: dussanti; [Those with wisdom
are not] corrupt.
5
BJT, ChS, Thai: gate; plural form?
6
hai: varabhaitam-icchasi; ask a noble boon? I dont understand the form bhaita.
2
13: Begging - 97
248. Na ve ycanti sappa, Dhro veditum-arahati,

Those who have wisdom do not beg, (this) the Wise One ought to know,
Uddissa Ariy tihanti, es Ariyna ycan.
The Noble (simply) stand for (alms),1 such is the Noble Ones begging.
J 478 Dtajtaka
The Messenger
Asking the Right Person at the Right Time
A student desiring to repay his teacher disregards others and waits
until the King comes and asks him what he needs, as only the King
has the power to solve his problem.
249. Sace te dukkha uppajje, Ksna Rahavahana,

2
If suffering has arisen for you, Benefactor of Ksi,
M kho no tassa akkhhi yo ta dukkh na mocaye.
Do not tell it to the one who cannot free you from your suffering.
3
250. Yo tassa dukkhajtassa ekantam-api bhgato

* He who can free you from even a (small) portion of the suffering that
occurs
Vippamoceyya Dhammena: kma tassa pavedaye.
In accordance with the Dhamma: to him, if you wish, you should speak.
251. Yo attano dukkham-annupuho,
He who, (though) not asked his suffering,
Pavedaye jant aklarpe,
Speaks to people at the wrong time,
nandino4 tassa bhavantyamitt,5
Should know his foes take joy in that,
Hitesino tassa dukkh bhavanti.
Those who wish him well will suffer.
Comm: Ariy pana vca abhinditv yenatthik honti, ta uddissa kevala

bhikkhcravattena tihanti; the Noble, not having spoken a word aboout their
needs, stand (silently) for the whole of the alms distribution.
2
Rahavahana literally means: he who increases the wealth of the country; which is
too long for a vocative in English!
3
Text: bhgaso; ChS, Thai: ekagam-api bhgaso; from one part or portion.
4
Thai: Anandino tassa bhavanti mitt; His friends will not take joy in that.
5
BJT: bhavant amitt; ChS: bhavanti mitt; different ways of forming the sandhi.
13: Begging - 98
252. Kla-ca atvna tathvidhassa,

After understanding the right time for such a one,
Medhvina ekamana viditv,
And knowing the intelligent ones mind,
Akkheyya tippni parassa Dhro,
The Wise One will relate his pains to another,
Saha gira atthavati pamuce.
With a gentle voice, spoken (looking for) a favour.
253. Sace ca ja avisayham-attano:
But knowing himself its not possible (and):
1
Nya nti mayha sukhgamya,

This practice will not lead to my happiness,
Eko pi tippni saheyya Dhro,
The Wise One will bear up his pains,
Sacca hirottappam-apekkhamno.
Desiring truth and good conscience.2
1
2
ChS, Thai: Na te hi mayha; This surely will not [lead to my happiness].

I use good conscience here to include both hiri (lit: shame) and ottappa (lit: guilt),
both here and elsewhere in this translation.
99
14: Nindavaggo
Blame
AN 8.5 Pahamalokadhammasutta
Worldy Things
The Eight Worldly Things
The Buddha explains the eight worldly conditions to the monks and
summarises them with a verse.
254. Lbho albho ayaso yaso ca,

Gain and loss, fame and infamy,
Nind pasas ca sukha-ca dukkha:
Blame and praise, happiness and suffering:
Ete anicc manujesu dhamm,
Amongst human beings these things are impermanent,
Asassat viparimadhamm.
Non-eternal, a changeable nature.
Dhp 227-8 Atula-upsakavatthu

The Layman Atula
Blameworthy
The lay-disciple Atula goes to see Revata, who speaks not,
Sriputta, who speaks at length, and nanda who speaks
moderately; but he is upset with them all. Finally he goes to the
Buddha who explains it thus.
255. Poram-eta, Atula, neta ajjatanm-iva:

This is ancient (wisdom), Atula, this is not something modern:
Nindanti tuhim-sna, nindanti bahubhina,
They blame the one who sits silently, they blame the one who talks a lot,
Mitabhim-pi nindanti, natthi loke anindito.
They blame the one who talks in moderation, there is no one in the
world not blamed.
256. Na chu na ca bhavissati, na cetarahi vijjati
There was not and there will not be, and at present there is not found
Ekanta nindito poso, ekanta v pasasito.
A person totally blameworthy, or totally praiseworthy.
14: Blame - 100
Dhp 81 Lakuakabhaddiyattheravatthu
The Elder Lakuaka Bhaddiya
Unperturbed
The Elder Lakuaka Bhaddiya was a dwarf who attained
arahantship. Novices and others used to tease him, but he remained
unmoved. The Buddha explained why.
257. Selo yath ekaghano vtena na samrati,

Just as solid rock is not shaken by the wind,
Eva nindpasassu na samijanti Pait.
Even so the Wise are unmoved by blame or by praise.
Ud 3.3 Yasojasutta
The Monk Yasoja
Unshaken by Pleasure and Pain
The monk Yasoja and 500 other monks who are visiting the Buddha
are very noisy so he sends them away. They put forth extra effort
during the Rains retreat and become Arahats, after which the
Buddha sends for them again.
258. Yassa jito kmakaako,

He who overcomes the thorn of sense desire,
Akkoso ca vadho ca bandhana-ca,
Scolding, slaying, and (other) bonds,
Pabbato va so hito anejo,
He who stands unmoved like a mountain,
Sukhadukkhesu na vedhat sa bhikkhu.
That monk is unshaken by pleasure and pain.
14: Blame - 101
AN 5.48 Alabbhanyahnasutta
Unobtainable States
The Wise do not Tremble
The Buddha explains there are five things that cannot be obtained:
for those having the nature of ageing, sickness, dying, wasting and
destruction that there should be none of these things is impossible.
The Noble disciple knows this and does not grieve.
259. Na socanya paridevanya,

In grief and lamentation (there is) no
Atthodha laddh api appako pi.
Profit and not even a little gain here.
Socantam-ena dukhita viditv,
Understanding your grieving and suffering,
Paccatthik attaman bhavanti.
(Your) opponents will become uplifted.
260. Yato ca kho Paito padsu,
* But when the Wise One does not tremble,
Na vedhat atthavinicchaya,
Having (good) sense regarding misfortune,
Paccatthikssa dukhit bhavanti,
His opponents will become afflicted,
Disv mukha avikra pura.
Seeing that his former face is unchanged.
261. Jappena mantena subhsitena,
Through praise,1 charms, or speaking well,
Anuppadnena paveiy v,
Through much giving2 or through tradition,
Yath yath yattha labhetha attha,
Whatever the place he finds is good,
Tath tath tattha parakkameyya.
Just there is the place he should make his effort.
1
2
Comm: vaabhaanena; by speaking praise.

Comm: satassa v sahassassa v dnena; by giving a hundred or a thousand gifts.
14: Blame - 102
262. Sace pajneyya: alabbhaneyyo

If he should understand: (this is) unobtainable
May v aena v esa attho.
By myself or another, that is good.
Asocamno adhivsayeyya,
Without grieving he should endure, (knowing):
Kamma daha kinti karomi dni.
I will now do whatever deed is required.1
Comm: vaagmikamma.
14: Blame - 103
J 351 Maikualajtaka
Jewelled Earrings
Transient Wealth
The Bodhisatta is a King whose Capital is overrun by another
King. He refuses to fight as it would involve maiming and killing.
The conquering King wonders why he does not struggle, and the
Bodhisatta speaks the following verses, after which the other
departs.
263. Pubbeva macca vijahanti bhog,

Soon wealth will depart from mortals,
Macco v te pubbatara jahti.
Or perhaps a mortal abandons it sooner.
Asassat bhogino, Kmakmi,
Wealth is not eternal, O Lover of Yourself,
Tasm na socm aha sokakle.
Therefore I do not grieve at grieving time.
1
264. Udeti prati veti cando,

The moon rises, becoming full, and then wanes again,
2
Attha tapetvna paleti sriyo.

The sun after blazing will set again,
Vidit3 may sattuka lokadhamm,
Knowing this is the nature of the world, O enemy of mine,
Tasm na socm aha sokakle.
Therefore I do not grieve at grieving time.
Thai: Udeti preti khyati cando; the word is different but the meaning is the same.
Thai: Atthagametvna; [The sun] after setting [will set again].
3
Thai: Vijit; Conquered [are the (eight) worldly things].
2
14: Blame - 104
J 461 Dasarathajtaka
King Dasaratha
Understanding Nature one Grieves Not
The Bodhisatta, along with his brother and sister, is exiled in the
Himlayas. While there he learns that his father the King has died,
yet understanding the way of nature he does not grieve.
265. Ya na sakk na pletu posena lapata bahu,

When a person is unable to preserve himself, even with great weeping,
Sa kissa Vi medhv attnam-upatpaye?
Why should a Wise and intelligent person torment himself (with grief)?
266. Dahar ca hi ye vuddh, ye bl ye ca Pait.
For those who are young and old, the foolish and also the Wise,
Ah ceva daidd ca sabbe maccuparya.
The wealthy and the poor they all will have their end in death.
267. Phalnam-iva pakkna nicca papatat bhaya,
Just as for a matured fruit there is always the danger of falling,
Eva jtna maccna nicca maraato bhaya.
So for mortals who are born there is always the danger of death.
268. Syam-eke na dissanti pto dih bahujjan,
Of the many people seen in the morning, some are not seen in the
evening,
Pto eke na dissanti sya dih bahujjan.
Of the many people seen in the evening, some are not seen in the
morning.
269. Paridevayamno ce, kicid-attha udabbahe
* If (through) lamenting the one who is besotted, could remove
Sammho hisam-attna, kayir ceta Vicakkhao.
Hurt for himself, the Wise One would do it as well.
270. Kiso vivao bhavati hisam-attnam-attano,
Though he has afflicted himself, and has become lean and pale,
Na tena pet plenti, niratth paridevan.
The deed cannot be protected by that, no good comes from lamentation.
14: Blame - 105

1
271. Yath saraam-ditta vrin parinibbaye,

Just as a burning house2 can be extinguished with water,
Evam-pi dhro sutav medhv Paito naro
So the strong, learned, intelligent and Wise person
Khippam-uppatita soka, vto tla va dhasaye.
Quickly (extinguishes) the grief that has arisen, like the wind disperses
cotton.
272. Eko va macco acceti, eko va jyate kule,
When a mortal passes away he is born in (another) family,
Sayogaparam tveva sambhog sabbapina.
The supreme bond for all beings is from living together.3
273. Tasm hi dhrassa bahussutassa,
Therefore the strong one, the learned one,
Sampassato lokam-ima para-ca,
Seeing (clearly) this world and the next,
Aya Dhamma hadaya mana-ca,
Knowing the Dhamma in his heart and mind,
Sok mahant pi na tpayanti.
Will not be tormented by great griefs.
Thai: vrin va nibbpaye; same meaning.

Comm: saraan-ti nivsageham.
3
Comm: Tattha tattha pana timittasayogena ... paramatthena pana tsu pi bhavesu
kammassak ve te satt ti attho. Paraphrase of this difficult verse: Even though
people find the greatest happiness in their friends and relations, still after they die
they are reborn elsewhere with new friends and relations.
2
106
15: Kammavaggo
Deeds
Dhp 127 Suppabuddhasakyavatthu
The Sakyan Suppabuddha
Deeds and their Results
Three different groups of monks see a crow die, a woman drowned
and themselves buried alive on their way to the Buddha. They
decide to ask him why it happened, and he explains there is
nowhere to escape from the results of bad actions.
274. Na antalikkhe, na samuddamajjhe,

Neither in the firmament, nor in the middle of the ocean,
Na pabbatna vivara pavissa:
Nor after entering a mountain cleft:
Na vijjat so jagatippadeso,
There is no place found on this earth,
Yatthahito muccyya ppakamm.
Where one can be free from (the results of) wicked deeds.
SN 1.3.15 Dutiyasagmasutta
Battles
The Revolution of Deeds
King Pasenadi defeats King Ajtasattu in battle, takes his four-fold
army from him, and, showing mercy, releases him with his life.
275. Hant labhati hantra, jetra labhate jaya,

The killer finds one who kills (him), the victor finds a victor,
Akkosako ca akkosa, rosetra-ca rosako,
The abuser an abuser, the wrathful (finds) one full of wrath,
Atha kammavivaena, so vilutto vilumpati.
So too as deeds revolve, the robber finds (himself) robbed.
15: Deeds - 107
Dhp 125 Kokasunakhaluddakavatthu

The Hunter Kokas Dogs
Offending the Inoffensive
A hunter blames a monk for his failure to catch game and he sets
his dogs on him, chasing him up a tree. The monks robe falls over
the hunter and the dogs devour him instead.
276. So1 appaduhassa narassa dussati,

He offends against the inoffensive one,
Suddhassa posassa anagaassa,
A purified and passionless person,
Tam-eva bla pacceti ppa,
That wicked deed (will) return to the fool,
Sukhumo rajo paivta va khitto.
Like fine dust that is thrown against the wind.
Dhp 137-140 Mahmoggallnattheravatthu

The Elder Mahmoggallna
The Fruit of Unjust Punishment
Being fooled by his wife a young man, who was faithfully
performing his duty before, murders his parents.
277. Yo daena adaesu appaduhesu dussati,

* He who offends with punishment one who is (quite) inoffensive,
Dasannam-aatara hna khippam-eva nigacchati:
2
One who does not punish (others), will quickly fall into one of ten
states:
278. Vedana pharusa, jni, sarrassa ca bhedana,
Harsh feelings, loss (of his wealth),3 and the break up of the body,4
5
Garuka vpi bdha, cittakkhepa va ppue,

Or maybe heavy affliction, or (perhaps) he will loose his mind,
All texts read: Yo; but the sense requires so, therefore I have amended it.
Comm: adaes ti kyadadirahitesu khsavesu.
3
Comm: kicchdhigatassa dhanassa jni; loss of his hard-earned wealth.
4
Comm: hatthaccheddika; the cutting off of his hands, and so on.
5
I take it va is short for v, m.c.
2
15: Deeds - 108
279. Rjato v upassagga, abbhakkhna va drua.

(There may be some) danger from Kings, or slander that is terrible,
Parikkhaya va tna, bhogna va pabhagura,
(He may suffer from) loss of kin, or from the destruction of wealth,
280. Atha vssa agrni aggi ahati pvako,
Then his houses will be consumed by flames and fire,
Kyassa bhed duppao Niraya so upapajjati.
At the break-up of the body that one lacking in wisdom will arise in the
Lower Realms.
Dhp 121 Asaataparikkhrabhikkhuvatthu

The Monk Unrestrained towards Requisites
Do not Despise Wickedness
A monk refuses to look after his requisities, thinking them not
worth the trouble. The Buddha admonishes him.
281. Mpamaetha ppassa: Na ma ta gamissati,

He should not despise a wickedness (thinking): It will not come to me,
Udabinduniptena udakumbho pi prati,
Through the falling of water drops water-pot is (quickly) filled,
Blo prati ppassa, thoka thokam-pi cina.
The fool, gathering little by little, becomes full of wickedness.
Dhp 69 Uppalavaatthervatthu
The Elder Nun Uppalava
The Ripening of Wickedness
A cousin of the nun Uppalava hides in her forest dwelling and
rapes her when she returns. This is told to the Buddha.
282. Madhuv1 maati blo, yva ppa na paccati,

The fool thinks it sweet, as long as (his) wickedness does not ripen,
Yad ca paccati ppa, blo dukkha nigacchati.
But when his wickedness ripens, (then) the fool falls into suffering.
Comm: blassa hi ppa akusalakamma karontassa ta kamma madhu viya

madhurarasa viya iha kanta manpa viya upahti. Iti na so madhu va
maati; from this it seems to me we should expect the form madhva = madhu + iva,
in the text.
15: Deeds - 109
Dhp 71 Ahipetavatthu
The Snake-Ghost
Deeds do not Ripen at Once
A man burns down the hut of a Paccekabuddha and eventually is
reborn as a snake-ghost, burning the whole length of his long body.
He is seen by Mahmoggallna, who relates it to the Buddha.
283. Na hi ppa kata kamma, sajju khra va muccati,

A wicked deed that has been done, like milk does turn all at once,1
ahanta blam-anveti, bhasmacchanno va pvako.
(Rather) it follows the fool, smouldering like a fire covered with ashes.
Dhp 123 Mahdhanavijavatthu

The Trader Mahdhana
Avoiding Wickedness
A merchant sets out with 500 wagons but learns there are thieves
ahead and thieves behind, and so stays put in a village. This is told
to the Buddha who draws the lesson therefrom.
284. Vijo va bhaya magga, appasattho mahaddhano,

As a merchant on a fearful path, with few friends2 and great wealth,
Visa jvitukmo va, ppni parivajjaye.
As one loving life (would avoid) poison, (so) should one3 avoid wicked
deeds.
Comm: na muccati na pariamati.

Appasattho can be interpreted as a small caravan or as having few friends, the Comm.
doesnt give a definition here, perhaps because it has already stated that the merchant
set out with 500 wagons, which is hardly a small caravan.
3
Comm: paito bhikkhu; a wise monk; but of course it applies to anyone wise.
2
15: Deeds - 110
SN 1.2.22 Khemasutta
The Godly Son1 Khema
Experiencing the Results of Deeds2
285. Caranti bl dummedh amitteneva attan,
Foolish, unintelligent folk behave like their own enemies,
3
Karont ppaka kamma ya hoti kaukapphala.

Doing wicked deeds that have painful consequences.
286. Na ta kamma kata sdhu, ya katv anutappati,
That deed is not (a deed) well done, which having done he does regret,
Yassa assumukho roda vipka paisevati.
For he cries with a tearful face when the result catches (him) up.
287. Ta-ca kamma kata sdhu, ya katv nnutappati,
But that deed is (a deed) well done, which having done he does not
regret,
4
Yassa patto sumano vipka paisevati.

He is delighted and happy when the result catches (him) up.
288. Paikacceva ta kayir, ya ja hitam-attano,
Cautiously he will do (his deeds), knowing what benefits himself,
5
Na skaikacintya Mant Dhro parakkame.

Not with the carters (wrong) thoughts should the Wise One, the Sage,
make (his) effort.
289. Yath skaiko matta6 sama hitv mahpatha,
For the drunken carter who abandoned the even highway,
Visama maggam-ruyha, akkhacchinno vajhyati,
And mount an uneven road, meditates on his broken axle,
Devaputta.
Unusually there is no story in the commentary before these verses.
3
Thai: Karonti; They do [wicked deeds].
4
Thai: patito; [His happy mind] has fallen down?
5
Thai: parakkamo; does [the Wise one, the Sage,] endeavour.
6
BJT: pantha; [for the carter] on the path; ChS: maha; intoxicated; pasattha;
[For the carter] is praised? The reading is also against the metre.
7
The comm. parses it so: akkhacchinno avajhyati; whereas below it has: akkhacchinno
viya.
2
15: Deeds - 111
290. Eva Dhamm apakkamma, adhammam-anuvattiya,

So the one who leaves the Dhamma, and follows what is not Dhamma,
Mando Maccumukha patto, akkhacchinno va jhyati.
(That) fool falls into Deaths mouth, like one meditating on his broken
axle.
Dhp 246-7 Paca-Upsakavatthu

Five Laymen
The Result of not Keeping the Precepts
Laymen are arguing as to which of the precepts is hardest to keep.
The Buddha tells them they all are hard, but explains further.
291. Yo pam-atipteti, musvda-ca bhsati,

He who kills a living being, and speaks a word that is not true,
Loke adinna diyati, paradra-ca gacchati,
Who takes what is not given here, and who goes to anothers wife,
292. Surmerayapna-ca yo naro anuyujati,
That person who is devoted to drinking liquor and wines,
1
Idhevam-eso lokasmi, mla khaati attano.

Digs up his own root2 right here in the world,
1
2
BJT: Idheva poso; that person [digs up his own root].

Comm: antho kapao hutv vicarati; having become destitute and helpless, he goes
on his way.
15: Deeds - 112
Dhp 16 Dhammika-Upsakavatthu
The Layman Dhammika
Rejoicing Here and Hereafter
A layman who has long been a supporter lies dying and the monks
go to chant for him. Seeing celestial chariots coming to take him
away he asks them to wait until the monks finish chanting, but the
monks think he is asking them to stop and go away. Later the
Buddha explains.
293. Idha modati, pecca modati,

Here he rejoices, after death he rejoices,
Katapuo ubhayattha modati,
The meritorious one rejoices in both places,
So modati, so pamodati,
He (surely) rejoices, he greatly rejoices,
Disv kammavisuddhim-attano.
After seeing the purity of his own deeds.
SN 1.3.4 Piyasutta
The Dear One
Holding Oneself Dear
King Pasenadi reflects that if one holds oneself dear he would not
engage in what is wrong but do what is right. The Buddha concurs.
294. Attna-ce piya ja na na ppena sayuje,

If one holds oneself dear one should not engage in a wicked deed,
Na hi ta sulabha hoti sukha dukkatakrin.
For happiness is not easily gained by those who do which is wrong.
15: Deeds - 113
J 382 Siriklakaijtaka
Sir and Klakai
Fortune and Misfortune
Two Goddesses, who cannot decide precedence, vie with each other
for lying on a virtuous householders couch. The one who is even
more virtuous than the householder wins.
295. Attan kurute lakkhi, alakkhi kurutattan,

By oneself is fortune made, misfortune is made by oneself,
Na hi lakkhi alakkhi v ao aassa krako.
No one is the maker of fortune and misfortune for another.
Bodhisatta Sutasoma
Consequences of Indulgence and Duty
Yet more verses by which the Bodhisatta eventually persuades the
man-eating King to give up his bad habit.
296. Yo ve Piya me ti piynurakkh,

He who, protecting what he likes, (thinking): This I like,
Atta nirakacca, piyni sevati,
Disregarding his (true) self-interest, does what he likes,
Soo va pitv visamissapna,1
Like a drunkard who has drunk the drink mixed with poison,
Teneva so hoti dukkh parattha.
Because of that will be one who suffers hereafter.
297. Yo cdha sakhya piyni hitv,
He who, out of consideration here, having abandoned what he
likes,
Kicchena pi sevati Ariyadhamma,2
And with difficulty does the Noble thing,
Dukhito va pitvna yathosadhni,
Like one in pain who has drunk the medicine,
BJT: Soo va pitvna visassaphla; Like a drunkard who has drunk a poisoned
fruit?
2
Text, ChS, Thai: Ariyadhamme; plural form.
15: Deeds - 114
Teneva so hoti sukh parattha.

Hereafter because of that he will be one who is happy.
J 386 Kharaputtajtaka
The Donkey
Protecting Life First
A King is willing to give up a charm to his wife even though it will
cost his life. The Bodhisatta as Sakka, in the form of a goat,
persuades him not to be so foolish.
298. Na ve Piya me ti Janinda tdiso,

O King, such a one (as yourself) (has thoughts such as): It is dear
to me,
Atta nirakatv piyni sevati.
(But) after putting aside self, he does not do what is pleasing.1
Att va seyyo: param va seyyo?
Oneself is best: what is better (than that)?
Labbh piy ocitatthena pacch.
Through gaining that benefit, later one (will have) what is (truly)
pleasing.
Dhp 163 Saghabhedaparisakkanavatthu

Attempting to Split the Community
Good is hard to Do
Devadatta causes a split in the Community and informs nanda.
The Buddha explains how easy it is to do what is wrong.
299. Sukarni asdhni, attano ahitni ca,

Easily done are things not good, and unbeneficial for oneself,
Ya ve hita-ca sdhu-ca ta ve paramadukkara.
But that which is beneficial and good is exceedingly hard to do.
These lines are very obscure. Comm: Janinda, tdiso tumhdiso yasamahatte
hito puggalo, eka piyabhaa nissya Ida piya me ti, atta nirakatv,
attna chaetv, tni piyni na sevateva; O King, such a person as yourself,
abiding in great fame, holding (even) one thing dear, (thinking): This is dear to
me, after putting aside self, after abandoning self, should not do those things
that are pleasing.
15: Deeds - 115
Ud 5.8 nandasutta
The Elder nanda
The Good Easily Do Good
Devadatta causes a split in the Community and informs nanda.
The Buddha explains how easy it is to do what is wrong.
300. Sukara sdhun sdhu, sdhu ppena dukkara.

Done with ease by the good is good, good by the wicked is done (only)
with difficulty,
Ppa ppena sukara, ppam-ariyehi dukkara.
Wickedness is done by the wicked with ease, wickedness is done (only)
with difficulty by the Noble Ones.
Tatiya Sataka
The Third Hundred
116
16: Vymavaggo
Effort
J 539 Mahjanakajtaka1
Bodhisatta Mahjanaka
Never give up Hope
A King, while enjoying the royal festivities, reflects on how he
strove when he was lost in the ocean, never giving up hope of
claiming his throne.
301. Vyametheva Puriso, na nibbindeyya Paito,

A Wise Person should endeavour, never wearying,
Passmi voha attna yath iccha tath ahu.
I see this for myself, he is like one who has (good) desire.
302. Vyametheva Puriso, na nibbindeyya Paito,
A Wise Person should endeavour, never wearying,
Passmi voha attna, udak thalam-ubbhata.
I see this for myself, (like) one pulled from water to land.
303. Dukkhpanto pi Naro Sapao,
The Wise Person brought into suffering,
sa na chindeyya sukhgamya,
Will not cut off his hope of approaching happiness,
Bah hi phass ahit hit ca,
There are many contacts, both beneficial and unbeneficial,
Avitakkit Maccum-upabbajanti.
(But) without a thought they go to meet Death.
These verses also occur in J 483 Sarabhamigajtaka.
16: Effort - 117
SN 1.2.8 Tyanasutta1
The Godly Son Tyana
Wrong-Doing and the Well-done
This is the teaching of the Godly Son (Devaputta) Tyana, which
was confirmed by the Buddha, and recommended to the monks.
304. Kayir ce kayirthena, daham-ena parakkame,

If he would do what should be done, he should be firm in (his) effort,
Sithilo hi paribbjo bhiyyo kirate raja.
For the wanderer who is lax spreads a lot of impurity.
305. Akata dukkata seyyo, pacch tappati dukkata,
Better undone is a wrong-doing, a wrong-doing one later regrets.
Kata-ca sukata seyyo, ya katv nnutappati.
Better done is what is well-done, which when done one does not regret.
MN 1312 Bhaddekarattasutta
One Fortunate Night
The Need to Act Today
One of the verses spoken by the Buddha that were later analysed by
the Buddha and, in separate discourses, by three of his monks.
306. Ajjeva kiccam-tappa, ko ja? maraa suve,

Today exertion should be made, who knows? (maybe) death tomorrow,
Na hi no sagara tena mahsenena Maccun.
There is no bribing3 of Death and his great armies with (promises).4
These two verses = Dhp 313-314.

Text wrongly attributes this gth to the Maggavagga of the Dhammapada. It is
quoted in the Dhammapadahakath, but it is from Majjhimanikya.
3
Comm: Sagaro ti hi mittasanthavkralajnuppadnabalarsna nma; bribery
means the state of handing over a massive bribe to ones friends and companions.
4
Comm: katipha tva gamehi yvha Buddhapjdi attano avassayakamma
karomi; (saying): give me a few days more while I worship the Buddha by giving him
support.
2
16: Effort - 118
Iti 78 Dhtusosandanasutta
Flowing from the Elements
Shunning the Indolent
The Buddha teaches how like attracts like: if one mixes with the
indolent one becomes lazy; if one mixes with the energetic, one will
make a good effort.
307. Paritta drum-ruyha yath sde mahaave,

Like one who has mounted a little piece of wood will sink in the great
ocean,
Eva kustam-gamma sdhujv pi sdati,
So owing to the indolent the one who lives well will sink,
Tasm ta parivajjeyya kusta hnavriya.
Therefore one should shun that indolent one with poor energy.
J 71 Varaajtaka
The Varaa Tree
Doing ones Duties on Time
A brhman student sleeps under a tree when he is supposed to be
collecting wood. Being woken up he quickly climbs the tree and
grabs some green wood. The following day the cook cannot cook
with it, everyone is delayed, and they miss their lunch.
308. Yo pubbe karayni, pacch so ktum-icchati,

One who in the past had duties, and in the future (still) wishes to do
(them),
Varuakahabhajo va, sa pacch anutappati.
Like the one who broke the Varua branch, regrets it in the future.
16: Effort - 119
DN 31 Siglasutta
Advice to Sigla
He who Does his Duty
More advice to Sigla on how to put aside his comfort and do his
duty.
309. Atista ati-uha, atisyam-ida ahu,

It is too cold, it is too hot, it is too late, is what they say,
Iti vissahakammante, atth accenti, mave.
Speaking like this, they leave off work,1 until the chance has passed,
young man.
310. Yodha sta-ca uha-ca ti bhiyyo na maati,
The person who gives no more thought to cold and to heat than to grass
here,
2
Kara purisakiccni, sa pacch na vihyati.

The person who does his duty, does not undergo loss later.
J 49 Nakkhattajtaka
Lucky Stars
Taking ones Opportunity
A marriage has been arranged, but an angry ascetic prevents one
party from going, saying it is not auspicious. When they go the next
day the girl has already been married off to another.
311. Nakkhatta paimnenta attho bla upaccag,

While waiting on (your) lucky stars a good thing passes the fool by,
Attho atthassa nakkhatta, ki karissanti trak?
Good (itself) is goods lucky star, what can constellations achieve?
Comm: eva vatv pariccattakammante.

Thai: so sukh; [in the future does not lose his] happiness.
3
Text: nnutappati; does not regret it later.
2
16: Effort - 120
J 4 Cullasehijtaka
The Junior Merchant
Rags to Riches
A young man, starting with a dead mouse, is careful in his trading
and in making friends, and so by and by he makes his fortune.
312. Appakena pi medhv pbhatena Vicakkhao,

Even with a little, an intelligent and Wise One, by virtue of a (good)
present,
Samuhpeti attna, au aggi va sandhama.
Can raise himself up, like a small wind (can raise) a fire.
J 284 Sirijtaka
Good Luck
Fortune sides with the Meritorious
A wood-collector has the chance of good luck, but looses it to an
elephant-trainer, who by evening is raised to King of the country.
313. Ya ussuk sagharanti alakkhik bahu dhana,

Whatever effort the unlucky make in accumulating great wealth,
1
Sippavanto asipp ca, lakkh va tni bhujare.

Endowed with a craft or not, the fortunate ones will enjoy.
314. Sabbattha katapuassa, aticcaeva pino,
For the one who has merit in every way, having overcome (other)
creatures,
Uppajjanti bah bhog, appanyatanesu pi.
Great riches arise, even when making little effort.
Text, BJT, ChS: bhujati; singular form where a plural is required.
16: Effort - 121
J 152 Siglajtaka
The Jackal
Acting without Consideration
A pack of lions, wanting to avenge the insult on their sister, pounce
on what looks like a jackal, but it is in fact only a reflection. They
all die apart from the Bodhisatta who understands the situation and
speaks these words.
315. Asamekkhitakammanta turitbhiniptina,

Those who undertake work without consideration quickly fall away,
1
Tni kammni tappenti, uha vajjhohita mukhe.

They regret those works, like (they would) something hot crammed into
the mouth.
J 505 Somanassajtaka
Bodhisatta Somanassa
Inconsiderate and Considerate Action
A false ascetic is scolded by a Prince for his loose ways. The
ascetic lies to the King and tries to get the Prince killed, but he
defends himself successfully before retiring to the Himlayas.
316. Anisamma kata kamma, anavatthya cintita,

3
A deed done inconsiderately, without balanced thinking,
Bhesajjasseva4 vebhago, vipko hoti ppako.
As with a failure in treatment, the result is (bound to be) bad.
317. Nisamma ca kata kamma, sammvatthya cintita,
A deed done considerately, with good and balanced thinking,
Bhesajjasseva sampatti, vipko hoti bhadrako.
As with with success in treatment, the result is (bound to be) good.
Tappati is being used here in the sense of anutappati.

Parse: va + ajjhohita.
3
Comm: anavatthapetv atuletv atretv cintita. This word is not listed in PED
under this form, but see vavatthapeti.
4
BJT: Bhesappasseva? here and below; = Bhesajjassa + iva.
2
122
17: Dhanavaggo
Wealth
J 322 Daddabhajtaka
The Thud
The Wise do not Panic
A hare hears the noise of a fruit falling and thinking it omens the
end of the world he starts to run which panics all the other animals
who also flee. The Bodhisatta finds out the cause and calms them
down.
318. Beluva patita sutv daddabhan-ti saso javi,

Having heard the thud of fallen vilva fruit the hare ran away (afraid),
Sasassa1 vacana sutv santatt migavhin.
Having heard the cry of the hare (many) animals2 were alarmed.3
319. Appatv padavia, paraghosnusrino,
Without having cognised the truth, they listened to anothers voice,
Pandaparam4 bl te honti parapattiy.
Those fools (surely) relied upon the great noise made by another.
320. Ye ca slena sampann, paypasame rat,
But those endowed with (strong) virtue, who take delight in wisdoms
calm,
rak virat dhr, na honti parapattiy.
The ones who are firm abstain from afar, they dont rely upon others.
Text: Sakassa; his [cry].

Comm: anekasahassasakh migasen.
3
Comm: Santatt ti utrast.
4
Thai: Pamda-; [Those fools relied upon the great] heedlessness [of another].
2
17: Wealth - 123
J 204 Vrakajtaka
Bodhisatta Vraka
Keeping to ones own Habitat
A city crow named Savihaka (Devadatta) has to leave his home
and finds a water crow to serve. Thinking he can swim like his
master he attempts to dive for fish, but dies in the attempt.
321. Udakathalacarassa pakkhino,

That bird at home in water and on land,
Nicca makamacchabhojino:
Who constantly enjoys fresh fish to eat:
Tassnukara Savihako
Through imitating him Savihaka
Sevle paiguhito mato.
Died caught up in the lakeside weeds.
J 335 Jambukajtaka
The Jackal
Knowing ones Strengths
A jackal (Devadatta) who lives on the food left over by a Lion
decides to act like a lion himself and against all good advice
attacks an elephant, only to be slaughtered on the spot.
322. Asho shamnena, yo attna vikubbati,

He who, though not a lion, assumes for himself the pride of a lion,
Koh va gajam-sajja, seti bhmy anutthuna.
Like the jackal,1 who after approaching an elephant, lies groaning on the
floor.
323. Yasassino uttamapuggalassa,
The famous one, the supreme one,
Sajtakhandhassa mahabbalassa,
The one of great strength in this arisen body and mind,
Comm: siglo viya.
17: Wealth - 124

1
Asamekkhiy thmabalpapatti,
(Has great) power and strength: (but) being hasty,
Sa seti ngena hato va2 jambuko.
He will be slaughtered by the powerful one, just like the jackal.
324. Yo cdha kamma kurute pamya,
But having the measure of his deeds here,
Thmabbala attani saviditv,
Having understood his own power and strength,
Jappena mantena subhsitena,
With good speech and advice well spoken,
Parikkhav so vipula jinti.
3
Being discrete, he will greatly succeed.
J 345 Gajakumbhajtaka
The Tortoise
Acting at the Right Time and Speed
A King is very slothful so the Bodhisatta shows him a tortoise and
explains its characteristics. The King understands the lesson and
reforms his ways.
325. Yo dandhakle tarati, taraye ca dandhati,

He who is quick at a time for care, and is careful when he should be
quick,
Sukkhapaa va akkamma, attha bhajati attano.
4
(Will) destroy his own welfare, like a dried-up leaf trodden under foot.
Thai: kma-; [(Has great) power and] sensuality?

ChS, Thai: hatoya; we would appear to need a comparison word here.
3
Comm: so vipula mahanta attha jinti na parihyati; he will be successful (in
attaining) an extensive, great good, not is losing it; the latter is said to exclude the
meaning of the homonym jinti, to lose.
2
This simile and the next are obscure to say the least. Comm: yath
vttapasukkha tlapaa balav puriso akkamitv bhajeyya, tattheva
cuavicua kareyya, eva so attano attha vuddhi bhajati; just as a leaf
dried-up by the sun and wind after being trodden on by a strong man will be
destroyed, and so will be there are then crushed to powder, so he destroys his
own welfare and growth.
17: Wealth - 125
326. Yo dandhakle dandheti, taraye ca trayi,

He who is careful at a time for care, and is quick when he should be
quick,
Sasva ratti vibhaja, tassattho pariprati.
(Will) fulfil his own welfare, like the hare who divides the night.1
J 183 Vlodakajtaka
Watery Drink
Sobreity
Horses that have been in battle are given fine wine but remain
sober; while the strained leftovers are fed to the donkeys who all
become drunk on it.
327. Vlodaka apparasa nihna,

* Having drunk this despicable watery drink, a poor liquor,
Pitv mado jyati gadrabhna.
The donkeys became intoxicated.
Ima-ca pitvna rasa pata
Whereas after drinking this fine liquor
Mado na sajyati sindhavna.
The thoroughbred horses were not intoxicated.
328. Appa pivitvna nihnajacco
Having drunk (something) poor the low man
So majjat tena Janinda puho.
Fed on that becomes drunk, O Leader of Men.
2
Dhorayhaslo ca, kulamhi jto,

But the virtuous one, born in a good family,
Na majjat aggarasa pivitv.
After drinking (even) the best liquor does not get drunk.
Comm: yath cando juhapakkha ratti jotayamno kapakkharattito

ratti vibhajanto divase divase pariprati, eva tassa purisassa attho
pariprati; like the moon shining on the nights during the bright fortnight
divides the nights from the dark fortnight and day by day becomes full, so that
persons welfare is fulfilled.
2
Text, ChS, Thai: Dhorayhasl; but that would mean one who has the character of
bearing.
17: Wealth - 126
J 291 Bhadraghaajtaka1
The Auspicious Pot
Protecting Good Fortune
A worthless fellow is given a jar that will provide him with all he
needs, but being dissolute he uses it to get drunk, breaks it and is
reduced to poverty once again.
329. Sabbakmadada kumbha, kua laddhna dhuttako,

A scoundrel once received a water-pot, a jar which would give
everything he wished for,
Yva so anupleti, tva so sukham-edhati.
For as long as he looked after it, he was successful in his pursuit of
happiness.
330. Yad matto ca ditto ca pamd kumbham-abbhid,
But when drunk, arrogant and heedless he broke that water-pot,
Tad naggo ca pottho ca, pacch blo vihaati.
Then naked and miserable, that foolish one afterwards suffered hardship.
2
331. Evam-eva yo dhana laddh, amatt paribhujati,

Just so, the one who receives wealth, but uses it without measure,
Pacch tappati dummedho, kua bhinno va dhuttako.
That fool suffers (greatly) later, like the scoundrel who broke the jar.
J 48 Vedabbhajtaka
The Brhman Vedabbha
Wrong Means
A brhman called Vedabbha is captured by thieves and brings
down a shower of jewels to pay his ransom, but he is killed, and the
thieves fight over the treasure until they also are all killed.
332. Anupyena yo attha icchati so vihaati,

He who by the wrong means wishes for his welfare suffers hardship,
Cet hanisu Vedabbha, sabbe te vyasanam-ajjhag.
The (thieves from) Cet killed Vedabbha, and they all came to
destruction.
1
2
Called Surghaajtaka; the liquor jar in ChS.

ChS, Thai: pamatto; [but partakes of it] heedlessly.
17: Wealth - 127
J 39 Nandajtaka
The Servant Nanda
Arrogance is a Give-Away
A servant knows where his late Masters treasure was hidden, but
when he takes the Son to the place he becomes arrogant because of
his knowledge, abuses him and refuses to reveal it. The Bodhisatta
explains.
333. Mae sovaayo rsi, soaml ca Nandako

* I think the heap of gold, the (Fathers) store of gold (is)1
Yattha dso majto hito thullni gajjati!
Where the slave-born servant Nandaka stands and loudly roars!
SN 1.3.19 Pahama-aputtakasutta
Childless
The Reward of Using Wealth Wisely
A rich merchant dies after living like a pauper. The Buddha
explains that when a man of low character obtains wealth he is
unable to enjoy it.
334. Amanussahne udaka va sta

Just as cool water in a place devoid of people
2
Tad-apeyyamna parisosameti,
Evaporates without being drunk,
Eva dhana kpuriso labhitv

So having obtained wealth the despicable man
Nevattan bhujati no dadti.
Wont use it himself, nor gives (to others).
335. Dhro ca vi adhigamma bhoge,
But the Wise, learned one, having obtained riches,
Yo bhujat kiccakaro ca hoti,
Both enjoys (his wealth), and does his duties,
So tisagha nisabho bharitv,
The best of men, after supporting his band of relatives,
1
2
Comm: pitusantak suvaaml.

No help from the commentary here, but this must = parisoseti, perhaps with the extra
syllable m.c. The word doesnt occur anywhere else.
17: Wealth - 128
Anindito Saggam-upeti hna.

Blameless, goes to a Heavenly state.
J 390 Mayhakajtaka
The bird named Mine
Wealth that goes to Waste
Out of greed a man kills his brothers son. The brother who is the
Bodhisatta exhorts him with these words.
336. Sakuo Mayhako nma, girisnudarcaro,

(There is) a bird named Mine, living in a mountain-cave,
Pakka pipphalim-ruyha, Mayha mayhan!-ti kandati.
Having landed on a fig-tree, he cries out loud: (This is) mine, mine!
337. Tasseva vilapantassa dijasagh samgat,
A flock of birds assembled round him while he was lamenting,
Bhutvna pipphali yanti, vilapatveva so dijo.
And while that bird was lamenting, after eating the figs, they went away.
338. Evam-eva idhekacco, sagharitv bahu dhana,
So it is for some people here, having collected a great deal of wealth,
Nevattano na tna yathodhi1 paipajjati.
Neither on himself nor his relatives is he intent in any way.
339. Na so acchdana bhatta na mla na vilepana
Neither clothing, food, garlands or ointments
Anubhoti2 saki kici, na sagahti take.
Does he enjoy himself, nor does he treat his relatives.
340. Tasseva vilapantassa, Mayha mayhan!-ti rakkhato,
(This is) mine, mine! he continues,3 while he is still lamenting,
Rjno atha v cor, dyd ye ca appiy,
Either kings, thieves, heirs or those who are disliked,
Dhanam-dya gacchanti, vilapatveva so naro.
Having taken his wealth go away, while that man laments.
The text is obscure here, and what the second part of the compound is in yathodhi I
cannot see. Comm: yo yo kohso dtabbo, ta ta na deti.
2
In the text the negative sense is carried over from the previous line.
3
Lit: he observes.
17: Wealth - 129
341. Dhro bhoge adhigamma, sagahti ca take,

The Wise One, having gathered riches, treats his relatives,
Tena so kitti pappoti, pecca Sagge pamodati.
By that he attains renown, and after death rejoices in Heaven.
AN 7.5 Sakhittadhanasutta
Treasures in Brief
Seven True Treasures
A short discourse listing the seven true treasures.
342. Saddhdhana sladhana, hiri-ottappiya dhana,

The treasure of faith, the treasure of virtue, the treasure of good
conscience,
Sutadhana-ca cgo ca pa: me sattama dhana.
The treasure of learning, also of giving and wisdom: these are the seven
(real) treasures.
343. Yassa ete dhan atthi, itthiy purisassa v,
Whoever has these (real) treasures, whether female or male,
Adaiddo ti ta hu, amogha tassa jvita.
Is not poor they say, their life is (surely) not futile.
130
18: Vasanavaggo
Dwelling
J 103 Verjtaka
Enemies
Live not with Enemies
The Bodhisatta escapes some robbers and reflects on this back at
home.
344. Yattha ver nivisati, na vase tattha Paito,

Wherever enemies reside, there the Wise One does not dwell,
Ekaratta dviratta v dukkha vasati verisu.
He who (even) for one night or two nights dwells amongst enemies has
suffering.
J 379 Nerujtaka
Mount Neru
Wise Discrimination
Two golden geese fly to Mount Neru and find to their surprise that
even crows glowed golden in its shadow, and determine not to live
in such an undiscriminating place.
345. Amnan yattha siy santna v vimnan,

In that place where good people will find respect, disrespect,
Hnasammnan v pi, na tattha vasati1 vase.
Or little respect (indiscriminately), you should not dwell in that dwelling
place.
346. Yatthlaso ca dakkho ca, sro bhru ca pjiy,
Where the lazy and clever, heroes and cowards are worshipped,
2
Na tattha santo vasanti, avisesakare nare.

There the good do not dwell, (because) every person is (treated) alike.
1
2
I take the accusative reading, but a locative: vasate is to be expected here.

BJT, Thai: nage; [The good do not dwell] on a mountain [where distinctions are not
made].
18: Dwelling - 131
J 178 Kacchapajtaka
The Turtle
Non-Attachment to Home
A turtle stays behind in the mud when a drought threatens and is
killed by someone digging there. As he dies he utters these words.
347. Janitta me bhavitta me, iti pake avassayi,

Here is the place of my birth and where I grew up, I lived on this mud,
Ta ma pako ajjhabhavi, yath dubbalaka tath.
And on this mud I will now die,1 just like one who is weak.
348. Ta ta vadmi, Bhaggava, suohi vacana mama:
This, just this, I say, Bhaggava,2 listen to my word:
Gme v yadi vrae, sukha yatrdhigacchati,
Whether in the village or wilds, wherever he finds happiness,
349. Ta janitta bhavitta-ca purisassa pajnato
(Although) knowing his place of birth and growth, a person
Yamhi jve tamhi gacche, na niketahato siy.
Should live wherever he can go, having destroyed (attachment to his)
home.3
Comm: adhi-abhavi vinsa ppesi.

He is addressing the Bodhisatta by his brahminical clan name.
3
Comm: nikete laya katv.
2
18: Dwelling - 132
J 304 Daddarajtaka
The Partridge
Having Forbearance when Unknown
Two ngas are exiled from their rich home and have to live on a
dunghill where they are abused. The elder speaks these cautionary
words.
350. Sak rah pabbjito,1 aa janapada gato,

Having been sent forth from his own kingdom, and entered another
country,
Mahanta koha kayirtha duruttna nidhetave.
He should make a great storeroom (in his heart) for the abuse he will
endure.2
351. Yattha posa na jnanti, jtiy vinayena v,
In that place where they know not a man, either by his birth or his
discipline,
Na tattha mna kayirtha, vasam-atake jane.
He should not be proud there, while dwelling unknown amongst people.
352. Videsavsa vasato, jtavedasamena pi,
While dwelling in a foreign land, (he should dwell) like a light,3
Khamitabba sapaena, api dsassa tajjita.
Having wisdom he ought to be patient, having a servants care.
Text, BJT: pabbajito; having gone forth; as though on their own account; however,
they were sent forth.
2
Comm: videsa gato antohadaye paito poso duruttna nidhnatthya mahanta
koha kayirtha; having gone abroad a wise man must make a large storeroom in
his heart for the abuse he will endure.
3
Literally, like a fire. The commentary is no help here, I take it that it means he
should live an exemplary life.
18: Dwelling - 133
J 168 Sakuagghijtaka
Killer-Bird
The Strength of Being on Home Grounds
A quail fools a hawk into attacking him on his home ground and
dodges aside at the last moment leaving the hawk to plunge to his
death.
353. Seno balas patamno lpa gocarahyina,

A hawk diving with force on a quail in its home,
Sahas ajjhappatto va, maraa tenupgami.
Approached with violence, and came to death because of that.
354. Soha nayena sampanno, pettike gocare rato,
Having (devised a clever) plan, I delight in my parents grounds,
Apetasattu modmi, sampassa attham-attano.
(Now) rid of my foe I rejoice, considering my own welfare.
J 32 Naccajtaka
Dancing
Immodesty
The King of the Golden Mallards holds a festival so his daughter
can pick a spouse. She likes the peacock best until he exposes
himself while dancing in joy.
355. Ruda manua rucir1 ca pihi,

A pleasing voice, a brilliant back,
Veuriyavapanibh ca gv.
And a neck like lapis lazuli in colour.
Vymamattni ca pekhuni:
Tail-feathers a fathom in length:
Naccena te dhtara no dadmi.
(But) because of your dance, I do not give you my daughter.
BJT: ruciy; but an adjective is needed.
18: Dwelling - 134
J 59 Bherivdajtaka
Drumming
Excess leads to Loss
A drummer earns money at a festival, but his son through too much
drumming attracts thieves who beat and rob them.
356. Dhame dhame ntidhame, atidhanta hi ppaka,

Play, play, but dont play too much, for (only) the bad one plays in
excess,
Dhantena hi sata laddha, atidhantena nsita.
Through playing a hundred was gained, and through excess playing was
lost.
J 116 Dubbacajtaka
Obstinate
Knowing Proper Limits
An acrobat knows the four-javelin dance, but when he is drunk one
day, despite being warned by his pupil, he tries to extend it to five,
and is impaled.
357. Atikaram-akar cariya, mayham-peta na ruccati,

Too much you did, Teacher, such as was against my liking,
Catutthe laghayitvna, paca-m-yasi vuto.
Having jumped over four (javelins), on the iron of the fifth you were
impaled.
135
19: Bhsanavaggo
Speech
J 98 Kavijajtaka
The Fraudulent Merchant
Deception
A merchant named Superwise tries to cheat his partner (named
Wise) by having his Father pose as a Tree-Deva. Wise sets fire to
the tree, and out scampers the Father.
358. Sdhu kho Paito nma, na tveva Atipaito,

Good is the name Wise, but not (the name of) Superwise,
Atipaitena puttena, manamhi upakito.1
Through (my foolish) son Superwise, I am well-nigh roasted.
J 331 Koklikajtaka
Koklika
Correct and Timely Speech
2
A young cuckoo is being fostered by a crow but gives his identity

away when he cries out. The crow kills him and throws him out of
the nest.
359. Yo ve kle asampatte, ativela pabhsati,

He who talks for too long at the wrong time,
Eva so nihato seti, kokilyi va atrajo.
Like the cuckoos fledgling, is (quickly) destroyed.
360. Na hi sattha sunisita, visa halhalm-iva,3
Not a sharpened sword, nor deadly poison,
Eva nikahe pteti vc dubbhsit yath.
Destroys quite as quickly4 as badly spoken words.
1
Text, BJT: upaklito; the reading is not sure, but according to PED the verb in
Sanskrit is k; Thai: upakuhito; I do not find this word listed, but perhaps it would
mean: [I am well-nigh] boiled; taking it from kuhita.
2
It is common for a cuckoo to lay their eggs in a crows nest and for the crow to foster
the babe who then heaves the other eggs out of the nest; cuckoos do this with other
birds too.
3
Thai: halhalam-m-iva; I dont understand this form, a similar one occurs below in
the variants for uraga iva; I believe the correct reading here should be: halhala
iva.
4
Comm: Nikahe ti tasmi yeva khae appamattake kle.
19: Speech - 136
361. Tasm kle akle v vca rakkheyya Paito,

Therefore the Wise One will protect his words at the right and wrong
time,
Ntivela pabhseyya, api attasamamhi v.
And will not talk too long, even to one equal to himself.
362. Yo ca kle mita bhse matipubbo Vicakkhao,
The Wise One, who will speak at the right time and in a measured way,
having thought aforehand,
Sabbe amitte tarati,1 Supao uraga iva.
Overcomes all his foes, like the Supaa (overcomes) the snake.2
SN 1.6.9 Tudubrahmasutta
The High Divinity Tudu
The Dangers of Wrong Speech
The High Divinity Tudu approaches Ven. Koklika and advises him
to have respect for the two Chief Disciples, but he is rebuked by the
Venerable who is intent on blaming them.
363. Purisassa hi jtassa, kuhr jyate mukhe,

When a man is born, a hatchet arises in his mouth,
Yya chindati attna blo, dubbhsita bhaa.
With that the fool cuts himself up, speaking what is badly spoken.
364. Yo nindya pasasati,
He who praises the blameworthy,
Ta v nindati yo pasasiyo,
And he who blames the praiseworthy,
Vicinti mukhena so kali,
Piles up bad fortune with his mouth,
Kalin tena sukha na vindati.
Because of that bad fortune he finds no happiness.
1
2
BJT, ChS, Thai: deti; having received [all his enemies]?

Supaas are bird-like creatures, whose traditional enemies are the snakes (nga).
19: Speech - 137
SN 1.8.5 Subhsitasutta
Well Spoken
The Qualities of Good Speech
The Buddha explains the four qualities that make for good speech,
and summarises them with a verse, which is followed by another
improvised by Ven. Vagsa, who was considered the foremost
disciple in extemporary composition.
365. Subhsita uttamam-hu santo,

What is well spoken is supreme, say the good,
Dhamma bhae ndhamma ta dutiya,
Speak on Dhamma, not on what is not Dhamma that is the
second,
Piya bhae nppiya ta tatiya,
Speak what is pleasant, not what is unpleasant that is the third,
Sacca bhae nlika ta catuttha.
Speak what is the truth, not what is lies that is the fourth.
366. Tam-eva vca bhseyya yyattna na tpaye,
He should only speak a (good) word which will not cause him torment,
Pare ca na vihiseyya s ve vc subhsit.
And does no harm to another those words are truly well spoken.
J 88 Srambhajtaka
Bodhisatta Srambha
Speaking Kindly
A bull wishes to repay his master and has him wage a bet he can
draw a 100 wagons. But when the time comes the master scolds
him, and he doesnt make an effort. Later the master speaks kindly
and the bull draws the wagons, earning his master a fortune.
367. Kalyim-eva muceyya, na hi muceyya ppika,

He should speak1 good (words), he should not speak bad (words),
Mokkho kalyiy sdhu, mutv tappati2 ppika.
He who has spoken well is good, but after speaking badly he suffers.
1
2
Comm. paraphrases with katheyya.

Text, BJT: tapati; but this gives the wrong meaning: [but after speaking wickedly] he
shines? Evidently even if we write tapati, we must interpret it as tappati.
19: Speech - 138
Bodhisatta Sutasoma
Truth is the Sweetest Thing
The Bodhisatta gives and keeps his word to return to a man-eating
King, who is threatening to eat him. In part of the dialogue which
follows the Bodhisatta preaches on the virtue of keeping to ones
word.
368. Ye kecime atthi ras Pathavy,

Whatever the tastes there are on this Earth,
Sacca tesa sdhutara rasna,
Truth is the sweetest (and the best) of tastes.
Sacce hit samaabrhma ca,
Ascetics and brhmaas who are steady in the truth,
Taranti jtimaraassa pra.
Cross to the further side of birth and death.
SN 1.8.5 Subhsitasutta
Well Spoken
Truth is Immortal
Ven. Vagsa speaks another verse inspired by a teaching of the
Buddha about truth.
369. Sacca ve amat vc, esa Dhammo sanantano,

Truth (consists of) immortal words, this (good) Dhamma is eternal,
Sacce atthe ca Dhamme ca, hu santo patihit.
(Well) established is truth, goodness and Dhamma, say those who are
good.
19: Speech - 139
J 320 Succajajtaka
An Easy Gift
Only Promise what can be Done
A Queen asks the King if the mountain they see ahead were made
of gold would he give her some. He says he would not.
370. Ya hi kayir ta hi vade, ya na kayir na ta vade,

When it can be done then speak up, when it cannot be done speak not,
Akaronta bhsamna parijnanti Pait.
Not doing (after promising) the Wise Ones know is speaking (falsely).1
J 499 Sivijtaka
The Bodhisatta King Sivi
Keeping Ones Promises
King Sivi is very generous and resolves to give even his body parts
away if asked. Sakka decides to test him and dressed as a brhman
asks for his eye to which the King agrees; the townsfolk try to
persuade him to change his mind, and this is part of his reply.
371. Yo ve Dassan-ti vatvna, adne kurute mano,

He who, having said: I will give, makes up his mind not to give,
Bhmy so patita psa gvya paimucati.
Fastens his (own) neck in a snare that has fallen down on the ground.
372. Yo ve Dassan-ti vatvna, adne kurute mano,
He who, having said: I will give, makes his mind up not to give,
Pp ppataro hoti, sampatto Yamasdhana.
2
Is the most wicked of the wicked, he has fallen into Yamas armies.
1
2
Comm: akaronta kevala mus bhsamna parijnanti pait.

Yama is the Lord of the Nether Regions. This is the explanation given in the comm:
Sampatto Yamasdhanan-ti yamassa pavattihna ussadaniraya esa patto yeva
nma hoti; falls into the sdhana of Yama means falls into what is known as Yamas
sphere of influence, the prominent hell. I cannot see how sdhana can have this
meaning, and SED, in part, gives the following definition: military forces, army or
portion of an army for the word, which must be what is intended here.
19: Speech - 140
J 422 Cetiyajtaka
The Land of Cetiya
The Results of Lying
Despite being warned of the dire consequences a King of old,
desiring to raise a younger brother above an older one, tells a lie,
and not only looses his magical powers, but is swallowed up by the
Earth when he repeats it.
373. Aika bhsamnassa apakkamanti devat,

When speaking a lie the gods depart and go away,
Ptika-ca mukha v ti, sakahn ca dhasati,
The mouth becomes putrid, and he destroys his own position,
Yo jna pucchito paha aath na viykare.
(This happens to) he who, knowingly, when asked a question answers
with what is not the case.
374. Akle vassati tassa, kle tassa na vassati,
It rains for him at the wrong time, and doesnt rain at the right time,
Yo jna pucchito paha aath na viykare.
375. Jivh tassa dvidh hoti, uragasseva Disampati,
The one with a forked tongue,1 Lord of the Directions, is likened to a
snake,
Yo jna pucchito paha, aath na viykare.
376. Jivh tassa na bhavati, macchasseva Disampati,
2
The one who has not a tongue, Lord of the Directions, is likened to a
fish,
1
2
I.e. someone who speaks crookedly.

I.e. someone who doesnt speak when he should.
19: Speech - 141

1
377. Thiyo na tassa jyanti, na pum jyare kule,

To him females will not be born, no males will be born in his family,
378. Putt tassa na bhavanti, pakkamanti disodisa,
To him there will be no children, (or) they will move away in every
direction,
Dhp 176 Cicamavikvatthu

Cica Mavik
The Liar is capable of all Wrong-Doing
Cica Mavik falsely accuses the Buddha of impregnating her.
The gods help reveal the lie, and Cica falls into the Avci hell.
379. Eka dhamma attassa, musvdissa jantuno,

For the person transgressing one thing, that of speaking falsely,
Vitiaparalokassa, natthi ppa akriya.
2
Who has abandoned the next world, there is no wickedness left undone.
All texts: va; I believe this is the correct reading, but it gives an unacceptable
meaning, so I have changed it to the negative, which correlates exactly with what is
said below anyway: To him there will be no children.
2
Paraphrase: who has forgotten about retribution.
142
20: Vajjavaggo
Faults
SN 1.1.35 Ujjhnasaisutta
Perceiving Offense
The Buddha has no Faults
A group of gods who constantly perceive offense speak offensively
to the Buddha, implying that he is not without fault. This is part of
the exchange.
380. Kassaccay na vijjanti, kassa natthi apgata,1

In whom are no faults found, in whom there is no deviance,
Ko na sammoham-pdi, ko dha Dhro sad sato?
Who does not foster delusion, who is the Wise One, and always mindful
here?
381. Tathgatassa Buddhassa, sabbabhtnukampino,
The Realised One, the Buddha, who has compassion for all living
beings,
Tassaccay na vijjanti, tassa natthi apgata,
In him no faults are found, in him there is no deviance,
So na sammoham-pdi, so dha Dhro sad sato.
He does not foster delusion, he is the Wise One, always mindful here.
J 392 Bhisapupphajtaka
Lotus-Flower
A Small Wickedness appears Great to the Pure of Heart
A monk is reproved by a Godly daughter for smelling a lotus
flower. He asks why she does not reprove someone who cuts down
the lotuses instead. They do not accept reproof, she says, and adds
the following.
382. Anagaassa posassa, nicca sucigavesino,

For a person without defilements, who always seeks for purity,
Vaggamatta ppassa abbhmatta va khyati.
(Even) the tip of a hair of wickedness appears as (large as) the sky.
Thai: aphata; [in whom is there nothing] refused? refuted? Same below.
20: Faults - 143
Dhp 252 Meakasehivatthu

The Merchant Meaka
Seeing ones own Faults
A merchant goes to see the Buddha when he is passing through, but
the outside ascetics try to persuade him not to by telling him falsely
that he teaches there is no result of actions.
383. Sudassa vajjam-aesa, attano pana duddasa,

Easy to see is anothers fault, but ones own is hard to see,
Paresa hi so vajjni oputi yath bhusa,
For he sifts other peoples faults like they were chaff,
Attano pana chdeti, kali va kitav saho.
But he conceals his own, like a crafty cheat (conceals) defeat.
Dhp 253 Ujjhnasaittheravatthu

The Elder named Complainer
The Fate of a Fault-Finder
A monk is always finding fault with the others, so they ask the
Buddha about it. This is his admonition.
384. Paravajjnupassissa, nicca ujjhnasaino,

He who forever looks for anothers faults, who is an abject complainer,
sav tassa vahanti, r so savakkhay.
For him the pollutants increase, he is far from their destruction.
Dhp 50 Pveyyakjvakavatthu
The Naked Ascetic from Pva
Looking to ones own Deeds
When a lay-disciple invites the Buddha for a meal an ascetic she
supports abuses both her and the Buddha, who tells her not to
worry about what the ascetic is doing or saying, but to look to
herself.
385. Na paresa vilomni, na paresa katkata

Not the wrongs of others, or what others have done or have not done
Attano va avekkheyya, katni akatni ca.
One should consider, but what has been done and not done by oneself.
20: Faults - 144
Patience with Rough Speech
Sakka and other gods come to consult with the Bodhisatta. He asks
questions and these are the replies.
386. Kodha vadhitv na kadci socati,

Having destroyed anger one does not grieve,
Makkhappahna isayo vaayanti,
Abandoning ingratitude1 sages praise,
Sabbesa vutta pharusa khametha,
He should be patient with all the harsh speech,
Eta khanti uttamam-hu santo.
This patience is supreme, say the good.
387. Bhay hi sehassa vaco khametha,
Through fear one should be patient with a superiors word,
Srambhahetu pana sdisassa,
Because of (fear of) quarelling towards equals,
Yo cdha hnassa vaco khametha,
But the one who is patient here with an inferiors word,
Eta khanti uttamam-hu santo.
This patience is supreme, say the good.
388. Katha vija catu-m-attharpa2
How can we know from appearances
Seha sarikkha atha v pi hna?
Whether (someone is) superior, equal or lower?
Virparpena caranti santo,
The good (sometimes) appear in an ugly form,
1
2
Comm: akataubhvasakhtassa makkhassa.

Comm: cathi iriypathehi paicchannasabhva. I cant see how we can derive the
meaning four postures, and I translate according to what must be the sense.
20: Faults - 145
Tasm hi sabbesavaco khametha.

Therefore he should be patient with everyones word.
389. Na hetam-attha mahat pi sen
* No army together with its King
Sarjik yujjhamn labhetha,
Receive such honour, even while waging war,
Ya khantim Sappuriso labhetha,
As the patient and Good Person receives,
Khant balasspasamanti ver.
Being patient and appeasing their enemies might.
20: Faults - 146
SN 1.11.4 Vepacittisutta
The Demon Vepacitti
The Strength of Patience
The gods defeat the demons, and their leader Vepacitti is brought
before Sakka, whom he abuses. Sakka remains calm, and the
following conversation takes place between him and Mtali, his
charioteer.
390. Bhay nu Maghav1 Sakka, dubbaly no titikkhasi,

Is it through fear, Maghav Sakka, or through weakness that you
forebear,
Suanto pharusa vca sammukh Vepacittino? ti
Listening to Vepacittis harsh words when you are face to face?
391. Nha bhay na dubbaly khammi Vepacittino,
It is not through fear or weakness that I am patient with Vepacitti,
Katha-hi mdiso Vi blena paisayuje. ti
How can a Wise One like me engage (in argument) with a fool?
392. Bhiyyo bl pabhijjeyyu no cassa paisedhako,
Fools will show no more interest if you will not have them constrained,
Tasm bhusena daena Dhro bla nisedhaye. ti
Therefore the Wise One will (surely) restrain them with great
punishment.
393. Etad-eva aha mae blassa paisedhana:
I think myself this is the way to constrain a fool:
Para sakupita atv, yo2 sato upasammat. ti
Having come to know the other is angry, he is mindful and calm.
394. Etad-eva titikkhya, vajja passmi, Vsava,
Through forebearance like this, Vsava,3 I see a (great) fault,
Yad na maati blo: Bhay myya titikkhati,
When the fool thinks about you: He forebears out of fear,
Ajjhruhati dummedho, go va bhiyyo palyinan.-ti
The unintelligent one rises up, like a bull the more you flee.
1
BJT: mathav? I dont know what this would mean, but Maghav is another name for
Sakka, and makes good sense.
2
We need to read: so here for good sense, but the texts all write yo.
3
Sakka is also known as Vsava.
20: Faults - 147
395. Kma maatu v m v: Bhay myya titikkhati,

If he wants he can think, or not: He forebears out of fear,
Sad-atthaparam atth, khanty bhiyyo na vijjati.
(Because) the greatest benefit of (all) benefits, nothing better than
patience is found.
396. Yo have balav santo, dubbalassa titikkhati,
The one who, though he has (great) strength, is forebearing towards the
one who is weak,
Tam-hu parama khanti: nicca khamati dubbalo.
Is said to have the greatest patience: the weak are always patient.
397. Abalan-ta bala hu, yassa blabala bala,
They say that strength is weakness, that strength which is a fools
strength,
Balassa Dhammaguttassa, paivatt na vijjati.
(But) the strength of one who guards the Dhamma, one who contradicts
it is not found.
398. Tasseva tena ppiyo, yo kuddha paikujjhati,
By this he makes it worse, the one who gets angry at one who is angry,
Kuddha appaikujjhanto, sagma jeti dujjaya.
(But) the one who is unangered at one who is angry, he is victorious in a
battle difficult to win,
399. Ubhinnam-attha carati attano ca parassa ca,
He lives for the benefit of both himself and the other,
Para sakupita atv, yo sato upasammati.
He who, having come to know the other is angry, is mindful and calm.
400. Ubhinna tikicchantna attano ca parassa ca.
He is treating with medicine both himself and the other.
Jan maanti: Blo ti, ye Dhammassa akovid. ti
Those people who think: He is a fool, are unskilled in the Dhamma.
Catuttha Sataka
The Fourth Hundred
148
21: Kmavaggo
Desires
J 136 Suvaahasajtaka
The Golden Goose
The Result of Greed
A golden goose goes occasionally and gives his former family one
of his golden feathers and they grow rich. But greed overcomes his
former wife and she plucks him. The feathers though, when stolen,
are gold no more, and they sink back into poverty.
401. Ya laddha tena tuhabba, atilobho hi ppako,

You should be content with what is received, only the wicked have great
greed,
1
Hasarja gahetvna, suva parihyatha.

Having grabbed ahold of the King of Geese, you must loose the gold.
J 228 Kmantajtaka
Led by Desire
Wisdom is the only Cure for Greed
A King receives Sakka (the Bodhisatta) disguised as a young
brhman, who promises to help him conquer three cities. But the
King is so mean he doesnt even offer him lodging. In the morning
the brhman is nowhere to be found and the King falls sick
thinking of his loss. Sakka preaches to him as the only way to cure
his illness of greed.
2
402. Kahhi dahassa karonti heke,

Some there are who can cure3 the cobras bite,
Amanussavaddhassa karonti Pait.
And the Wise can cure possession by non-human-beings.
Na kmantassa karoti koci,
But no one can cure one led by desire,
Okkantasukkassa hi k tikicch?
What treatment can there be for one fallen from purity?
1
Thai: parihyati; he let loose [the gold].

Flora & Fauna: Kahasappa, sometimes Klasappa, meaning black snake both terms
are more descriptions than actual names and refer to the king cobra ophiophagus
hannah.
3
Comm: osadhehi ca tikiccha karonti; can cure with medicine and treatment.
2
21: Desires - 149
Dhp 216 Aatarabrhmaavatthu

A Certain Brhman
Craving brings on Grief and Fear
A brhman farmer wishing for his fields to prosper decides to make
the Buddha his partner. Just before the crop is brought in floods
wash it all away.
403. Tahya jyat soko, tahya jyat bhaya,

Grief is born from craving, from craving fear is born,
Tahya vippamuttassa natthi soko, kuto bhaya?
For the one who is free from craving there is no grief, how then fear?
J 467 Kmajtaka
Desires
Desires are never Satisfied
A brhman farmer wishing for his fields to prosper decides to make
the Buddha his partner. Just before the crop is brought in floods
wash it all away.
404. Kma kmayamnassa tassa ce ta samijjhati

If the one with desire succeeds in obtaining his desire
Addh ptimano hoti, laddh macco yad-icchati.1
He certainly is joyful, having obtained what a mortal longs for.
405. Kma kmayamnassa tassa ce ta samijjhati,
If the one desiring succeeds in obtaining his desire,
2
Tato na apara kme, ghamme taha va vindati.

Then he has further desires, just as there is thirst in the hot season.3
406. Gava va sigino siga vahamnassa vahati,
As the horns of a horned bull develop while growing,
This verse is the same as the first verse of Kmasutta in Suttanipta (4.1). As the text
refers to eight verses and there are now nine, it was quite possibly added later owing
to the coincidence of the first line with the following verse.
2
ChS: dhamme? [just as thirst is found] is things? or in the Dhamma?
3
The simile is not very clear here, presumably it means that in the hot season no
matter how many times ones thirst is quenched it rises up again.
21: Desires - 150
Eva mandassa posassa blassa avijnato

Even so for the foolish, dull person without understanding
Bhiyyo tah pips ca vahamnassa vahati.
His thirst and craving develop while growing.
407. Pathavy sliyavaka, gavassa dsaporisa,
* Even having been given all the rice, barley, cows and slaves on Earth,
1
Datv pi nlam-ekassa, iti vidv, sama care.

It is not enough for that one, having understood this, live in peace.
408. Rj pasayha pathavi vijitv
A King, having forcibly conquered the whole
Sasgaranta mahim-vasanto,
Inhabited earth, up to the oceans edge,
Ora samuddassa atittarpo,
Being unsatisfied will cross over the ocean,
Pra samuddassa pi patthaye tha.2
For he will then wish for what is on the other side of the ocean.
409. Yva anussara kme manas, titti njjhag,
As long as he remembers his minds desires, he will not feel satisfaction,
Tato nivatt paikamma disv,
Therefore, having seen the cure he stops (desire),
Te ve titt ye paya titt.
Only they are satisfied who are satisfied with wisdom.
410. Paya tittina seha, na so kmehi tappati,
Best is the satisfaction of wisdom, not the suffering of desires,
Paya titta purisa, tah na kurute vasa.
The person satisfied by wisdom, comes not under the influence of
craving.
411. Apacinetheva kmni appicchassa, alolupo,
For the one with few wants, not being covetous, does away with desires,
Samuddamatto puriso, na so kmehi tappati.
That person is like the ocean, he does not suffer through desires.
1
2
Thai: viddh; struck like this, [wander in peace]?

Thai: patthaye va; Like one [who wishes for what is on the other side of the ocean].
21: Desires - 151
412. Rathakro va cammassa parikanta uphana,

Just as the cobbler cuts the skin (so it fits) the shoe,
Ya ya cajati kmna ta ta sampajjate sukha.
With the giving up of desires (true) happiness can be attained.
Sabba-ce sukham-iccheyya, sabbe kme pariccaje.
If he wishes for complete happiness, he should give up desire completely.
J 14 Vtamigajtaka
The Wind Deer
The Snare of Taste
A gardener named Sajaya entices a deer into the palace through
lining his grass with honey.
413. Na kiratthi rasehi ppiyo,

There is nothing worse1 than tastes,
vsehi va santhavehi v.
Amongst (those dwelling in) homes or friends.
Vtamiga gehanissita,
The wind-deer from his (jungle) home,2
Vasam-nesi rasehi Sajayo.
Was brought under Sajayas control by taste.
1
2
Comm: ppiyo ti ppataro; worse means more wicked.

Comm: gahanahnanissita.
21: Desires - 152
J 346 Kesavajtaka
The Teacher Kesava
Confidence is the Taste Supreme
A teacher falls ill while being looked after by the King of Bras
and none of his doctors can cure him. He goes to the Himlayas
where he is cared for by his beloved pupil, the Bodhisatta, and gets
better with his loving care.
414. Sdu v yadi vsdu,1 appa v yadi v bahu,

Whether of good taste or bad taste, whether there is little or much,
Vissattho yattha bhujeyya, visssaparam ras.
Wherever the faithful one can eat, (he finds) faith is the taste supreme.
SN 1.3.13 Doapkasutta
A Measure of Food
Knowing the Measure
King Pasenadi eats too much and is always uncomfortable; the
Buddha speaks this verse, which the King has an attendant
remember and repeat to him when he eats.
415. Manujassa sad satmato,

For the person who is always mindful,
Matta jnat laddhabhojane,
Knowing the measure in regard to food hes received,
Tanukassa bhavanti vedan,
His unpleasant feelings become fewer,2
Saika jrati, yuplaya.
Slowly he ages, protecting his life.
1
2
Thai: sdhu v yadi vsdhu; Whether it is good or not good.

Lit: become thin; but it is used here for tanukata, reduced.
21: Desires - 153
SN 1.1.10 Araasutta
The Wilds
Neither Grieving nor Yearning
A short dialogue between a god, who speaks first, and the Buddha
in Jetas Wood.
416. Arae viharantna, santna brahmacrina,

Those who are living in the wilds, who are peaceful and live spiritually,
1
Ekabhatta bhujamnna, kena vao pasdat? ti

Eating only one meal (a day), why are their complexions so clear?
417. Atta nnusocanti, nappajappanti ngata,
They do not continually grieve over the past, nor do they yearn for the
future,
Paccuppannena ypenti, tena vao pasdati.
They maintain themselves in the present, therefore their complexions are
clear.
418. Angatappajappya, attassnusocan,
It is through yearning for the future, and continually grieving over the
past,
Etena bl sussanti, nao va harito luto. ti
That fools dry up, like a green reed that has been mowed down.
Counting the first vowel as light to allow for resolution.
154
22: Kodhavaggo
Anger
SN 1.7.1 Dhanajnsutta
The Brhma Dhanajn
Burning Away Anger
When the wife of a brhman slips she calls out praise of the
Buddha, which angers her husband. He sets out to question and
refute the Buddha, but he converts, ordains and soon becomes a
Worthy One.
1
419. Kodha jhatv sukha seti, kodha jhatv na socati,

Having burnt away anger one sleeps happily, having burnt away anger
one does not grieve,
Kodhassa visamlassa madhuraggassa, brhmaa,2
* The slaughter of anger with its poisoned root and sweet tip, brhmaa,
Vadha Ariy pasasanti, ta hi jhatv na socati.
The Noble Ones praise, having burnt it one does not grieve.
J 443 Cullabodhijtaka
Bodhisatta Cullabodhi
Anger Burns
A King takes away an ascetics former wife, but the ascetic (the
Bodhisatta) doesnt get angry, and the wife refuses the Kings
advances. The King enquires as to why the ascetic doesnt get
angry.
420. Kahasmi matthamnasmi pvako nma jyati,

Fire surely arises in firewood when kindled,
Tam-eva kaha ahati yasm so jyate gini.
Because of the firewood there arises a fire.
421. Eva mandassa posassa blassa avijnato,
Even so for the foolish, dull person without understanding,
Srambh jyate kodho, so pi teneva ayhati.
Anger arises from reckless behaviour, and by that he is burnt.
1
ChS: chetv; having cut off [anger], throughout; Thai ghatv; having destroyed
[anger], throughout.
2
ChS, Thai: devate; divine one.
22: Anger - 155
422. Aggva tiakahasmi kodho yassa pavahati,

For whomever anger increases like fire in leaves and firewood,
Nihyati tassa yaso, kapakkhe va candim.
His fame diminishes, like the moon in the dark fortnight.
423. Anijjho1 dhmaketva, kodho yasspasammati,
For whomever anger is appeased like fire that is dampened,
prati tassa yaso, sukkapakkhe va candim.
His fame increases, like the moon in the bright fortnight.
AN 7.64 Kodhanasutta
The Angry One
The Dangers of Anger
The Buddha explains the things that foes wish upon each other, and
then speaks some verses about the dangers of getting angry.
424. Kodhasammadasammatto, yasakya2 nigacchati,

Drunk with pride and anger, he will gain disrepute.
timitt suhajj ca parivajjenti kodhana.
Relatives, friends and companions shun one who is angry.
425. Anatthajanano kodho, kodho cittappakopano,
Anger is the cause of loss, anger troubles the mind,
Bhayam-antarato jta ta jano nvabujjhati.
That person doesnt understand it rises from fear within.
426. Kuddho attha na jnti, kuddho Dhamma na passati,
Angry, he does not know what is good, angry he does not see the
Dhamma,
Andhantama tad hoti, ya kodho sahate nara.
Then, blinded by darkness, that angry one will be overcome by (another)
person.
1
2
ChS: Anedho; [Just as a fire] without fuel.

Thai: yasakkha; Comm. paraphrases with yasabhva.
22: Anger - 156
J 400 Dabbhapupphajtaka
Greeny
Quarreling leads to Loss
Two otters catch a huge carp but cant decide how to divide it. They
ask a jackal to arbitrate. He gives the tail to one, the head to
another and runs off with the rest.
427. Vivdena kis honti, vivdena dhanakkhay,

Through quarrels they become lean, through quarrels their wealth wastes
away,
Jn1 udd vivdena bhuja Myvi rohita.
The otters lost out through quarrels eat the carp, Myvi.
428. Evam-eva manussesu vivdo yattha jyati
Just so when quarrels arise amongst men
Dhammaha paidhvanti, so hi nesa vinyako,
2
They run after a judge, he is then their leader,
Dhan pi tattha jyanti, Rjakoso pavahati.
Their wealth will decay on the spot, and the Kings storeroom will
increase.
Dhp 201 Kosalarao Parjayavatthu

The King of Kosalas Defeat
The Truly Happy One
The King of Kosala is defeated three times by his nephew
Ajtasattu, the King of Magadha, and takes to his bed in sorrow
and despair.
429. Jaya vera pasavati, dukkha seti parjito,

The victor generates an enemy, the defeated finds suffering,
Upasanto sukha seti, hitv jayaparjaya.
The one at peace finds happiness, having abandoned victory and defeat.
1
2
Text, Thai: Jin; [Through quarrels otters were] subdued.

This meaning not given in PED, but see SED: Dhrmastha, m. abiding in the law, a
judge.
22: Anger - 157
J 451 Cakkavkajtaka
The Ruddy Goose
The Benefits of Friendliness
A crow sees a ruddy goose, the Bodhisatta, and wonders why he is
so handsome, thinking it must be because of his food. The goose
explains it is because of good deeds that he is beautiful and the
crow is ugly.
430. Yo na hanti na ghteti, na jinti na jpaye,

The one who neither kills or has (others) kill,1 conquers or makes others
conquer,
Metta so sabbabhtesu, vera tassa na kenaci.
Having friendliness towards (all) living beings, there is no enemy for
him.
Dhp 5 Kayakkhinvatthu
The Black Ogress
Hatred overcome by Love
A barren woman brings home a young woman for her husband, but
everytime the young wife conceives the barren wife contrives an
abortion. Through life after life they consume each others
children, until brought to the Buddha.
431. Na hi verena verni sammantdha kudcana,

Not by hatred does hatred cease at any time here,
Averena ca sammanti, esa Dhammo sanantano.
It (only) ceases through kindness,2 this (good) Dhamma is eternal.
I am taking it that ghteti here is meant for the causative ghtpeti, parallel to the
next line, otherwise we have a simple repetition: He who neither kills nor kills. The
verb is used with the same meaning just 3 verses below (433).
2
Comm: khantimettodakena, through the waters of patience and friendliness.
22: Anger - 158
Dhp 291 Kukkua-aakhdikvatthu

The Woman who Ate a Hens Eggs
No Happiness through Hatred
A young girl steals a hens eggs, and thereafter through 500
existences they destroy each others offspring.
432. Paradukkhpadnena attano sukham-icchati,

She who seeks happiness for herself by causing suffering for another,
1
Verasasaggasasaho, ver so na parimuccati.

Being closely associated with hatred, she is not free from hatred.
Dhp 130 Chabbaggiyabhikkhuvatthu

The Group of Six Monks
Comparing Oneself with Others
The group of six monks chase off and attack the group of seventeen
2
monks and take their rooms, which left the latter screaming.
433. Sabbe tasanti daassa, sabbesa jvita piya,

All tremble at punishment, all love their life,
Attna upama katv, na haneyya na ghtaye.
Having compared oneself (with others), one should not kill or have
killed.
J 33 Sammodamnajtaka
Joyously
The Results of Unity and Division
Quails, led by the Bodhisatta, manage to foil a hunter by flying off
together with their heads in the net, until one day they argue and
the hunter catches them all.
434. Sammodamn gacchanti jlam-dya pakkhino,

Joyously the birds fly away having carried the net off (together),
Yad te vivadissanti tad ehinti me vasa.
But when they begin to quarrel they will come into my power.
We might have expected the last line to read: dukkha so na parimuccati; she is not
free from suffering, as in parallel versions of the verse.
2
The story is the same as 98 above.
159
23: Blavaggo
Fools
Dhp 64 Udyittheravatthu
The Elder Udy
Fools cannot Learn
A monk lives with the Buddha, but when questioned by visiting
monks it is found he does not know even the fundamentals of the
teaching. They tell this to the Buddha.
435. Yvajvam-pi ce blo Paita payirupsati,

Even if for his whole life long a fool attends on someone Wise,
Na so Dhamma vijnti, dabb sparasa yath.
He (may) not know Dhamma, just as the spoon (doesnt know) the taste
of curry.
Dhp 63 Gahibhedakacoravatthu
The Knot-Breaking Thief
The Fool who knows hes a Fool
Two thieves go to listen to the Dhamma. One of them attains path
and fruit, the other manages to undo a knot in someones clothes
and steal some pennies.
436. Yo blo maati blya, Paito vpi tena so,

The fool who considers (himself) foolish, is a Wise One in that (matter),
Blo ca paitamn, sa ve blo ti vuccati.
The fool who is proud of his wisdom, he is said to be a fool indeed.
23: Fools - 160
Dhp 72 Sahikasahassapetavatthu
The Ghost hit by Sixty-Thousand Sledgehammers
Learning only hurts a Fool
A young man learns the art of stone-throwing, but uses it to kill a
Paccekabuddha; he is reborn in Avci hell, and later as a ghost
who is constantly having his head crushed by sixty-thousand
sledgehammers.
437. Yvad-eva anatthya atta blassa jyati,

As far as knowledge1 arises for a fool, it is to his disadvantage,
Hanti blassa sukkasa, muddham-assa viptaya.
It destroys the fools excellence,2 and it will crush his head.3
J 122 Dummedhajtaka
The Unintelligent
Fame brings the Unintelligent to Ruin
A king (Devadatta) is jealous of his elephant (the Bodhisatta) and
tries to have it fall to its death. The elephant leaves for another
Kingdom.
438. Yasa laddhna dummedho, anattha carati attano,

When a foolish one receives fame, its not at all for his welfare,
Attano ca paresa-ca hisya paipajjati.
He enters on a path leading to harm for himself and others.
J 46 rmadsakajtaka
Spoiling the Park
Good done by the Fool causes Ruin
A King wants to enjoy himself at a festival and asks some monkeys
to water his saplings. They agree, but not having much water, pull
each one up first to measure the water needed. All the trees die.
439. Na ve anatthakusalena atthacariy sukhvah,

Not with those skilled in loss do those who live well find happiness,
Hpeti attha dummedho, kapi rmiko yath.
The unintelligent one ruins what is good, like the monkey in the park.
Comm: attan-ti jnanasabhvo.

= su + ukkasa; the commentary defines sukkasa as kusalakohsa, his
wholesome portion; or maybe his store of merit.
3
Comm: Muddhan-ti payeta nma; head is a name for wisdom.
2
23: Fools - 161
J 45 Rohiijtaka
The Maid Rohi
Fools do more Bad than Good
A maid is asked by her Mother to clear the mosquitoes from her
body. She does so with a pestle, killing her Mother at the same
1
time.
440. Seyyo amitto medhv ya-ce blnukampako,

Worse than an intelligent foe is a fool with compassion,
Passa Rohiika jammi, Mtara hantvna, socati.
Look at that common girl Rohi: having killed her Mother, she grieved.
J 480 Akittijtaka
Bodhisatta Akitti
Never Seeing a Fool is Best
The Bodhisatta is an ascetic who lives far from the haunts of men,
when Sakka offers him a boon, this is part of what he asks for.
441. Bla na passe na sue, na ca blena savase,

May I not see or hear a fool, may I not reside with a fool,
Blen allpasallpa na kare, na ca rocaye.
May I not hold talk with a fool, nor find (any) pleasure (in him).
442. Anaya nayati dummedho, adhurya niyujati,
The unintelligent one brings misfortune, and indulges in irresponsibility,
Dunnayo seyyaso hoti, samm vutto pakuppati,
The best he does is badly judged, and he is angry when rightly spoken to,
Vinaya so na jnti, sdhu tassa adassana.
He does not know discipline, it is good not to meet with him.
cf. 168 above, in which a son kills his Father.
23: Fools - 162
The Truly Wise Man
Sakka asks the Bodhisatta who is the truly wise man.
443. Gambhrapaha manas vicintaya,

The one who with his mind can enquire into a deep question,
Ncchita kamma karoti ludda,
Who does not commit unbeneficial or cruel deeds,
Klgata atthapada na ricati:
Who does not neglect a truthful word when the time has come:
Tathvidha paavanta, vadanti.
Such a one is endowed with wisdom, they say.
Sn 3.11 Nlakasutta
Asitas Nephew Nlaka
Fools are Noisy
The Buddha explains to Nlaka the things conducive to becoming a
sage, one of which is not being talkative.
444. Yad-naka ta saati, ya pra santam-eva ta,

What is lacking makes a (great) noise, what is full is quiet indeed,
Ahakumbhpamo blo, rahado pro va Paito.
The fool is like a pot half-full, the Wise One is like a full lake.
23: Fools - 163
J 202 Keislajtaka
The Jester
Wisdom brings Respect
A King makes fun of his elders so Sakka (the Bodhisatta) makes fun
of him to teach him a lesson.
445. Has koc mayr ca, hatthiyo pasad mig,

Geese, herons, and peacocks, elephants and the spotted deer,
Sabbe shassa bhyanti, natthi kyasmi tulyat.
All respect the lion, although there is nothing the same about their
bodies.
446. Evam-eva manussesu daharo ce pi paav,
Even so amongst men a boy (is respected) if he be wise,
So hi tattha mah hoti, neva blo sarrav.
But though he is big in body, a fool is never (respected).
Wisdom is Best say the Good
When asked by Sakka what is the highest virtue this was the
Bodhisattas reply.
447. Pa hi seh kusal vadanti,

Wisdom is best, is what the skilful say,
Nakkhattarj-r-iva trakna,
1
Even as the King of the Night (is best) amongst the stars,
Sla siri cpi sata-ca Dhammo,
Virtue, glory, mindfulness, and Dhamma,
Anvyik paavato bhavanti.
(All) are connected to the one with wisdom.
Lit: the King of Constellations.
164
24: Cittavaggo
Mind
SN 1.1.62 Cittasutta
The Mind
The Authority of the Mind
Asked three questions by a god, this is how the Buddha responds.
448. Cittena nyati loko, cittena parikassati,

The world is led on by the mind, by the mind it is swept away,
Cittassa ekadhammassa sabbe va vasam-anvag.
They all follow the authority of that one thing: the mind.
Dhp 42 Nandagoplakavatthu
The Herdsman Nanda
The Dangers of a Badly-Directed Mind
A herdsman offers alms to the Buddha and his disciples for seven
days, and soon afterwards is killed by a hunter. The commentary
notes that no explanation was given as to why this was so as the
monks did not ask.
449. Diso disa yan-ta kayir, ver v pana verina,

That which an aggressor might do to an aggressor, or an enemy to an
enemy,
Micchpaihita citta ppiyo na tato kare.
A badly-directed mind might be worse than that for him.
24: Mind - 165
Dhp 43 Soreyyattheravatthu
The Elder Soreyya
The Benefits of a Well-Directed Mind
A man develops lust for an Arahant and is instantly changed into a
woman. Later he asks for forgiveness and he changes back into a
man!
450. Na ta Mt Pit kayir ae v pi ca tak,

Mother and Father and other relatives might not do for him,
Sammpaihita citta seyyaso na tato kare.
As much as a well-directed mind can do for him.1
The reading and meaning are very awkward here, I believe we need to read Ya ta
instead of Na ta, as suggested by Norman. We would then get: Whatever Mother
and Father and other relatives might do for him, (still) a well-directed mind will do
(much) better for him.
24: Mind - 166
J 185 Anabhiratijtaka
Discontent
An Unagitated Mind sees Clearly
A teachers mind is overcome by worldly affairs and he begins to
forget his teaching. The Bodhisatta advises him thus.
451. Yathodake vile appasanne,

Just as in agitated, disturbed water,
Na passat sippisambuka macchagumba,
One cannot see oyster shells or a school of fish,
Eva vile hi citte,
So in an agitated mind,
Na passat attadattha parattha.
One cannot see ones own welfare or anothers welfare.
452. Yathodake acche vippasanne,
Just as in clear, undisturbed water,
Yo passat sippi ca macchagumba,
One can see (both) oysters and a swarm of fish,
Eva anvile hi citte,
So in an unagitated mind,
So passat attadattha parattha.
One can see ones own welfare and anothers welfare.
24: Mind - 167
Ud 4.4 Juhasutta
Moonlight
The Unwavering Mind is Free from Pain
A passing yakkha hits Ven. Sriputta on the head with a mighty
blow, which he hardly feels, but afterwards the yakkha falls into
hell.
453. Yassa selpama citta, hita nnupakampati,

For he whose mind is like a rock, steady, and not wavering,
Viratta rajanyesu, kopaneyye na kuppati,
Unexcited by what is exciting, not agitated by what is agitating,
Yasseva bhvita citta, kuto ta dukkham-essati.
For he whose mind is developed thus, how will suffering come upon
him?
J 118 Vaakajtaka
The Quail
The Fruit of Careful Thought
A quail (the Bodhisatta) is caught by a fowler but refuses to take
food and no one will buy him. When examined by the fowler he
manages to fly away.
454. Ncintayanto puriso visesam-adhigacchati,

The unthinking person does not attain (any) distinction, 1
Cintitassa phala passa: muttosmi vadhabandhan.2
But look at the fruit of the one who thinks: I am free from bondage and
3
death.
Comm: acintayanto attano dukkh mokkhasakhta visesa ndhigacchati.

Text: Mrabandhan; [I am free] from bondage and Death.
3
The Comm. takes it as a dvanda compound: Maraato ca bandhanato ca muttosmi
aha.
2
24: Mind - 168
J 6 Devadhammajtaka
Godly
True Godliness
A demon will only release people he has captured if they know
what is true godliness. The Bodhisatta is captured, answers
correctly and is released, as are his brothers, and the demon
renounces his evil ways.
455. Hiri-ottappasampann, sukkadhammasamhit,

Those endowed with a good conscience, who are endowed with purity,1
Santo Sappuris loke devadhamm ti vuccare.
(Those) virtuous and Good People in the world are said to have godly
nature.2
J 423 Indriyajtaka
Senses
Equanimity
An ascetic falls in love with a courtesan and is admonished by his
3
brother.
456. Dakkha gahapati4 sdhu, savibhajja-ca bhojana,

It is good to be an able householder, to share ones food,
Ahso atthalbhesu, atthavypatti avyatho.
5
To be modest about ones gains, and not be miserable when they fail.
Comm: kusal dhamm sukkadhamm nma; skilful things are known as pure things.
Comm: Tattha dev ti sammutidev, upapattidev, visuddhidev ti tividh ... imesa
devna dhamm ti devadhamm; Herein, there are three kinds of god; conventional
gods [like Kings], those born as gods [in Heaven], and those gods of purity ... these
(last) gods are what is meant by of godly nature.
3
However the admonishment, although a true wisdom verse, hardly fits the case here.
4
There is a variant reading found in many editions: dukkha gahapati sdhu, but I
fail to make sense of this: good is the householders suffering?
5
Comm. applies sdhu to all four lines, as pahama sdhu, etc.
2
24: Mind - 169
J 545 Vidhurajtaka
Bodhisatta Vidhura
A Follower of the Path
The Bodhisatta is captured by a yakkha who has been convinced to
tear out his heart and give it to a nga queen. He offers to teach
the Dhamma of Good People before he dies. The nga agrees and
this is the exchange.
457. Ytnuyy ca bhavhi, mava,

Young man, please follow good customs,
1
Alla-ca pi parivajjayassu.
And avoid (burning)2 the clean hand.
M cassu mittesu kadci dubbhi,
Do not be one who deceives your friends,
M ca vasa asatna nigacche.
And do not fall under the influence of bad women.
458. Katha nu yta anuyyi hoti?
How do we follow good custom?
Alla-ca pi dahate katha so?
And how is the clean hand burned?
Asat ca k, ko pana mittadubbho,
Who is a bad woman, and who a deceiver of friends?
Akkhhi me pucchito etam-attha.
Answer me when questioned as to the meaning.
459. Asanthuta no pi ca dihapubba,
* He who would invite to a seat
Yo sanenpi nimantayeyya,
Even a stranger unseen before,
1
2
BJT: Adda-ca; [And avoid (burning)] the moist hand; same throughout.
Without this insertion the line does not give a good meaning, and doesnt fit in with
the replies given below; Comm: alla tinta pi m dahi m jhpehi; the clean
fresh hand he should not burn, he should not roast. We could amend the line to read:
Alla-ca pi dahate na vajji; which would give the necessary meaning, but there is
no manuscript authority for it.
24: Mind - 170
Tasseva attha puriso kareyya,

That person who works for his (own) welfare,
Ytnuyy ti tam-hu Pait.
The Wise say he is one who follows good customs.
460. Yassekarattim-pi ghare vaseyya,
For the one who would spend a night in his house,
Yatthannapna puriso labhetha,
Let that person receive whatever food and drinks there are,
Na tassa ppa manas pi cetaye,
You should not think with the mind (anything) wicked about him,
1
Adubbhapi dahate mittadubbho.

He who burns an honest hand is a deceiver of friends.2
3
461. Puam-pi cema pathavi dhanena,

* Let a man give the whole earth with (all) its wealth,
Dajjitthiy puriso sammatya,
To a woman he has agreed (to marry),
Laddh khaa atimaeyya tam-pi,
Even when obtained she might despise him in a moment,
Tsa vasa asatna na gacche.
Let him not come under the influence of bad women.
462. Eva kho yta anuyyi hoti,
This is how we follow good customs,
Alla-ca pi dahate puneva,
And this is how the clean hand is burned,
Asat ca s, so pana mittadubbho.
(This) is a bad woman, and a deceiver of friends.
So Dhammiko hoti pahass adhamma.
He who lives by the Dhamma must give up what is not Dhamma.
BJT: Adda-ca pi; [He who burns] a moist hand; ChS, Thai: Adubbh pi; [He
who burns] an honest hand.
2
Comm: adubbhaka attano bhujanahattham-eva dahanto hi mittadubbh nma hoti;
(by) burning an honest mans own hand while eating he is known as a deceiver of
friends.
3
Text, BJT: ceta; wrong gender.
24: Mind - 171
J 332 Rathalahijtaka
The Driving Stick
Those who are Not Good
A King judges a case without considering both sides and his
councillor, the Bodhisatta, reproves him.
463. Alaso gih kmabhog na sdhu,

A lazy sensual householder is not good,
Asaato pabbajito na sdhu,
An unrestrained monk is (also) not good,
Rj na sdhu anisammakr,
An inconsiderate King is not good,
Yo paito kodhano ta na sdhu.
He who is wise but angry is not good.
J 431 Hritajtaka
Bodhisatta Hrita
The Four Great Powers
A sage who has great attainments is beguiled by the sight of a
naked Queen and falls into wrong thereby losing his attainments.
When questioned by the King he cannot lie, and admits he was
overcome by defilements.
464. Cattrome, Mahrja, loke atibal bhus,

There are these four very strong powers, Great King, in the world,
Rgo doso mado moho, yattha pa na gdhati.
Passion, hatred, pride, delusion, where wisdom finds no footing.
465. Medhvinam-pi hisanti Isi Dhammague rata
The intelligent Sage, who takes delight in the Dhammas virtue, is
harmed
Vitakk ppak, Rja, subh rgpasahit.
(By) wicked thoughts, O King, and by the passion for beauty.
24: Mind - 172
J 107 Slittakajtaka
Stone Slinging
Craft brings Reward
A King hires a disabled man who is skilled in shooting pellets to
fill up the belly of his talkative Family Priest, who thereby learns
his lesson. The King gives him a village in each of the four
directions.
466. Sdhu kho sippaka nma, api ydisa kdisa,

Having a craft is good, for sure, of whatever kind is found,
Passa khajappahrena laddh gm catuddis.
See the disabled man who gave the blows1 he received villages in the
four directions!
The instrumental here seems to be used as a dative ? It would have been better to
write: khajappahrassa, with the same metre.
173
25: Itthivaggo
Women
J 108 Bhiyajtaka
The Outsider
Good Training
A women eases herself modestly in public which greatly impresses
the King, and he decides to make her his wife.
1
467. Sikkheyya sikkhitabbni, santi sacchandino jan.

She should train in the training,2 (even though) people are self-willed,
Bhiy hi suhannena, Rjnam-abhirdhayi.
The outsider, with her toileting, satisfied the Kings.3
J 489 Surucijtaka
Bodhisatta Splendid
The Gods visit the Virtuous
The Bodhisatta is a childless King and he asks his Queen to pray
for a son. Sakka hears her prayer and goes to question her about
her virtues. Hearing her answers he readily grants her request.
468. Itthiyo jvalokasmi y honti4 samacrin.

There are women living at peace in this world,
Medhvini slavat, sassudev patibbat.
Who are intelligent, virtuous, respecting their Mothers-in-Law, faithful
to their husbands.
469. Tdisya sumedhya, sucikammya nriy,
Such women, who are intelligent, and pure in their deeds,
Dev dassanam-yanti mnusiy amnus.
Gods and divine beings5 (like to) meet those women.
ChS, Thai: tacchandino; who have that will.

Lit: what is to be trained in; which sounds unidiomatic.
3
I dont know why we have a plural here, a better reading would be: Rjassa
abhirdhayi.
4
ChS: hoti? Singular where a plural is needed.
5
Amnusa means literally: non-human beings, which doesnt sound so friendly in
English and might put some off doing good deeds!
2
25: Women - 174
J 547 Vessantarajtaka
Bodhisatta Vessantara
Wives and Husbands
The Bodhisatta is banished to the forest when the people decide he
is over-generous with the wealth of the Kingdom. His wife goes
along with him, and this is part of what she says.
470. Nagg nad anudak, nagga1 raha Arjaka,

Bereft are rivers without water, bereft a kingdom without a King,
Itthpi vidhav nagg, yasspi dasabhtaro.
Bereft is a widowed woman, even though she has ten brothers.
471. Dhajo Rathassa paa, dhmo paam-aggino,
A flag is the sign of a State, and the sign of a fire is smoke,
Rj Rathassa paa, bhatt paam-itthiy.
Kings are the sign of a Kingdom, a husband is the sign of a woman.
2
472. Y dalidd daliddassa, ah ahassa kittim,

She who is famed for being poor with the poor, rich with the rich,
Ta ve dev pasasanti, dukkara hi karoti s.
The very gods themselves do praise, she does what is difficult to do.
473. Smika anubandhissa, sad ksyavsin,
I will follow after my husband, wearing always the dyed robe,
Pathavypi abhijjanty vedhavya kaukitthiy.3
Ruling over the Earth as a widowed woman would be very painful.
474. Katha nu tsa hadaya sukhar vata itthiyo,
How is the heart of those women so very hard,
Y smike dukkhitamhi, sukham-icchanti attano?
Who, when their husbands are suffering, seek (only) their own
happiness?4
BJT: nagg; but this is not in agreement.

ChS, Thai: kittima; but a nominative is required.
3
BJT has a very different reading here: Pathavypi abhejjanty nicche Vessantara
vn, Vedhabba kauka loke gaccha-eva Rathesabha; perhaps we could translate:
The unbroken earth is not desirable without Vessantara, Widowhood is painful in the
world, go ? , Best of Charioteers!
4
I have replaced the original verse 474 by including what is here verse 473, as the
original choice seems to me to carry a sentiment that is offensive.
2
25: Women - 175
475. Nikkhamante Mahrje Sivna Rahavahane,

When the Great King, the Benefactor of the Sivis goes forth,
Tam-aha anubandhissa, sabbakmadado hi me.
I will follow him along, for he gives me all (true) love.
AN 5.33 Uggahasutta1
The Householder Uggaha
A Wifes Duties
The householder Uggaha invites the Buddha for a meal and asks
him to give advice to his daughters who are going to their
husbands homes to live.
476. Yo na bharati sabbad, nicca tpi ussuko,

He who supports her in every way, always arduously and energetically,
Sabbakmahara posa: bhattra ntimaati.
That man who brings her all pleasure: she should not despise her
husband.
2
477. Na cpi sotthi bhattra icchcrena rosaye.

Nor should the good woman3 make her husband angry through her
desires.
Bhatt ca garuno sabbe paipjeti Pait.
The Wise Lady worships all those whom her husband holds in respect.
478. Uhyik analas, sagahtaparijjan,
Exerting herself, not lazy, treating his attendants4 kindly,
Bhatt manpa carati, sambhata anurakkhati.
She is pleasing to her husband, and (carefully) protects his stores.
479. Y eva vattat nr, bhattuchandavasnug,
That woman who lives in this way, obedient to her husbands will,
Manp nma te dev, yattha s upapajjati.
Is surely pleasing to the gods, wheresoever she is reborn.
These four verses replace four others from Kulajtaka (J 536) which I judge to
be offensive.
2
Text, Thai: isscrena; through jealousy.
3
Comm: sotth ti su-itth.
4
PED says -parijjan is a doubtful reading. But probably all we need see is a
reduplication to fit the metre of the cadence, and take it as -parijan, which gives a
perfectly good meaning.
25: Women - 176
AN 7.63 Sattabhariysutta
Seven Wives
The Seven Types of Wife
The Buddha describes the seven types of wife that are found in the
world, and what their destiny is.
480. Paduhacitt ahitnukampin,

Corrupt in mind, without pity or compassion,
Aesu ratt atimaate pati,
Passionate towards other (men) and despising her husband,
Dhanena ktassa, vadhya ussuk,
Bought with wealth, bent on murder,
Y evarp purisassa bhariy:
The wife of a man who acts in this way:
Vadhak ca bhariy ti ca s pavuccati.
A murderer and wife is what she is called.
481. Ya itthiy vindati smiko dhana,
That woman who enjoys her husbands wealth,
Sippa vaijja-ca kasi adihaha,
Gained by his craft, his trading or farming,
Appam-pi tasm apahtum-icchati,
She who wants to steal from that even a little,
Cor ca bhariy ti ca s pavuccati.
A thief and wife is what she is called.
1
482. Akammakm alas mahagghas,

Not liking work, lazy, (but) eating much,
Pharus ca ca, duruttavdin,
Rough and violent, one who speaks badly,
Uhyakna abhibhuyya vattati,

Who has power over her industrious (husband)2,
1
2
Text: mahagghay; costly.

Comm: bahuvacanavasena viriyuhnasampanno smiko; who through many words
has power over the energetic and industrious husband.
25: Women - 177

Ayy ca bhariy ti ca s pavuccati.
A mistress and wife is what she is called.
483. Y sabbad hoti hitnukampin,
That one who in everyway has pity and compassion,
Mt va putta anurakkhate pati,
Who, like a Mother her child, protects her husband,
Tato dhana sambhatam-assa rakkhati,
Who then protects the wealth that has been stored up,
Mt ca bhariy ti ca s pavuccati.
A Mother and wife is what she is called.
484. Yath pi jeh bhagin kanih,
As an elder sister (is respected) by a younger one,
Sagrav hoti sakamhi smike,
She has respect for her lord and master,
Hirman bhattuvasnuvattin,
Conscientious, obedient to her husband,
Bhagin ca bhariy ti ca s pavuccati.
A sister and wife is what she is called.
485. Y cdha disvna pati pamodati,
She who takes joy in seeing her husband here,
Sakh sakhra va cirassam-gata,
Like a friend (seeing) friends who have come after a long time,
Koleyyak slavat patibbat,
Well-bred, virtuous, a devoted wife,
Sakh ca bhariy ti ca s pavuccati.
A friend and a wife is what she is called.
25: Women - 178
486. Akkuddhasant vadhadaatajjit,

Unangered, not in fear of punishment,
Aduhacitt,1 patino titikkhati,
With an uncorrupt mind, patient with her husband,
Akkodhan bhattuvasnuvattin,
Without anger, obedient to her husband,
Ds ca bhariy ti ca s pavuccati.
A handmaid and wife is what she is called.
487. Y cdha bhariy vadhak ti vuccati,
Now she who is called a wife and murderer here,
Cor ca ayy ti ca y pavuccati,
And the one called a thief and a mistress,
Dusslarp pharus andar,
Unvirtuous, rough, disrespectful,
Kyassa bhed Niraya vajanti t.
At the break up of the body will go to the Nether Regions.
488. Y cdha Mt bhagin sakh ca,
* Now she who here is called a Mother, sister,
Ds ca bhariy ti ca s pavuccati,
Friend, or a handmaidenly wife,
Sle hit2 ncirarattasavut,
Virtuous, steady, restrained for no short time,
Kyassa bhed Sugati vajanti t.
At the break up of the body will go to Heaven.
1
2
Thai: Aduhacitt; With unopposed mind?

ChS, Thai: hitatt cirarattasavut; steady in mind, restrained for a long time.
25: Women - 179
AN 4.53 Pahamasavsasutta
Living Together
Four Types of Couples
The Buddha explains the four ways in which a husband and wife
may live together.
489. Ubho ca honti dussl, kadariy paribhsak,

Both are unvirtuous, being miserly, abusive,
Te honti jnipatayo chav savsam-gat.
Dwelling together (in this way) the wife and husband are (both)
wretched.
490. Smiko hoti dusslo, kadariyo paribhsako,
The husband is unvirtuous, being miserly, abusive,
Bhariy slavat hoti, vada vtamacchar,
The wife is virtuous, being bountiful, unselfish,
Spi dev savasati, chavena patin saha.
She is living like a goddess, along with her wretched husband.
491. Smiko slav hoti, vada vtamaccharo,
The husband is virtuous, being bountiful, unselfish,
Bhariy hoti dussl, kadariy paribhsik,
The wife though is unvirtuous, being miserly, abusive,
Spi chav savasati, devena patin saha.
She lives like a wretched woman, along with her god-like husband.
492. Ubho saddh vada ca, saat Dhammajvino,
Both are faithful, bountiful, restrained, living by Dhamma,
Te honti jnipatayo aam-aa piyavad.
The wife and the husband have kind words for one another.
493. Atthsa pacur honti, phsaka upajyati,
They have abundant riches, and live together easily,1
Amitt dumman honti ubhinna samaslina.
Their foes are depressed with these (because) they have the same virtues.
Comm: aam-aa phsuvihro jyati; there is an easy life with each other.
25: Women - 180
494. Idha Dhamma caritvna, samaslabbat ubho,

Having lived by the Dhamma here, both having the same virtue and
vows,
Nandino devalokasmi modanti kmakmino.
They rejoice in the pleasures of the god-realms obtaining their desires.1
J 545 Vidhurajtaka
Bodhisatta Vidhura
The Ideal Householder
A King is about to lose the Bodhisatta, his wise minister, before he
goes he asks him about the life of a householder.
495. Na sdhraadrassa, na bhuje sdum-ekako,

He should not share (anothers) wife,2 nor eat his sweets alone,
Na seve lokyatika neta paya vaddhana.
He should not practice sophistry that does not increase his wisdom.
496. Slav vattasampanno, appamatto vicakkhao,
Being virtuous, duteous, heedful, wise,
Nivtavutti atthaddho, surato sakhilo mudu.
Humble, unselfish,3 devoted, kindly, and gentle.
497. Sagahet ca mittna, savibhg vidhnav,
Being a maker of (good) friends,4 being one who shares, considerate,
Tappeyya annapnena sad samaabrhmae.
Being one who will always satisfy ascetics and brhmaas with food and
with drinks.
498. Dhammakmo sutdhro, bhaveyya paripucchako,
He may be a Dhamma-lover, a preserver of learning, one who is
enquiring,
Sakkacca payirupseyya slavante bahussute.
Who (often) attends with respect on the virtuous and learned.
Comm: kme kmayamn.

Comm: yo paresa dresu aparajjhati, so sdhraadro nma, tdiso na assa
bhaveyya; he who offends with anothers wife, is known as wife-sharing, such is not to
be done.
3
Comm: thaddhamacchariyavirahito.
4
Comm: kalyamittna sagahakaro.
2
25: Women - 181
499. Gharam-vasamnassa gahahassa saka ghara,

For a householder living in a house, in his very own house,
Khem vutti siy eva, eva nu assa sagaho.
There will in this way be safety, he will in this way have good favour,
500. Avypajjh siy eva, saccavd ca mavo,
He will be free from oppression, that young man who speaks (only) truth,
Asm lok para loka, eva pecca na socati.
After passing from this world to the next world, he is one who does not
grieve.
Pacama Sataka
The Fifth Hundred
182
26: Puttavaggo
Children
AN 3.31 Sabrahmakasutta
With the Brahms
Respect for Mother and Father
The Buddha explains why parents should be respected and by what
names they are known, and summarises it with a verse.
501. Brahm ti Mtpitaro, pubbcariy ti vuccare,

1
Mother and Father are Brahm, they are called original teachers,
hueyy ca puttna pajya anukampak.
2
Worthy of offerings, (they are) compassionate to their children,
502. Tasm hi ne namasseyya sakkareyytha Paito
Therefore the Wise One will worship them and also respect them
Annena atha pnena vatthena; sayanena ca,
With food and drink, clothes; with a sleeping place,
Ucchdanena nhpanena, pdna dhovanena ca.
With massage, bathing, and washing of their feet.
3
503. Tya na paricariyya Mtpitusu Paito,

The Wise One, because of looking after his Mother and Father,
Is praised right here (and now), and after passing away rejoices in
Heaven.
Comm: iti sabbepi te pacchcariy nma honti, Mtpitaro pana sabbapaham; thus
all (others) are known as teachers who come later, but Mother and Father are first of
all.
2
Lit: to their offspring children.
3
BJT: Pait; but a singular is more suitable.
26: Children - 183
Iti 74 Puttasutta
Children
The Three Types of Children
The Buddha explains the three types of children that are found in
the world.
504. Atijta anujta puttam-icchanti Pait,

The Wise desire a child that is superior or just the same,1
Avajta na icchanti, so hoti kulagandhano,
2
They do not wish for one inferior, he is a breaker of families,
505. Ete kho putt lokasmi; ye3 bhavanti upsak
These are the children in the world; those who are laymen
Saddh slena sampann, vada vtamacchar,
Endowed with faith and virtue, being bountiful and unselfish,
Cando va abbhan mutto4 parissu virocare.
Will shine bright amongst the people like the moon released from the
clouds.
Comm: adhikaguo, having superior virtue; and samnaguo, having the same virtue.
Comm: kulacchedako kulavinsako, chedanattho hi idha gandhasaddo; breaker of
families, destroyer of families, gandha has the meaning here of breaking.
3
Text: yo; singular, where a plural is needed.
4
BJT, ChS, Thai read: cando abbhaghan mutto; but it seems to me that a word for
like is required by the sense.
2
26: Children - 184
AN 5.39 Puttasutta
Children
Good Children
The Buddha explains the five reasons parents want a child.
506. Paca hnni sampassa putta icchanti Pait:

Considering (these) five reasons the Wise wish for a child, (thinking):
1
Bhato v no bharissati, kicca v no karissati,

Supported he will support us, he will do his duties for us,
507. Kulavaso cira tihe, dyajja paipajjati,
He will long maintain the family heritage,2 practicing according to his
inheritance,
Atha v pana petna dakkhia anupadassati.
And then he will make offerings to those who have passed away.
508. hnnetni sampassa putta icchanti Pait,
Considering these reasons the Wise wish for a child,
Tasm santo Sappuris kata katavedino,
Therefore truly Good People are grateful and obliging,
509. Bharanti Mtpitaro, pubbe katam-anussara,
They support Mother and Father, remembering what they have done in
the past,
Karonti nesa kiccni, yath ta pubbakrina.
They perform their duties for them, as was done (for them) in the past.
510. Ovdakr bhatapos, kulavasa ahpaya,
Following advice,3 feeding those who supported him,4 not neglecting the
family heritage,
Saddho slena sampanno, putto hoti pasasiyo.
Endowed with faith and virtue, that child is praised.
Text, BJT: bharissanti; plural where a singular is required.

Comm: amhka santaka khettavatthuhiraasuvadi; our own fields, lands,
gold and money.
3
Comm: Mtpithi dinnassa ovdassa katt; he does what is advised by his Mother
and Father.
4
Comm: yehi bhato, tesa posako.
2
26: Children - 185
J 532 Soanandajtaka
Brothers Soa and Nanda
The Elder Brothers Burden
A Royal family, King, Queen and two sons renounce the world and
retire to the Himlayas. The younger son wishes to look after the
parents, but the elder declares his duty.
511. Mtpit ca Bht ca Bhagin tibandhav,

Mother, Father, Brothers, Sisters and all close-bonded relations,
Sabbe jehassa te bhr, eva jnhi Bhtara.1
All burdens are for the eldest, please understand this, (my) Brother.
ChS, Thai: Bhradha; [know this] O King.
186
27: Ovdavaggo
Advice
Bodhisatta Sutasoma
Friendship with the Wise
More of the conversation with the man-eating King by which the
Bodhisatta persuades him to give up his evil inclination.
512. Yasm hi Dhamma puriso vija

Because a person living by Dhamma can understand
Ye cassa kakha vinayanti santo,
That good people (can) dispel their doubt,
Ta hissa dpa-ca paryaa-ca,
That will be his refuge and support,
Na tena mitti jirayetha Pao.
The friendship of a Wise One does not decay.
J 474 Ambajtaka
Mangoes
Truth knows no Caste
A young brhman learns a charm for producing mangoes out of
season from an outcaste, the Bodhisatta, who warns him not to
deny him or his charm would disappear. Nevertheless, ashamed, he
does deny him, loses his charm and dies forlorn.
513. Era Pucimand v, atha v Pibhaddak,

Castor or Margosa and then also the Palasa tree,1
Madhu madhutthiko vinde, so hi tassa dumuttamo.
(Wherever) he who seeks honey finds honey, for him that tree is
supreme.
514. Khattiy brhma vess, sudd calapukkus,
Noble, brhmaa, merchant, farmer, outcaste and the garbage man,
Yasm Dhamma2 vijneyya, so hi tassa naruttamo.
From whomever he can learn the Dhamma, for him that man is supreme.
1
2
The Castor tree is ugly, the Margosa bitter, and the Palasa is beautiful.
BJT: Dhamm; plural form?
27: Advice - 187
Dhp 76 Rdhattheravatthu
The Elder Rdha
Welcoming Correction
A poor brhman ordains with Ven. Sriputta and proves to be
amenable to correction. In no long time he attains Awakening.
515. Nidhna va pavattra, ya passe vajjadassina,

He should see one who points out faults like one who shows1 hidden
treasure,
Niggayhavdi medhvi tdisa paita bhaje,
He should keep company with such an intelligent and wise one who
censures (him),
Tdisa bhajamnassa seyyo hoti na ppiyo.
Keeping company with such it is better (for him) not worse.
Dhp 77 Assajipunabbasukavatthu
The Monks who follow Assaji and Punabbasuka
The Good like those who Advise
Some monks are behaving badly, the Buddha sends the two Chief
Disciples to reprove them; some amend their ways and some leave
the Community.
516. Ovadeyynusseyya, asabbh ca nivraye,

He should give advice and instruct, he should prevent that which is
wrong,
Sata hi so piyo hoti, asata hoti appiyo.
He is liked by good people, (although) disliked by bad people.
Comm: cikkhitra.
27: Advice - 188
J 43 Veukajtaka
Bamboo
Following Good Advice
A student, against the advice of his teacher, the Bodhisatta, keeps a
viper named Bamboo as a pet. One day the snake gets angry and
kills him.
517. Yo atthakmassa hitnukampino,

* He who does not follow the teaching, when advised,
Ovajjamno na karoti ssana,
Of those who, having compassion, desire his welfare,
Eva so nihato seti, Veukassa yath Pit.
Are in this way destroyed, just like Bamboos Father.
J 196 Valhassajtaka
The Cloud-Horse
Heeding Good Advice
Some merchants are shipwrecked and seduced by demonesses
(rakkhas). The Bodhisatta is a cloud-horse and offers to carry
them away. Half agree and are taken to safety, half stay behind and
are devoured.
518. Ye na khanti ovda nar Buddhena desita,

Those people who do not follow the advice given by the Buddha,
Vyasana te gamissanti, rakkhashva vij.
Will go to destruction, like the merchants and the demonesses.
519. Ye ca khanti ovda nar Buddhena desita,
Those people who do follow the advice given by the Buddha,
Sotthi pra gamissanti, valheneva vij.
Will cross over unto safety, like the merchants and the cloud-horse.
27: Advice - 189
J 376 Avriyajtaka1
The Ferryman Avriya
Giving Advice Carefully
An ascetic gives advice on controlling ones anger to a King and
the King rewards him royally; he gives the same advice to a
boatman and gets thumped in the mouth!
520. Y yeva anussaniy, Rj gmavara ad,

For the advice given, a King gave the boon of a village,
T yeva anussaniy, nviko pahar mukha.
For the (same) advice, the boatman hit (him) on the mouth.
Dhp 158 Upanandasakyaputtattheravatthu

The Elder Upananda, Son of the Sakyans
Practicing before Teaching
A monk is very good at preaching, but is greedy and doesnt follow
his own advice. The Buddha reproves him.
521. Attnam-eva pahama patirpe nivesaye,

First he should establish himself in what is suitable,
Athaam-anusseyya, na kilisseyya Paito.
Then he should advise another, the Wise One should not have
defilements.
J 37 Tittirajtaka
The Partridge
Paying Homage to Elders
An elephant, a monkey and a partridge find out who is the elder
amongst them and pay him due homage.
522. Ye vuddham-apacyanti nar Dhammassa kovid,

Those people who are skilled in the Dhamma pay homage to an elder,
Dihe va dhamme psas, samparye2 ca Suggati.
Praised in this very life, in the next world (they go to) a Happy State.
1
2
Text: criya-; Teacher.

Thai: samparyo; but a locative is required by the sense.
27: Advice - 190
J 334 Rjovdajtaka
Advice to a King
People follow their Leaders
A King rules justly and travels incognito through his Kingdom to
find out if anyone blames him. He meets the Bodhisatta, an ascetic,
who explains that when the King rules justly everyone follows suit.
523. Gava ce taramnna jimha gacchati pugavo,

If a bull while crossing (a stream)1 goes on a crooked course,
Sabb gv jimha yanti,2 nette jimha gate sati.
All the cows (also) go crooked, being led by one who goes crookedly.
524. Evam-eva manussesu, yo hoti sehasammato,
* Even so with men, if (the King) who is agreed upon as best,
So ce adhamma carati, pageva itar paj,
Lives contrary to the Dhamma, much more so will other people,
Sabba raha dukha seti, Rj ce hoti adhammiko.
The whole of the country suffers, if the King does not have Dhamma.
525. Gava ce taramnna uju gacchati pugavo,
If a bull while crossing (a stream) goes on a straight course,
Sabb gv uju yanti, nette uju gate sati.
All the other cows (also) go straight, being led by one who goes straight.
526. Evam-eva manussesu, yo hoti sehasammato,
* Just so with men, if (the King) who is agreed upon as the best,
So ce pi Dhamma carati, pageva itar paj,
Lives (in accordance) with Dhamma, much more so will other people,
Sabba raha sukha seti, Rj ce hoti Dhammiko.
The whole country is happy, if the King is in accordance with Dhamma.
1
2
Comm: nadi otarantna.

BJT, ChS: Sabb t jimha gacchanti; all of them will go crooked.
27: Advice - 191
J 472 Mahpadumajtaka
The Bodhisatta called Great Lotus
Enquiring before Punishment
The King goes to quell a disturbance at the borders leaving the
Bodhisatta to rule in his absence. The Queen, his step-mother, tries
and fails to seduce him. When the King returns she makes false
allegations and the Bodhisatta is taken out for execution.
527. Na dih1 parato dosa authlni sabbaso,

When not seeing anothers fault in anything, (whether) they are small or
are great,
Issaro na2 paaye daa, sma appaivekkhiya.
The Lord should not give out punishment, without investigating for
himself.
528. Yo ca appaivekkhitv, daa kubbati Khattiyo,
That Noble who punishes (others), without having investigated,
Sakaaka so gilati jaccandho va samakkhika.
Is like a blind man who swallows thorns and flies alike.
529. Adaiya daayati, daiya-ca adaiya,
He who punishes those who are harmless, and doesnt punish the guilty,
Andho va visama magga, na jnti samsama.
3
Like a blind man on uneven path, does not know the just and unjust.
530. Yo ca etni hnni authlni sabbaso,
* He who sees well the reasons in things, (whether) small or great,
Sudiha cnusseyya, sa ve vohrikuttamo.4
Should give advice, he is surely the judge supreme.
531. Nekantamudun sakk, ekantatikhiena v,
While not (being) totally soft or totally harsh, but able,
BJT, Thai: Ndih? ChS: Ndah; both readings would reverse the meaning.
ChS, Thai omit: na; reversing the meaning in an inappropriate way: seeing anothers
fault in everything, (whether) small or great, the Lord should give out punishment,
without investigating for himself.
3
Lit: even and uneven.
4
BJT, ChS, Thai: vohritum-arahati; it would mean: [he is surely] worthy to judge.
2
27: Advice - 192
Atta mahante hapetu, tasm ubhayam-care.

Having set aside his own greatness, he can then practice both.
532. Paribhto mudu hoti, atitikkho ca verav,
(Always) soft he will be despised, (always) harsh he makes enemies,
Eta-ca ubhaya atv, anumajjha samcare.
But having come to know both of these, he should practice the middle
way.
193
28: Appamdavaggo
Heedful
J 521 Tesakuajtaka
Three Birds
The Power of Wisdom
A childless King adopts three birds as his children, which his
courtiers scorn. To prove their worth he asks them for advice in
1
ruling the Kingdom, and this is part of what his son says.
533. Bala pacavidha loke purisasmi mahaggate,

(These) five-fold powers in the world (are found) in a truly great man,
Tattha bhubala nma carima vuccate bala,
Herein, bodily power2 is certainly the least of (all) the powers,
534. Bhogabala-ca, dghvu, dutiya vuccate bala,
3
The power of riches, friend, called the second power,
Amaccabala-ca dghvu, tatiya vuccate bala.
The power of a good councillor, friend, is said to be the third power,
535. Abhijaccabala ce va, ta catuttha asasaya,
If he have the power of good birth, that is undoubtedly the fourth,
Yni cetni sabbni adhigahti Paito.
But a Wise One far surpasses all and any of these.
536. Ta balna balaseha agga pabala vara;
Out of these powers, the power that is the noble power of wisdom is best;
Pabalenupatthaddho, attha vindati Paito.
Supported by wisdoms power, the Wise One will find (true) welfare.
537. Pa va suta vinicchin,
Wisdom decides on what has been heard,
Pa kittisilokavahan,
Wisdom, fame and renown will increase,
See 228-230 above for his daughters advice.

Literally, the power of arms; comm: kyabala.
3
PED says dighvu=dighyu in the meaning of yasmant for this reference.
2
28: Heedful - 194
Pasahito naro idha

That person who is endowed with wisdom here
Api dukkhe sukhni vindati.
Even in suffering finds happiness.
SN 1.3.1 Daharasutta
The Young
Four Deserving Respect
Questioned by King Pasenadi the Buddha claims to be Fully
Awakened, but the King doubts it as he is still so young. The
Buddha explains there are four things deserving respect whether
young or not.
538. Bhujagama pvaka-ca, Khattiya-ca yasassina,

A crooked snake, a (blazing) fire, a Noble of (great) fame,
Bhikkhu-ca slasampanna: sammad-eva samcare.
A monk endowed with virtue: (towards these) one should behave
properly.1
Comm: bhikkhu nissya tassa vasena pattabba

asutasavanasutapariyodapanasaggamaggdhigamdi nisasa; because of a monk
one can hear what has not been heard before and attain the purification leading to the
advantage of Heaven and the Paths and so on.
28: Heedful - 195
AN 5.34 Shasenpatisutta
General Sha
One Who Gives is Held Dear
The General Sha pays a visit to the Buddha at Vesl and asks him
what is the visible result of giving, and the Buddha explains these
four benefits.
539. Dada piyo hoti, bhajanti na bah,

One who gives is held dear, many (people) keep company with him,
Kitti-ca pappoti yaso hi vahati,
He becomes well-known for his fame increases,
Amakubhto parisa vighati,
Confidently he enters the assembly,
Visrado hoti naro amacchar.
That man who is mature (in understanding)1 and unselfish.
540. Tasm hi dnni dadanti Pait,
Therefore Wise people give (abundant) gifts,
Vineyya maccheramala, sukhesino,
Having removed the stain of selfishness, seeking happiness,
Te dgharatta Tidive patihit,
They are established for a long time in Heaven,
Devna sahavyagat ramanti te.
They delight when gone to fellowship with the gods.
Comm: asomanassappatto.
28: Heedful - 196
SN 1.1.32 Maccharisutta
Selfishness
Selfishness and Selflessness
Two verses by two different gods spoken before the Buddha on the
subject of generosity. The Buddha commends them.
541. Yasseva bhto na dadti macchar,

The selfish one is full of fear and because of that he does not give,
tad-evdadato bhaya,
(but) from not giving it there is surely fear,
Jighacch ca pips ca, yassa bhyati macchar,
Hunger and thirst, of these the selfish one is fearful,
Tam-eva bla phusati asmi loke paramhi ca.
(But) that is just what the fool attains in this world and the next.
542. Appasmeke pavecchanti, bahuneke na dicchare,
Some bestow from a little, some do not wish to give (even) from a lot,
Appasm dakkhi dinn, sahassena sama mit.
Having given an offering from a little, its measure is equal to a
thousand.
28: Heedful - 197
MN 98 Vsehasutta
The Student Vseha
A Person is made by Deeds
Two brhmans are discussing what really makes one a brhman
but they cannot settle the question so they go to see the Buddha,
and this is part of what he said.
543. Na jacc brhmao hoti, na jacc hoti abrhmao.1

One is not a brhmaa by birth, nor by birth is one not a brhmaa,
Kamman brhmao hoti, kamman hoti abrhmao.2
By deeds one is a brhmaa, by deeds one is not a brhmaa.
544. Kassako kamman hoti, sippiko hoti kamman,
One is a farmer through his deeds, one is a craftsman through his deeds,
Vijo kamman hoti, pessiko hoti kamman,
One is a trader through his deeds, and a messenger through his deeds,
545. Coro pi kamman hoti, yodhjvo pi kamman,
A robber is (known) through his deeds, a mercenery through his deeds,
Yjako kamman hoti, Rjpi hoti kamman.
A begger (is known) through his deeds, and a King also through his
deeds.
546. Evam-eta yathbhta, kamma passanti Pait,
Seeing this as it really is, the Wise look at the deed,
Paiccasamuppdadas, kammavipkakovid.
(They are) those who see conditional origination, who are skilled in
deeds and results.
547. Kamman vattate loko, kamman vattate paj,
The world is kept turning by deeds, by deeds people are kept turning,
Kammanibandhan satt, rathassva yyato.
Beings, bound by their deeds, roll on like a chariot (on its) linchpin.
Thai only reads: Na jacc vasalo hoti, na jacc hoti brhmao; One is not an outcaste
by birth, nor by birth is one a brhmaa.
2
Thai: Kammun vasalo hoti, kammun hoti brhmao; By deeds one is an outcaste, by
deeds one is a brhmaa.
28: Heedful - 198
SN 1.3.17 Appamdasutta
Heedfulness
The Heedful are Happy in both Worlds
King Pasenadi asks the Buddha if there is one thing that is
beneficial both for this world and the next.
548. yu arogiya vaa, Sagga ucckulnata,

Long-life, health, beauty, Heaven, a high birth,
Ratiyo: patthayantena ur aparpar,
Delights: for one desiring these lofty things in succession,
549. Appamda pasasanti puakiriysu Pait,
The Wise (always) praise heedfulness in doing meritorious deeds,
Appamatto ubho atthe adhigahti Paito:
The Wise person, who is heedful, (will soon) possess both of these goods:
550. Dihe dhamme ca yo attho, yo cattho samparyiko,
That which is good in this very life, and that which is good in the next,
Atthbhisamay dhro Paito ti pavuccati.
The firm one is called a Wise person through the realisation of (both)
goods.
28: Heedful - 199
Dhp 21 Smavatvatthu
Queen Smavat
The Heedful attain the Deathless
King Udenas Queen Smavat and 500 of her court die in a fire
started by the Uncle of her rival Mgaiy. The King tricks
Mgaiy and sends for her relatives and has them all
slaughtered. The monks ask about their respective fates.
551. Appamdo amatapada, pamdo maccuno pada,

The heedful one (attains)1 the deathless state, the heedless one the state
of the dead.
Appamatt na myanti, ye pamatt yath mat.
Those who are heedful do not die, those who are heedless are just like
the dead.
Uttarapasaka2
The Final Fifty
Buddhanti Sagaho Nihito

A Collection of Buddhist Wisdom Verses is Finished
1
2
Comm: amatassa adhigampyo ti vutta hoti.

There are in fact 51 verses above, 50 being used as a round term by the editor.
200
Source of the Verses

Dghanikyo (24 = 4%)
DN 14
DN 31
DN 31
DN 31
DN 31
DN 31
DN 31
Mahpadnasutta
Siglasutta
""
""
""
""
""
= vs. 3
= vs. 24-25
= vs. 27-32
= vs. 309-310
= vs. 115-118
= vs. 8-10
= vs. 18-23
Majjhimanikyo (6 = 1%)
MN 98
MN 131
Vsehasutta
Bhaddekarattasutta
= vs. 543-547
= vs. 306
Sayuttanikyo (63 = 11%)

SN 1.1.10
SN 1.1.31
SN 1.1.32
SN 1.1.33
SN 1.1.35
SN 1.1.48
SN 1.1.51
SN 1.1.53
SN 1.1.62
SN 1.1.73
SN 1.1.76
SN 1.2.8
SN 1.2.22
SN 1.3.1
SN 1.3.2
SN 1.3.4
SN 1.3.11
SN 1.3.13
SN 1.3.15
SN 1.3.17
SN 1.3.19
SN 1.3.20
SN 1.6.9
SN 1.7.1
SN 1.8.5
SN 1.8.5
SN 1.11.4
SN 1.11.11
Devatsayutta
""
""
""
""
""
""
""
""
""
""
Devaputtasayutta
""
Kosalasayutta
""
""
""
""
""
""
""
""
Brahmsayutta
Brhmaasayutta
Vagsasayutta
""
Sakkasayutta
""
= vs. 416-418
= vs. 208-214
= vs. 541-542
= vs. 61
= vs. 380-381
= vs. 56
= vs. 71
= vs. 124
= vs. 448
= vs. 69
= vs. 26
= vs. 304-305
= vs. 285-290
= vs. 538
= vs. 77
= vs. 294
= vs. 198-199
= vs. 415
= vs. 275
= vs. 548-550
= vs. 334-335
= vs. 50-52
= vs. 363-364
= vs. 419
= vs. 365-366
= vs. 369
= vs. 390-400
= vs. 170-171
Source of the Verses - 201
Aguttaranikyo (51 = 9%)

AN 3.26 (& 27)
AN 3.31
AN 4.53
AN 4.61
AN 5.33
AN 5.34
AN 5.39
AN 5.48
AN 5.58
AN 7.5
AN 7.36
AN 7.37
AN 7.63
AN 7.64
AN 8.5
AN 8.54
Tikanipta
""
Catukkanipta
""
Pacakanipta
""
""
""
""
Sattakanipta
""
""
""
""
Ahakanipta
""
= vs. 182
= vs. 501-503
= vs. 489-494
= vs. 15-17
= vs. 476-479
= vs. 539-540
= vs. 506-510
= vs. 259-262
= vs. 11-14
= vs. 342-343
= vs. 119-121
= vs. 122-123
= vs. 480-488
= vs. 424-426
= vs. 254
= vs. 5-7
Dhammapado (53 = 9%)

Dhp 5
Dhp 16
Dhp 21
Dhp 42
Dhp 43
Dhp 50
Dhp 60
Dhp 61
Dhp 63
Dhp 64
Dhp 69
Dhp 71
Dhp 72
Dhp 76
Dhp 77
Dhp 78
Dhp 81
Dhp 121
Dhp 123
Dhp 125
Dhp 127
Dhp 129
Dhp 130
Dhp 131
Dhp 137-140
Dhp 155
Dhp 158
Dhp 163
Yamakavaggo
Yamakavaggo
Appamdavaggo
Cittavaggo
Cittavaggo
Pupphavaggo
Blavaggo
""
""
""
""
""
""
Paitavaggo
Paitavaggo
""
""
Ppavaggo
""
""
""
Daavaggo
""
Daavaggo
""
Jarvaggo
Attavaggo
""
= vs. 431
= vs. 293
= vs. 551
= vs. 449
= vs. 450
= vs. 385
= vs. 78
= vs. 218
= vs. 436
= vs. 435
= vs. 282
= vs. 283
= vs. 437
= vs. 515
= vs. 516
= vs. 147
= vs. 257
= vs. 281
= vs. 284
= vs. 276
= vs. 274
= vs. 98
= vs. 433
= vs. 99
= vs. 277-280
= vs. 79
= vs. 521
= vs. 299
Dhp 176
Dhp 182
Dhp 193
Dhp 194
Dhp 201
Dhp 204
Dhp 206
Dhp 216
Dhp 223
Dhp 227-8
Dhp 246-7
Dhp 251
Dhp 252
Dhp 253
Dhp 290
Dhp 291
Dhp 331-3
Dhp 354
Lokavaggo
Buddhavaggo
""
""
Sukhavaggo
""
""
Piyavaggo
Kodhavaggo
""
Malavaggo
""
""
""
Pakiakavaggo
""
Ngavaggo
Tahvaggo
= vs. 379
= vs. 70
= vs. 62
= vs. 66
= vs. 429
= vs. 68
= vs. 207
= vs. 403
= vs. 72
= vs. 255-256
= vs. 291-292
= vs. 76
= vs. 383
= vs. 384
= vs. 67
= vs. 432
= vs. 63-65
= vs. 73
Udna (3 = < 1%)

Ud 3.3
Ud 4.4
Ud 5.8
Yasojasutta
Juhasutta
nandasutta
= vs. 258
= vs. 453
= vs. 300
Itivuttaka (4 = < 1%)

Iti 74
Iti 76
Iti 78
Puttasutta
Sukhapatthansutta
Dhtusasandanasutta
= vs. 504-505
= vs. 197
= vs. 307
Suttanipto (4 = < 1%)

Sn 1.10
Sn 1.11
Sn 3.11
lavakasutta
Vijayasutta
Nlakasutta
= vs. 45
= vs. 96-97
= vs. 444
Jtaka (348 = 63%)

J 4
J 6
J 14
J 32
J 33
J 37
J 39
J 43
Cullasehijtaka
Devadhammajtaka
Vtamigajtaka
Naccajtaka
Sammodamnajtaka
Tittirajtaka
Nandajtaka
Veukajtaka
= vs. 312
= vs. 455
= vs. 413
= vs. 355
= vs. 434
= vs. 522
= vs. 333
= vs. 517
J 44
J 45
J 46
J 48
J 49
J 57
J 58
J 59
J 68
J 71
J 72
J 73
J 83
J 84
J 88
J 90
J 92
J 93
J 97
J 98
J 100
J 103
J 107
J 108
J 116
J 118
J 121
J 122
J 126
J 131
J 136
J 141
J 150
J 152
J 157
J 161
J 162
J 164
J 168
J 178
J 183
J 185
J 189
J 196
J 202
J 204
J 207
J 218
J 223
J 228
Makasajtaka
Rohiijtaka
rmadsakajtaka
Vedabbhajtaka
Nakkhattajtaka
Vnarindajtaka
Tayodhammajtaka
Bherivdajtaka
Sketajtaka
Varaajtaka
Slavangarjajtaka
Saccakirajtaka
Klakaijtaka
Atthassadvrajtaka
Srambhajtaka
Akataujtaka
Mahsrajtaka
Visssabhojanajtaka
Nmasiddhijtaka
Kavijajtaka
Astarpajtaka
Verjtaka
Slittakajtaka
Bhiyajtaka
Dubbhacajtaka
Vaakajtaka
Kusanijtaka
Dummedhajtaka
Asilakkhaajtaka
Asampadnajtaka
Suvaahasajtaka
Godhajtaka
Sajvakajtaka
Siglajtaka
Guajtaka
Indasamnajtaka
Santhavajtaka
Gijjhajtaka
Sakuagghijtaka
Kacchapajtaka
Vlodakajtaka
Anabhiratijtaka
Shacammajtaka
Vlassajtaka
Kelislajtaka
Virakajtaka
Assakajtaka
Kavnijajtaka
Puabhattajtaka
Kmantajtaka
= vs. 168
= vs. 440
= vs. 439
= vs. 332
= vs. 311
= vs. 58
= vs. 59
= vs. 356
= vs. 219
= vs. 308
= vs. 172
= vs. 173
= vs. 104
= vs. 4
= vs. 367
= vs. 179
= vs. 60
= vs. 220
= vs. 94
= vs. 358
= vs. 92
= vs. 344
= vs. 466
= vs. 467
= vs. 357
= vs. 454
= vs. 102
= vs. 438
= vs. 93
= vs. 146
= vs. 401
= vs. 196
= vs. 174
= vs. 315
= vs. 103
= vs. 192-193
= vs. 194-195
= vs. 90-91
= vs. 353-354
= vs. 347-349
= vs. 327-328
= vs. 451-452
= vs. 85
= vs. 518-519
= vs. 445-446
= vs. 321
= vs. 95
= vs. 83-84
= vs. 87-88
= vs. 402
J 253
J 284
J 291
J 302
J 302
J 304
J 308
J 312
J 320
J 322
J 323
J 331
J 332
J 334
J 335
J 342
J 345
J 346
J 349
J 351
J 361
J 362
J 370
J 376
J 379
J 382
J 384
J 386
J 390
J 392
J 400
J 403
J 406
J 409
J 422
J 423
J 426
J 428
J 429
J 430
J 431
J 435
J 443
J 445
J 448
J 451
J 458
J 461
J 467
J 468
Maikahajtaka
Sirijtaka
Bhadragaajtaka
Mah-assrohajtaka
""
Daddarajtaka
Javasakuajtaka
Kassapamandiyajtaka
Suvaccajtaka
Daddabhajtaka
Brahmadattajtaka
Koklikajtaka
Rathalahijtaka
Rjovdajtaka
Jambukajtaka
Vnarajtaka
Gajakumbhajtaka
Kesavajtaka
Sandhibhedajtaka
Maikualajtaka
Varohajtaka
Slavmasanajtaka
Palsajtaka
cariyajtaka
Nerujtaka
Siriklakaijtaka
Dhammadhajajtaka
Kharaputtajtaka
Mayhakajtaka
Bhisapupphajtaka
Dabbhapupphajtaka
Ahisenajtaka
Gandhrajtaka
Dahadhammajtaka
Cetiyajtaka
Indriyajtaka
Dpijtaka
Kosambhijtaka
Mahsukajtaka
Cullasukajtaka
Hritajtaka
Haliddirgajtaka
Cullabodhijtaka
Nigrodhajtaka
Kukkuajtaka
Cakkavkajtaka
Udayajtaka
Dasarathajtaka
Kmajtaka
Janasandhajtaka
= vs. 237-239
= vs. 313-314
= vs. 329-331
= vs. 137-138
= vs. 175-176
= vs. 350-352
= vs. 183-184
= vs. 143-145
= vs. 370
= vs. 318-320
= vs. 240-242
= vs. 359-362
= vs. 463
= vs. 523-526
= vs. 322-324
= vs. 80-81
= vs. 325-326
= vs. 414
= vs. 156-159
= vs. 263-264
= vs. 141-142
= vs. 100
= vs. 82
= vs. 520
= vs. 345-346
= vs. 295
= vs. 200
= vs. 298
= vs. 336-341
= vs. 382
= vs. 427-428
= vs. 243-248
= vs. 1-2
= vs. 180-181
= vs. 373-378
= vs. 456
= vs. 86
= vs. 215-217
= vs. 160-163
= vs. 164-167
= vs. 464-465
= vs. 185-191
= vs. 420-423
= vs. 177-178
= vs. 221-227
= vs. 430
= vs. 57
= vs. 265-273
= vs. 404-412
= vs. 33-44
J 472
J 473
J 474
J 476
J 478
J 480
J 489
J 493
J 499
J 503
J 505
J 508
J 510
J 516
J 521
J 521
J 522
J 522
J 522
J 522
J 528
J 528
J 532
J 533
J 537
J 537
J 537
J 537
J 537
J 537
J 538
J 539
J 539
J 545
J 545
J 547
Mahpadumajtaka
Mittmittajtaka
Ambajtaka
Javanahasajtaka
Dtajtaka
Akittijtaka
Surucijtaka
Mahvijajtaka
Sivijtaka
Sattigumbajtaka
Somanassajtaka
Ummaggajtaka
Ayogharajtaka
Mahkapijtaka
Tesakuajtaka
""
Sarabhagajtaka
""
""
""
Mahbodhijtaka
""
Soanandajtaka
Clahasajtaka
Mahsutasomajtaka
""
""
""
""
""
Mgapakkhajtaka
Mahjanakajtaka
""
Vidhurajtaka
""
Vessantarajtaka
= vs. 527-532
= vs. 105-114
= vs. 513-514
= vs. 152-155
= vs. 249-253
= vs. 441-442
= vs. 468-469
= vs. 125
= vs. 371-372
= vs. 201-206
= vs. 316-317
= vs. 231-236
= vs. 54-55
= vs. 126
= vs. 228-230
= vs. 533-537
= vs. 386-389
= vs. 443
= vs. 169
= vs. 447
= vs. 148-151
= vs. 139-140
= vs. 511
= vs. 101
= vs. 46-49
= vs. 368
= vs. 296-297
= vs. 53
= vs. 512
= vs. 74-75
= vs. 127-136
= vs. 301-303
= vs. 89
= vs. 457-462
= vs. 495-500
= vs. 470-475
206
Section Index
Virtue............................................................................................................................ 8
One should be Amenable to Admonition .......................................................... 8
True Cultivation................................................................................................... 9
The Six Gateways to Benefit .............................................................................. 9
Eight things Leading to Prosperity .................................................................. 10
Four Ways to spend ones Wealth .................................................................... 11
A Wise Mans Duties ......................................................................................... 12
The Right Uses of Wealth ................................................................................. 13
The Wise attain Fame ....................................................................................... 14
Four Things not to be Done .............................................................................. 15
Wickedness................................................................................................................. 16
Six Faults ............................................................................................................ 16
Various Dangers ................................................................................................ 16
Ten Things that should be Done....................................................................... 18
Dhamma ..................................................................................................................... 20
Four Things to Cultivate ................................................................................... 20
Four Well-Said Verses....................................................................................... 21
Merits follow one to the Next World .............................................................. 22
The Priority of Truth ........................................................................................ 23
Truth and Untruth have Different Results ...................................................... 24
The Purification of Mortals .............................................................................. 25
The Path to Heaven ........................................................................................... 25
Four Things leading to Success ........................................................................ 26
Three Things leading to Success ...................................................................... 26
Wise Discrimination .......................................................................................... 27
The Gift of Fearlessness .................................................................................... 27
The Provenance of the Buddhas ....................................................................... 28
Good ........................................................................................................................... 29
The Good Things in Life .................................................................................. 29
True Goodness ................................................................................................... 30
Renouncing the Lesser Good for the Greater ................................................. 30
The Greatest Things .......................................................................................... 31
Four Great Things ............................................................................................. 31
The Rare Things ................................................................................................ 32
Four More Good Things ................................................................................... 32
Overcoming Defilements with their Opposites ............................................... 32
The Dhamma Surpasses All .............................................................................. 33
Various Reciprical Duties ................................................................................. 34
The Great Defilements ...................................................................................... 35
Three Roots of Evil ........................................................................................... 35
The Long Journey in Sasra .......................................................................... 36
Profiting in Neither Way .................................................................................. 36
Advantages ................................................................................................................. 37
Section Index - 207
Seizing the Advantage....................................................................................... 37

Not all Growth is Advantageous ...................................................................... 37
A Cheat is Cheated in Return ........................................................................... 38
Keeping Quiet .................................................................................................... 39
More than Gentle Persuasion is Sometimes Necessary .................................. 39
A Limit to Ones Duties .................................................................................... 40
The Necessity for Effort ................................................................................... 41
When Faculties Wane........................................................................................ 41
Craving brings Suffering .................................................................................. 42
Suitability ........................................................................................................... 42
A Name is Just a Name ..................................................................................... 42
The Impermanence of Desire ........................................................................... 43
Lack of Insight ................................................................................................... 43
Comparing Oneself with Others ....................................................................... 44
The Desire for Happiness .................................................................................. 44
Virtue and Learning .......................................................................................... 45
Friends ........................................................................................................................ 46
Loyalty gets its Reward..................................................................................... 46
Friendship knows no Boundaries ..................................................................... 46
Gratefulness to Friends ..................................................................................... 47
The True Friend ................................................................................................. 47
The 16 Qualities of Foes and Friends .............................................................. 48
Friends, Bad and Good ...................................................................................... 50
The True Friend ................................................................................................. 51
True Friends ....................................................................................................... 52
Four True Friends .............................................................................................. 53
Treachery ................................................................................................................... 54
Gratefulness and Moderation ........................................................................... 54
Ungratefulness gets its Just Deserts.................................................................. 54
Not Deceiving Ones Friends ............................................................................ 55
Prudence in Giving ............................................................................................ 57
Overstaying Ones Welcome ............................................................................. 58
Words ......................................................................................................................... 59
Not Listening to Divisive Speech ..................................................................... 59
Reconciliation and Responsibility .................................................................... 60
Friendship is more Valuable than Wealth ....................................................... 61
Who to Keep Company With ........................................................................... 61
True Friends ....................................................................................................... 62
Deeds not Words Measure a Friend ................................................................. 63
The Consequences of Listening to Slander...................................................... 64
Gratefulness ............................................................................................................... 65
Faithfulness in Friendship................................................................................. 65
Faithfulness in Friendship................................................................................. 67
Understanding Consequences ........................................................................... 68
Qualities Esteemed in the World...................................................................... 68
The Qualities of a Good Person ....................................................................... 69
Section Index - 208
Greed brings Dire Consequences ...................................................................... 69

The Power of Truth ........................................................................................... 70
Unexpected Consequences ................................................................................ 70
The Reward for Good Actions ......................................................................... 71
Deeds are Seeds.................................................................................................. 72
The Reciprocity of Deeds ................................................................................. 73
Remembering Service Rendered ...................................................................... 73
Who to Follow? ................................................................................................. 74
Abandoning an Ingrate ..................................................................................... 74
Association, 1 ............................................................................................................. 75
Discrimination in whom to Follow .................................................................. 75
Choosing Friends Carefully .............................................................................. 77
Intimacy with the Wicked and the Righteous ................................................. 78
Consorting with the Wicked ............................................................................. 79
Association ......................................................................................................... 79
Appearance is not All ........................................................................................ 80
Deceitful Appearances ...................................................................................... 81
Association, 2 ............................................................................................................. 82
According to Upbringing .................................................................................. 82
Seeing Noble Ones ............................................................................................. 83
The Benefits of Associating with the Virtuous ............................................... 84
Wander with the Wise or Wander Alone ........................................................ 86
No Friendship with Fools.................................................................................. 87
Trust............................................................................................................................ 88
Faith at First Sight............................................................................................. 88
The Danger of Being too Trusting ................................................................... 88
Do not Trust the Untrustworthy ....................................................................... 89
The Trustworthy one ......................................................................................... 91
Keeping a Secret ................................................................................................ 92
Begging ....................................................................................................................... 94
The Result of too Much Begging...................................................................... 94
Begging brings Tears ......................................................................................... 95
Silent Begging .................................................................................................... 96
Asking the Right Person at the Right Time .................................................... 97
Blame .......................................................................................................................... 99
The Eight Worldly Things ................................................................................ 99
Blameworthy ...................................................................................................... 99
Unperturbed ..................................................................................................... 100
Unshaken by Pleasure and Pain ..................................................................... 100
The Wise do not Tremble ............................................................................... 101
Transient Wealth ............................................................................................. 103
Understanding Nature one Grieves Not ........................................................ 104
Deeds ........................................................................................................................ 106
Deeds and their Results ................................................................................... 106
Section Index - 209
The Revolution of Deeds ................................................................................ 106

Offending the Inoffensive ............................................................................... 107
The Fruit of Unjust Punishment ..................................................................... 107
Do not Despise Wickedness ............................................................................ 108
The Ripening of Wickedness .......................................................................... 108
Deeds do not Ripen at Once ........................................................................... 109
Avoiding Wickedness ...................................................................................... 109
Experiencing the Results of Deeds ................................................................. 110
The Result of not Keeping the Precepts ........................................................ 111
Rejoicing Here and Hereafter ........................................................................ 112
Holding Oneself Dear ...................................................................................... 112
Fortune and Misfortune .................................................................................. 113
Consequences of Indulgence and Duty .......................................................... 113
Protecting Life First ........................................................................................ 114
Good is hard to Do .......................................................................................... 114
The Good Easily Do Good .............................................................................. 115
Effort ........................................................................................................................ 116
Never give up Hope ......................................................................................... 116
Wrong-Doing and the Well-done ................................................................... 117
The Need to Act Today ................................................................................... 117
Shunning the Indolent ..................................................................................... 118
Doing ones Duties on Time ............................................................................ 118
He who Does his Duty ..................................................................................... 119
Taking ones Opportunity................................................................................ 119
Rags to Riches .................................................................................................. 120
Fortune sides with the Meritorious ................................................................ 120
Acting without Consideration ........................................................................ 121
Inconsiderate and Considerate Action ........................................................... 121
Wealth ...................................................................................................................... 122
The Wise do not Panic .................................................................................... 122
Keeping to ones own Habitat ......................................................................... 123
Knowing ones Strengths ................................................................................. 123
Acting at the Right Time and Speed .............................................................. 124
Sobreity............................................................................................................. 125
Protecting Good Fortune ................................................................................ 126
Wrong Means ................................................................................................... 126
Arrogance is a Give-Away.............................................................................. 127
The Reward of Using Wealth Wisely ............................................................ 127
Wealth that goes to Waste .............................................................................. 128
Seven True Treasures ...................................................................................... 129
Dwelling ................................................................................................................... 130
Live not with Enemies .................................................................................... 130
Wise Discrimination ........................................................................................ 130
Non-Attachment to Home ............................................................................... 131
Having Forbearance when Unknown............................................................. 132
The Strength of Being on Home Grounds ..................................................... 133
Immodesty ........................................................................................................ 133
Section Index - 210
Excess leads to Loss ......................................................................................... 134

Knowing Proper Limits................................................................................... 134
Speech ....................................................................................................................... 135
Deception.......................................................................................................... 135
Correct and Timely Speech............................................................................. 135
The Dangers of Wrong Speech ....................................................................... 136
The Qualities of Good Speech ........................................................................ 137
Speaking Kindly .............................................................................................. 137
Truth is the Sweetest Thing ............................................................................ 138
Truth is Immortal ............................................................................................ 138
Only Promise what can be Done .................................................................... 139
Keeping Ones Promises .................................................................................. 139
The Results of Lying ....................................................................................... 140
The Liar is capable of all Wrong-Doing........................................................ 141
Faults ........................................................................................................................ 142
The Buddha has no Faults ............................................................................... 142
A Small Wickedness appears Great to the Pure of Heart ............................ 142
Seeing ones own Faults .................................................................................. 143
The Fate of a Fault-Finder ............................................................................. 143
Looking to ones own Deeds ........................................................................... 143
Patience with Rough Speech ........................................................................... 144
The Strength of Patience................................................................................. 146
Desires ...................................................................................................................... 148
The Result of Greed ........................................................................................ 148
Wisdom is the only Cure for Greed ............................................................... 148
Craving brings on Grief and Fear .................................................................. 149
Desires are never Satisfied.............................................................................. 149
The Snare of Taste........................................................................................... 151
Confidence is the Taste Supreme ................................................................... 152
Knowing the Measure ..................................................................................... 152
Neither Grieving nor Yearning ...................................................................... 153
Anger ........................................................................................................................ 154
Burning Away Anger ...................................................................................... 154
Anger Burns ..................................................................................................... 154
The Dangers of Anger ..................................................................................... 155
Quarreling leads to Loss ................................................................................. 156
The Truly Happy One...................................................................................... 156
The Benefits of Friendliness ........................................................................... 157
Hatred overcome by Love............................................................................... 157
No Happiness through Hatred ........................................................................ 158
Comparing Oneself with Others ..................................................................... 158
The Results of Unity and Division ................................................................. 158
Fools ......................................................................................................................... 159
Fools cannot Learn .......................................................................................... 159
The Fool who knows hes a Fool .................................................................... 159
Section Index - 211
Learning only hurts a Fool ............................................................................. 160

Fame brings the Unintelligent to Ruin .......................................................... 160
Good done by the Fool causes Ruin ............................................................... 160
Fools do more Bad than Good ........................................................................ 161
Never Seeing a Fool is Best ............................................................................ 161
The Truly Wise Man ....................................................................................... 162
Fools are Noisy ................................................................................................ 162
Wisdom brings Respect ................................................................................... 163
Wisdom is Best say the Good ......................................................................... 163
Mind ......................................................................................................................... 164
The Authority of the Mind ............................................................................. 164
The Dangers of a Badly-Directed Mind......................................................... 164
The Benefits of a Well-Directed Mind .......................................................... 165
An Unagitated Mind sees Clearly .................................................................. 166
The Unwavering Mind is Free from Pain ..................................................... 167
The Fruit of Careful Thought......................................................................... 167
True Godliness ................................................................................................. 168
Equanimity ....................................................................................................... 168
A Follower of the Path ................................................................................... 169
Those who are Not Good ................................................................................ 171
The Four Great Powers ................................................................................... 171
Craft brings Reward ........................................................................................ 172
Women ..................................................................................................................... 173
Good Training.................................................................................................. 173
The Gods visit the Virtuous ............................................................................ 173
Wives and Husbands ........................................................................................ 174
A Wifes Duties ................................................................................................ 175
The Seven Types of Wife ................................................................................ 176
Four Types of Couples .................................................................................... 179
The Ideal Householder .................................................................................... 180
Children.................................................................................................................... 182
Respect for Mother and Father ...................................................................... 182
The Three Types of Children ......................................................................... 183
Good Children ................................................................................................. 184
The Elder Brothers Burden ............................................................................ 185
Advice....................................................................................................................... 186
Friendship with the Wise ................................................................................ 186
Truth knows no Caste...................................................................................... 186
Welcoming Correction .................................................................................... 187
The Good like those who Advise ................................................................... 187
Following Good Advice .................................................................................. 188
Heeding Good Advice ..................................................................................... 188
Giving Advice Carefully ................................................................................. 189
Practicing before Teaching ............................................................................. 189
Paying Homage to Elders................................................................................ 189
People follow their Leaders ............................................................................ 190
Section Index - 212
Enquiring before Punishment ......................................................................... 191

Heedful ..................................................................................................................... 193
The Power of Wisdom..................................................................................... 193
Four Deserving Respect .................................................................................. 194
One Who Gives is Held Dear.......................................................................... 195
Selfishness and Selflessness............................................................................. 196
A Person is made by Deeds ............................................................................. 197
The Heedful are Happy in both Worlds ........................................................ 198
The Heedful attain the Deathless ................................................................... 199
Titthyatanasutta
The Discourse about the Belief Systems
AN 3.62 edited and translated by nandajoti Bhikkhu
(revised edition September 2008/2551)
The Belief Systems - 2
Table of Contents
The Three Belief Systems
Those who Believe in What was Done in the Past
Those who Believe in the Power of God
Those who Believe there is No Cause or Condition
The Buddhas Teaching
The Six Elements
The Six Spheres of Contact
The Eighteen Investigations of Mind
The Three Belief Systems

Timni1 bhikkhave titthyatanni,
There are these three belief systems, monks,
yni paitehi samanuyujiyamnni samanughiyamnni2 samanubhsiyamnni
and though questioned, queried, and discussed by wise men,
param-pi gantv akiriyya sahahanti.
(because they)3 have come down from others, they persist in inaction.
Katamni ti?
Which three?
Santi bhikkhave eke samaabrhma evavdino evadihino:
There are some ascetics and brahmins, monks, who are of this argument, this view:
Ya kicya purisapuggalo paisavedeti,
Whatever an individual experiences,
sukha v dukkha v adukkhamasukha v sabba ta4 pubbekatahet ti.
whether pleasant, painful, or neither-painful-nor-pleasant, all of that is due to what was
5
done in the past.
RTE: Tmni.
RTE: samanugghiyamnni, and similarly throughout.
3
The syntax of these opening lines is not clear, and only through the bracketed addition, giving
causal meaning, can we make good sense. The comm. says: Param-pi gantv ti
cariyaparampar laddhiparampar attabhvaparampar ti etesu ya kici parampara
gantv pi; have come down (means) a tradition (parampar) coming from a teacher, a tradition
coming from a theory, a tradition coming from an individual, whatever tradition has come down
from these.
4
RTE: sabban-ta, and similarly throughout.
5
This was a belief held amongst the Jains (see MN 101). Many Buddhists today hold a similar
view and believe that everything is happening only according to kammavipka, without
allowing for other conditions. The Buddha will show the consequences of this view below and
refute it.
2

sukha v dukkha v adukkhamasukha v sabba ta Issaranimmnahet ti.
whether pleasant, painful, or neither-painful-nor-pleasant, all of that is due to the power
of God.1
sukha v dukkha v adukkhamasukha v sabba ta ahetu-appaccay ti.
whether pleasant, painful, or neither-painful-nor-pleasant, all of that has no cause or
condition.2
Issaranimmnahet ti issaranimmnakra, issarena nimmitatt paisavedet ti attho. Due

to the power of God by the power of God, he experiences through the powerfulness of God, is
the meaning. This belief logically applies to all who believe in a Creator God, including
Christians, Muslims, and certain Hindus.
2
This would include most materialists, who do not admit moral causation.
Those who Believe in What was Done in the Past

Tatra bhikkhave ye te samaabrhma evavdino evadihino:
Here, monks, (as for) those ascetics and brahmins who are of this argument, this view:
sukha v dukkha v adukkhamasukha v sabba ta pubbekatahet ti,
done in the past,
tyha upasakamitv eva vadmi:
having approached them, I say:
Sacca kira tumhe yasmanto evavdino evadihino:
Is it true that you venerables are of this argument, this view:
sukha v dukkha v adukkhamasukha v sabba ta pubbekatahet? ti,
done in the past?,
1
te ce me eva puh m ti paijnanti, tyha eva vadmi:

and if they agree with me when questioned thus, (saying) yes, I say to them:2
Tena hyasmanto ptiptino bhavissanti pubbekatahetu,
Then, venerables, (people) will be killers of living creatures because of what was done
in the past,
adinndyino bhavissanti pubbekatahetu,
they will be takers of what is not given because of what was done in the past,
abrahmacrino bhavissanti pubbekatahetu,
they will be unchaste because of what was done in the past,
musvdino bhavissanti pubbekatahetu,
they will be speakers of what is false because of what was done in the past,
pisuavc bhavissanti pubbekatahetu,
they will be utterers of divisive words because of what was done in the past,
1
2
ChS: ca, here and below.

Notice that the Buddha is always careful to verify anothers belief before he refutes it.

pharusavc bhavissanti pubbekatahetu,
they will be utterers of harsh words because of what was done in the past,
samphappalpino bhavissanti pubbekatahetu,
they will be frivolous talkers because of what was done in the past,
abhijjhluno bhavissanti pubbekatahetu,
they will be avaracious because of what was done in the past,
vypannacitt bhavissanti pubbekatahetu,
they will be malevolent because of what was done in the past,
1
micchdihik bhavissanti pubbekatahetu.

they will hold to wrong views because of what was done in the past.
Pubbekata kho pana bhikkhave srato paccgacchata
But, monks, for he who holds what was done in the past as the essential thing,
na hoti chando v vymo v: ida v karaya ida v akarayan-ti,
there is no desire nor effort (thinking): this should be done, or this should not be done,
iti karaykaraye kho pana saccato thetato anupalabbhiyamne,
but there being no truth or trust in what should be done or what should not be done,
muhassatna anrakkhna viharata,
he lives without mindfulness,2 without protection,3
na hoti paccatta sahadhammiko samaavdo.
and that individual cannot reasonably be called an ascetic.4
Aya kho me bhikkhave tesu samaabrhmaesu evavdsu evadihsu,
This, monks, for the ascetics and brahmins who are of these arguments, these views,
pahamo sahadhammiko niggaho hoti.
is my first reasonable reproach.
These are the ten paths of unwholesome actions (daskusalakammapath).

Lit: having lost his mindfulness.
3
Anrakkhna viharatan-ti chasu dvresu nirrakkhna viharantna, he lives without
protection, he lives without protection of the six doors (of sense).
4
Samaa is derived from the root sam, to exert (oneself), to strive, but one holding this view (or
any of the others mentioned below) doesnt have any reason to strive at all, and therefore
cannot reasonably be called an ascetic.
2
Those who Believe in the Power of God

sukha v dukkha v adukkhamasukha v sabba ta Issaranimmnahet ti,
of God,
sukha v dukkha v adukkhamasukha v sabba ta Issaranimmnahet?
ti,
of God?,
and if they agree with me when questioned thus, (saying) yes, I say to them:
Tena hyasmanto ptiptino bhavissanti Issaranimmnahetu,
Then, venerables, (people) will be killers of living creatures due to the power of God,
adinndyino bhavissanti Issaranimmnahetu,
they will be takers of what is not given due to the power of God,
abrahmacrino bhavissanti Issaranimmnahetu,
they will be unchaste due to the power of God,
musvdino bhavissanti Issaranimmnahetu,
they will be speakers of what is false due to the power of God,
pisuavc bhavissanti Issaranimmnahetu,
they will be utterers of divisive words due to the power of God,
pharusavc bhavissanti Issaranimmnahetu,
they will be utterers of harsh words due to the power of God,

samphappalpino bhavissanti Issaranimmnahetu,
they will be frivolous talkers due to the power of God,
abhijjhluno bhavissanti Issaranimmnahetu,
they will be avaracious due to the power of God,
vypannacitt bhavissanti Issaranimmnahetu,
they will be malevolent due to the power of God,
micchdihik bhavissanti Issaranimmnahetu.
they will hold to wrong views due to the power of God.
Issaranimmna kho pana bhikkhave srato paccgacchata
But, monks, for he who holds the power of God as the essential thing,
he lives without mindfulness, without protection,
and that individual cannot reasonably be called an ascetic.
dutiyo sahadhammiko niggaho hoti.
is my second reasonable reproach.
Those who Believe there is No Cause or Condition

sukha v dukkha v adukkhamasukha v sabba ta ahetu-appaccayhet
ti,
condition,
sukha v dukkha v adukkhamasukha v sabba ta ahetu-appaccayhet?
ti,
condition?,
and if they agree with me when questioned thus, (saying) yes, I say to them:
Tena hyasmanto ptiptino bhavissanti ahetu-appaccayhetu,
Then, venerables, (people) will be killers of living creatures with no cause or condition,
adinndyino bhavissanti ahetu-appaccayhetu,
they will be takers of what is not given with no cause or condition,
abrahmacrino bhavissanti ahetu-appaccayhetu,
they will be unchaste with no cause or condition,
musvdino bhavissanti ahetu-appaccayhetu,
they will be speakers of what is false with no cause or condition,
pisuavc bhavissanti ahetu-appaccayhetu,
they will be utterers of divisive words with no cause or condition,
pharusavc bhavissanti ahetu-appaccayhetu,
they will be utterers of harsh words with no cause or condition,

samphappalpino bhavissanti ahetu-appaccayhetu,
they will be frivolous talkers with no cause or condition,
abhijjhluno bhavissanti ahetu-appaccayhetu,
they will be avaracious with no cause or condition,
vypannacitt bhavissanti ahetu-appaccayhetu,
they will be malevolent with no cause or condition,
micchdihik bhavissanti ahetu-appaccayhetu.
they will hold to wrong views with no cause or condition.
Ahetu-appaccaya kho pana bhikkhave srato paccgacchata
But, monks, for he who holds no cause or condition as the essential thing,
he lives without mindfulness, without protection,
and that individual cannot reasonably be called an ascetic.
tatiyo sahadhammiko niggaho hoti.
is my third reasonable reproach.
Imni kho bhikkhave ti titthyatanni,
These are the three belief systems, monks,
yni paitehi samanuyujiyamnni samanughiyamnni samanubhsiyamnni,
and though questioned, queried, and discussed by wise men,
param-pi gantv akiriyya sahahanti.
(because they) have come down from others, they persist in inaction.
The Buddhas Teaching

Aya kho pana bhikkhave may Dhammo desito
But this is the Teaching, monks, taught by me
aniggahito asakiliho anupavajjo appaikuho1 samaehi brhmaehi vihi.
that is without reproach, undefiled, blameless, and unreviled by wise ascetics and
brahmins.
Katamo ca bhikkhave may Dhammo desito
What is the Teaching, monks, taught by me
aniggahito asakiliho anupavajjo appaikuho samaehi brhmaehi vihi?
brahmins?
Im cha dhtuyo ti bhikkhave may Dhammo desito
These are the six elements is a Teaching, monks, taught by me
aniggahito asakiliho anupavajjo appaikuho samaehi brhmaehi vihi.
brahmins.
Imni cha phassyatann ti bhikkhave may Dhammo desito
These are the six spheres of contact is a Teaching, monks, taught by me
brahmins.
Ime ahrasa manopavicr ti bhikkhave may Dhammo desito
These are the eighteen investigations of mind is a Teaching, monks, taught by me
brahmins.
Imni cattri ariyasaccn ti bhikkhave may Dhammo desito
These are the four noble truths is a Teaching, monks, taught by me
brahmins.
TRE: appaikkuho, similarly elsewhere.
The Six Elements

aniggahito asakiliho anupavajjo appaikuho samaehi brhmaehi vih ti.
brahmins.
Iti kho paneta vutta, ki-ceta paicca vutta?
This is what was said, but in regard to what was it said?
Chayim bhikkhave dhtuyo:
There are these six elements, monks:
pahavdhtu,1 podhtu, tejodhtu, vyodhtu, ksadhtu, viadhtu.
the earth element, the water element, the fire element, the wind element, the space
2
element, the consciousness element.
brahmins.
3
Iti ya ta vutta, idam-eta paicca vutta.

This is that which was said, and this is the reason it was said.
ChS: pathavdhtu.
Sometimes the elements are listed as the first four, and sometimes as the first five.
3
RTE: yan-ta, and similarly throughout.
2
The Six Spheres of Contact

brahmins.
Chayimni bhikkhave phassyatanni:
There are these six spheres of contact, monks:
cakkhu1 phassyatana, sota phassyatana, ghna phassyatana,
the eye sphere of contact, the ear sphere of contact, the nose sphere of contact,
jivh phassyatana, kyo phassyatana, mano phassyatana.
the tongue sphere of contact, the body sphere of contact, the mind sphere of contact.
brahmins.
ChS: cakkhu.
The Eighteen Investigations of Mind

1
brahmins.
Cakkhun rpa disv somanassahniya rpa upavicarati,
Having seen a form with the eye he investigates whether it is to be classified as a
pleasant form,
domanassahniya rpa upavicarati,
he investigates whether it is to be classified as a unpleasant form,
upekkhahniya rpa upavicarati.
he investigates whether it is to be classified as a neutral form.2
Sotena sadda sutv somanassahniya sadda upavicarati,
Having heard a sound with the ear he investigates whether it is to be classified as a
pleasant sound,
domanassahniya sadda upavicarati,
he investigates whether it is to be classified as a unpleasant sound,
upekkhahniya sadda upavicarati.
he investigates whether it is to be classified as a neutral sound.
Ghnena gandha ghyitv somanassahniya gandha upavicarati,
Having smelt a smell with the nose he investigates whether it is to be classified as a
pleasant smell,
domanassahniya gandha upavicarati,
he investigates whether it is to be classified as a unpleasant smell,
upekkhahniya gandha upavicarati.
he investigates whether it is to be classified as a neutral smell.
This teaching seems to be mentioned only here, and in the commentaries on this discourse,
except when it is quoted from here (as in the commentary to Mlapariyyasutta (MN 1), but it
is enunciated as though it were a well-known teaching.
2
upekkh here is equivalent to adukkhamasukhavedan.

Jivhya rasa syitv somanassahniya rasa upavicarati,
Having tasted a taste with the tongue he investigates whether it is to be classified as a
pleasant taste,
domanassahniya rasa upavicarati,
he investigates whether it is to be classified as a unpleasant taste,
upekkhahniya rasa upavicarati,
he investigates whether it is to be classified as a neutral taste,
Kyena phohabba phusitv somanassahniya phohabba upavicarati,
Having touched a tangible with the body he investigates whether it is to be classified as
a pleasant tangible,
domanassahniya phohabba upavicarati,
he investigates whether it is to be classified as a unpleasant tangible,
upekkhahniya phohabba upavicarati,
he investigates whether it is to be classified as a neutral tangible,
Manas dhamma viya somanassahniya dhamma upavicarati,
Having cognised a mental object with the mind he investigates whether it is to be
classified as a pleasant mental object,
domanassahniya dhamma upavicarati,
he investigates whether it is to be classified as a unpleasant mental object,
upekkhahniya dhamma upavicarati.
he investigates whether it is to be classified as a neutral mental object.
brahmins.

brahmins.
Channa bhikkhave dhtna updya gabbhassvakkanti hoti,
Having attachment to the six elements, monks, there is entry into the womb,
okkantiy sati nmarpa,
with the appearance (in the womb) there is mind and body,
phassapaccay vedan,
1
vediyamnassa kho panha bhikkhave ida dukkhan-ti papemi,

now to one who has feeling, monks, I declare this is suffering,
aya dukkhasamudayo ti papemi,
I declare this is the arising of suffering,
aya dukkhanirodho ti papemi,
I declare this is the cessation of suffering,
aya dukkhanirodhagmin paipad ti papemi.
I declare this is the path leading to the cessation of suffering.
ChS: paapemi, and similarly throughout.

Katama-ca bhikkhave dukkha ariyasacca?
Now what, monks, is the noble truth of suffering?
Jti pi dukkh
Birth is suffering
jar pi dukkh
maraam-pi dukkha
1

Ida vuccati bhikkhave dukkha ariyasacca.
This I say, monks, is the noble truth of suffering.
2
Katama-ca bhikkhave dukkhasamudaya ariyasacca?

Now what, monks, is the noble truth of the arising of suffering?
Avijjpaccay sakhr,
sakhrapaccay via,
viapaccay nmarpa,
phassapaccay vedan,
1
2
RTE adds: dukkh appiyehi sampayogo, dukkho piyehi vippayogo dukkho.

RTE: Dukkhasamudayo, here and below.

vedanpaccay tah,
tahpaccay updna,
updnapaccay bhavo,
bhavapaccay jti,
jtipaccay jarmaraa,
grief, lamentation, pain, sorrow, and despair (all) arise,
and so there is an origination of this whole mass of suffering.
Ida vuccati bhikkhave dukkhasamudaya ariyasacca.
This I say, monks, is the noble truth of the arising of suffering.
Katama-ca bhikkhave dukkhanirodha1 ariyasacca?
Now what, monks, is the noble truth of the cessation of suffering?
From the complete fading away and cessation of ignorance, there is the cessation of
(volitional) processes,
from the cessation of (volitional) processes, the cessation of consciousness,
from the cessation of consciousness, the cessation of mind and body,
from the cessation of mind and body, the cessation of the six sense spheres,
from the cessation of the six sense spheres, the cessation of contact,
from the cessation of contact, the cessation of feeling,
RTE: Dukkhanirodho, here and below.

from the cessation of feeling, the cessation of craving,
from the cessation of craving, the cessation of attachment,
from the cessation of attachment, the cessation of continuation,
from the cessation of continuation, the cessation of birth,
jtinirodh jarmaraa,
from the cessation of birth, old age, death,
Ida vuccati bhikkhave dukkhanirodha ariyasacca.
This I say, monks, is the noble truth of the cessation of suffering.
Katama-ca bhikkhave dukkhanirodhagmin paipad ariyasacca?
Now what, monks, is the noble truth of the path leading to the cessation of suffering?
Ayam-eva ariyo ahagiko maggo, seyyathda:1
sammdihi
right view
sammsakappo
right thought
sammvc
right speech
sammkammanto
right action
samm-jvo
right livelihood
ChS: seyyathida.

sammvymo
right endeavour
sammsati
right mindfulness
sammsamdhi.
Ida vuccati bhikkhave dukkhanirodhagmin paipad ariyasacca.
This I say, monks, is the noble truth of path leading to the cessation of suffering.
brahmins.
[Nitthita]
[Finished]
Pahamakathvatthusutta
The First Discourse on the Bases for Talk
AN 10.69 edited and translated by nandajoti Bhikkhu
Eka samaya Bhagav Svatthiya viharati,
At one time the Gracious One was dwelling near Svatth,
Tena kho pana samayena sambahul bhikkh,
Then at that time many monks,
pacchbhatta piaptapaikkant,
upahnaslya sannisinn sannipatit,
anekavihita tiracchnakatha anuyutt viharanti, seyyathida:
dwelt engaged in countless kinds of animal-talk,1 such as:
rjakatha corakatha mahmattakatha,
talk about kings, talk about thieves, talk about ministers,
senkatha bhayakatha yuddhakatha,
talk about armies, talk about dangers, talk about wars,
annakatha pnakatha vatthakatha sayanakatha
talk about food, talk about drinks, talk about clothes, talk about beds,
mlkatha gandhakatha tikatha ynakatha,
talk about garlands, talk about incense, talk about relatives, talk about vehicles,
gmakatha nigamakatha nagarakatha janapadakatha,
talk about villages, talk about towns, talk about cities, talk about states,
itthikatha srakatha visikhkatha kumbhahnakatha,
talk about women, talk about heros, talk about streets, talk about wells,
Comm: aniyynikatt saggamokkhamaggna tiracchnabhta katha; animal(like) talk

which does not lead onwards along the Path to Heaven or Freedom.
The First Discourse on the Bases for Talk - 2

pubbapetakatha nnattakatha lokakkhyika samuddakkhyika,
talk about the deceased, talk about diversity, talk about nature, talk about oceans,
itibhavbhavakatha iti v ti.
or talk about profit and loss. 2
yenupahnasl tenupasakami,
Kyanuttha bhikkhave etarahi kathya sannisinn sannipatit,
What is the talk about, monks, amongst those who have assembled together and are
sitting here at present,
Idha maya, bhante pacchbhatta piaptapaikkant,
upahnaslya sannisinn sannipatit,
anekavihita tiracchnakatha anuyutt viharma, seyyathida:
we dwelt engaged in countless kinds of animal-talk, such as:
The list summarises exactly the sort of material the media is full of: the main news (kings,
thieves, ministers, armies, dangers, wars), home news (food, drinks, clothes, beds, relatives,
vehicles), local news (villages, towns, cities, states), entertainment news (garlands, incense,
women, heros), science news (the deceased, diversity, nature, oceans), and the business news
(profit and loss).

or talk about profit and loss.
Nakhveta bhikkhave tumhka patirpa
This is certainly not suitable, monks, for you
kulaputtna saddh agrasm anagriya pabbajitna,
sons of good family who through faith have gone forth from the home to homelessness,
ya tumhe anekavihita tiracchnakatha anuyutt vihareyytha, seyyathida:
that you should dwell engaged in countless kinds of animal-talk, such as:

or talk about profit and loss.
Dasayimni, bhikkhave, kathvatthni.
There are these ten bases for talk, monks.
Katamni dasa?
Which ten?
Appicchakath, santuhikath, pavivekakath, asasaggakath,
Talk about wanting little, talk about contentment, talk about seclusion, talk about
disassociation,
vriyrambhakath, slakath, samdhikath, pakath,
talk about energy, talk about morality, talk about concentration, talk about wisdom,
vimuttikath, vimuttiadassanakathti.
talk about liberation, talk about insight and knowledge of liberation.
Imni kho, bhikkhave, dasa kathvatthni.
These, monks, are the ten bases for talk.
Imesa ce tumhe, bhikkhave, dasanna kathvatthna
o
If you, monks, were to speak
updyupdya katha katheyytha,
concerning these ten bases for talk,
imesam-pi Candimasriyna, evamahiddhikna evamahnubhvna,
o
even the glory of the Moon and the Sun, of such great power, of such great majesty,
tejas teja pariydiyeyytha,
would be overcome by (your) glory,
ko pana vdo aatitthiyna paribbjaknan!-ti
what to say about the wanderers of other sects!
(Paiccasamuppda)-Vibhagasutta (SN 12.2)1

The Discourse giving the Analysis
(of Conditional Origination)
Eva me suta:
Thus I heard:
2

There it was that the Gracious One addressed the monks, (saying):
Paiccasamuppda vo bhikkhave desissmi vibhajissmi.
I will teach and analyse conditional origination, monks, for you.
Ta sutha sdhuka manasi karotha bhsissm ti
Apply your minds thoroughly to it and I will speak.
Eva bhante ti kho te bhikkh Bhagavato paccassosu.
Yes, reverend Sir, those monks replied to the Gracious One.
Bhagav etad-avoca:
The Gracious One said this:
Katamo ca bhikkhave paiccasamuppdo?
And what, monks, is conditional origination?
The text is a transliteration of the text as found in the Sri Lankan Buddha Jayanti Tripiaka
Series, Vol 14 (Colombo, 1962, reprinted with corrections, 2005).
2
In BJT only Svatthiya is printed.
The Analysis (of Conditional Origination) - 2

Avijjpaccay bhikkhave sakhr,
Because of ignorance, monks, there are (volitional) processes,
sakhrapaccay via,
viapaccay nmarpa,
phassapaccay vedan,
vedanpaccay tah,
tahpaccay updna,
updnapaccay bhavo,
bhavapaccay jti,
jtipaccay jarmaraa,

Katama-ca bhikkhave jarmaraa?
And what, monks, is old-age and death?
yuno sahni, indriyna paripko.
the dwindling away of the life span, the decay of the sense faculties.
Aya vuccati jar.3
This is called old age.
Y tesa tesa sattna tamh tamh sattaniky
making of time;
khandhna bhedo, kalebarassa nikkhepo,
body,
jvitindriyassa upacchedo.
a cutting off of the life-faculty.
Ida vuccati maraa.
This is called death.
Iti aya-ca jar, ida-ca maraa.
This is old-age, and this is death.
Ida vuccati bhikkhave jarmaraa.
This, monks, is called old-age and death.
BJT adds here: katama-ca bhikkhave maraa.

Katam ca bhikkhave jti?
And what, monks, is birth?
jti, sajti, okkanti, nibbatti, abhinibbatti;
there is birth, being born, appearing, arising, turning up.
sense spheres.
Aya vuccati bhikkhave jti.
This, monks, is called birth.
Katamo ca bhikkhave bhavo?
And what, monks, is called coninuation?
Tayo me bhikkhave bhav:
There are three continuations, monks:
kmabhavo, rpabhavo, arpabhavo.
continuation in the sense worlds, continuation in the form worlds, continuation in the
formless worlds.
Aya vuccati bhikkhave bhavo.
this, monks, is called continuation.
Katama-ca bhikkhave updna?
And what, monks, is attachment?
Cattrimni bhikkhave updnni: kmupdna, dihupdna,
There are, monks, these four attachments: attachment to sense pleasures, attachment
to views,
slabbatupdna, attavdupdna.
attachment to virtue and practice, attachment to self-theories.
Ida vuccati bhikkhave updna.
This, monks, is called attachment.

Katam ca bhikkhave tah?
And what, monks, is craving?
Chayime bhikkhave tahky:
There are these six cravings, monks:
rpatah, saddatah, gandhatah,
craving for forms, craving for sounds, craving for odours,
rasatah, phohabbatah, dhammatah.
craving for tastes, craving for touches, craving for thoughts.
Aya vuccati bhikkhave tah.
This is called, monks, craving.
Katam ca bhikkhave vedan?
And what, monks, is feeling?
Chayime bhikkhave vedanky:
There are these six feelings, monks:
cakkhusamphassaj vedan, sotasamphassaj vedan, ghnasamphassaj vedan,
feeling arising from eye-contact, feeling arising from ear-contact, feeling arising
from nose-contact,
jivhsamphassaj vedan, kyasamphassaj vedan, manosamphassaj vedan.
feeling arising from tongue-contact, feeling arising from body-contact, feeling
arising from mind-contact,
Aya vuccati bhikkhave vedan.
This is called, monks, feeling.
Katamo ca bhikkhave phasso?
And what, monks, is contact?
Chayime bhikkhave phassaky:
There is a group of these six contacts, monks:
cakkhusamphasso, sotasamphasso, ghnasamphasso,
eye-contact, ear-contact, nose-contact,
jivhsamphasso, kyasamphasso, manosamphasso.
tongue-contact, body-contact, mind-contact,
Aya vuccati bhikkhave phasso.
This is called, monks, contact.

Katama-ca bhikkhave sayatana?
And what, monks, are the six sense-spheres?
Cakkhyatana, sotyatana, ghyatana,
eye sense-sphere, ear sense-sphere, nose sense-sphere,
jivhyatana, kyyatana, manyatana.
tongue sense-sphere, body sense-sphere, mind sense-sphere.
Ida vuccati bhikkhave sayatana.
This is called, monks, the six sense-spheres.
Katama-ca bhikkhave nmarpa?
And what, monks, is mind and bodily form?
Vedan, sa, cetan, phasso, manasikro.
Feeling, perception, intention, contact, application of mind.
Ida vuccati nma.
This is called mind.
Cattro ca mahbht, catunna-ca mahbhtna updyarpa.
The four great elementals, and the form attached to the four great elementals.
Ida vuccati rpa.
This is called bodily form.
Iti ida-ca nma, ida-ca rpa.
This is mind, and this is bodily form.
Ida vuccati bhikkhave nmarpa.
This is called, monks, mind and bodily form.

Katama-ca bhikkhave via?
And what, monks, is consciousness?
Chayime bhikkhave viaky:
There are these six consciousnesses, monks:
cakkhuvia, sotavia, ghavia,
eye-consciousness, ear-consciousness, nose-consciousness,
jivhvia, kyavia, manovia.
tongue-consciousness, body-consciousness, mind-consciousness,
Ida vuccati bhikkhave via.
This, monks, is called consciousness.
Katame ca bhikkhave sakhr?
And what, monks, are (volitional) processes?
Tayome bhikkhave sakhr:
There are these three (volitional) processes, monks:
kyasakhro, vacsakhro, cittasakhro.
(volitional) processes expressed by way of body, (volitional) processes expressed by
way of speech, (volitional) processes expressed by way of mind,
Ime vuccanti bhikkhave sakhr.
These, monks, are called (volitional) processes.
Katam ca bhikkhave avijj?
And what, monks, is ignorance?
Ya kho bhikkhave dukkhe aa, dukkhasamudaye aa,
Whatever, monks, is not knowing suffering, not knowing the origination of suffering,
dukkhanirodhe aa, dukkhanirodhagminiy paipadya aa.
not knowing the cessation of suffering, not knowing the path leading to the cessation
of suffering.
Aya vuccati bhikkhave avijj.
This, monks, is called ignorance.

Iti kho bhikkhave avijjpaccay sakhr,
Thus, monks, because of ignorance there are (volitional) processes,
sakhrapaccay via,
viapaccay nmarpa,
phassapaccay vedan,
vedanpaccay tah,
tahpaccay updna,
updnapaccay bhavo,
bhavapaccay jti,
jtipaccay jarmaraa,

But from the complete fading away and cessation of ignorance, there is the cessation
jtinirodh jarmaraa,
evam-etassa kevalassa dukkhakkhandhassa nirodho hot ti.
Prattyasamutpddivibhaganirdeastram
Paiccasamuppddivibhaganiddesasutta
The Discourse giving the Explanation and Analysis
of Conditional Origination from the Beginning
Text edited by P.L. Vaidya

Pi and English translation by
nandajoti Bhikkhu
Acknowledgement
I am very grateful again to Rod Bucknell who kindly went through the whole work for
me and made a number of useful suggestions and corrections, which has helped clarify
the presentation of this work.
The Explanation and Analysis of Conditional Origination from the Beginning - 2
Prattyasamutpddivibhaganirdeastram1
Paiccasamuppddivibhaganiddesasutta
of Conditional Origination from the Beginning2
Eva may rutam:
Eva me suta:
This I heard:
ekasmin samaye Bhagavn rvasty viharati sma,
3
at one time the Gracious One was dwelling near rvast,
Jetavane Anthapiadasyrme,
Jetavane Anthapiakassa rme,
4
in Jetas Wood, at Anthapiadas monastery,
mahat bhikusaghena srdham-ardhatrayodaabhir-bhikuatai.5
6
mahat bhikkhusaghena saddhi ahatelasehi bhikkhusatehi.
together with a great Community of monks, with twelve-hundred and fifty monks.
Tatra Bhagavn-mantrayate sma:
Tatra (kho) Bhagav (bhikkh) mantesi:
There the Gracious One addressed (the monks, saying):
Prattyasamutpdasya vo bhikava di vo deayiymi vibhaga ca,
Paiccasamuppdassa vo bhikkhave di vo desayissmi vibhaga ca,
I will teach you, monks, about conditional origination from the beginning, and its
analysis,
tac-chuta sdhu ca suhu ca manasikuruta, bhiye.
ta sutha sdhuka ca suha ca manasikarotha, bhsissmi.
listen to it, apply your minds thoroughly and well, and I will speak.
The text is a transliteration of Buddhist Sanskrit Texts No. 17 Mahyna-stra-sagraha

(part 1), edited by P.L. Vaidya (Darbhanga, 1961), retrieved from
http://www.uwest.edu/sanskritcanon/dp/index.php?q=node%2F35&textID=363f52ec9f41670f0e.
Used by permission.
2
With this discourse should be compared and contrasted Vibhagasutta from Nidnasayutta
(SN 12.2), which is similar but takes the factors in reverse order to the one adopted here, and is
somewhat less elaborate.
3
Pi: Svatth; in the translation I use the Sanskrit form of the words.
4
Pi: Anthapiika.
5
Cf. Pi (Vin PTS 1.243): mahat bhikkhusaghena saddhi ahatelasehi bhikkhusatehi.
6
Sometimes I dont give a direct translation of the text, but have taken into account the idiom
that is found in the texts themselves.
Prattyasamutpdasya di katama?
Paiccasamuppdassa di katama?
What is conditional origination from the beginning?
Yad-uta asmin sati ida bhavati, asyotpddidam-utpadyate,
Iti imasmi sati ida hoti, imassuppd ida uppajjati,
This being so that is, beginning with the arising of this that arises,
yad-uta: avidypratyay saskr,
yad-ida: avijjpaccay sakhr,
thus: because of ignorance there are (volitional) processes,
saskrapratyaya vijnam,
sakhrapaccay via,
vijnapratyaya nmarpam,
viapaccay nmarpa,
nmarpapratyaya ayatanam,
because of mind and body: the six sense-spheres,
ayatanapratyaya spara,
because of the six sense-spheres: contact,
sparapratyay vedan,
phassapaccay vedan,
vedanpratyay t,
vedanpaccay tah,
tpratyayam-updnam,
tahpaccay updna,
updnapratyayo bhava,
updnapaccay bhavo,
bhavapratyay jti,
bhavapaccay jti,
jtipratyay jarmaraaokaparidevadukhadaurmanasyopys sabhavanti,

jtipaccay jarmaraa, sokaparidevadukkhadomanassupys sambhavanti,
because of birth: old age, death, grief, lamentation, pain, sorrow, and despair (all)
arise,
evam-asya kevalasya mahato dukhaskandhasya samudayo bhavati.
and so there is an origination of this whole great mass of suffering.
Ayam-ucyate prattyasamutpdasydi.
Aya vuccati paiccasamuppdassa di.
This is called conditional origination from the beginning.
Vibhaga katama?
Vibhaga katama?
What is its analysis?
Avidypratyay saskr ityavidy katam?
Avijjpaccay sakhr iti avijj katam?
Because of ignorance there are (volitional) processes, what is ignorance?
Yat prvnte jnam, aparnte jnam, prvntparnte jnam,
Ya pubbante aa, aparante aa, pubbparante aa,
Not knowing the past, not knowing the future, not knowing the past and the
future,
adhytmam-ajnam, bahirdhjnam, adhytmabahirdhjnam,
ajjhattaa, bahiddhaa, ajjhattabahiddhaa,
not knowing the internal, not knowing the external, not knowing the internal and
the external,
karmayajnam, vipke jnam, karmavipke jnam,
kammai-aa, vipkaa, kammavipkaa,
not knowing what are (volitional) actions, not knowing results, not knowing
(volitional) actions and their results,
Buddhe jnam, Dharme jnam, Saghe jnam,
Buddhaa, Dhammaa, Saghaa,
not knowing the Buddha, not knowing the Teaching, not knowing the Community,
dukhe jnam, samudaye jnam, nirodhe jnam, mrge jnam,
dukkhaa, samudayaa, nirodhaa, maggaa,
not knowing suffering, not knowing origination, not knowing cessation, not
knowing the path,
hetvajnam, hetusamutpanneu dharmevajnam,
hetaa, hetusamuppannesu dhammesu aa,
not knowing causes, not knowing the origination of causes in things,
kualkualeu svadynavadyeu sevitavysevitavyeu,
kusalkusalesu svajjnavajjesu sevitabbsevitabbesu,

(not knowing what is) wholesome and unwholesome, blameworthy and blameless,
what should be practiced and what should not be practiced,
hnapratakauklasapratibhgaprattyasamutpanneu dharmevajnam,
hnapatakahasukkasapaibhgapaiccasamuppannesu dharmesu aa,
not knowing the despicable and the excellent, the black and the white, those things
that are a part of conditional origination,
asu v puna sparyataneu yathbhtasaprativedha iti,
chasu v puna phassyatanesu yathbhtasapaivedha iti,
again (not knowing) the comprehending of the six spheres of contact as they
really are,
yad-atra tatra yathbhtasyjnam,
yad-atra tatra yathbhtassaa,
not knowing here and now (things) as they really are,
adaranam, anabhisamaya, tama, samoha, avidyndhakram.
adassana, anabhisamaya, tama, sammoha, avijjandhakra.
not seeing, not penetrating, darkness, complete delusion, blind ignorance.
Iyam-ucyate vidy.
Ida vuccati avijj.
This is called ignorance.
Saskr7 katame?
Sakhr katam?
What are (volitional) processes?
Traya saskr: kyasaskr vksaskr manasaskr iti.
Tayo sakhr: kyasasakhro vacsakhro manosakhro iti.
There are these three (volitional) processes: bodily (volitional) processes, verbal
(volitional) processes, mental (volitional) processes.
This sentence reads: Avidypratyay saskr katame in the original, but this seems to be a
scribal error. Another possibility is that it should read: Avidypratyay saskr iti
saskr katame.
Saskrapratyaya vijnam-iti, vijna katamat?

Sakhrapaccay vian-ti, via katama?
Because of (volitional) processes: consciousness, what is consciousness?
a vijnaky: cakurvijna rotraghrajihvkyamanovijnam.
Cha viaky: cakkhuvia sotaghajihvkyamanovia.
There is a group of six consciousnesses: eye-consciousness, ear-, nose-, tongue-,
body-, and mind-consciousness.
Vijnapratyaya nmarpam-iti, nma katamat?
Viapaccay nmarpan-ti, nma katama?
Because of consciousness: mind and bodily form, what is mind?
Catvra arpia skandh.
Cattro arpakkhandh.
The four formless constituent groups.
Katame catvra?
Katame cattro?
Which four?
Vedanskandha sajskandha saskraskandha vijnaskandha.
Vedankkhandho sakkhandho sakhrakkhandho viakkhandho.
The feelings constituent group, the perceptions constituent group, the (volitional)
processes constituent group, the consciousness constituent group.
Rpa katamat?
Rpa katama?
What is bodily form?
Yat kicid-rpam, sarva tat catvri mahbhtni.
Ya kici rpam, sabba ta cattri mahbhtni.
Whatever bodily form there is, all of that is (made of) the four great elements.
Catvri ca mahbhtnyupdya itda ca rpam.8
Cattri ca mahbht updya iti-ida ca rpa.
Attachment to the four great elements this is bodily form.
Tad-aikadhyam-abhisakipya nmarpam-ityucyate.
Tad ekadh abhisakhippa nmarpan-ti vuccati.
This simply and in short is what is called mind and bodily form.
Text reads: nma, but this must be a mistake.
Nmarpapratyaya ayatanam-iti, ayatana katamat?

Nmarpapaccay sayatanan-ti, sayatana katama?
Because of mind and body: the six sense-spheres, what are the six sense-spheres?
adhytmiknyyatanni: cakurdhytmikam-yatana,
Cha ajjhattikyatanni: cakkhu-ajjhattika yatana,
The six internal sense-spheres: the internal eye-sense-sphere,
rotaghrajihvkyamana-dhytmikamyatanam.
sotaghajihvkyamano ajjhattika yatana.
the internal ear-, nose-, tongue-, body-, and mind-sense-spheres.
ayatanapratyaya spara iti spara katama?
Sayatanapaccay phasso ti, phasso katamo?
Because of the six sense-spheres: contact, what is contact?
a sparaky: cakusaspara,
Cha phassaky: cakkhusamphasso,
There is a group of six contacts: eye-contact,
rotraghrajihvkyamanasaspara.
sotaghajihvkyamanosamphasso.
ear-, nose-, tongue-, body-, and mind-contact.
Sparapratyay vedaneti vedan katam?
Phassapaccay vedan ti, vedan katam?
Because of contact: feeling, what is feeling?
Tisro vedan: sukh dukh adukhsukh ca.
Tisso vedan: sukh dukkh adukkhamasukh ca.
There are three feelings, pleasant, unpleasant, and neither-pleasant-nor-unpleasant.
Vedanpratyay teti, t katam?
Vedanpaccay tah ti, tah katam?
Because of feeling: craving, what is craving?
Tisrast: kmat rpat arpyat ca.
Tisso tah: kmatah rpatah arpatah ca.
There are three cravings: craving for the sense-realm, craving for the form-realm,
and craving for the formless-realm.
Tpratyayam-updnam-iti updna katamat?
Tahpaccay updnan-ti, updna katama?
Because of craving: attachment, what is attachment?
Catvryupdnni: kmopdna dyupdna,

Cattro updnni: kmpdna dihpdna,
There are four attachments: attachment to sense pleasures, attachment to views,
lavratopdnam-tmavdopdnam.
slabbatpdna attavdpdna.
attachment to virtue and practice, attachment to self-theories.
Updnapratyayo bhava iti bhava katama?
Updnapaccay bhavo ti, bhavo katamo?
Because of attachment: continuation, what is continuation?
Trayo bhav: kmabhava rpabhava arpyabhava.
Tayo bhav: kmabhavo rpabhavo arpabhavo.
There are three continuations: continuation in the sense-realm, continuation in the
form-realm, continuation in the formless-realm.
Bhavapratyay jtir-iti jti katam?
Bhavapaccay jti ti, jti katam?
Because of continuation: birth, what is birth?
Y te te sattvn tasmis-tasmin sattvanikye
Y tesa tesa sattn tasmi tasmi sattanikye
jti sajtir-avakrntir-abhinirvtti prdurbhva,
jti sajti okkanti abhinibbatti ptubhvo,
there is birth, being born, appearing, turning up, manifestation,
skandhapratilambho dhtupratilambha,
khandhapatibho dhtupatibho,
the acquisition of the constituent parts (of mind and body), the acquisition of the
elements,
yatanapratilambha skandhnm-abhinirvtti jvitendriyasya
prdurbhva.
yatanapatibho, khandhn abhinibbatti, jvindriyassa ptubhvo.
the acquisition of the sense-spheres, the turning up of the constituents (of mind
and matter), the manifestation of the life faculty.
Jtipratyaya jarmaraam-iti jar katam?

Jtipaccay jarmaraan-ti, jar katam?
Because of birth: old age and death, what is old age?
Yat-tat khlatya plitya valpracurat jrat bhugnat,
Yan-ta khalliya plicca valittacat jraat bhoggat,
Whatever baldness, greying hair, wrinkled skin, agedness, bentness,
kubja-gopnas-vakat tilakla-kcita-gtrat,
kujja-gopnas-vakat tilakakla-kcita-gattat,
crooked-, warped-, twisted-, aging-, hanging-bodiliness,
khulakhulapravsakyat purata prgbhrakyat,
khuakhuapasssakyat purato pabbhrakyat,
rheumatic pains in the body, forward bending of the body,
daavikambhaat dhandhatva mandatva,
daavikkhambhaat thaddat mandat,
propping up on crutches, indisposition, slowness,
hni parihi indriy paripka,
hni parihni indriy paripko,
dwindling away, complete dwindling away, decay of the sense faculties,
paribheda saskr purbhva jarjarbhva.
paribhedo sasakhra, purabhvo jajjarabhvo.
breaking up of the processes, elderliness, decrepitude.
Iyam-ucyate jar.
Aya vuccati jar.
This is called old-age.
Maraa katamat?
Maraa katama?
What is death?
Y te te sattvn tasmt-tasmt sattvanikyt,
Y tesa tesa sattna tamh tamh sattanikye,
For the various beings in the various classes of beings,
cyuti cyavanato bheda antarahi yuo hi,

cuti cavanat bhedo antaradhna yuso hni,
there is a fall, a falling away, an internal dwindling away, a dwindling away of
the lifespan,
umao hi jvitendriyasya nirodha,
uha hni jvitindriyassa nirodho,
a dwindling away of the vital heat, a cessation of the life-faculty,
skandhn nikepa maraa klakriy.
khandhna nikkhepo maraa klakiriy.
a throwing off of the constituent parts, a death, a making of time.
Idam-ucyate maraam-iti.
Ida vuccati maraan-ti.
This is called death.
Ida ca maraa prvik ca jar,
Ida ca maraa pubbik ca jar,
This death together with the former old-age,
tad-ubhayam-aikadhyam-abhisakipya jarmaraam-ity-ucyate.
tad-ubhaya ekajjha abhisakhippa jarmaraam-iti vuccati.
these two together are in short what is called old-age and death.
Ayam-ucyate prattyasamutpdasya vibhaga.
Aya vuccati paiccasamuppdassa vibhaga.
This is what is called the analysis of conditional origination.
Prattyasamutpdasydi vo deayiymi iti vibhaga ca iti vo yad-uktam,
Paiccasamuppdassa di vo desayissmi iti vibhaga ca iti vo ya vutta,
I will teach you, monks, about conditional origination from the beginning, and its
analysis, is what was said to you,
tad-etat pratyuktam.
tam-eta paivutta.
and this is what was said in reply.
Idam-avocad-Bhagavn,
Idam-avoca Bhagav,
ttamanasas-te bhikavo Bhagavato bhitam-abhyanandan.
attaman te bhikkhavo Bhagavato bhsita abhinanda.
Prattyasamutpddivibhaganirdeastra Samptam
Paiccasamuppddivibhaganiddesasutta Samatta
of Conditional Origination from the Beginning is Complete
Pattakammasutta (Ag 4.61)1

The Discourse about Suitable Deeds
translated by nandajoti Bhikkhu
Atha kho Anthapiiko gahapati yena Bhagav tenupasakami,
Then the householder Anthapiika approached the Gracious One,
Ekam-anta nisinna kho Anthapiika gahapati Bhagav etad-avoca:
While sitting on one side the Gracious One said this to the householder Anthapiika:
Four Rarities
Cattrome, gahapati, dhamm ih kant manp dullabh lokasmi.
(There are) these four things, householder, which are wished for, agreeable, pleasing,
and rare in the world.
Katame cattro?
Which four?
Bhog me uppajjantu sahadhammen, ti
May wealth arise to me in a righteous way,
aya pahamo dhammo iho kanto manpo dullabho lokasmi.
this is the first thing wished for, agreeable, pleasing, and rare in the world.
Bhoge laddh sahadhammena yaso ma abbhugacchatu
The wealth that has been gained in a righteous way, may it bring fame for me
saha thi saha upajjhyeh, ti,
and for my relatives and preceptors,
aya dutiyo dhammo iho kanto manpo dullabho lokasmi.
this is the second thing wished for, agreeable, pleasing, and rare in the world.
The text for this discourse is a transliteration of the Sinhalese Buddha Jayanti edition (1962,
reprinted 2005).
The Discourse about Suitable Deeds - 3

Bhoge laddh sahadhammena, yasa laddh saha thi saha upajjhyehi,
The wealth has been gained in a righteous way, and the fame has been gained for my
relatives and preceptors,
cira jvmi dgham-addhyu plem, ti
(now) may I live long, may I have a long lifespan,
aya tatiyo dhammo iho kanto manpo dullabho lokasmi.
this is the third thing wished for, agreeable, pleasing, and rare in the world.
Bhoge laddh sahadhammena yasa laddh saha thi saha upajjhyehi
The wealth has been gained in a righteous way, and the fame has been gained for my
relatives and preceptors,
cira jvitv dgham-addhyu pletv,
having lived long, and having had a long lifespan,
kyassa bhed param-mara sugati sagga loka upapajjm, ti
may I, at the break-up of the body, after death, re-arise in a fortunate destiny, in a
heavenly world.
aya catuttho dhammo iho kanto manpo dullabho lokasmi.
this is the fourth thing wished for, agreeable, pleasing, and rare in the world.
Ime kho, gahapati, cattro dhamm ih kant manp dullabh lokasmi.
These are the four things wished for, agreeable, pleasing, and rare in the world.
Four Proficiencies
Imesa kho, gahapati, catunna dhammna,
o
To the attainment of these four things, householder,
ihna kantna manpna dullabhna lokasmi,
(which are) wished for, agreeable, pleasing, and rare in the world,
cattro dhamm pailbhya savattanti.
four (more) things lead.
Katame cattro?
Which four?
Saddhsampad, slasampad, cgasampad, pasampad.
Proficiency in faith, proficiency in virtue, proficiency in generosity, proficiency in
wisdom.
Katam ca, gahapati, saddhsampad?
Now what, householder, is proficiency in faith?
Idha, gahapati, Ariyasvako saddho hoti, saddahati Tathgatassa bodhi:
Here, householder, a Noble Disciple has faith, he believes in the Awakening of the
Realised One (thus):
Aya vuccati, gahapati, saddhsampad.
This, householder, is said to be proficiency in faith.

Katamca, gahapati, slasampad
?
Now what, householder, is proficiency in virtue?
Idha, gahapati, Ariyasvako ptipt paivirato hoti,
Here, householder, a Noble Disciple refrains from killing living creatures,
2
adinndn paivirato hoti,

refrains from taking what has not been given,
kmesu micchcr paivirato hoti,
refrains from sexual misconduct,
musvd paivirato hoti,
refrains from false speech,
surmerayamajjapamdahn paivirato hoti.
refrains from liquors, wines, or intoxicants which cause heedlessness.
Aya vuccati, gahapati, slasampad.
This, householder, is said to be proficiency in virtue.
Katam ca, gahapati, cgasampad?
Now what, householder, is proficiency in generosity?
Idha, gahapati, Ariyasvako vigatamalamaccherena cetas,
Here, householder, a Noble Disciple, with a mind devoid of the stain of selfishness,
agra ajjhvasati muttacgo payatap vosaggarato,
3
lives in the house, free and generous, with pure hands, delighting in relinquishment,
ycayogo dnasavibhgarato.
bound to help those who ask, delighting in the distribution of gifts.
Aya vuccati, gahapati, cgasampad.
This, householder, is said to be proficiency in generosity.
2
3
This and the next two lines are omitted in BJT.

Sometimes translated open-handed, but payata is defined in PED thus: restrained, composed,
purified, pure.

Katam ca, gahapati, pasampad?
Now what, householder, is proficiency in wisdom?
Abhijjhvisamalobhbhibhtena, gahapati, cetas viharanto
He who dwells, householder, with a mind overcome by excessive greed and avarice4
akicca karoti, kicca apardheti.
does what should not be done, and fails to do what should be done.
Akicca karonto kicca apardhento yas ca sukh ca dhasati.
Doing what should not be done and failing to do what should be done his fame and
happiness perish.
Vypdbhibhtena, gahapati, cetas viharanto
He who dwells, householder, with a mind overcome by ill-will
happiness perish.
Thinamiddhbhibhtena, gahapati, cetas viharanto
He who dwells, householder, with a mind overcome by sloth and torpor
happiness perish.
Uddhaccakukkuccbhibhtena, gahapati, cetas viharanto
He who dwells, householder, with a mind overcome by agitation and worry
happiness perish.
The fours factors that follow below are the last four factors of the hinderences (nvaraa),
which makes it appear that excessive greed and avarice is being used as a synonym for
kmacchanda, sensual desire, here.

Vicikicchbhibhtena, gahapati, cetas viharanto
He who dwells, householder, with a mind overcome by doubt
happiness perish.
Sa kho so, gahapati, Ariyasvako,
The Noble Disciple, householder,
abhijjhvisamalobho cittassa upakkileso ti, iti viditv
having understood that excessive greed and avarice is a defilement of the mind
abhijjhvisamalobha cittassa upakkilesa pajahati.
gives up that excessive greed and avarice which is a defilement of the mind.
Vypdo cittassa upakkileso ti, iti viditv
Having understood that ill-will is a defilement of the mind
vypda cittassa upakkilesa pajahati.
gives up that ill-will which is a defilement of the mind.
Thinamiddha cittassa upakkileso ti, iti viditv
Having understood that sloth and torpor is a defilement of the mind
thinamiddha cittassa upakkilesa pajahati.
gives up that sloth and torpor which is a defilement of the mind.
Uddhaccakukkucca cittassa upakkileso ti, iti viditv
Having understood that agitation and worry is a defilement of the mind
uddhaccakukkucca cittassa upakkilesa pajahati.
gives up that agitation and worry which is a defilement of the mind.
Vicikicch cittassa upakkileso ti,
Having understood that doubt is a defilement of the mind
iti viditv vicikiccha cittassa upakkilesa pajahati.
gives up that doubt which is a defilement of the mind.
Yato ca kho, gahapati, Ariyasvakassa
Since, householder, the Noble Disciple
abhijjhvisamalobho cittassa upakkileso ti, iti viditv
having understood that excessive greed and avarice is a defilement of the mind

abhijjhvisamalobho cittassa upakkileso paho hoti.
he has given up that excessive greed and avarice which is a defilement of the mind.
Vypdo cittassa upakkileso ti, iti viditv
Having understood that ill-will is a defilement of the mind
vypdo cittassa upakkileso paho hoti.
he has given up that ill-will which is a defilement of the mind.
Thinamiddha cittassa upakkileso ti, iti viditv
Having understood that sloth and torpor is a defilement of the mind
thinamiddha cittassa upakkileso paho hoti.
he has given up that sloth and torpor which is a defilement of the mind.
Uddhaccakukkucca cittassa upakkileso ti, iti viditv
Having understood that agitation and worry is a defilement of the mind
uddhaccakukkucca cittassa upakkileso paho hoti.
he has given up that agitation and worry which is a defilement of the mind.
Vicikicch cittassa upakkileso ti, iti viditv
Having understood that doubt is a defilement of the mind
vicikicch cittassa upakkileso paho hoti.
he has given up that doubt which is a defilement of the mind.
Aya vuccati, gahapati, Ariyasvako mahpao,
This Noble Disciple is said, householder, to be one of great wisdom,
puthupao ptadaso pasampanno.
of extensive wisdom, one who sees the (full) range, one endowed with wisdom.
Aya vuccati, gahapati, pasampad.
This, householder, is said to be proficiency in wisdom.
Imesa kho, gahapati, catunna dhammna
o
To the attainment of these four things, householder,
ihna kantna manpna dullabhna lokasmi
(which are) wished for, agreeable, pleasing, and rare in the world,
ime cattro dhamm pailbhya savattanti.
these four (more) things lead.
Four Suitable Deeds

uhnaviriydhigatehi bhogehi,
with the wealth he has attained through industry and effort,
bhbalaparicitehi sedvakkhittehi Dhammikehi Dhammaladdhehi,
accumulated through the strength of his arms, through the sweat of his brow,
righteously, in accordance with the Dhamma,
cattri pattakammni katt hoti.
performs four suitable deeds.
Katamni cattri?
Which four?
Idha, gahapati, ariyasvako, uhnaviriydhigatehi bhogehi,
Here, householder, a Noble Disciple, with the wealth he has attained through industry
and effort,
attna sukheti peti samm sukha pariharati,
makes himself happy and satisfied, and he looks after (himself) in a correct and pleasant
way,
mtpitaro sukheti peti samm sukha pariharati,
he makes his mother and father happy and satisfied, and he looks after (them) in a
correct and pleasant way,
puttadradsakammakaraporise sukheti peti samm sukha pariharati,
he makes his children, wife, workers and servants happy and satisfied, and he looks
after (them) in a correct and pleasant way,
mittmacce sukheti peti samm sukha pariharati.
makes his friends and comrades happy and satisfied, and he looks after (them) in a
correct and pleasant way.
Idam-assa pahama hnagata hoti pattagata yatanaso paribhutta.
This is the first suitable way of using what he has attained through his exertion.5
For yatana with this meaning s.v. PED, second definition.

Puna ca para, gahapati, ariyasvako, uhnaviriydhigatehi bhogehi,
Moreover, householder, a Noble Disciple, with the wealth he has attained through
industry and effort,
y t honti pad:
from whatever dangers there are:
aggito v udakato v rjato v corato v appiyato dydato v,
from fire or from water or from kings or from thieves or from unloved heirs,
tathrpsu padsu bhogehi pariyodhya vattati, sotthi attna karoti.
defends his wealth from such dangers, and he keeps himself safe.
Idamassa dutiya hnagata hoti pattagata yatanaso paribhutta.
This is the second suitable way of using what he has attained through his exertion.
pacabal katt hoti:
makes five offerings:
tibali, atithibali, pubbapetabali, rjabali, devatbali.
offerings to relatives, offerings to guests, offerings to the departed, offerings to kings,
and offerings to the gods.
Idamassa tatiya hnagata hoti pattagata yatanaso paribhutta.
This is the third suitable way of using what he has attained through his exertion.

ye te samaabrhma madappamd paivirat, khantisoracce nivih,
(towards) whatever ascetics and brhmaas have put aside pride and heedlessness, who
are established in patience and gentleness,
ekam-attna damenti, ekam-attna samenti, ekam-attna parinibbpenti,
who tame themselves, calm themselves, and emancipate themselves,
tathrpesu samaabrhmaesu uddhaggika dakkhia patihpeti,
he establishes a beneficial donation for those ascetics and brhmaas,
sovaggika sukhavipka saggasavattanika.
which is heavenly (itself) and has a happy result leading to heaven.
Idamassa catuttha hnagata hoti pattagata yatanaso paribhutta.
This is the fourth suitable way of using what he has attained through his exertion.
uhnaviriydhigatehi bhogehi,
with the wealth he has attained through industry and effort,
imni cattri pattakammni katt hoti.
performs these four suitable deeds.

Yassa kassaci, gahapati,
For anyone, householder,
aatra imehi cathi pattakammehi bhog parikkhaya gacchanti,
whose wealth goes to destruction, except through these four suitable deeds,
ime vuccanti, gahapati, bhog ahnagat appattagat yatanaso6 paribhutt.
these are said, householder, to be riches that have disappeared in an unsuitable way
through using what he has attained through his exertion.
Yassa kassaci, gahapati,
For anyone, householder,
imehi cathi pattakammehi bhog parikkhaya gacchanti,
whose wealth goes to destruction on these four suitable deeds,
ime vuccanti, gahapati, bhog hnagat pattagat yatanaso paribhutt ti.
these are said, householder, to be suitable ways of using that wealth he has attained
through his exertion.7
Bhutt bhog bhat bhacc, viti padsu me,
Wealth enjoyed by servants, brothers, for removing dangers, (or) by me,
Uddhagg dakkhi dinn, atho pacabal kat,
Given in beneficial donations, also through making the five offerings,
Upahit slavanto, saat brahmacrayo.
Has been established by the virtuous, skilful one who lives spiritually.
Yad-attha bhoga iccheyya, paito gharam-vasa:
The wise one who lives in a house will wish for wealth and welfare (thinking):
So me attho anuppatto kata ananutpiya.
That prosperity attained by me causes lack of remorse.
Eta anussara macco, Ariyadhamme hito naro,
A man remembering this, a person established in Nobility,
Idha ceva na pasasanti, pecca sagge ca modat. ti
They praise right now, and after dying he rejoices in heaven.
6
7
BJT: anyatanaso, which would mean: through his non-exertion.

diyasutta (Ag 5.41) throws light on this, there it says: If for a Noble Disciple, householder,
from the usage of these five uses of wealth his wealth goes to destruction, this occurs to him:
Whatever (good) uses for wealth there are I have used them (in that way), let my wealth go to
destruction! He is not remorseful.
Khuddakapha
(Khuddakanikya 1)
The Short Readings

Khuddakapha - The Short Readings - 2

1: Saraagamana
Going for Refuge
Sangha saraa gacchmi
I go to the Sangha for refuge
Dutiyam-pi Sangha saraa gacchmi
For a second time I go to the Sangha for refuge
Tatiyam-pi Dhamma saraa gacchmi
Tatiyam-pi Sangha saraa gacchmi
For a third time I go to the Sangha for refuge
2: Dasasikkhpadni
The Ten Training Rules
i. Ptipt veramasikkhpada samdiymi
I undertake the training rule of refraining from killing living creatures
ii. Adinndn veramasikkhpada samdiymi
I undertake the training rule of refraining from taking what has not been given
iii. Abrahmacariy veramasikkhpada samdiymi
I undertake the training rule of refraining from unchastity
iv. Musvd veramasikkhpada samdiymi
I undertake the training rule of refraining from false speech
v. Surmerayamajjapamdahn veramasikkhpada samdiymi
I undertake the training rule of refraining from liquor, wines, or intoxicants which
cause heedlessness.
vi. Viklabhojan veramasikkhpada samdiymi
I undertake the training rule of refraining from eating at the wrong time
vii. Naccagtavditaviskadassan veramasikkhpada
I undertake the training rule of refraining from dances, songs, music, and watching
shows
viii. Mlgandhavilepanadhraamaanavibhsanahn
I undertake the training rule of refraining from adorning or
veramasikkhpada samdiymi
ornamenting (myself) by wearing garlands, scents, or ointments
ix. Uccsayanamahsayan veramasikkhpada samdiymi
I undertake the training rule of refraining from lofty or grand beds
x. Jtarparajatapaiggaha veramasikkhpada samdiymi
I undertake the training rule of refraining from accepting gold or money
3: Dvattiskra
The Thirty Two Fold Nature
Atthi imasmi kye:
assu, vas, kheo, singhnik, lasik, mutta,
tears, grease, spit, mucus, synovic fluid, urine,
matthake matthalungan-ti.
and the brain in the head.
4: Kumrapaha
The Questions to the Boy
Eka nma ki?
What is said to be one?
Sabbe satt hrahitik.

All beings subsist on food.
Dve nma ki?

What is said to be two?
Nma-ca rpa-ca.
Mind and body.
Ti nma ki?
What is said to be three?
Tisso vedan.
The three feelings.
Cattri nma ki?

What is said to be four?
Cattri ariyasaccni.
The four noble truths.
Paca nma ki?

What is said to be five?
Pacupdnakkhandh.
The five constituent groups (of mind and body) that
provide fuel for attachment.
Cha nma ki?

What is said to be six?
Cha ajjhattikni yatanni.

The six internal sense spheres.
Satta nma ki?

What is said to be seven?
Satta Bojjhang.
The seven factors of Awakening.
Aha nma ki?

What is said to be eight?
Ariyo ahangiko maggo.

The noble path with eight factors.
Nava nma ki?

What is said to be nine?
Nava sattvs.
The nine abodes of beings.
Dasa nma ki?

What is said to be ten?
Dasah angehi samanngato Arah ti vuccat ti.

When endowed with ten factors he is said to be
Worthy.
5: Mangalasutta
The Discourse on the Blessings
Eva me suta:
This is what I heard:
Then a certain god, at the end of the night,
yena Bhagav tenupasankami,
upasankamitv Bhagavanta abhivdetv ekam-anta ahsi.
While standing on one side that god recited this verse to the Gracious One:
Bah dev manuss ca mangalni acintayu
kankhamn sotthna: brhi mangalam-uttama. [1]
hoping for safety: now please say what is a supreme blessing.
Not associating with fools, with the wise associating,
pj ca pjanyna: eta mangalam-uttama. [2]
honouring those worthy of honour: this is a supreme blessing.
attasammpaidhi ca: eta mangalam-uttama. [3]
having the right aspiration for oneself: this is a supreme blessing.

subhsit ca y vc: eta mangalam-uttama. [4]
and whatever words are well spoken: this is a supreme blessing.
Mtpitu-upahna, puttadrassa sangaho,
Attending on ones mother and father, looking after ones wife and sons,
ankul ca kammant: eta mangalam-uttama. [5]
having work that is not confusing: this is a supreme blessing.
Dna-ca Dhammacariy ca, takna-ca sangaho,
anavajjni kammni: eta mangalam-uttama. [6]
(performing) actions that are blameless: this is a supreme blessing.
Abstaining, refraining from bad deeds, restraint from intoxicating drink,
appamdo ca dhammesu: eta mangalam-uttama. [7]
being heedful regarding (all) things: this is a supreme blessing.
klena Dhammasavaa: eta mangalam-uttama. [8]
listening to the Dhamma at the right time: this is a supreme blessing.
Being patient and easily spoken to, having sight of ascetics,
klena Dhammaskacch: eta mangalam-uttama. [9]
discussing the Dhamma at the right time: this is a supreme blessing.
Tapo ca brahmacariya-ca, ariyasaccna dassana,
Nibbnasacchikiriy ca: eta mangalam-uttama. [10]
and experiencing Emancipation: this is a supreme blessing.
He whose mind does not waver, when it is touched by things of this world,
asoka viraja khema: eta mangalam-uttama. [11]
being griefless, dustless, and secure: this is a supreme blessing.

sabbattha sotthi gacchanti: ta tesa mangalam-uttaman-ti. [12]
they go everywhere in safety: for them this is a supreme blessing.
Mangalasutta Nihita
The Discourse on the Blessings is Finished
6: Ratanasutta
Yndha bhtni samgatni,
Whatever beings have come together here,
Bhummni v yni va antalikkhe,
whether of the earth or in the firmament,
sabbe va bht suman bhavantu,
may the minds of all those beings be happy,
atho pi sakkacca suantu bhsita. [1]
and may they listen carefully to what is said.
Tasm hi bht nismetha sabbe,
Therefore, all of you beings, be attentive,
metta karotha mnusiy pajya,
be friendly towards this generation of men,
div ca ratto ca haranti ye bali,
they who bring offerings by day and by night,
tasm hi ne rakkhatha appamatt. [2]
as they are heedful please protect them.
Ya kici vitta - idha v hura v
Whatever riches there are - here or hereafter
saggesu v - ya ratana pata
or in the heavens - that excellent treasure
na no sama atthi Tathgatena is not equal unto the Realised One -

idam-pi Buddhe ratana pata:
this excellent treasure is in the Buddha:
Khaya virga amata pata (Cravings) end, dispassion, deathlessness, excellence yad-ajjhag Sakyamun samhito that which the concentrated Sakyan sage attained na tena Dhammena sam atthi kici there is nothing that is equal to the Dhamma idam-pi Dhamme ratana pata:
this excellent treasure is in the Dhamma:
Yam-Buddhaseho parivaay suci That which the great Buddha praised as being pure samdhimnantarika-am-hu the concentration said to have immediate (result) samdhin tena samo na vijjati no equal to that concentration is found idam-pi Dhamme ratana pata:
this excellent treasure is in the Dhamma:
Ye puggal aha satam-pasatth Those eight individuals praised by the good cattri etni yugni honti there are these four pairs (of persons) te dakkhieyy Sugatassa svak,
those disciples of the Fortunate One are worthy of gifts,
etesu dinnni mahapphalni those things that have been given to them have great fruit -

idam-pi Sanghe ratana pata:
this excellent treasure is in the Sangha:
Ye suppayutt manas dahena
Those who have firm minds that are devoted to
nikkmino Gotamassanamhi Gotamas teaching, being free from sense desire te pattipatt amata vigayha having attained and entered the deathless laddh mudh nibbuti bhujamn are enjoying the stillness, obtained for free idam-pi Sanghe ratana pata:
Yath indakhlo pahavi sito siy
Just as a locking post stuck fast in the earth
catubbhi vtehi asampakampiyo,
does not waver on account of the four winds,
tathpama sappurisa vadmi,
just like this, I say, is the person who is true,
yo ariyasaccni avecca passati the one who sees the noble truths completely idam-pi Sanghe ratana pata:
Ye ariyasaccni vibhvayanti,
Those who clearly distinguish the noble truths,
gambhrapaena sudesitni,
which have been well preached by the one with great wisdom,

kicpi te honti bhusappamatt
no matter how great they become in heedlessness
na te bhava ahama diyanti still they do not take up an eighth existence idam-pi Sanghe ratana pata:
Sah v assa dassanasampadya
Together with his attainment of seeing (Emancipation)
tayas su dhamm jahit bhavanti:
there are three things that are given up:
sakkyadihi vicikicchita-ca
embodiment view, uncertainty, and
slabbata v pi yad-atthi kici.
whatever (grasping at) virtue and practices there is.
Cath apyehi ca vippamutto,
He is free from (rebirth in) the four lower worlds,
cha cbhihnni abhabbo ktu and he is incapable of the six great crimes idam-pi Sanghe ratana pata:
Kicpi so kamma karoti ppaka
Whatever bad actions he performs
kyena vc uda cetas v,
by way of body, speech, or mind,
abhabbo so tassa paicchdya:
he is incapable of covering it up:
abhabbat dihapadassa vutt this incapacity is said of one who has seen the state (of peace) -

Vanappagumbe yath phussitagge
Just like a tall woodland tree crowned with flowers
gimhnamse pahamasmi gimhe,
in the summer months, in the early summer,
tathpama Dhammavara adesay,
just like this he preached the Dhamma which is best,
Nibbnagmi paramahitya which goes to Emancipation, the highest benefit idam-pi Buddhe ratana pata:
Varo vara varado varharo,
The best one, knowing the best, gave the best, brought the best,
anuttaro Dhammavara adesay he preached the best Dhamma, which is unsurpassed idam-pi Buddhe ratana pata:
Kha pura nava n atthi sambhava,
The old is destroyed, and nothing new is produced,
virattacitt yatike bhavasmi,
their minds are unexcited by future rebirth,
te khabj aviruhichand,
they have destroyed the seeds, and have no desire for growth,
nibbanti dhr yath yam-padpo the wise are still, just as this lamp (is still) -

bhummni v yni va antalikkhe,
tathgata devamanussapjita
we (all) revere the realised Buddha who is
Buddha namassma suvatthi hotu! [15]
honoured by gods and men - may there be safety!
we (all) revere the realised Dhamma which is
Dhamma namassma suvatthi hotu! [16]
we (all) revere the realised Sangha which is
Sangha namassma suvatthi hotu! [17]
Ratanasutta Nihita
The Discourse on the Treasures is Finished
7: Tirokuasutta
The Beyond the Walls Discourse
Tirokuesu tihanti, sandhisighakesu ca,
They stand beyond the walls, and at the junctions and crossroads,
dvrabhsu tihanti, gantvna saka ghara. [1]
they stand at the door-posts, having come to their (former) homes.
Pahte annapnamhi, khajjabhojje upahite,
But when abundant food and drink, both staple and non-staple, is prepared,
na tesa koci sarati sattna kammapaccay. [2]
no one remembers these beings, because of their (past unwholesome) deeds,
Eva dadanti tna ye honti anukampak,
Thus those who are compassionate give to their (departed) relatives,
suci pata klena, kappiya pnabhojana. [3]
at the right time, pure, excellent, suitable drink and food.
Ida vo tina hotu, sukhit hontu tayo!
(thinking:) May this go to our relatives, may our relatives be happy!
Te ca tattha samgantv, tipet samgat [4]
Those who have gathered, the departed relatives who have assembled
pahute annapnamhi, sakkacca anumodare:
around the food and drink, respectfully offer their thanks:
Cira jvantu no t! Yesa hetu labhmase, [5]
(saying:) May our relatives live long! Those to whom we owe this gain,
amhka-ca kat pj, dyak ca anipphal!
for we have been honoured, those who give are not without reward!
Na hi tattha kas atthi, gorakkh ettha na vijjati, [6]
For in that place there is no ploughing, and cattle-rearing is not found there,
vaijj tdis n atthi, hiraena kayakkaya.
similarly there is no trading, or buying and selling of gold.
Ito dinnena ypenti, pet klakat tahi. [7]
The departed in that place, who have died, (have to) subsist on gifts.

Unname udaka vaa, yath ninna pavattati,
Just as water that rains on the highlands, flows down to the lowlands,
evam-eva ito dinna, petna upakappati. [8]
so too what has been given here is of benefit to the departed.
Yath vrivah pr pariprenti sgara,
Just as rivers that are full (flow and) fill up the ocean,
evam-eva ito dinna, petna upakappati.
so too what has been given here is of benefit to the departed. [9]
Adsi me, aksi me, timitt sakh ca me,
(Thinking:) He gave to me, he worked for me, he was my relative, my friend, my
companion,
petna dakkhia dajj, pubbe katam-anussara. [10]
he should give gifts for the departed, remembering what they have done before.
Na hi rua va, soko v, y c a paridevan,
For no tears, or grief, or any other lamentations,
na ta petnam-atthya, eva tihanti tayo. [11]
are of any use to the departed, as long as their relatives continue (grieving) in this
way.
Aya kho dakkhi dinn, Sanghamhi suppatihit,
But that gift that has been given, and well placed in the Sangha,
dgharatta hitya ssa, hnaso upakappati. [12]
is of benefit to them for a long time, immediately it is of benefit.
So tidhammo ca aya nidassito This then is the definition of a relatives duties petna pj ca kat ur,
(and by this) great honour has been done to the departed,
bala-ca bhikkhnam-anuppadinna,
strength has also been given to the monks,
tumhehi pua pasuta anappaka! [13]
and no little merit has been produced by you!
Tirokuasutta Nihita
The Beyond the Walls Discourse is Finished
8: Nidhikaasutta
The Discourse on the Amount of Savings
Nidhi nidheti puriso gambhre odakantike:
A man stores his savings in a deep pit close to water (thinking) :
Atthe kicce samuppanne atthya me bhavissati, [1]
When a duty or need has arisen it will be there to help me,
rjato v duruttassa, corato pitassa v,
to free me from a king if slandered, or from molestation
iassa v pamokkhya, dubbhikkhe padsu v.
from a thief, or from a debt, or famine, or accident.
Etad-atthya lokasmi nidhi nma nidhyati. [2]
For this kind of help, savings are stored up in the world.
Tva sunihito santo gambhre odakantike,
Although it is well stored in a deep pit, close to water,
na sabbo sabbad eva tassa ta upakappati, [3]
still, it cannot help him in all things on every occasion,
nidhi v hn cavati, sa v ssa vimuyhati,
for perhaps those savings are removed from that place, or he forgets the signs
(telling where they lie),
ng v apanmenti, yakkh v pi haranti na, [4]
or ngas take them away, or yakkhas carry them off,
appiy v pi dyd uddharanti apassato,
or the heirs he dislikes extract them unseen,
yad puakkhayo hoti sabbam-eta vinassati. [5]
and when his merit comes to an end all of it will be destroyed.
Yassa dnena slena, sayamena damena ca,
But that woman or man who through giving, virtue,
nidh sunihito hoti, itthiy purisassa v, [6]
restraint, and self-control has well stored up his savings,
cetiyamhi va Sanghe v, puggale atithsu v,
(placing them) in a shrine, or in the Sangha, or in an individual, or a guest,
mtari pitari v pi, atho jehamhi bhtari, [7]
or in his mother or father, also in an elder brother,

eso nidhi sunihito, ajeyyo anugmiko.
those savings are well stored up, they follow one, they do not decay.
Pahya gamanyesu, eta dya gacchati. [8]
(Riches) he gives up when he has to leave (this life) but this goes along (with him).
[8]
Asdhraa-m-aesa, acorharao nidhi,
It is not shared with others, no thief carries those savings away,
kayirtha dhro puni, yo nidhi anugmiko. [9]
the wise man should make merit, (for) those savings follow one along.
Esa devamanussna sabbakmadado nidhi,
These savings satisfy every desire of gods and men,
ya yad-evbhipatthenti sabbam-etena labbhati. [10]
whatever they wish for, through this (merit) they receive all.
Suvaat, sussarat, susahnasurpat,
A good appearance, a good voice, a good shape, a good form,
dhipaccaparivro, sabbam-etena labbhati. [11]
sovereignty, and a retinue, through this (merit) they receive all.
Padesarajja, issariya, cakkavattisukham-pi ya,
A local kingship, an empire, and whatever happiness a Wheel-Rolling (King) has,
devarajjam-pi dibbesu, sabbam-etena labbhati. [12]
also godly kingship in the heavens, through this (merit) they receive all.
Mnusik ca sampatti, devaloke ca y rati,
Human good fortune, delight in the world of the gods,
y ca Nibbnasampatti, sabbam-etena labbhati. [13]
even the attainment of Emancipation, through this (merit) they receive all.
Mittasampadam-gamma, yoniso ca payujato,
With the attainment of (good) friends, devotion to systematic (thought),
vijj vimutti vasbhvo sabbam-etena labbhati. [14]
there is the power of understanding and freedom, through this (merit) they receive
all.
Paisambhid, vimokkh ca, y ca svakapram,
The discriminations, and the liberations, and whatever perfections the disciples
have,
P

accekabodhi, Buddhabhmi, sabbam-etena labbhati. [15]
Independent Awakening, the Buddhas ground, through this (merit) they receive
all.
Eva mahatthik es, yadida puasampad,
So this is of great benefit, that is to say, the attainment of merit,
tasm dhr pasasanti pait katapuata. [16]
therefore the wise and intelligent (always) praise the making of merit.
Nidhikaasutta Nihita
The Discourse on the Amount of Savings is Finished
9: Mettasutta
The Discourse on Friendliness Meditation
What should be done by one skilful in good, who has comprehended the state of
peace:
sakko uj ca sj ca, suvaco c assa mudu anatimn, [1]
(with him).
Ye keci pabht atthi - tas v thvar v anavases,
Whatsoever breathing beings there are - trembling, firm, or any other (beings),
dgh v ye mahant v, majjhim rassak aukathl, [4]
dih v ye va addih, ye ca dre vasanti avidre,
are near,

bht v sambhaves v - sabbe satt bhavantu sukhitatt! [5]
those who are born, and those who still seek birth - may all beings in their hearts
be happy!
No one should cheat another, nor should he despise anyone wherever they be,
In the same way as a mother would protect her son, her only son, with her life,
evam-pi sabbabhtesu mnasa bhvaye aparima, [7]
so toward all beings he should develop the measureless thought (of friendliness).
Towards the whole wide world he should develop the measureless thought of
friendliness,
above, below, and across (the middle), without barriers, hate, or enemy.
Tiha cara nisinno v, sayno v yvat assa vigatamiddho,
eta sati adiheyya, brahmam-eta vihra idha-m-hu. [9]
spiritual life.
Without going back to (wrong) views, virtuous, and endowed with (true) insight,
kmesu vineyya gedha, na hi jtu gabbhaseyya puna-r-et ti. [10]
having removed (all) greed for sense pleasures, he will never come to lie in a
womb again.
Mettasutta Nihita
The Discourse on Friendliness Meditation is Finished
Khuddakaphapli Nihita
The Text of the Short Readings is Finished
SN 5. Bhikkhunsayutta
The Thematic Discourses about Nuns
nandajoti Bhikkhu
(September, 2011 / 2555)
Table of Contents
Texts
Preface
SN 5.1 aviksutta
SN 5.2 Somsutta
SN 5.3 Kisgotamsutta
SN 5.4 Vijaysutta
SN 5.5 Uppalavasutta
SN 5.6 Clsutta
SN 5.7 Upaclsutta
SN 5.8 Ssupaclsutta
SN 5.9 Selsutta
SN 5.10 Vajirsutta
Texts
BJT: Sri Lankan edition, from the Buddha Jayanti Tripitaka Series, Volume XIII
1996).
ChS: Burmese edition, as found on the Chaha Sagyana CD-ROM (version 3,
PTS: European edition, The Sagthavagga, ed. G. A. Somaratne, (Oxford, 1998).
Comm: Sagthvagga-ahakath, as found on the Chaha Sagyana CD-ROM
Preface
In preparing this text and translation for publication I have divided it into a number
of versions. In the Buddhist Texts and Studies section will be found the Pi Text
together with the variant readings. This is a more technical work dealing with the
establishment of the text.
In the Texts and Translations section I present the full Text and Translation with
annotations which help to explain matters that may not be clear from the text itself. I
have therefore translated the Commentary, such as it is, in its entirety, which will at
least give students some idea of what a Commentary is like.
In the English section there is the Translation Only, with somewhat less notes than in
the Text and Translations section, which is intended for the casual reader who wants
a reliable translation but is not interested in the technical matters concerning the
original text itself.
I have also recorded both the English translation and the Pi text, which are
available on their respective pages; and can also be accessed separately on the Audio
page.
The establishment of the text involved no great difficulties, and the variations are
minor for the most part. Wherever necessary I have indicated why I preferred a
reading, or what the relationship of the alternative reading is to the text, although
there is sometimes extra information in this regard in the Text and Translation
version.
I have filled in the ellipses found in the original as I believe they would have been
done by the recitor (bhaka) during recital. Where ellipsis should be marked is very
fluid between the different editions, which perhaps indicates that it was a matter for
the scribe to decide, rather than a strict textual tradition.
nandajoti Bhikkhu
September 2011
SN 5. Bhikkhunsayutta
The Thematic Discourses about Nuns
SN 5.1 aviksutta
The Discourse about avik
162. Eva me suta:
Thus I have heard:
Atha kho avik bhikkhun, pubbahasamaya nivsetv,
Then the nun avik,1 having dressed in the morning time,
pattacvaram-dya, Svatthi piya pvisi.
after picking up her bowl and robe, was entering Svatth for alms.
Svatthiya piya caritv, pacchbhatta piaptapaikkant,
After walking for alms in Svatth, and returning from the alms-round after the
meal,
yena Andhavana tenupasakami vivekatthin.
she approached the Blind Mans Wood2 seeking for seclusion.
Atha kho Mro ppim
Then the Wicked Mra
Comm: avik ti aviya jt avinagarato yeva ca nikkhamma pabbajit; avik means

she was born in av and she went forth from the town of av.
2
Comm: Andhavanan-ti Kassapasammsambuddhassa cetiye navakammatthya dhana
samdapetv, gacchantassa Yasodharassa nma Dhammabhakassa ariyapuggalassa
akkhni uppetv, tattheva akkhibhedappattehi pacahi corasatehi, nivutthatt tato pahya
Andhavanan-ti sakha gata vana. Ta kira Svatthito dakkhiapasse gvutamatte hoti
Rjrakkhya gutta, tattha pavivekakm bhikkh ca bhikkhuniyo ca gacchanti. Tasm
ayam-pi kyavivekatthin yena ta vana tenupasakami. Blind Man's Wood, having taken
riches for the purpose of the work on the Chetiya of the Fully Awakened Kassapa, after they
tore out the eyes of the Dhamma recitor named Yasodhara, who was a Noble One, five
hundred thieves lost their own sight and dwelt right there because of it, and the name Blind
Man's Wood came to that wood. It seems it was around a half a league on the southern side
of Svatth and was guarded and protected by the King, and monks and nuns who desired
seclusion would go there. Therefore seeking for bodily seclusion she approached that wood.
The Thematic Discourses about Nuns - 6

avikya bhikkhuniy bhaya chambhitatta lomahasa uppdetukmo,
desiring to give rise to fear, terror, and horror in the nun avik,
vivekamh cvetukmo, yena avik bhikkhun tenupasakami,
desiring to drive her out of seclusion, approached the nun avik,
upasakamitv avika bhikkhuni gthya ajjhabhsi:
and after approaching he addressed the nun avik with a verse:
Natthi nissaraa loke, ki vivekena khasi?
There is no escape3 from the world, why do you try with seclusion?
Bhujassu kmaratiyo, mhu pacchnutpin. ti
Enjoy the sensual delights, do not be remorseful hereafter.
Atha kho avikya bhikkhuniy etad-ahosi:
Then it occurred to the nun avik:
Ko nu khvya manusso v amanusso v gtha bhsat? ti
Who is this, a human or a non-human, speaking this verse?
Atha kho avikya bhikkhuniy etad-ahosi:
Then it occurred to the nun avik:
Mro kho aya Ppim
This is the Wicked Mra
mama bhaya chambhitatta lomahasa uppdetukmo,
desiring to give rise to fear, terror, and horror in me,
vivekamh cvetukmo gtha bhsat. ti
desiring to drive me out of seclusion, who speaks this verse.
Atha kho avik bhikkhun: Mro aya Ppim iti viditv,
Then the nun avik having understood: This is the Wicked Mra,
Mra Ppimanta gthhi paccabhsi:
replied with this verse to the Wicked Mra:
Atthi nissaraa loke, paya me suphussita,
There is an escape from the world, which I have attained through wisdom,4
Pamattabandhu Ppima, na tva jnsi ta pada,
You do not know that state,5 you Wicked one, kin of the heedless,
3
4
Comm: nissaraan-ti nibbna, escape means Emancipation.

Comm: pay ti paccavekkhaaena; through wisdom means through reflection
knowledge (reflection on her attainment).

Sattislpam km, khandhsa adhikuan,
Sensual pleasures are like an axe,6 the constituent parts (like) the block,7
Ya tva kmarati brsi, arati mayha s ah. ti
That which you say is sensual delight, in that for me there is no delight.
Atha kho Mro Ppim: Jnti ma avik bhikkhun! ti
Then the Wicked Mra (thought): The nun avik knows me!
dukkh dummano tatthevantaradhy ti.
and pained and depressed he vanished right there.
SN 5.2 Somsutta
The Discourse about Som
163. Eva me suta:
Thus I have heard:
Atha kho Som bhikkhun, pubbahasamaya nivsetv,
Then the nun Som, having dressed in the morning time,
meal,
yena Andhavana tenupasakami divvihrya,
she approached the Blind Mans Wood to pass the day,
Andhavana ajjhogahetv,
and having entered Blind Mans Wood,
aatarasmi rukkhamle divvihra nisdi.
she sat down at the root of a certain tree to pass the day.
5
Comm: na tva jnsi ta padan-ti tva eta Nibbnapada v Nibbnagmimaggapada

v na jnsi; you do not know that state means you do not know the state of Emancipation or
the path going to Emancipation.
6
Comm: sattislpam ti vinivijjhanatthena sattislasadis; like an axe means the same as an
axe the purpose of which is to pierce through.
7
Comm: khandhsa adhikuan ti khandh tesa adhikuanabhaik; the constituent parts
(are like) the block means those constituents are like a heap on a block.

Atha kho Mro Ppim
Then the Wicked Mra
Somya bhikkhuniy bhaya chambhitatta lomahasa uppdetukmo,
desiring to give rise to fear, terror, and horror in the nun Som,
samdhimh cvetukmo, yena Som bhikkhun tenupasakami,
desiring to drive her out of concentration, approached the nun Som,
upasakamitv Soma bhikkhuni gthya ajjhabhsi:
and after approaching he addressed the nun Som with a verse:
Ya ta ishi pattabba hna durabhisambhava,
That place8 which has been attained by the seers is hard to obtain,
Na ta dvagulapaya, sakk pappotum-itthiy. ti
No woman, with her two-finger wisdom,9 is able to attain it.
Atha kho Somya bhikkhuniy etad-ahosi:
Then it occurred to the nun Som:
Atha kho Somya bhikkhuniy etad-ahosi:
Then it occurred to the nun Som:
Mro kho aya Ppim
samdhimh cvetukmo, gtha bhsat. ti
desiring to drive me out of concentration, who speaks this verse.
Atha kho Som bhikkhun Mro aya Ppim iti viditv,
Then the nun Som having understood: This is the Wicked Mra,
8
9
Comm: hnan-ti Arahatta; place means Worthiness.

Comm: dvagulapay ti parittapaya, yasm v dvhi agulehi kappsavai gahetv
sutta kantanti, tasm itth dvagulapa ti vuccati; two-finger wisdom means having little
wisdom, because having grabbed the cotton with her two fingers she spins thread, therefore
a woman has two-finger wisdom is said.

replied with these verses to the Wicked Mra:
Itthibhvo ki kayir, cittamhi susamhite?
What is to be made of womenhood when my mind is well-composed?
amhi vattamnamhi, Samm Dhamma vipassato.
When knowledges exist,10 and Right Dhamma has been seen with insight.11
Yassa nna siy eva: Itthha puriso ti v,
For whomever thinks thus: I am a woman or a man,
Kici v pana aasmi, ta Mro vattum-arahat. ti
12
Or I am something other, deserves to have Mra speak to her.
Atha kho Mro Ppim: Jnti ma Som bhikkhun! ti
Then the Wicked Mra (thought): The nun Som knows me!
SN 5.3 Kisgotamsutta
The Discourse about Kisgotam
164. Eva me suta:
Thus I have heard:
10
Comm: amhi vattamnamh ti phalasampattie pavattamne; when knowledge exists

means when the knowledge of fruition attainment exists.
11
Comm: dhamma vipassato ti catusaccadhamma vipassantassa, pubbabhge v
vipassanya rammaabhta khandhapacakam-eva; Dhamma has been seen with insight
means the Dhamma of the Four Truths has been seen with insight, or previously seeing the
five constituents objectively with insight.
12
Comm: kici v pana aasm ti aa v kici aha asm ti, tahmnadihivasena
yassa siy; or I am something other means there will be some other I am, on account of
craving, conceit or views.

Atha kho Kisgotam bhikkhun, pubbahasamaya nivsetv,
Then the nun Kisgotam,13 having dressed in the morning time,
13
Comm: Kisgotam ti, appamasalohitatya kis, Gotam ti panass nma. Pubbe kira
Svatthiya ekasmi kule astikoidhana sabba agr va jta. Kuumbiko agrajtni
anharitv: Avassa koci puav bhavissati, tassa puena puna pkatika bhavissat. ti
Suvaahiraassa ciyo pretv, pae hapetv sampe nisdi. Athek duggatakulassa
dht: Ahamsaka gahetv, druska harissm, ti vthi gat ta disv kuumbika
ha: pae tva dhana ettaka, gehe kittaka bhavissat? ti Ki disv amma eva
kathes? ti Ima hiraasuvaan!-ti So: Puavat es bhavissat. ti Tass
vasanahna pucchitv, pae bhaa paismetv, tass mtpitaro upasakamitv evamha: Amhka gehe vayappatto drako atthi, tasseta drika deth ti. Ki Smi
duggatehi saddhi kei karos ti? Mittasanthavo nma duggatehi pi saddhi hoti, detha
na, Kuumbasmin bhavissat, ti na gahetv ghara nesi. S savsam-anvya putta
vijt. Putto padas hianakle klam-aksi. S duggatakule uppajjitv, mahkula gantv
pi: Puttavinsa pattmh. ti Uppannabalavasok, puttassa sarrakicca vretv, ta
matakaevara dya nagare vippalapant carati. Ekadivasa mahatiy Buddhavthiy
Dasabalassa santika gantv: Puttassa me arogabhvatthya bhesajja detha Bhagav ti
ha. Gaccha Svatthi hiitv, yasmi gehe matapubbo natthi, tato siddhatthaka hara,
puttassa te bhesajja bhavissat. ti S nagara pavisitv, dhuragehato pahya, Bhagavat
vuttanayena gantv, siddhatthaka ycant ghare ghare, Kuto tva evarpa ghara
passissas? ti vutt. Katipayni gehni hiitv: Sabbesam-pi kirya dhammat, na
mayha puttassev. ti Slya chava chaetv pabbajja yci. Satth: ima pabbjet
ti bhikkhuni-upassaya pesesi. S khuragge yeva Arahatta ppui. Ima Theri sandhya:
Atha kho Kisgotam... ti vutta; Kisgotam, because of having little flesh and blood she
was called thin (Kis), Gotam is her (clan) name. In the past it seems in a certain family in
Svatth having 80,000 in wealth it all turned to ashes. The head of the family, having not
thrown away those ashes (thought): Inevitably there will be some merit (remaining), and it
will be possible to restore (the wealth) through that merit. Having filled golden coloured
vessels (with the ashes), and set them up in the market, he sat down close by. Then a certain
poor family's daughter (thinking): Having got a halfpenny, I can carry away some wood and
vegetables, while going along the road said this to the head of the family: You have so much
wealth in the market, how much will there be in the home? Having seen what, dear girl, do
you speak thus? This is pure gold! He (thought): She must be endowed with merit.
Having asked the place she was living, and set in order his goods at the market, he
approached her mother and father and said this: In our house there is a young boy growing
up, give her to this boy. Why, Master, do you play with poor people (like us)? (I am)
known as an intimate friend to the poor, give her, and she will be the wife of the head of the
family, and having taken her he led her to the house. After intercourse she became one who
had borne a son. The son, at one time when he was wandering around on foot, died. Having
been born in a poor family, she went to the great family (and said): My son has come to
destruction. Being overcome by grief, she put aside the duties to her son's body, and took his
dead body and roamed about wailing in the city. One day, having drawn close to the Buddha,
the One of Ten Powers, on the highway: She said: My son has fallen ill, give some medicine,
Gracious One. Go, and having wandered in Svatth, from a house where there has formerly
been no deaths, bring a mustard seed, and that will be medicine for your son. She entered the
city, and beginning from the nearest house, she went in accordance with the Gracious Ones
words, begging for mustard seed from house to house, Where will you find such a house?
they said. Having wandered to several homes (she understood): It seems to be a general rule
everywhere (that people die), not only my son. Having left the corpse in a shed she asked for
the going-forth. The Teacher sent her to the nunnery and said: Give her the going-forth. In
the razor hall itself (while they were still giving her the going-forth) she attained Worthiness.
In connection with this Elder: Then Kisgotam... was said.

meal,
Atha kho Mro Ppim
Then the Wicked Mra
Kisgotamiy bhikkhuniy bhaya chambhitatta lomahasa uppdetukmo,
desiring to give rise to fear, terror, and horror in the nun Kisgotam,
samdhimh cvetukmo, yena Kisgotam bhikkhun tenupasakami,
desiring to drive her out of concentration, approached the nun Kisgotam,
upasakamitv Kisgotami bhikkhuni gthya ajjhabhsi:
and after approaching he addressed the nun Kisgotam with a verse:
Ki nu tva mataputtva, ekam-si rudam-mukh,
Why do you, like one with a dead son, sit solitary14 with a tearful face,15
Vanam-ajjhagat ek, purisa nu gavesas? ti
Having entered the Wood alone, do you seek for a man?
Atha kho Kisgotamiy bhikkhuniy etad-ahosi:
Then it occurred to the nun Kisgotam:
Atha kho Kisgotamiy bhikkhuniy etad-ahosi:
Then it occurred to the nun Kisgotam:
14
15
Comm: ekam-s-ti ek si; word-analysis.

Comm: rudam-mukh ti rudamnamukh viya; with a tearful face means like someone with a
tearful face.

Mro kho aya Ppim
Atha kho Kisgotam bhikkhun: Mro aya Ppim iti viditv,
Then the nun Kisgotam having understood: This is the Wicked Mra,
Accanta mataputtmhi, puris etad-antik,
I am at the end of dead sons,16 (I am) finished with men,17
Na socmi na rodmi, na ta bhymi vuso.
I do not grieve, I do not cry, I am not afraid of you, friend.
Sabbattha vihat nandi, tamokkhandho padlito,
Everywhere delight is dead,18 broken19 is the dark mass,20
Jetvna Maccuno sena, viharmi ansav. ti
Having defeated Deaths army, I live without pollutants.
Atha kho Mro Ppim: Jnti ma Kisgotam bhikkhun ti
Then the Wicked Mra (thought): The nun Kisgotam knows me!
16
Comm: accanta mataputtmh ti ettha anta atta accanta, bhvanapusakam-eta.

Ida vutta hoti: yath puttamaraa anta atta hoti, eva mataputt aha, idni
mama puna puttamaraa nma natthi; I am at the end of dead sons means now I am at the
end, gone past, I sit aside (such is the sub-commentarial explanation of this strange phrase).
This is what is said: just as there is a past, and end of dead sons, so I am dead to sons, now
there is nothing known as a dead son.
17
Comm: puris etadantik ti puris pi me etad-antik va, yo me puttamaraassa anto,
purisnam-pi me esevanto, abhabb aha idni purisa gavesitun-ti; I am one who is
finished with men means for me there is an end of men, for me in whom there is an end of
dead sons there is also an end of men, it is impossible now to seek for men.
18
Comm: sabbattha vihat nand ti sabbesu khandhyatanadhtubhavayonigatihitinivsesu
mama tahnand vihat; everywhere delight is dead means my delight and craving for all
dwellings, continuation, persistence, destinations, realms or states involving the constituents,
the sense spheres or the elements is dead.
19
Comm: padlito ti ena bhinno; destroyed means broken through knowledge.
20
Comm: tamokkhandho ti avijjkkhandho; the mass of darkness means the the mass of
ignorance.
SN 5.4 Vijaysutta
The Discourse about Vijay
165. Eva me suta:
Thus I have heard:
Atha kho Vijay bhikkhun, pubbahasamaya nivsetv,
Then the nun Vijay, having dressed in the morning time,
meal,
Atha kho Mro Ppim
Then the Wicked Mra
Vijayya bhikkhuniy bhaya chambhitatta lomahasa uppdetukmo,
desiring to give rise to fear, terror, and horror in the nun Vijay,
samdhimh cvetukmo, yena Vijay bhikkhun tenupasakami,
desiring to drive her out of concentration, approached the nun Vijay,
upasakamitv Vijaya bhikkhuni gthya ajjhabhsi:
and after approaching he addressed the nun Vijay with a verse:
Dahar tva rpavat, aha-ca daharo susu,
You are a beautiful maiden, and I am a youthful man,

Pacagikena turiyena, eh Ayye bhirammase. ti
Come, Sister, let us enjoy ourselves with the fivefold musical instruments.21
Atha kho Vijayya bhikkhuniy etad-ahosi:
Then it occurred to the nun Vijay:
Atha kho Vijayya bhikkhuniy etad-ahosi:
Then it occurred to the nun Vijay:
Mro kho aya Ppim
Atha kho Vijay bhikkhun: Mro aya Ppim iti viditv,
Then the nun Vijay having understood: This is the Wicked Mra,
Rp sadd ras gandh phohabb ca manoram,
Delightful forms, sounds, tastes, smells and touches,
Niyytaymi tuyheva, Mra nha tnatthik.
I assign (them) to you,22 Mra, I am not seeking for that.
Imin ptikyena, bhindanena pabhagun,
With this putrid body,23 which is brittle24 and frail,25
21
Comm: Pacagiken ti tata vitata tatavitata ghana susiran-ti eva

pacagasamanngatena; with the five musical instruments means being endowed with the
fivefold musical instruments thus: a one-faced drum, a two-faced drum, a stringed
instrument, a clapper and a flute. These are translated in accordance with the subcommentarial explanation.
22
Comm: niyytaymi tuyhev ti sabbe tuyha yeva demi; I assign (them) to you means I
surely give all of them to you.
23
Comm: ptikyen ti suvaavao pi kyo nicca uggharitapaggharitahena ptikyo va,
tasm evam-ha; with (this) putrid body means this golden-coloured body is a putrid body
which is always oozing and trickling, therefore this is said.
24
Comm: bhindanen ti bhijjanasabhvena; brittle means having the nature of brittleness.
25
Comm: pabhagun ti cuavicua pajjanadhammena; frail means having the nature to
undergo being crushed to pieces.

Aymi harymi, kmatah samhat.
I am distressed26 and ashamed,27 and have rooted up sensual craving.
Ye ca rppag satt, ye ca arpahyino,
There are beings who reached form, and those in the formless state,
Y ca sant sampatti sabbattha vihato tamo. ti
28
29
(But) those who have attained to peace have destroyed darkness everywhere.
Atha kho Mro Ppim: Jnti ma Vijay bhikkhun! ti
Then the Wicked Mra (thought): The nun Vijay knows me!
SN 5.5 Uppalavasutta
The Discourse about Uppalava
166. Eva me suta:
Thus I have heard:
Atha kho Uppalava bhikkhun, pubbahasamaya nivsetv,
Then the nun Uppalava, having dressed in the morning time,
26
Comm: aym ti a pit homi; I am distressed means I am grieved and harassed.

Comm: harym ti lajjmi; I am ashamed means I am abashed.
28
Comm: sant sampatt ti ahavidh lokiyasampatti rammaasantatya agasantatya ca
sant ti vutt; attained to peace means it is said that in eight ways the mundane attainments
bring peacefulness to the limbs and to sense-objects. This is interpreting the last line as
referring to only mundane attainments, which doesn't make good sense to me; there is
evidently a contrast intended in the verse between those still attached to sense pleasures,
form and the formless, with those (referred to in the last line) who have gone beyond.
29
Comm: sabbatth ti sabbesu rprpabhavesu, tesa dvinna bhavna gahitatt gahite
kmabhave ahasu ca sampatts ti. Etesu sabbesu hnesu mayha avijjtamo vihato ti
vadati; everywhere means in all the form and formless worlds, the grasping nature of these
two worlds and the eight attainments grasped-at in the sensual world. For me the darkness of
ignorance is destroyed in these places, is what is said.
27

meal,
aatarasmi Supupphitaslarukkhamle ahsi.
she stood at the root of a Sla tree in full flower.
Atha kho Mro Ppim
Then the Wicked Mra
Uppalavaya bhikkhuniy bhaya chambhitatta lomahasa
uppdetukmo,
desiring to give rise to fear, terror, and horror in the nun Uppalava,
samdhimh cvetukmo, yena Uppalava bhikkhun tenupasakami,
desiring to drive her out of concentration, approached the nun Uppalava,
upasakamitv Uppalavaa bhikkhuni gthya ajjhabhsi:
and after approaching he addressed the nun Uppalava with a verse:
Supupphitagga upagamma, bhikkhuni,
30
Approaching (a tree) blossoming from the top, nun,
Ek tuva tihasi Slamle,
You stay alone at the root of the Sla tree,
Na catthi te dutiy vaadhtu,
You are second to none in your beautiful form,31
Ble n tva bhyasi dhuttaknan?-ti
Young woman, are you not afraid of the scoundrels?
Atha kho Uppalavaya bhikkhuniy etad-ahosi:
Then it occurred to the nun Uppalava:
30
Comm: supupphitaggan-ti aggato pahya suhu pupphita Slarukkha; blossoming from

the top means from the top of the Sla tree which was in full flower.
31
Comm: na catthi te dutiy vaadht ti tava vaadhtusadis dutiy vaadhtu natthi,
tay sadis a bhikkhun natth ti vadati; you are second to none in your beautiful form
means there is no beauty the same as your beautiful form, there is no other nun the same as
you, is what is said.

Atha kho Uppalavaya bhikkhuniy etad-ahosi:
Then it occurred to the nun Uppalava:
Mro kho aya Ppim
Atha kho Uppalava bhikkhun: Mro aya Ppim iti viditv,
Then the nun Uppalava having understood: This is the Wicked Mra,
Sata sahassni pi dhuttakna
Even if a hundred thousand scoundrels
Idhgat tdisak bhaveyyu
Of such a character were to come here32
Loma na ijmi na santasmi,
Not a body-hair would shake or tremble,
Na Mra bhymi tam-ekik pi.
Even alone I am not afraid, Mra.
Es antaradhymi kucchi v pavismi te,
I will disappear completely or I will enter your stomach,
Pakhumantarikyam-pi tihanti: ma na dakkhasi.
I will stand between (your) eyelashes:33 (even there) you will not see me.
32
Comm: idhgat tdisik bhaveyyun-ti yath tva idhgat kici santhava v sineha v
na labhasi, evam-eva te pi tay va sadis bhaveyyu; (if) such a character were to come
here means there is no affection or love found for anyone of such a character, thus they
would (all) be the same to her.
33
Comm: pakhumantarikyan-ti dvinna akkhna majjhe nsavase pi tihanti ma na
passasi; between (your) eyelashes means on the bridge of (your) nose, between (your) two
eyes, I will stand, and you will not (be able to) see me.

Cittasmi vasbhtmhi, iddhipd subhvit,
I have mastery over my mind,34 the powers are well-developed,
Sabbabandhanamuttmhi, na ta bhymi vuso! ti
I am free of all bondages, I am not afraid of you, friend!
Atha kho Mro Ppim: Jnti ma Uppalava bhikkhun! ti
Then the Wicked Mra (thought): The nun Uppalava knows me!
SN 5.6 Clsutta
The Discourse about Cl
167. Eva me suta:
Thus I have heard:
Atha kho Cl bhikkhun, pubbahasamaya nivsetv,
Then the nun Cl, having dressed in the morning time,
meal,
Atha kho Mro Ppim yena Cl bhikkhun tenupasakami,
Then the Wicked Mra approached the nun Cl,
34
Comm: vasbhtamh ti vasbht asmi; word-analysis.

upasakamitv Cla bhikkhuni etad-avoca:
and after approaching he said this to the nun Cl:
Ki nu tva, bhikkhuni, na roces? ti
With what, nun, are you not pleased?
Jti khvha, vuso, na rocem. ti
I am not pleased, friend, with birth.
Ki nu jti na rocesi? Jto kmni bhujati,
Why is it youre not pleased with birth? Being born one enjoys pleasures,
Ko nu ta idam-dapayi: Jti m roca, bhikkhun? ti
Just who made you agree to this:35 Do not be pleased with birth, nun?
Jtassa maraa hoti, jto dukkhni phussati,
For one who is born there is death, being born one feels suffering,
Bandha vadha pariklesa, tasm jti na rocaye.
(There is) bondage, murder, hardship,36 therefore I am not pleased with birth.
Buddho Dhammam-adesesi, jtiy samatikkama,
The Awakened One taught the Dhamma, the transcendence of birth (and death),
Sabbadukkhappahnya, so ma Sacce nivesayi.
37
For giving up of all suffering, he has established me in the Truth.
Ye ca rppag satt, ye ca arpahyino,
(There are) those beings attached to form, those (attached to) formless states,
Nirodha appajnant, gantro punabbhavan.-ti
(And) those who know not cessation,38 they (all) come to rebirth again.
35
Comm: ko nu ta idamdapay ti ko nu mandabuddhi blo ta eva ghpesi? just who

made you agree to this means which fool of dull intellect made you seize on this?
36
Comm: pariklesan-ti aam-pi nnappakra upaddava. Idni ya Mro ha: Ko nu
ta idam-dapay? ti Ta maddant: Na ma andhablo dapesi, loke pana aggapuggalo
Satth dhamma deses ti dassetu. Buddho ti-dim-ha; hardship means manifold
calamities. Now this is what Mra said: Just who made you agree to this? To show how
she rejects that: No blind fool made me agree, but the greatest man in the world, the
Teacher who taught the Dhamma. (So) The Awakened One and so on is said.
37
Comm: tattha Sacce nivesay ti paramatthasacce nibbne nivesesi; herein, he has established
(me) in the Truth means he has established (me) in the highest truth, in Emancipation.
38
Comm: nirodha appajnant ti nirodhasacca ajnant; those know not cessation means
those who do not know the truth of cessation.

Atha kho Mro Ppim: Jnti ma Cl bhikkhun! ti
Then the Wicked Mra (thought): The nun Cl knows me!
SN 5.7 Upaclsutta
The Discourse about Upacl
168. Eva me suta:
Thus I have heard:
Atha kho Upacl bhikkhun, pubbahasamaya nivsetv,
Then the nun Upacl, having dressed in the morning time,
meal,
Atha kho Mro Ppim yena Upacl bhikkhun tenupasakami,
Then the Wicked Mra approached the nun Upacl,
upasakamitv Upacla bhikkhuni etad-avoca:
and after approaching he said this to the nun Upacl:
Kattha nu tva, bhikkhuni, uppajjitukm? ti
Where would you, nun, like to be reborn?
Na khvha, vuso, katthaci uppajjitukm. ti
There is nowhere, friend, I would like to be reborn.

Tvatis ca Ym ca, Tusit cpi devat,
The Thirty-Three gods, the Restrained gods, also the Satisfied gods,
Nimmnaratino dev, ye dev Vasavattino,
Those gods who delight in creation, those gods who are Wielding Power,
Tattha citta paidhehi, rati paccanubhossas. ti
To those places direct your mind, there you will experience delight.
Tvatis ca Ym ca, Tusit cpi devat,
The Thirty-Three gods, the Restrained gods, also the Satisfied gods,
Nimmnaratino dev, ye dev Vasavattino,
Those gods who delight in creation, those gods who are Wielding Power,
Kmabandhanabaddh te enti Mravasa puna.
Those bound by sensual-bondage come to Mras power again.39
Sabbo dpito loko, sabbo loko padhpito,
The whole of the world is in flames, the whole of the world is blazing,40
Sabbo pajjalito loko, sabbo loko pakampito.
The whole of the world is burning, the whole of the world is shaking.
Akampita ajalita, aputhujjanasevita,
Not shaken, not burning, not associating with worldly folk,
Agati yattha Mrassa: tattha me nirato mano. ti
Not going back to Mras (realm):41 (for) there42 my mind does not delight.
Atha kho Mro Ppim: Jnti ma Upacl bhikkhun! ti
Then the Wicked Mra (thought): The nun Upacl knows me!
39
Comm: enti Mravasa pun ti punappuna Maraamrakilesamradevaputtamrna

vasa gacchanti; come to Mra's power again means again and again they come under the
power of Mra as death, Mra as defilements, Mra (personified) as the godly son.
40
Comm: padhpito ti santpito; blazing means burning.
41
Comm: agati yattha Mrass ti yattha tuyha Mrassa agati; not going back to Mra's
(realm) means you are not going back to that place where Mra is.
42
Comm: tatth ti tasmi Nibbne; there means in that place, in Emacipation. This seems a
little awkward, presumably she means to say: having attained Emacipation my mind does not
delight in Mra's realm.
SN 5.8 Ssupaclsutta
The Discourse about Ssupacl
169. Eva me suta:
Thus I have heard:
Atha kho Ssupacl bhikkhun, pubbahasamaya nivsetv,
Then the nun Ssupacl, having dressed in the morning time,
meal,
Atha kho Mro Ppim yena Ssupacl bhikkhun tenupasakami,
Then the Wicked Mra approached the nun Ssupacl,
upasakamitv Ssupacla bhikkhuni etad-avoca:
and after approaching he said this to the nun Ssupacl:
Kassa nu tva, bhikkhuni, psaa roces? ti
Which heresy, nun, are you pleased with?
Na khvha, vuso, kassaci psaa rocem. ti
I am not pleased, friend, with any heresy.

Ki nu uddissa musi, sama viya dissasi,
On whose account was your head shaved, as you look like an ascetic,43
Na ca rocesi psaa, kim-iva carasi momuh? ti
You dont rejoice in heresy, why (then) do you live like a fool?44
Ito bahiddh psa dihsu pasdanti te,
Outside of this45 there are heretics46 who are stuck fast47 in their views,
Na tesa Dhamma rocemi, na te Dhammassa kovid.
In their Dhamma I am not pleased, their Dhamma is lacking in skill.
Atthi Sakyakule jto Buddho appaipuggalo,
An unmatched Awakened One is born in the Sakya family,48
Sabbbhibh Mranudo, sabbattham-aparjito.
Lord of all,49 dispelling Mra,50 undefeated in every place.51
Sabbattha mutto asito, sabba passati Cakkhum,
52
53
Free from all things, independent, the Visionary who sees all,
43
Comm: sama viya dissas ti samaisadis dissasi; as you look like an ascetic means you
look the same as an ascetic.
44
Comm: kim-iva carasi momh ti ki kra momh viya carasi? why (then) do you live
like a fool? means why, for what reason, do you live like a fool?
45
Comm: ito bahiddh ti imamh Ssan bahi; outside of this means outside of this Teaching.
46
Comm: psa ent ti psa, sattna cittesu dihipsa khipant ti attho. Ssana
pana pse moceti tasm psao ti na vuccati, ito bahiddh yeva psa honti; caught in a
snare they are heretics, the meaning is these beings have fallen into a snare of views in their
minds. But the (Buddha's) Teaching is free from snares therefore it is not called a heresy,
outside of this there are surely heretics. This is a play on words deriving psaa (heresy)
from psa (snare), which hardly works in translation.
47
Comm: pasdant ti sasdanti lagganti; stuck fast means sinking down, getting attached.
48
Comm: idni ka nu uddissa mus? ti paha kathent atthi Sakyakule jto ti dimha; now speaking in answer to on whose account was your head shaved? born in the
Sakya family and so on was said.
49
Comm: tattha sabbbhibh ti sabbni khandhyatanadhtubhavayonigati-dni abhibhavitv
hito; herein Lord of all means he stands having overcome all destinations, realms or states
involving the constituents, the sense spheres or the elements.
50
Comm: Maraamrdayo nudi nhar ti Mranudo; expelling, driving away Mra as death
and so on he is dispelling Mra.
51
Comm: sabbatthamaparjito ti sabbesu rgdsu v Mrayuddhe v ajito; undefeated in
every place means he is undefeated in the war with Mra or (undefeated) by all the passions
and so on.
52
Comm: sabbattha mutto ti sabbesu khandhdsu mutto; free from all things means free from
all constituents and so on.
53
Comm: asito ti tahdihinissayena anissito; independent means independent of the
dependence on craving and views.

Sabbakammakkhaya patto, vimutto upadhisakhaye,
Attained to the end of all deeds,54 free in the ending of clinging,55
So mayha Bhagav satth, tassa rocemi Ssanan.-ti
The Gracious One is my teacher, in his Teaching I am well-pleased.
Atha kho Mro Ppim: Jnti ma Ssupacl bhikkhun! ti
Then the Wicked Mra (thought): The nun Ssupacl knows me!
SN 5.9 Selsutta
The Discourse about Sel
170. Eva me suta:
Thus I have heard:
Atha kho Sel bhikkhun, pubbahasamaya nivsetv,
Then the nun Sel, having dressed in the morning time,
meal,
54
Comm: sabbakammakkhaya patto ti sabbakammakkhayasakhta Arahatta patto;

attained to the end of all deeds means attained to Worthiness with the complete destruction of
all deeds.
55
Comm: upadhisakhaye ti upadhisakhayasakhte Nibbne rammaato vimutto; in the
ending of clinging means free from sense objects by the complete destruction of clinging in
Emancipation.

Atha kho Mro Ppim
Then the Wicked Mra
Selya bhikkhuniy bhaya chambhitatta lomahasa uppdetukmo,
desiring to give rise to fear, terror, and horror in the nun Sel,
samdhimh cvetukmo, yena Sel bhikkhun tenupasakami,
desiring to drive her out of concentration, approached the nun Sel,
upasakamitv Sela bhikkhuni gthya ajjhabhsi:
and after approaching he addressed the nun Sel with a verse:
Kenida pakata bimba, kva nu bimbassa krako,
By whom was this manikin made,56 where is this manikins maker,
Kva nu bimba samuppanna, kva nu bimba nirujjhat? ti
Where has this manikin57 risen, and where does the manikin cease?
Atha kho Selya bhikkhuniy etad-ahosi:
Then it occurred to the nun Sel:
Atha kho Selya bhikkhuniy etad-ahosi:
Then it occurred to the nun Sel:
Mro kho aya Ppim
Atha kho Sel bhikkhun: Mro aya Ppim iti viditv,
Then the nun Sel having understood: This is the Wicked Mra,
56
57
Comm: kenida pakatan-ti kena ida kata; paraphrasing.

Comm: bimban-ti attabhva sandhya vadati; manikin is said in reference to selfhood.

Na-y-ida attakata bimba, na-y-ida parakata agha,
This manikins not made by oneself, pain58 is not made by another,
Hetu paicca sambhta, hetubhag nirujjhati.
Through conditions it arises, conditions broken59 it ceases.
Yath aatara bja khette vutta virhati
Just as a certain seed when it has been sown in a field will grow
Pathavrasa-ca gamma sineha-ca tad-bhaya,
Through both of these (conditions): the earths essence and the moisture,
Eva khandh ca dhtuyo cha ca yatan ime,
So the constituents and the elements and these six sense spheres,
Hetu paicca sambht, hetubhag nirujjhare. ti
Through conditions (surely) arise, with conditions broken they cease.
Atha kho Mro Ppim: Jnti ma Sel bhikkhun! ti
Then the Wicked Mra (thought): The nun Sel knows me!
SN 5.10 Vajirsutta
The Discourse about Vajir
171. Eva me suta:
Thus I have heard:
Atha kho Vajir bhikkhun, pubbahasamaya nivsetv,
Then the nun Vajir, having dressed in the morning time,
58
Comm: aghan-ti dukkhapatihnatt attabhvam-eva vadati; pain is said (because) selfhood

is established on pain.
59
Comm: hetubhag ti hetunirodhena paccayavekallena; conditions broken means through
the ceasing of conditions, through deficiency of causes.

meal,
Atha kho Mro Ppim
Then the Wicked Mra
Vajirya bhikkhuniy bhaya chambhitatta lomahasa uppdetukmo,
desiring to give rise to fear, terror, and horror in the nun Vajir,
samdhimh cvetukmo, yena Vajir bhikkhun tenupasakami,
desiring to drive her out of concentration, approached the nun Vajir,
upasakamitv Vajira bhikkhuni gthya ajjhabhsi:
and after approaching he addressed the nun Vajir with a verse:
Kenya pakato satto, kuva sattassa krako,
By whom was this being made, just where is this beings maker,
Kuva satto samuppanno, kuva satto nirujjhat. ti
Where has this being arisen, and just where does this being cease?
Atha kho Vajirya bhikkhuniy etad-ahosi:
Then it occurred to the nun Vajir:
Atha kho Vajirya bhikkhuniy etad-ahosi:
Then it occurred to the nun Vajir:
Mro kho aya Ppim

Atha kho Vajir bhikkhun: Mro aya Ppim iti viditv,
Then the nun Vajir having understood: This is the Wicked Mra,
Ki nu satto ti paccesi? Mra Dihigata nu te?
Why fall back on a being? Havent you come to a view, Mra?
Suddhasakhrapujoya, na-y-idha sattupalabbhati.
This is just a bunch of processes, no being is to be found here.60
Yath hi agasambhr hoti saddo ratho iti,
Just as with a collection of parts the sound chariot is said,
Eva khandhesu santesu hoti satto ti sammuti.
So when there are these constituents61 a being is determined on.62
Dukkham-eva hi sambhoti, dukkha tihati veti ca,
Only suffering63 arises, suffering it is that persists,
Natra dukkh sambhoti, na dukkh nirujjhat. ti
Nothing other than sufferings arise, just sufferings that cease.64
Atha kho Mro Ppim: Jnti ma Vajir bhikkhun! ti
Then the Wicked Mra (thought): The nun Vajir knows me!
Bhikkhunsayutta Samatta.
The Thematic Discourses about Nuns are Complete.
60
Comm: na-y-idha sattupalabbhat ti imasmi suddhasakhrapuje paramatthato satto

nma na upalabbhati; no being is to be found here means in this bunch of pure processes
nothing known as a being is found in the ultimate sense.
61
Comm: khandhesu santes ti pacasu khandhesu vijjamnesu tena tenkrena vavatthitesu;
when there are these constituents means when there are these five constituents existing then it
is fixed through that state.
62
Comm: sammut ti satto ti sama-mattam-eva hoti; a being is determined on means there
is just this appellation.
63
Comm: dukkhan-ti pacakkhandhadukkha; suffering means the suffering in the five
constituents.
64
Comm: natra dukkh ti hapetv dukkha ao neva sambhoti na nirujjhat ti; nothing
other than sufferings means except for suffering nothing else arises or ceases.

Tassuddna:
This is the summary:
avik ca Som ca Gotam Vijay saha,
avik and then Som and Gotam with Vijay,
Uppalava ca Cl,
Uppalava, Cl,
Upacl Ssupacl, Sel Vajirya te das ti.
Upacl, Ssupacl, Sel with Vajir, these ten.
(Dhammacakkappavattanasutta)
(The Discourse that Set
the Dhamma Wheel Rolling)
from Vin. Mv 1 edited and translated by nandajoti Bhikkhu
The Middle Way
...atha kho Bhagav pacavaggiye bhikkh mantesi:
...then the Gracious One addressed the group-of-five monks, saying:
associate with,
which is this: devotion to the pleasure and happiness in sense pleasures,
that was awakened to by the Realised One, which produces vision, produces knowledge,
and which leads to peace, deep knowledge, Complete Awakening, and Nibbna?
The Discourse that Set the Dhamma Wheel Rolling - 2

sammdihi
right view
sammsakappo
right thought
sammvc
right speech
sammkammanto
right action
samm-jvo
right livelihood
sammvymo
right endeavour
sammsati
right mindfulness
sammsamdhi.
that was awakened to by the Realised One, which produces vision, produces knowledge,

i. Ida kho pana bhikkhave dukkha ariyasacca:
jti pi dukkh
birth is suffering
jar pi dukkh
vydhi pi dukkho
maraam-pi dukkha
ii. Ida kho pana bhikkhave dukkhasamudaya ariyasacca:
follows:
kmatah
bhavatah
vibhavatah.

iii. Ida kho pana bhikkhave dukkhanirodha ariyasacca:
iv. Ida kho pana bhikkhave,
Now this, monks,
dukkhanirodhagmin paipad ariyasacca:
is the noble truth of the practice leading to the end of suffering:
sammdihi
right view
sammsakappo
right thought
sammvc
right speech
sammkammanto
right action
samm-jvo
right livelihood
sammvymo
right endeavour
sammsati
right mindfulness
sammsamdhi.
Realisation
i. Ida dukkha ariyasaccan-ti This is the noble truth of suffering me bhikkhave pubbe ananussutesu dhammesu
vision arose, knowledge arose, wisdom arose, understanding arose, light arose.
Ta kho pan ida dukkha ariyasacca parieyyan-ti Now that to which this is the noble truth of suffering refers (i.e. suffering itself) ought
to be fully known me bhikkhave pubbe ananussutesu dhammesu
ii. Ida dukkhasamudaya ariyasaccan-ti This is the noble truth of the arising of suffering me bhikkhave pubbe ananussutesu dhammesu

given up,
iii. Ida dukkhanirodha ariyasaccan-ti This is the noble truth of the cessation of suffering me bhikkhave pubbe ananussutesu dhammesu
Nibbna) ought to be experienced me bhikkhave pubbe ananussutesu dhammesu

Ta kho pan ida dukkhanirodha ariyasacca sacchikatan-ti Now that to which this is the noble truth of the cessation of suffering refers has been
experienced me bhikkhave pubbe ananussutesu dhammesu
iv. Ida dukkhanirodhagmin paipad ariyasaccan-ti This is the noble truth of the practice going to the cessation of sufferingme bhikkhave pubbe ananussutesu dhammesu
Ta kho pan ida dukkhanirodhagmin paipad ariyasacca bhvetabban-ti Now that to which this is the noble truth of the practice leading to the end of
suffering refers (i.e. the practice itself) ought to be developed me bhikkhave pubbe ananussutesu dhammesu
suffering refers has been developed me bhikkhave pubbe ananussutesu dhammesu

Yva kva-ca me bhikkhave imesu catusu ariya-saccesu
knowledge and seeing as it really is was not quite clear,
neva tvha bhikkhave sadevake loke samrake sabrahmake,
for that long, monks, I did not declare to the world with its gods, Mra, and Brahma,
knowledge and seeing as it really is was quite clear
athha bhikkhave sadevake loke samrake sabrahmake
then, monks, I did declare to the world with its gods, Mra, and Brahma,
To me knowledge and seeing arose:
Sure is my freedom of mind
ayam-antim jti
The First Attainment

Idam-avoca Bhagav,
and the group-of-five monks were uplifted and greatly rejoiced in what was said by the
Gracious One.
yasmato Koaassa viraja, vtamala,
to venerable Koaa the dust-free, stainless,
Dhammacakkhu udapdi:
Vision-of-the-Dhamma arose:
Ya kici samudayadhamma,
Whatever has the nature of arising,
sabban-ta nirodhadhamman-ti.
all that has the nature of ceasing.
The Gods Rejoice

the Earth gods let loose a cry:



Brahmakyik dev saddam-anussvesu:
the Brahmakyika gods let loose a cry:
and it cannot be rolled back by an ascetic or a brahmin

Iti ha tena khaena tena muhuttena,
Thus at that moment, at that second,
yva Brahmalok saddo abbhuggachi,
that cry reached as far as the Brahma worlds,
and this ten thousand world-element moved, wavered, and shook,
atikkamma devna devnubhvan-ti.
transcending the godly power of the gods.
Atha kho Bhagav udna udnesi:
Asi vata bho Koao,
Koaa surely knows,
asi vata bho Koao ti.
Koaa surely knows.
A Koao tveva nma ahos ti.
[Dharmacakrapravartanastram]
[The Discourse that Set the Dharma-Wheel Rolling]
Edited and Translated by nandajoti Bhikkhu

(August 2009)
Acknowledgement
I am very grateful again to Rod Bucknell who kindly went through the whole work for me and made
a number of useful suggestions and corrections, which has helped me to correct and clarify the
presentation of this work.
Introduction
note that in August of 2009 I have expanded the original text and translation of the verses only
to include a text and translation of the Nidna and the Stra also.
The following text has been established through a comparison of S. Lefmans edition of Lalitavistara
of 1902 with P. L. Vaidyas edition of 1958. Both are published in Devangar script. For a few verses
I have also consulted F. Edgertons edition in his Buddhist Hybrid Sanskrit Reader of 1953. An
invaluble resource has been the same authors Buddhist Hybrid Sanskrit Dictionary also published in
1953.
The discourse and verses that are reproduced below come as the culmination of the text known as the
Lalitavistara (An Elaboration of the Play [of the Buddha]), a Vaiplyastra that is one of the central
texts of the Mahyna, which was probably finalised in the first centuries of the Common Era.
According to Nariman1 it is based on a text that originally belongs to the Sarvstivd school.
The stra follows the Bodhisattv from his decision to leave the Tuita Heaven, though his birth,
going-forth, and Awakening and ends with his teaching what would be known as the
Dharmacakrapravartanastra. Here I have included the Meeting at ipatana, which is much the same
as the parallel story found in the Pi Vinayapiaka, then the Discourse itself, which also is very close
to the Pi version, but with some interesting variations which I have recorded in the notes, and the
verses that follow, which offer an alternative ending to the first teaching.
The verses add additional teachings to that outlined by that discourse, including the teachings on
impermanence, emptiness, conditional origination, and the selfless nature of all phenomena, and so it
constitutes a summary of the teaching, which is well worth a greater audience than it has so far
received.
A number of the verses are quite obscure, and I have noted these in the text which follows in the hope
that someone will be able to enlighten me on these matters. I have added the metrical markers and
shown by the use of breves how I believe the text needs to be scanned, as this clearly shows that
underneath the Sanskritisation of the text lie ancient verses written in a kind of Prkt that cannot be
too far removed from the original dialect(s). This therefore reveals that although the text has received
great elaboration at the hands of its redactors there is still an ancient core that must have been passed
down in Buddhist monastic circles from the earliest times.
nandajoti Bhikkhu
August, 2009
Literary history of Sanskrit Buddhism, p. 18.
[patanasagamanam]
[1: The Meeting at ipatana]
Iti hi bhikavas-Tathgato nuprvea Janapadacary caran
Thus, monks, the Realised One while walking on walking tour through the (various) States
yena Vras mahnagar tenopasakrmat, upasakramya klyam-eva2 nivsya,
approached the great city of Vras, and after approaching, dressing at the right time,
ptracvaram-dya Vras mahnagar piya prvikat,
3
picking up his bowl and robe, he entered the great city of Vras for alms,
tasy piya caritv, ktabhaktaktya pacd-bhaktapiaptrapratikrnta,
after walking for alms there, when he was returning from the alms-round after the meal,
yena ipatano Mgadvo yena ca pacak bhadravargys-tenopasakrmati sma.
he approached the Deer Park in ipatana and the auspicious group-of-five.
Adrku khalu puna pacak bhadravargys-Tathgata drata evgacchanta
The auspicious group-of-five saw the Realised One coming from afar
dv ca kriybandham-akru:
and after seeing (him) they stopped what they were doing, (and said):
Ea sa yumanta ramao Gautama gacchati sma,
That ascetic Gautama who is coming, friends,
aithiliko bhulika pradhavibhraa.
is loose, given to luxury, has forsaken the striving.
Anena khalvapi taypi tvat-prvikay dukaracaryay
Even when formerly living an austere life
na akita kicid-uttarimanuyadharmd-alam-ryajnadaranaviea skt-kartu,
he was not able to experience for himself a state beyond (ordinary) human beings, a distinction of
what is truly noble knowledge and insight,
ki punar-etarhir-audrikam-hram-haran sukhallikyogam-anuyukto viharan?4
so how now, when he lives with devotion and clinging to bringing in food for the gross material body?
Abhavya khalvea aithiliko bhulika.5
It is unsuitable, he is loose and given to luxury.
Lefman: klpameva.
This detail about first going for alms is absent from the Pi account in the Mahkhandhaka.
4
Lefman: viharann.
5
Lefman: bhuliko.
3
The Meeting at ipatana - 5

Nsya kenacit-pratyudgantavya na pratyutthtavyam,
No one should go out to meet him, or rise up for him,
na ptracvara pratigrahtavya nana dtavya na pnya paribhogya,
or take his bowl and robes, or give him a seat, or give him a drink,
na pdapratihna sthpayitvtiriktny-sanni, vaktavya ca:
or set up a footstool, (but) after putting out extra seats, he should be told:
6
Savidyanta imny-yuman Gautama atiriktny-sanni, saced-kkasi nideti.

Know that these are extra seats friend Gautama, if you wish you can sit down.
yums-tv-jnakauinya-cittena ndhivsayati8 sma, vc ca na pratikipati sma.
Venerable jna Kauinya could not endure it in his mind, but nor could he oppose it.
Yath yath ca bhikavas-Tathgato yena pacak bhadravargys-tenopasakrmati sma
As, monks, the Realised One was approaching the auspicious group-of-five
tath tath te svakasvakevsaneu na ramante sma, utthtukm abhvan.
they took no delight on being on their seats, and had a desire to rise.
Tad-yathpi nma pak akuni pajaragata syt,
Just as a bird inside a cage
tasya ca pajaragatasydho gnir-dagdho bhavet
when the bottom of the cage is consumed by fire
so gnisataptas-tvaritam-rdhvam-utpatitukmo bhavet-pratretukma-ca,
wishes to rise up quickly and wishes to escape the heat of the fire,
evam-eva yath yath Tathgata
just so, monks, as the Realised One
pacakn bhadravargy sakam-upasakrmati sma,
was approaching near to the auspicious group-of-five
9
tath tath pacak bhadravargy svakasvakevsaneu na ramante sma,

so they took no delight on being on their seats,
utthtukm abhvan.
and had a desire to rise.
Tat-kasmt?
Why is that?
Vaidya: Savidyanta.
Lefman: Gautamti-.
8
Vaidya: cittendhivsayati.
9
Lefman: bhadravargy.
7

Na sa kacit-sattva sattvanikye savidyate
There is no being in the (various) classes of beings
yas-Tathgata dv, sann-na pratyuttihet.
who, having seen the Realised One, does not rise from their seat.
Yath yath ca Tathgata pacakn bhadravargynupasakrmati sma,
Just as the Realised One was approaching the auspicious group-of-five
tath tath pacak bhadravargys-Tathgatasya riya teja-csahamn
so the auspicious group-of-five were unable to bear the glory and majesty of the Realised One,
sanebhya prakampyamn sarve kriykra bhittv,
trembling they rose from their seats, and having broken their agreement,
cotthysanebhya kacit-pratyudgacchati sma,
and rising someone went out to meet him,
kacit-pratyudgamya ptracvara pratighnti sma,
someone rose up for him and took his bowl and robes,
kacid-sanam-upanmayati sma, kacit-pdapratihpana
someone offered him a seat, someone set up a footstool,
kacit-pdapraklanodakam-upasthpayati sma, eva cvocat:
someone set up water for washing his feet, and they said:
Svgata te yuman Gautama,
Welcome to you friend Gautama,
svgata te yuman Gautama nidedam-sana prajapta.
welcome to you friend Gautama, please sit down on the prepared seat.
Nyadat-khalvapi bhikavas-Tathgata prajapta evsane.
Then the Realised One, monks, sat down on the prepared seat.
Pacakpi bhadravargyste Tathgatena srdha vividh samodan
The auspicious group-of-five exchanged with the Realised One some polite
sarajan kath ktvaiknte niedu eknte nia-ca
and pleasing talk while seated, and while sitting on one side
te pacak bhadravargys-Tathgatam-etad-avocan:
the auspicious group-of-five said this to the Realised One:
Viprasannni te yuman Gautamendriyi,
Your faculties, friend Gautama, are very clear,

pariuddha-chavivara, paryavadta10 mukhamaalan-tad-asti te yuman Gautama,
purified is your skin and bright, the complexion of your face is pure, have you, friend Gautama,
kacid-uttarimanuyadharmd-alam-ryajnadaranaviea skt-kta?
experienced for yourself a state beyond (ordinary) human beings, a distinction of what is truly noble
knowledge and insight?
Evam-ukte bhikavas-Tathgata pacakn bhadravargynevam-ha:
After that was said, monks, the Realised One said this to the auspicious group-of-five:
M yya bhikavas-Tathgatam-yumad-vdena samudcaria,
Do not, monks, address the Realised One by the word friend,
m vo bhd-drghartram-arthya hitya sukhya,
that will not be for your welfare, benefit and happiness for a long time,
Amta may bhikava skt-kto mtagm ca Mrga,
the Deathless has been experienced by me, monks, and the Path to the Deathless,
Buddho ham-asmi bhikava sarvaja sarvadar tbhto nrava,
I am an Awakened One, monks, all-knowing, all-seeing, one who has cooled off, without pollutants,
va sarvadharmeu Dharmam-aha bhikavo deayiymi,11
I have power over all things, and I teach the Doctrine, monks,
u gacchata uta pratipadyadhva rotam-avadadhatham12-avavadmyanusmi,
you should come, listen, undertake and give an ear, I am advising and instructing,
yath may samyag-avavadit samyag-anui,
having been properly instructed by me, properly trained,
yyam-apyrav cetovimukti prajvimukti ca,
you will be free from the pollutants, freed in mind, freed through wisdom,
13
da eva dharma skt -ktvopasapadya pravedayiyatha:

and in this very life, having seen directly, having attained, you will be able to say:
K no jtir-uita ca brahmacaryam,
Destroyed is (re)birth for us, accomplished is the spiritual life,
kta karayam,
done is what ought to be done,
nparam-ityato nyad-bhava - prajnma. iti
there is no more of this mundane state - this we know.
10
Text reads: iti hi sarva purvavat, all as before. Here and elsewhere I have filled in the repetitions,
which would normally have been filled in by the bhakas as they were reciting for the audience.
11
Lefman: deayiymyu.
12
Vaidya: avadadhata aham.
13
Lefman: dharmaskt.

Nanu ca yumka bhikava etad-abht:
Now didnt this occur to you:
Aya khalv-yumanta gacchati ramao Gautama,
This ascetic Gautama who is coming, friends,
aithiliko bhulika pradhnavibhraa.14
is loose, given to luxury, has forsaken the striving.
Anena khalvapi taypi tvat-prvikay dukaracaryay
Even when formerly living an austere life
na akita kicid-uttarimanuyadharmd-alam-ryajnadaranaviea skt-kartu,
he was not able to experience for himself a state beyond (ordinary) human beings, a distinction of
what is truly noble knowledge and insight,
ki punar-etarhir-audrikam-hram-haran-sukhallikyogam-anuyukto viharann?
so how now, when he lives with devotion and clinging to bringing in food for the gross material body?
Abhavya khalvea aithiliko bhuliko.
It is unsuitable, he is loose and given to luxury.
Nsya kenacit-pratyudgantavya na pratyutthtavyam,
No one should go out to meet him, or rise up for him,
na ptracvara pratigrahtavya nana dtavya na pnya paribhogya,
or take his bowl and robes, or give him a seat, or give him a drink,
na pdapratihna sthpayitvtiriktny-sanni vaktavya ca:
or set up a footstool, (but) after putting out extra seats he should be told:
Savidyanta imny-yuman-Gautamtiriktny-sanni, saced-kkasi nideti.
Know that these are extra seats friend Gautama, if you wish you can sit down.
Te ca ehi bhikava ityukte yat-kicit-trthikaliga trthikadhvaja,
And having said Come monks! to them, whatever signs or marks of their belonging to an outside sect
they had
sarvo sau tat-kaam-evntaraght-tricvara ptra ca prdurabht-tadanu,
all of them in an instant were destroyed, and thereupon the three robes and bowl appeared,
chinn-ca ke tad-yathpi nma varaatopasapannasya bhikor-rypatha,
their hair was shorn, and their deportment was like monks who have been ordained for a hundred
years,
savtto bht-saiva ca te pravrajybht-saivopasapad-bhikubhva.
they were restrained, and this was their going-forth, their higher ordination, their monkhood.
14
Text reads: iti prvavat, as before.
In Lalitavistara about six pages of text are found here in which the Buddha
decides where to teach, which is followed by many signs and wonders, and a
gathering of the gods from all over the universe who request him to set the
Dharma-Wheel rolling, at which point he sits down and delivers his first
discourse:
[Dharmacakrapravartanastram] 15
[2: The Discourse that Set the Dharma-Wheel Rolling]
Iti hi bhikavas-Tathgato rtry prathame yme tbhvendhivsayati sma,
Then the Realised One, monks, in the first watch of the night agreed (to teach) by keeping silent,
rtry madhyame yme sarajany kath pravartayati sma,
in the middle watch of the night he took delight in what was to be said,
rtry pacime yme pacakn bhadravargyn-mantryaitad-avocat:
in the last watch of the night he addressed the auspicious group-of-five, (saying):
Dvvimau bhikava pravrajitasyntvakramau,
There are these two extremes, monks, that one who has gone forth ought not to descend to,
ya-ca: kmeu kmasukhallik yogo hno grmya prthagjaniko,
which is this: being joined and clinging to the pleasure in sense pleasures, which is low, vulgar,
worldly,
nlam-ryo narthopasahito nyaty brahmacaryya,
not very noble, not connected with the goal, not (helpful) for the spiritual life in the future,
16
na nirvide na virgya na nirodhya nbhijya,

not leading to world-weariness, dispassion, cessation, deep knowledge,
na Sabodhaye na Nirvya savartate;
Complete Awakening, and Emancipation;
y ceyam-amadhyam pratipad-tmakyaklamathnuyogo17 dukho narthopasahito,
and this, which is not the middle practice: devotion to self-mortification, which is painful, not
connected with the goal,
dadharmadukha-cyaty ca dukhavipka.
painful in this very life and in the future where it results in pain.
15
Lalitavistara Chapter 26 vv.31-75. The title has been given by the present editor based on the
contents. Numbers are given according to Vaidyas edition, Lefmans edition didnt number the
verses.
16
Vaidya: nivide?
17
Vaidya: pratipad tma-.
9
The Discourse that Set the Dharma-Wheel Rolling - 10

Etau ca bhikavo dvvantvanupagamya
Not having approached either of these two extremes, monks,
madhyamayaiva pratipad Tathgato Dharma deayati, yaduta:
the Doctrine of the middle practice is being taught by the Realised One, which is this:
samyag-di
right view
samyak-sakalpa
right thought
samyag-vkright speech
samyak-karmnta
right action
samyag-jva
right livelihood
samyag-vyyma
right endeavour
samyak-smti
right mindfulness
samyak-samdhir-iti.

Catvrmni bhikava ryasatyni.
There are these Four Noble Truths, monks.
Katamni catvri?
Which four?
Dukha, dukhasamudayo, dukhanirodho, dukhanirodhagmin pratipat.
Suffering, the arising of suffering, the cessation of suffering, and the practice leading to the cessation
of suffering.
Tatra katamad-dukham?
Herein, what is suffering?
jtir-api dukha
birth is suffering
jarpi dukha

vydhir-api dukha
maraam-api apriyasaprayogo pi priyaviprayogo pi dukham
also death, being joined to what is not dear, being separated from what is dear, is suffering
yad-api icchan paryeamo na labhate tad-api dukham
also not to obtain what one seeks for is suffering
sakept pacopdnaskandh dukham
in brief, the five constituent parts (of mind and body) that provide fuel for attachment are
suffering.
Idam-ucyate dukham.
This is said to be suffering.
Tatra katamo dukhasamudaya?
Herein, what is the arising of suffering?
Yeya t paunarbhavik,
nandrgasahagat tatratatrbhinandin.
which is connected with enjoyment and passion.
Ayam-ucyate dukhasamudaya.
This is said to be the arising of suffering.
Tatra katamo dukhanirodha?
Herein, what is the cessation of suffering?
Yo sy eva ty punar-bhaviky nandrgasahagatys-tatra-tatrbhinandiny
o
It is the complete fading away and cessation without remainder of the birth of that craving,
which greatly enjoys this and that,
janiky nirvartiky aeo virgo nirodha .
and is connected with enjoyment and passion.
Aya18 [ucyate] dukhanirodha.
This is [said to be] the cessation of suffering.
Tatra katam dukhanirodhagmin pratipat?
Herein, what is the practice leading to the cessation of suffering?
Ea evrygamrga tad-yath:
It is the noble eightfold path, which is this:
18
Lefman: ya.

samyag-di
right view
samyak-sakalpa
right thought
samyag-vkright speech
samyak-karmnta
right action
samyag-jva
right livelihood
samyag-vyyma
right endeavour
samyak-smti
right mindfulness
samyak-samdhir-iti.19
Idam-ucyate dukhanirodhagmin pratipad-ryasatyam-iti.
This is said to be the noble truth of the practice leading to the cessation of suffering.
Imni bhikava-catvryryasatyni.
These, monks, are the four noble truths.
Realisation
Iti dukham-iti,
This is suffering,
me bhikava prvam-aruteu dharmeu
yoniomanasikrd-bahulkrj-jnam-utpanna,
reflecting wisely and practising continuously, knowledge arose,
cakur-utpanna vidyotpann bhrir-utpann,
vision arose, understanding arose, comprehension arose,
medhotpann prajotpann loka prdur-bhta.
intelligence arose, wisdom arose and light became manifest.
19
Text reads: samyag-dir-yvat-samyak-samdhir-iti; from right view up to right concentration.

Aya dukhasamudaya iti,
This is the arising of suffering,20
Aya dukhanirodha iti,
This is the cessation of suffering,
21

Iya dukhanirodhagmin pratipad- iti,
This is the practice leading to the cessation of suffering,
20
In the Pi version of this discourse the order is somewhat different: knowledge of the truth of
suffering is followed by the thought that it ought to be fully known and then by the realisation that
it has been fully known; similarly with the others.
21
Text reads: sarva prvavad-yvad-loka prdurbhta; all as previously up to light became
manifest.

Yat-khalvida dukha parijeyam-iti,
Now that to which this is suffering refers (i.e. suffering itself) ought to be fully known,
Sa khalvaya dukhasamudaya prahtavya iti,
Now that to which this is the arising of suffering refers (i.e. craving) ought to be given up,
Sa khalvaya dukhanirodha skt-kartavya iti,
Now that to which this is the noble truth of the cessation of suffering refers (i.e. Emancipation)
ought to be experienced,

S khalviya dukhanirodhagmin pratipad-bhvayitavye-ti,
Now that to which this is the noble truth of the practice leading to the end of suffering refers (i.e.
the practice itself) ought to be developed,
Tat-khalvida dukha parijtam-iti,
Now that to which this is the noble truth of suffering refers has been fully known,
Sa khalvaya dukhasamudaya praha iti,
Now that to which this is the noble truth of the arising of suffering refers has been given up,

Sa khalvaya dukhanirodha skt-kta iti,
Now that to which this is the noble truth of the cessation of suffering refers has been experienced,
S khalviya dukhanirodhagmin pratipad-bhvite-ti,
Now that to which this is the noble truth of the practice leading to the end of suffering refers has
been developed,

Iti hi bhikavo yvad-eva me eu caturvryasatyeu
yonio manasikurvato eva triparivarta dvdakra,
reflected upon wisely and turned like this, in three ways, twelvefold,
jnadaranam-utpadyate, na tvad-aha bhikavo nuttar
knowledge and insight was (still) arising, for that long, monks, I did not declare
Samyak-sabodhim-abhisabuddho smi iti pratijsiam;
that I was a Full and Perfect Sambuddha with unsurpassed complete awakening;
na ca me jnadaranam-utpadyate,
but when knowledge and insight was no longer arising,
yata-ca me bhikava eu caturvryasatyeveva triparivarta dvdakra,
and in regard to these four noble truths, monks, turned like this, in three ways, twelvefold,

jnadaranam-utpannam:
knowledge and insight had arisen (and I knew):
akopy ca me cetovimukti, prajvimukti-ca skt-kt,
sure is my liberation of mind, wisdom and liberation have been experienced,
tato ha bhikavo nuttar
then I, monks, did declare
Samyak-sabodhim-abhisabuddho smi iti pratijsiam
that I was a Full and Perfect Sambuddha with unsurpassed complete awakening
jnadarana me udapdi:
and knowledge and insight arose:
K me jtir22-uita brahmacaryam,
Destroyed is (re)birth for me, accomplished is the spiritual life,
kta karayam,
done is what ought to be done,
nparasmd-bhava prajnmi.
there is no more of this mundane state
Tatredam-ucyute.
This is what was said in that place.
22
Vaidya: jti .
- this I know.
18
[Dharmacakrapravartanagth] 23
[3: Verses on Setting Rolling the Dharma-Wheel]
Vasantatilak
Vcya Brahmaruta kinnaragarjitya,

Having a voice resounding like Brahm, like the song of a Kinnara,24
Aai sahasranayutebhi samudgatya,

Having ten-million25 rays radiating (from his body),
Bahukalpakoi sada26 satyasubhvitya,

Having cultivated truth continually for many millions of aeons,27
Kauinyam-lapati kyamuni28 Svayabh: [31]

The Self-made29 Sage of the kyans addressed Kauinya:
Vasantatilak
Cakur30-anityam-dhruva tath rotghra,31

The eye is impermanent, inconstant, and so is the ear, the nose,
32
Jihv pi kya mana dukh antma ny.

The tongue, the body, the mind --- (all) are suffering, non-self, empty.
23
Lalitavistara Chapter 26 vv.31-75. The title has been given by the present editor based on the
contents. Numbers are given according to Vaidyas edition, Lefmans edition didnt number the
verses.
24
Kinnara-s are semi-divine like creatures, having a birds body and a humans face, their song is
renowned as being exceptionally beautiful.
25
Lit: a thousand myriads (1,000 x 10,000), which equals ten million (10,000,000); in the next line koi
means ten million, but the repetition sounds awkward in English, so I render it as million.
26
Sad is m.c. = sad.
27
The perfection of truth (satyapramit) is the only perfection the Bodhisattva always maintained
unbroken from the time of his making the vow to become a Buddha.
28
Lefman: -muni.
29
So called because he discovered the truth for himself.
30
We need to read Cakr m.c.
31
We can see here how the Sanskritisation has affected the metre, we really need to read: Cakranityam-adhuva tatha sotagha, or some such. Note that Vaidyas edition always replaces
anusvra with labial -m at the end of a line. It appears though that the manuscripts probably did
have anusvra, which is therefore what is written here. As the matter is trivial no further notice will
be made of it here.
32
We need to read dukha m.c.
18
Verses on Setting Rolling the Dharma-Wheel - 19
Jasvabhva takuma iv nirh,

Naturally quiescent like clumps of grass, inanimate,
Naivtra tma33 na Naro na ca Jvam-asti. [32]

There is neither Self here, nor a Person or a Soul.34
Vasantatilak
Hetu prattya imi sabhuta sarvadharm,

All things are produced with a condition and a cause,
Atyantadivigat gaganaprak:
Having put aside all extreme views, (it is) as clear as the sky:
Na ca krako sti, tatha naiva ca vedako sti,

There is no doer, nor is there one who experiences,
Na ca karma payati kta hyaubha ubha v. [33]

He sees no deed done, whether it be bad or good.
Vasantatilak
Skandh prattya samudeti, hi dukham-eva,

35
The constituent parts arise through conditions, and so there is suffering,
Sabhonti tasalilena vivardhamn.

It is produced just as thirst is through the cutting off of water.
Mrgea Dharmasamatya vipayamn,

Seeing equanimity towards (conditioned) things through the Path,
36
Atyantkakayadharmatay niruddh [34]

It is completely destroyed, with the cessation of those things subject to decay.
33
Lefman: Atma?
Nara (lit: a person, a man) and Jva (lit: life or the life-principle) are both used here as an
equivalent of tma, Self.
35
The constituent parts of mind and matter: body, feelings, perceptions, (volitional) processes, and
consciousness.
36
Read -kha khaya- m.c.
34

Vasantatilak
Sakalpakalpajanitena ayoniena
With the production of various thoughts that are not wise
Bhavate avidya, na pi sabhavako sya kaci,

Comes ignorance,37 no one is a producer of it,
Saskrahetu dadate, na ca sakramo sti,

The cause for volitional (processes) is given,38 there is no maker of them,
Vijnam-udbhavati sakramaa prattya, [35]

Consciousness arises, made by conditions,
Vasantatilak
Vijna nma tatha39 rpa samutthitsti,

With consciousness there is then an arising of name and form,
Nme ca rpi samudenti a-indriyi,

With name and form originate the six sense spheres,
40
a -indriyair-nipatito it spara ukta,

Contact is said to fall upon the six sense spheres,
Sparena tisra anuvartati vedan ca, [36]

With contact the three feelings follow along,
Vasantatilak
Yat-kici vedayitu sarva sata ukt,

Whatever feelings there are, all are said to be joined with craving,
Tta sarva upajyati dukhaskandha,

From craving is born a whole mass of suffering,
37
This begins a versification of the conditional origination (prattyasamutpda) formula.

...is given as ignorance.
39
Vaidya adds ca, spoiling the metre.
40
Vaidya: adi-, presumably by mistake.
38
Updnato bhavati sarva bhavapravtti,

From attachment comes the whole round of existence,
Bhavpratyay ca samudeti hi jtir-asya, [37]

Because of continuation of existence birth arises for him,
Vasantatilak
Jtnidna jarvydhidkhni bhonti,

With birth as foundation come the sufferings of old-age and sickness,
Upapatti naika vividh bhavapajare smi.41

And many and various rebirths in the round of existence.
Evam-ea42 sarva it pratyayato jagasya,

Thus from all these conditions there are worldly inhabitants,
Na ca tma Pugalu43 na samkramako sti kaci. [38]

There is no Self or Person encountered anywhere.
[] Vasantatilak
44
Yasmin-na kalpu na vikalpu yonim-hu,

Where there is no imagining or doubt that is said to be wisdom,
Yad-yonio bhavati45 na tatra avidya kci.

Whatever comes from wisdom, in that there is no ignorance at all.
Yasmin-nirodhu bhavatha avidyaty

In whatever place there is cessation of ignorance
46
Sarve bhavgkaykkaya niruddh. [39]

There is a cessation of all decay and the factors of existence which are destroyed by decay.47
41
Edgerton: pajalesmi.
Edgerton: Em-ea.
43
Edgerton: pugala.
44
We need to insert hi or some such particle here to complete the metre. It would give the meaning:
...no imagining or doubt is therefore said to be wisdom.
45
We need to scan bhti m.c.
46
Again we can clearly see the Sanskritisation of earlier forms here, for the verse to scan we need to
read sarve bhavga khayakhakhaya, or some such.
47
I am unsure about the translation of these two lines.
42

Vasantatilak
Evam-e pratyayata buddha Tathgatena,

Thus conditionality has been understood by the Realised One,
Tena Svayabh svakamtman vykaroti.

Because of that the Self-made One declares himself (Awake).
Na skandha yatana dhtu vademi Buddha,

I do not say that the constituent parts, the sense-spheres, or the elements are the Buddha,
Nnyatra hetvavagamdbhavatha Buddha. [40]

Without an understanding of conditions no-one can become a Buddha.
Vasantatilak
Bhmir-na ctra paratrthika nistn,48

There is no room here for those who have gone forth as heretics,
ny pravdi iha da dharmayoge,

When speaking of emptiness in connection with such things,
Ye prva-Buddhacarit suviuddhasattv,
(Only) those who are fully purified beings, who live (like) former Buddhas,
Te aknuvanti imi Dharma vijnanya. [41]

Who speak pleasantly, get to know the Nature (of things).
pathy
Eva hi dvdakra Dharmacakra pravartita,

Thus the Dharma-Wheel (understood) in twelve ways was set rolling,
Kauinyena ca jta nirvtt ratan traya. [42]

It was understood by Kauinya, and the three jewels came into existence.49
48
Lefman: nisstn.
With Kauinyas realisation and ordination the third jewel, the Sagha came into being, alongside
the Buddha and the Dharma.
49
pathy
Buddho Dharma-ca Sagha-ca ityetad-ratanatraya,

The Buddha, the Dharma and the Sagha, these are the three jewels,
Paraspargata abdo yvad-Brahmapurlaya. [43]

This cry passed from one to another as far as the Brahm realm.
pathy
Vartita viraja Cakra Lokanthena tyin,

The dust-free (Dharma) Wheel was set rolling by the Lord of the World,
Utpann ratan tri loke paramadurlabh. [44]

And the three jewels, which are exceedingly rare, arose in the world.
pathy
Kauinya prathama ktv, pacak-caiva bhikava

Having first converted Kauinya, the five monks
an devakon Dharmacakur-viodhita, [45]

And six hundred million gods were purified by the Vision-of-the-Dharma,50
pathy
Anye ctikoyastu Rpadhtukadevat

51
And another eight hundred million gods from the Element of Form
Te viodhita caku Dharmacakrapravartane.52 [46]

Had their vision purified by the Dharma-Wheel being set rolling.
pathy
Catur-atisahasri manuy samgat

Eighty-four thousand human beings who had assembled
Te viodhita caku, mukt sarvebhi durgat. [47]

Also had their vision purified, and were freed from all bad destinations.53
50
The Vision-of-the-Dharma arises when attaining the Paths and Fruits of sainthood.
I.e. the Brahm gods.
52
Lefman: Dharmacakra pravartane.
53
I.e. they all attained to Stream-Entry (Sotpatti), and were no longer subject to falling into the
lower realms.
51

Slas
Daadiatu ananta Buddhasvaro gacchi tasmi kae,

At that moment in the ten directions54 without end this cry (concerning) the Buddha went forth,
Ruta madhura manoja, saryate55 cntarke ubha:

Resounding, sweet, pleasing, beautiful, it was heard in the firmament:
Ea56 daabalena kyari Dharmacakrottama,

o
The supreme Dharma-Wheel, has been set rolling by the One Possessing Ten-Powers, by the
kyan sage,
ipatanam-upetya Vras vartito nnyath. [48]

By no other, after he had approached ipatana, close to Vras.
Slas
Daa diitayi keci Buddhaat57 sarvi tbhut,

58
In the ten directions all of the hundred Buddhas fell silent,
Tea muninaye upasthyak sarvi pcch Jin:

And the leading sages who attended on them all asked the Victorious Ones:
Kim-iti Daabalebhi Dharmkath chinn rutv ruta?

Why have the Ones Possessing Ten-Powers after hearing this sound, interrupted their Dharma talk
thus?
Sdhu bhaata ghra ki kraa tbhvena sthit?

What is the reason they have so quickly silenced their speech?
54
59
[49]
The four main directions (East, South, West, North) and the intermediate directions (South-East,
etc.), above and below.
55
Vaidya: saryante.
56
We have to understand that replacement has taken place in initial position ( >> ) to correct the
metre, this happens a number of times in the verses that follow.
57
We need to read Buddh at to correct the metre.
58
It must mean in other realms of existence, as only one Buddha arises in a world-system at any one
time.
59
We need to read tibhvasthit to correct the metre.

Slas
Purvabhavaatebhi vrybalai Bodhi samudniy,60

Through a hundred previous existences Awakening was accomplished with energy and strength,
Bahava atasahasra pacn-mukh Bodhisattv kt.

And many hundred-thousand Buddhas-to-be were left behind.
Tena hitakarea uttaptat prpta Bodhi iv,

So through beneficial actions and purification61 the auspicious Awakening was attained,
Cakr triparivart prvartit tena tbhut. [50]

62
The Wheel has been rolled three times, therefore we have become silent.
Slas
63
Imu vacan ruitva te munsattvakoya at,

After hearing these words, those billions64 of sages,
Maitrabala janitva saprasthit Agrabodhi iv.

After developing the strength of friendliness, advanced towards the auspicious and highest
Awakening, (thinking):
Vayam-api anuiki tasy Mune vrysthmodgata,

We also will train under the Sage, engaged in giving rise to energy,
Kipra bhavma loki lokottam, Dharmacakur-dad. [51] iti //

Quickly we will become supreme in the world, and will offer the Vision-of-the-Dharma (to
others).
60
Resolution at the beginning of this word replaces one heavy syllable with two light ones.
S.v. uttapta in BHSD for this meaning.
62
The three times referred to are: the truth itself, the necessity for its full realisation and the
realisation of it (see Dhammacakkappavattanasutta elsewhere on this website).
63
The last vowel is light in the absolutive here and in the next line to fit the metre, also elsewhere we
see the same phenomena.
64
Lit: hundred ten-millions (= 1,000,000,000).
61
At this point in Lalitavistara there is a long prose passage which begins with
the Bodhisattv Maitreya asking the Buddha to explain more about the
rolling of the Dharma-Wheel. It begins as a panegyric on the Wheel itself,
and then goes into a long list of titles that the Buddha is known by, which
spans some 14 pages in Lefmans edition, before the verses are taken up
again:
pathy
Gambhra durda skma Dharmacakra pravartita,

The deep, hard to see, subtle Dharma-Wheel has been set rolling,
pathy
Yatra Mr na ghante sarve ca paratrthik. [52]

Which the Mras cannot grasp, nor any of the outside heretics.
ravipul
Anlaya niprapaca anutpdam-asabhava

The non-adhering, non-proliferating, non-arising, non-producing
pathy
Vivikta praktnya Dharmacakra pravartita. [53]

Dharma-Wheel has been set rolling, which is pure,65 and naturally empty.
pathy
Anyham-aniryham-animittam-alakaa,
Without effort and without leaving off effort, without signs and characteristics,
pathy
Samatdharmanirdea Cakra Buddhena varita. [54]

The Buddha praises the Wheel which explains the nature of equanimity.
pathy
Mymarc svapna ca dakacandra pratrutk A magical mirage, a dream, the moon in the water, an echo
mavipul
Yathaite tath tac-Cakra Lokanthena vartita. [55]

Just so is the Wheel that was set rolling by the Lord of the World.
65
S.v. vivikta in BHSD for this meaning.
pathy
Prattyadharma-otram-anucchedam-avata,
The entrance to (understanding) conditionality, which is neither annihilation nor eternalism,
pathy
Sarvadisamucchedo Dharmacakram-iti smta. [56]

The Dharma-Wheel, which cuts off all (wrong) views, is remembered as such.
pathy
kena sad tulya nirvikalpa prabhsvara,

(Empty) forever like space, free from doubt, luminous,
pathy
Anantamadhyanirdea Dharmacakram-ihocyate. [57]

The explanation of the middle (Path), free from extremes -- such is the Dharma-Wheel said to be.
pathy
Astinstivinir-muktam-tmyanair-tmyavarjita,
Free from being and non-being, without Self or non-Self,
pathy
Prakty jtinirdea Dharmacakram-ihocyate. [58]

The Dharma-Wheel is said to be the explanation of Nature and of birth.
pathy
Bhtakom-ako ca tathaty tathatvata,

True from bottom to top, this is real and factual,
pathy
Advayo dharmanirdeo Dharmacakra nirucyate. [59]

The unique explanation of the nature (of things) - such is the Dharma-Wheel said to be.
66
pathy
Cakusvabhvata nya rota ghra tathaiva ca

The state of the eye is empty, and so also with the ear, the nose,
pathy
Jihv kya ca citta ca nytmno nirhaka [60]

67
The tongue, the body and the mind --- they are empty of self, inanimate.
66
Vaidya: Caku svabhvata.

Edgerton (BHSD s.v. nirha) gives the meaning here as indifferent, but it seems to me the better
meaning is as in the translation.
67
pathy
Ida tad-ddaa Cakra Dharmacakra pravartita,

This Wheel is such-like, the Dharma-Wheel that has been set rolling,
pathy
Bodhayatyabudhn-sattvs-tena buddho nirucyate [61]

It Awakens the unawakened beings, therefore it is called the awakened (teaching).
pathy
Svaya maynubuddho ya svabhvo Dharmalakaa

By myself the state and characteristic of Nature have been understood
pathy
te paropadeena Svayabhs-tatha Cakumn. [62]

Without the teaching of others, (I am) therefore Self-made, a Visionary.
pathy
Sarvadharmavaiprpto Dharmasvm nirucyate,

I have attained mastery of all things, so am said to be the Lord of Dharma,
mavipul
Naynayajo dharmeu Nyakas-tena cocyate. [63]

I am the knower of the right and wrong way in (all) things, therefore I am said to be the Leader.68
pathy
Yath bhavanti vainey Vinaym-yamit jan,

As there are unfriendly people I will discipline them in the Discipline,
pathy
Vineyapramiprptas-tena prokto Vinyaka [64]

(I have) attained the discipline of perfection, therefore I am called the Great Leader.
pathy
Naamrg hi ye sattv Mrga deemi uttama,

To those beings who have lost their way I point out the Path supreme,
pathy
Naymi prima tra tasmd-asmi Vinyaka [65]

And lead them to the farther shore, therefore I am the Great Leader.
68
There is a play on the sounds naya, anaya, and nyaka here, which does not come across well in the
English.
pathy
Sagrahvastujnena saghya janatm-aha

Through knowing the bases of sympathy69 I welcome the people
pathy
Sasravinis-tra Srthavhas-tato hyaha. [66]

Crossing through the forest of the Cycle (of birth and death), therefore I am the Caravan-Leader.
pathy
Vaavart sarvadharmeu tena Dharmevaro Jina,

I have power over all things, therefore I am the Victorious Master of the Dharma,
pathy
Dharmacakra pravartitv Dharmarjo nirucyate. [67]

Having set the Dharma-Wheel rolling I am said to be the Dharma-King.
pathy
Dharmadnapati st Dharmasvm niruttara,

I am the Lord-Giver of Dharma, the Teacher, the unsurpassed Lord of the Dharma,
pathy
Suyaayaja-Siddhrtha pra siddhamagala. [68]

I am Siddhrtha (the Accomplished One), who has made the sacrifice, fulfilled hopes, accomplished
blessings.
ravipul
vsaka Kemadar ro Mahraajaha,

I am the Comforter, the One with Insight into Safety, the Hero, the One who has put down Great
Evil,
pathy
Uttrasarvasagrmo Mukto mocayit praj. [69]

The One who has Overcome all Battles, the One who is Freed and by whom the people are freed.
mavipul
lokabhto lokasya Prajjnaprabhakara,

I am the Light of the world, the Light of Wisdom and Knowledge,
pathy
Ajnatamaso Hant Ulkdhri Mahprabha. [70]

I am the Destroyer of the darkness of nescience, the Torch-bearer, the Great Light.
69
In Lalitavistara (beginning of Chapter 13) these are listed as dna, priyavkya, arthakriy,
samnrthat, giving, lovely speech, beneficial actions, even-handedness.
pathy
Mahvaidyo Mahjn Mahkleacikitsaka,

I am the Great Doctor, the Great Knower, the Great Physician for the defilements,
pathy
Sattvn kleaviddhn alyahart niruttara. [71]

The unsurpassed Surgeon for beings pierced by the defilements.
pathy
Sarvalakaasapanna sarvavyajanaobhita,
I am endowed with all the characteristics, resplendent with all the marks,70
pathy
Samantabhadrakyena hnn cnuvartaka. [72]

Having a body auspicious on all sides, (but) who resembles the lowly.71
Daabhir-balabhir-balavn-Vairadyavirada,
I am the One Strong with the Ten Strengths, the most Mature of the Mature,
bhavipul
veikair-aadaai Agrayn Mahmuni. [73]

I am the Great Sage, the Head, endowed with eighteen special qualities.72
pathy
Ea sakepanirdeo Dharmacakrapravartane,
This is the short explanation of the setting rolling of the Dharma-Wheel,
savipul
Tathgataguavara partto ya prakita. [74]

The Realised Ones beautiful virtues have thus been given and set forth.
pathy
Buddhajnam-ananta hi kavipula sama,

The Buddhas knowledge is endless, just like the Great Sky,
pathy
Kapayet-kalpabhanto na ca Buddhaguakaya [75] iti

While speaking of it aeons may be destroyed, but the virtues of the Buddha will never decay.
70
Characteristics and marks of a Great Man, it means.

I.e. appears as a normal human being.
72
There is a list in the Mahvyutpatti of the 18 veika-s (s.v. veika in BHSD): the Realised One has
no perplexity, hurry, loss of mindfulness, lack of composure, manifold perception, lack of reflective
equanimity; or any putting down of wholesome desire, energy, mindfulness, concentration, wisdom,
freedom; he has knowledge of what precedes and what follows all bodily, verbal and mental actions,
and has set rolling past, future, and present means of non-attachment, non-revenge, knowledge and
insight.
71
[Utpadyananirudhyanastram]
[The Discourse on Arising and Ceasing]
[The Fourth Recorded Discourse of the Buddha]
from Mahvastu Vol. III pp. 443-9
Edited by Emile Senart and Translated by nandajoti Bhikkhu

(expanded edition August 2009)
Acknowledgement
I am very grateful indeed to Rod Bucknell who kindly went through the whole work
for me and made a number of useful suggestions and corrections, especially in regard
to some of the more obscure passages of this discourse.
The Discourse on Arising and Ceasing - 2
[Utpadyananirudhyanastram]1
[The Discourse on Arising and Ceasing]
Introduction2
Atha khalu Bhagav Magadheu crik caramo
Then the Gracious One while walking on walking tour amongst the Magadhans
mahat Bhikusaghena srdham-ardhatrayodaabhir-bhikuatai,
with a great Community of Monks, with one thousand two hundred and fifty monks,
yena Magadhn Rjagha nagara tad-anusri,
entered the town of Rjagha of the Magadhans,
tad-anuprpto tatraiva viharati antagirismi Yavane udyne.
and having reached there he lived in the Sapling garden wood on the edge of the
mountain.
Arod-Rj reiyo Bimbisro brhmaasya purohitasya Rjcryasya:
King reiya Bimbisra heard from his brhmaa chaplain and royal teacher:
Bhagav kila Magadheu crik caramo
The Gracious One, it seems, while walking on walking tour amongst the Magadhans
mahat Bhikusaghena srdha trayodaabhikuatairwith a great Community of Monks, with one thousand two hundred and fifty monks,
yena Magadhn Rjagha nagara tad-anusri,
has entered the town of Rjagha of the Magadhans,
tad-anuprptas-tatraiva viharati antagirismi udyne Yavane.
and having reached there he is living in the Sapling garden wood on the edge of the
mountain.
rutv puna anyatara Rjmtyam-mantrayasi:
After hearing (it) he addressed a certain Kings Minister (saying):
Bho bhae Amtya Bhagavato Buddhasya pratyudgamana gamiymi.
Good Minister, I am going out to meet the Gracious One, the Awakened One.
This title is given by the present translator based on the contents on the discourse. It also
occurs in the Saghabhedavastu of the Mlasarvstivdins, contained in the Gilgit
manscripts, and recently Rod Bucknell informed me that it is also preserved in the Chinese
in Stra 62 of the Sarvstivdin Madhyamgama, where it is called (King
Bimbisra welcomes the Buddha).
2
The story in the Introduction is parallel to the story in the Pi Mahkhandhaka, but with
some extra details not found there.

Rjagha alakrpehi bhadri ca ynni yojpehi
Decorate Rjagha, and prepare magnificent vehicles
sarvehi ca Rjaghakehi brhmaaghapatikehi,
for the brhmaas and householders from Magadha,
sarvehi ca ilpyatanehi sarvehi ca rehi,
and all the craftsmen, and all the guildsmen,
may saha Bhagavato Buddhasya pratyudgamana gantavyan.-ti
they must go together with me to meet the Gracious One, the Awakened One.
Sdhu Mahrja tti sa Rjmtyo reyasya Bibisrasya pratirutv,
Certainly, Great King, said the Kings Minister, and after agreeing with reya
Bimbisra,
kipram-eva bhadri ynni yojpesi,
he quickly prepared the magnificent vehicles,
Rjaghe ghoa krpesi catvaragaka-antarpaamukheu:
and had this proclamation made in Rjagha at the cross-roads and entrances (to the
town):
Buddho Bhagav Rjaghe antagirismi Yavana udyna samanuprpto
The Awakened One, the Gracious One has reached the Sapling garden wood on the
mountains edge
tatra sarvehi bhavantehi
and everyone here
Rj reyena Bimbisrea srdha Bhagavato pratyudgamana gantavya.
must go together with King reya Bimbisra to meet the Gracious One.
a long paragraph describing the different classes of
people
who accompanied the King is omitted here

Atha khalu sa Rjmtyo sanipatita janakya viditv bhadri ynni
yojpayitv,
Then the Kings Minister, after seeing that the people had assembled, the magnificent
vehicles had been made ready,
yena Rj reyo Bimbisras-tenopasakramitv,
and approaching King reya Bimbisra,
Rjna reiya Bimbisram-etad-avocat:
said this to King reiya Bimbisra:
Yuktni Mahrja bhadri ynni mahjanakya ca sannipatita,
The magnificent vehicles have been made ready, Great King, and a great body of
people have assembled,
yasyedni Deva kla manyasi.
now is the time, your Majesty, for whatever you are thinking.
Atha khalu Rj reyo Bimbisra bhadra ynam-abhiruhitv,
Then King reya Bimbisra, after mounting a magnificent vehicle,
Mgadhakehi brhmaaghapatikehi srdha dvdaehi nayutehi saparivto,
surrounded by twelve myriads of brhmaas and householders from Magadha,
mahat Rja-ddhye mahato janakyasya
with great Royal power and a great body of people
hakkrahikkrabhermdagamarupaahaakhasanindena,
who were calling and shouting, with the collective noise of drums great and small,
and conches,
Rjaghto nagarto nirytv yena antagirismi Yavanam-udyna tena
praysi.
went out from the town of Rajagha and to the Sapling garden wood on the edge of
the mountain.
Atha khalu Rj reyo Bimbisro yvad-eva ynabhmis-tvad-eva ynena
ytv,
Then the King reya Bimbisra, having gone as far as the ground for vehicles
(would allow),
ynto pratyoruhya padas yeva yena Bhagavs-tenopasakramitv,
and descending from the vehicle, approached the Gracious One by foot,

Bhagavata pdau iras vanditv eknte nidet,
and after worshipping the Gracious Ones feet with his head, he sat down on one side,
Apy-ekaty Bhagavat srdha samodany kath samodayitv,
Some, after polite and courteous talk with the Gracious One,
sryay kath vyatisrayitv eknte nidensu.
and exchanging greetings, sat down on one side.
Apy-ekaty Bhagavato svakasvakni mtpitkni nmagotri anurvayitv
Some, after announcing to the Gracious One their very own Mothers and Fathers
name and lineage,
ekamante nidensu.
sat down on one side.
Apy-ekaty yena Bhagavs-tenjali pramayitv eknte nidensu.
on one side.
Apy-ekaty Mgadhak brhmaaghapatik tbht eknte nidensu.
Some of the brhmaas and householders from Magadha, while keeping silent, sat
down on one side.
Tena khalu puna samayena Uruvilvkyapo Bhagavato avidre saniao
abhi.
Then at that time Uruvilv Kyapa was sat not far away from the Gracious One.
Atha khalu te Mgadhakn brhmaaghapatiknm-etad-abhi:
Then this occurred to those brhmaas and householders from Magadha:
Ki nu khalruvilvkyapo ramae Gautame brahmacarya carati,
How is it: does Uruvilvkyapa live the spiritual life under the ascetic Gautama,
utho Mahramao Gautamo Uruvilvkyape brahmacarya carati?
or does the Great Ascetic Gautama live the spiritual life under Uruvilvkyapa?
Atha khalu Bhagavn-te brhmaaghapatiknm-idam-evarpa cetasa
o
Then the Gracious One knowing that such a thought had arisen in the minds
parivitarkam-jya yumanta Uruvilvkyapa gthye adhyabhe:
of the brhmaas and householders addressed the venerable Uruvilvkyapa with a
verse:

, Triubh
Kim-eva dv Uruvilvavsi
o Having seen what did you, one of Uruvilv,
,
Prahya agni kako vadno

Who spoke of austerity, give up the sacrificial fire?
,
Pcchmi te Kyapa etam-artha

I ask you the reason for this, Kyapa,
,
Katha prahna tava agnihotra?

Why did you give up the fire sacrifice?
Evam ukte yumn Uruvilvkyapo Bhagavanta gthye pratyabhe:
When that was said the venerable Uruvilvkyapa replied to the Gracious One with
a verse:
, Triubh
Annni pnni atho rasni,

o The sacrifices speak of food, drinks,3
,
Km striyo cbhivadati yaje.

And also tastes, sensuality, and women.
,
Eta malan-ti upadhu jtv

Having understood that in the attachments this is a stain,
,
Tasmn-na yaje na hute rammi.

I therefore take no delight in offerings and sacrifices.
Sounds and forms (rpesu saddesu) are mentioned in the Pi in place of food and drinks.

Atha khalu Bhagavn-yumantam-Uruvilvkyapa gthye pratyabhe:
When that was said the Gracious One replied to the venerable Uruvilvkyapa with
a verse:
, Triubh
Eteu tva4 na mano aksi

If your mind takes no delight
,
Anneu pneu tath raseu,

In food and drinks and also tastes,
,
Apara nu ta devamanuyreha
In what other thing that is good for gods and men
,
Yahi rata Kyapa tuhya citta?

Does your mind take delight, Kyapa?
Atha khalv-yumn-Uruvilvkyapo Bhagavanta gthye pratyabhe
When that was said venerable Uruvilvkyapa replied to the Gracious One with a
verse:
, Triubh
Dv muni ntam-anupadhka,5
Having seen the silent saint,6 free of attachments,
,
Akicana sarvabhavev-asakta,
7
(That) nothingness, unattached to the all realms of existence,
,
Ananyathbhvam-ananyaneya,
The Unchangeable, unknown to others,
,
Tasmn-na yae na hute rammi.

We need to read Eteu ca tva to correct the metre; cf. Pi.

We should read: an-, m.c.
6
Pi: Having seen the state of peace (pada santam).
7
Pi: unattached to the sensual realm (kmabhave asatta).
5

Atha khalu Bhagavn-yumantam-Uruvilvkyapa gthye pratyabhe:
When that was said the Gracious One replied to the venerable Uruvilvkyapa with
a verse:8
pathy
Mohan-te juhito agni, mohan-te so tapo kto,

Deluded you lit the fire, deluded you performed austerity,
pathy
Ya jahe pacime kle jr va urago tvaca.

In the end you gave that up as a snake (gave up) his skin.
Atha khalv-yumn-Uruvilvkyapo Bhagavanta gthye pratyabhe:
When that was said the venerable Uruvilvkyapa replied to the Gracious One with
a verse:
pathy
Moha no juhito agni moha me so tapo kto

Deluded I lit the fire, deluded I performed austerity,
pathy
Ya jahe pacime kle jr va urago tvaca.

In the end I gave that up as a snake (gave up) his skin.
, Jagat
Agnhi yajeu ca vipramuccati,

Through fire sacrifices he is freed,
,
Iti sma me si pure ajnato,

Understanding like this in former times,
,
Andhasya jtmaranusrio,
Blinded, I followed after birth and death,
,
Apayato Uttamam-acyuta Pada.

Not seeing the Supreme State which does not pass away.
The following verses are not found in the Pi version of the story.

, Jagat
So dni paymi Anvila Pada,

But now I see the Undisturbed State,
,
Sudeita Ngavarea Tyin.

Well-taught by the Such-like One, the noble Dragon.
,
Atyantanihpadam-spe aha
I have attained that Perfect State
, Triubh
Sasrajtmaraa prahya.
After giving up the round of birth and death.
pathy
Bah satv vihanyanti karont vividh tap,

Many beings are being destroyed while performing various austerites,
pathy
Nih anadhigacchant avitrakathakath,

Not having attained Perfection, not having crossed over doubt,
pathy
Drghartra kilio smi disadnasadito,

For a long time I was defiled, bound by the bonds of (wrong) view,
pathy
Sarvagrantheu me Bhagav parimocesi Cakum.

The Visionary, the Gracious One has set me free from all of my chains.
st me Bhagav, rvako ha asmi Sugate.
The Gracious One is my Teacher, I am a disciple of the Fortunate One.
Atha khalv-yumn Uruvilvkyapo utthysanto,
Then the venerable Uruvilvkyapa, after rising from his seat,
ekam-uttarsaga ktv, dakia jnumaala pthivy
pratihpya,
arranging his robe over one shoulder, placing his right kneecap on the ground,
Bhagavata pdau iras vanditv, Bhagavanta trikhutta pradakiktv,
worshipping the Gracious Ones feet with his head, circumambulating him three
times,

Bhagavato phato asthsi Bhagavanta morahastena vjayamno.
stood behind the Gracious One fanning the Gracious One with peacock feathers.
Atha khalu te Mgadhakn brhmaaghapatikn etad-abhi:
Then this occurred to those brhmaas and householders from Magadha:
Uruvilvkyapo ramae Gautame brahmacarya carati.
Uruvilvkyapa lives the spiritual life under the ascetic Gautama.
The Discourse
Atha khalu Bhagav te Mgadhakn brhmaaghapatikn
o
Then the Gracious One presented9 this Dharma talk to the
Dhrmy kath pramaye:
brhmaas and householders from Magadha:
Rpa brhmaaghapataye utpadyati pi nirudhyati pi,
Bodily form, brhmaas and householders, arises and ceases,
vedan utpadyati pi nirudhyati pi,
feeling arises and ceases,
saj utpadyati pi nirudhyati pi,
perception arises and ceases,
saskr utpadyanti pi nirudhyanti pi,
(volitional) processes arise and cease,
vijna utpadyati pi nirudhyati pi.
consciousness arises and ceases.
ryarvako ca brhmaaghapatayo,
The Noble Disciple, brhmaas and householders,
rpa utpdavyayadharmo ti samanupayanto,
contemplating bodily form has the nature to arise and dissolve,
vedan saj saskr vijnam-anityan-ti samanupayati,
contemplates feeling, perception, (volitional) processes, and consciousness are
impermanent,
rpam-anityan-ti samanupayanto,
contemplating bodily form is impermanent,
See BHSD, s.v. pramayati for this meaning.

vedan saj saskr vijnam-anityan-ti samanupayanto,
contemplating feeling, perception, (volitional) processes, and consciousness are
impermanent,
rpa dukha ti samanupayanto,
contemplating bodily form is suffering
vedan saj saskr vijna dukha ti samanupayanto,
contemplating feeling, perception, (volitional) processes, and consciousness are
suffering,
rpam-antme-ti samanupayati,
contemplates bodily form is not-self,
vedan saj saskr vijna antme-ti samanupayati,
he contemplates feeling, perception, (volitional) processes, and consciousness are notself,
so rpa antme-ti samanupayanto,
contemplating bodily form is not-self,
vedan saj saskr vijna antme-ti samanupayanto,
contemplating feeling, perception, (volitional) processes, and consciousness are notself,
rpam-udayavyaya ti prajnti,
he knows bodily form arises and dissolves,
rpam-udayavyaya [ti] 10 prajnanto
knowing bodily form arises and dissolves
vedan saj saskr vijnam-udayavyayan-ti prajnti,
he knows feeling, perception, (volitional) processes, and consciousness arise and
dissolve,
prajnanto rpam-anityan-ti prajnti,
knowing bodily form is impermanent he knows,
prajnanto vedan saj saskr vijnam-anityan-ti prajnti,
knowing (thus), he knows feeling, perception, (volitional) processes, and
consciousness are impermanent,
prajnanto rpa dukhan-ti prajnti,
knowing (thus), he knows bodily form is suffering,
10
Text omits ti here, which is clearly needed.

prajnanto vedan saj saskr vijna dukha ti prajnti,
consciousness are suffering,
prajnanto rpam-antme-ti prajnti,
knowing (thus), he knows bodily form is not-self,
prajnanto vedan saj saskr vijna antme-ti prajnti,
consciousness are not-self,
prajnanto kicil-loke na updyati,
knowing (thus) he is not attached to anything in the world,
anupdyanto pratytmam-eva parinirvyati,
being without attachment he personally is emancipated,
K me jtir-uita brahmacarya
Destroyed is (re)birth, accomplished is the spiritual life
kta karaya
noparim-ityatvam-iti prajnti.
there is no more of this mundane state- this he knows.
Atha khalu te Mgadhakn brhmaaghapatikn etad-abhi:
Then this occurred to those brhmaas and householders:
Yato kila bho rpam-antm,
Since bodily form, it seems, is surely not-self,
vedan saj saskr vijnam-antm,
(since) feeling, perception, (volitional) processes, and consciousness are not-self,
atha ko tarhi krako v krpako v,
then who is the maker, or the one who makes,
utthpako v samutthpako v nikepako v,
who is the animator, or the originator, or the one who puts (them) down,
yo im saskr dyati v nikipati v,
who takes up these processes or puts them down,
yasyime saskr ny antmany,
for whom are these processes empty, not capable of being self,
tmena v tmanyena v?
or having a self or with a capability of being self?

Atha khalu Bhagav te Mgadhakn brhmaaghapatikn
Then the Gracious One, knowing with his mind the reflection
imam-evarpa cetaso parivitarkam-jya, bhikn-mantrayati:
that had arisen in the minds of those brhmaas and householders, addressed the
monks (saying):
Prajapeti bhikavo blo abhyupagato antm
The fool, monks, though he declares he has arrived at (the view of) not-self
vedan saj saskr vijno me tm;
(thinks) his feelings, perceptions, (volitional) processes, or consciousness are my self;
na ca punar-aha eva vademi:
but again I do not say thus:
Aha so atra krako v krpako v,
I am the maker here, or the one who makes,
utthpako v dyako v nikepako v,
the animator, or the originator, or the one who puts (them) down,
yo im ca saskrn-nikipati any ca updyati anyatra.
he who puts down these processes here and takes (them) up elsewhere.
Atha khalu saskr eva utpadyanti saskr eva nirudhyanti,
The processes arise and the processes cease,
te ca sahetuk utpadyanti sahetuk eva nirudhyanti,
they arise with causes, and they cease with causes,
sahetuk saskrapratisadhir-bhikavas-tathgato tm ti dyako ti.
with causes for the process of rebirth, (thus) monks, does the Realised One [explain]
self and the one who takes up.
Satvn cyutopapda prajapaymi.
I declare there is a falling away and a rearising of beings.
Paymy-aha bhikava divyena caku
I see, monks, with my divine eye
viuddhentikrntamnuyakena satv cyavant upapadyant:
which is purified and surpasses that of (normal) men beings falling away and
rearising:

11
suvar durvavar, sugat durgat,

beautiful and ugly, well born and low born,
hn prat, yathkarmopag satv prajnmi,
base and excellent, I know that beings are born according to their actions,
na ca puna aha eva vadmi:
but again I do not say thus:
Aha so atra krako v krpako v,
I am the maker, or the one who makes,
utthpako v samutthpako v dyako v nikepako v,
12
the animator, or the activator, or the originator, or the one who puts (them) down,
yo im ca saskr nikipati any ca updyati anyatra.
who puts down these processes here and takes (them) up elsewhere.
Atha khalu saskr eva utpadyanti saskr eva nirudhyanti,
The processes arise and the processes cease,
te ca sahetupratyay utpadyanti sahetupratyay nirudhyanti.
they arise with causes and conditions, and they cease with causes and conditions.
Sahetud bhavbhavad,
There is the view about causes, and the view about continuity in existence,
sahetusaskrasamudaya bhikavo yathbhta samyakprajay payato
with causes processes arise, monks, seeing this with right wisdom as it really is
y bhavadi vatadi s na bhavati;
there will be no existence-view or eternity-view;
sahetusaskranirodha ca bhikava yathbhta samyakprajay payato
with causes processes cease, monks, seeing this with right wisdom as it really is
y vibhavadi, ucchedadi spi na bhavati.
there will be no extinction view, or annihilation view.
Tena bhikavo ubhau antau anugamya madhyena Tathgato Dharma deayati:
So not having approached either of these two extremes, monks, the Realised One
teaches the Dhamma which is a middle practice (thus):
11
12
We should take the v.l. here and read: durvar.

This is additional to the formulas above.

Avidypratyay saskr,
saskrapratyaya vijna,
vijnapratyaya nmarpa,
nmarpapratyaya ayatana,
ayatanapratyaya spara,
sparapratyay vedan,
vedanpratyay t,
tpratyayam-updna,
updnapratyayo bhavo,
bhavapratyay jtir-,
jtipratyay jarmaraaokaparidevadukhadaurmanasyopays.
because of birth: old age, death, grief, lamentation, pain, sorrow, and despair.
Evam-asya [kevalasya] 13 mahato dukhaskadhasya samudayo bhavati.
And so there is an origination of this [whole] great mass of suffering.
13
Omitted by mistake, it is included below.

Iti pi avidynirodht-saskranirodha,
From the cessation of ignorance, there is the cessation of (volitional)
processes,
saskranirodhd-vijnanirodho,
vijnanirodhn-nmarpanirodho,
nmarpanirodht ayatananirodha,
ayatananirodht-sparanirodha,
sparanirodhd-vedannirodho,
vedannirodht-tnirodha,
tnirodhd-updnanirodha,
updnanirodhad-bhavanirodh,
bhavanirodhaj-jtinirodho,
jtinirodhaj-jarmaraanirodho,
from the cessation of birth, the cessation of old age and death,
jarmaraanirodho okaparidevadukhadaurmanasyopays
nirodhyante,
from the cessation of old age and death,14 grief, lamentation, pain, sorrow,
and despair (all) cease,
evam-asya kevalasya mahato dukhaskandhasya nirodho bhavati.
and so there is a cessation of this whole great mass of suffering.
14
This differs from the standard formula, which reads: from the cessation of birth, old age
and death, grief, lamentation, pain, sorrow, and despair (all) cease.

Idam-avocad-Bhagavn Rjaghe viharanto antagirismi Yavane udyne,
The Gracious One said this while living near Rjagha on the side of the mountain in
the Sapling garden wood,
imasmi-ca punar-vykarae bhyame,
moreover, as this sermon was being given,
rjo reyasya Bimbisrasya tatraivsane niaasya,
as King reya Bimbisra was sitting right there on the seat,
viraja vigatamala dharmeu Dharmacakurviuddha.
the dust-free, stainless, Vision-of-the-Dhamma regarding (all) things arose.
Ekdan ca nayutn
Also to eleven thousand (of the brhmaas and householders)
viraja vigatamala Dharmeu Dharmacaku viuddha.
the dust-free, stainless, Vision-of-the-Dhamma regarding (all) things arose.
Ye pi te dvdaanayut yugyapl ynapl
Also the twelve thousand coachman and drivers
te pi tato pacd-Buddha araa gat,
at the back went for refuge to the Buddha,
Dharma araa gat, Sagha araa gat,
went for refuge to the Dhamma, went for refuge to the Sagha,
ttaman te bhik Rj reyo Bimbisro,
and those monks, King reya Bimbisra,
Mgadhak ca brhmaaghapatik Bhagavato bhitam-abhinande.
and the brhmaas and householders from Magadha were uplifted and greatly
rejoiced in what was said by the Gracious One.
Saccavibhagasutta (MN 141)

The Discourse giving the Analysis of the Truths
Eva me suta:
Thus I heard:
at one time the Gracious One was dwelling near Bras in the Deer Park at Isipatana.
Bhagav etad-avoca:
opening up, analysing, and making plain of the four noble truths.
The Discourse giving the Analysis of the Truths - 2

Katamesa catunna?
Of which four?
opening up, analysing, and making plain of the noble truth of suffering.
opening up, analysing, and making plain of the noble truth of the arising of suffering.
opening up, analysing, and making plain of the noble truth of the cessation of suffering.
opening up, analysing, and making plain of the noble truth of the practice leading to the
cessation of suffering.
opening up, analysing, and making plain of these four noble truths.

Sevetha bhikkhave Sriputtamoggallne,
Associate with Sriputta and Moggallna, monks,
bhajatha bhikkhave Sriputtamoggallne,
keep company with Sriputta and Moggallna, monks,
pait bhikkh anugghak sabrahmacrna.
they are wise monks who assist those living the spiritual life.
Seyyath pi bhikkhave janett eva Sriputto,
Sriputta is just like one who gives birth, monks,
seyyath pi jtassa pdet eva Moggallno;
Moggallna is just like a wet nurse to the one new-born, monks;
Sriputto bhikkhave sotpattiphale vineti,
Sriputta guides to the fruit of stream entry, monks,
Moggallno uttamatthe vineti.
Moggallna guides to the supreme good.
Sriputto bhikkhave pahoti
Sriputta is able, monks,
cattri ariyasaccni vitthrena cikkhitu desetu
to explain, reveal, make known, set forth, open up,
papetu pahapetu vivaritu vibhajitu uttnktun-ti.
analyse, and make plain the four noble truths in detail.
Idam-avoca Bhagav,
ida vatv Sugato uhysan vihra pvisi.
and after saying this, the Fortunate One rose from his seat and went into his living
quarters.

Tatra kho yasm Sriputto acirapakkantassa Bhagavato,
Then venerable Sriputta, not long after the Gracious One had gone,
bhikkh mantesi: vuso bhikkhavo! ti.
addressed the monks, saying: Venerable monks!
vuso! ti kho te bhikkh yasmato Sriputtassa paccassosu,
Venerable friend! those monks replied to venerable Sriputta,
yasm Sriputto etad-avoca:
and venerable Sriputta said this:
opening up, analysing, and making plain of the four noble truths.
Katamesa catunna?
Of which four?
opening up, analysing, and making plain of the noble truth of suffering.
opening up, analysing, and making plain of the noble truth of the arising of suffering.

opening up, analysing, and making plain of the noble truth of the cessation of suffering.
opening up, analysing, and making plain of the noble truth of the practice leading to the
cessation of suffering.
The First Noble Truth and its Analysis

Katama-cvuso dukkha ariyasacca?
Now what, venerable friends, is the noble truth of suffering?
Jti pi dukkh
Birth is suffering
jar pi dukkh
vydhi pi dukkho
maraam-pi dukkha

Katam cvuso jti?
Now what, venerable friends, is birth?
jti, sajti, okkanti, abhinibbatti;
there is birth, being born, appearing, turning up;
sense spheres:
aya vuccatvuso jti.
this, venerable friends, is called birth.
Katam cvuso jar?
Now what, venerable friends, is old age?
aya vuccatvuso jar.
this, venerable friends, is called old age.
Katama-cvuso maraa?
Now what, venerable friends, is death?
Y tesa tesa sattna tamh tamh sattaniky
making of time;
khandhna bhedo, kalebarassa nikkhepo:
body,
ida vuccatvuso maraa.
this, venerable friends, is called death.

Katamo cvuso soko?
Now what, venerable friends, is grief?
aya vuccatvuso soko.
this, venerable friends, is called grief.
Katamo cvuso paridevo?
Now what, venerable friends, is lamentation?
there are laments, great laments, lamenting, great lamenting, the state of lamenting,
great lamentation:
aya vuccatvuso paridevo.
this, venerable friends, is called lamentation.
Katama-cvuso dukkha?
Now what, venerable friends, is pain?
Ya kho vuso kyika dukkha, kyika asta,
That, venerable friends, which is bodily pain, bodily disagreeableness,
ida vuccatvuso dukkha.
this, venerable friends, is called pain.

Katama-cvuso domanassa?
Now what, venerable friends, is sorrow?
Ya kho vuso cetasika dukkha, cetasika asta,
That, venerable friends, which is mental pain, mental disagreeableness,
vedayita manosamphassaja dukkha, asta vedayita:
ida vuccatvuso domanassa.
this, venerable friends, is called sorrow.
Katamo cvuso upyso?
Now what, venerable friends, is despair?
there is desponding, despairing, despondency, despair:
aya vuccatvuso upyso.
this, venerable friends, is called despair.
Katama-cvuso yam-piccha na labhati tam-pi dukkha?
Now what, venerable friends, is the suffering from not obtaining what one longs for?
Jtidhammna vuso sattna eva icch uppajjati:
To those beings subject to birth, venerable friends, this longing arises:
Aho vata maya na jtidhamm assma,
Oh, might we not be subject to birth,
na ca vata no jti gaccheyy! ti
and may birth surely not come to us!

Jardhammna vuso sattna eva icch uppajjati:
To those beings subject to old age, venerable friends, this longing arises:
Aho vata maya na jardhamm assma,
Oh, might we not be subject to old age,
na ca vata no jar gaccheyy! ti
Vydhidhammna vuso sattna eva icch uppajjati:
To those beings subject to sickness, venerable friends, this longing arises:
Aho vata maya na vydhidhamm assma,
Oh, might we not be subject to sickness,
na ca vata no vydhi gaccheyy! ti
Maraadhammna vuso sattna eva icch uppajjati:
To those beings subject to death, venerable friends, this longing arises:
Aho vata maya na maraadhamm assma,
Oh, might we not be subject to death,
na ca vata no maraa gaccheyy! ti
may death surely not come to us!

vuso sattna eva icch uppajjati:
venerable friends, this longing arises:
Aho vata maya na sokaparidevadukkha Oh, might we not be subject to grief, lamentation, pain,
domanassupysadhamm assma,
sorrow, and despair,
na ca vata no sokaparidevadukkhamay grief, lamentation, pain,
domanassupysa gaccheyyun!-ti.
sorrow, and despair surely not come to us!
Katam cvuso sakhittena pacupdnakkhandh dukkh?
Now what, venerable friends, in brief, are the constituent groups (of mind and body)
that provide fuel for attachment that are suffering?
Seyyathda:
rppdnakkhandho
the form constituent group that is attached to
vedanpdnakkhandho
the feelings constituent group that is attached to
sapdnakkhandho
the perceptions constituent group that is attached to
sakhrpdnakkhandho
the (mental) processes constituent group that is attached to
vipdnakkhandho.
the consciousness constituent group that is attached to.
Ime vuccantvuso sakhittena pacupdnakkhandh dukkh.
These, venerable friends, in brief, are called the constituent groups (of mind and body)
that provide fuel for attachment and that are suffering.

Ida vuccatvuso dukkha ariyasacca.
This, venerable friends, is called the noble truth of suffering.
The Second Noble Truth

Katama-cvuso, dukkhasamudaya ariyasacca?
Now what, venerable friends, is the noble truth of the arising of suffering?
It is that craving which leads to continuation in existence,
follows:
kmatah
bhavatah
vibhavatah.
Ida vuccatvuso dukkhasamudaya ariyasacca.
This, venerable friends, is called the noble truth of the arising of suffering.
The Third Noble Truth

Katama-cvuso dukkhanirodha ariyasacca?
Now what, venerable friends, is the noble truth of the cessation of suffering?
Yo tass yeva tahya asesavirganirodho It is the complete fading away and cessation without remainder of that craving cgo, painissaggo, mutti, anlayo.
Ida vuccatvuso dukkhanirodha ariyasacca.
This, venerable friends, is called the noble truth of the cessation of suffering.
The Fourth Noble Truth and its Analysis

Katama-cvuso dukkhanirodhagmin paipad ariyasacca?
Now what, venerable friends, is the noble truth of the practice leading to the end of
suffering?
Ayam-eva ariyo ahagiko maggo, seyyathda:
i. sammdihi
right view
ii. sammsakappo
right thought
iii. sammvc
right speech
iv. sammkammanto
right action
v. samm-jvo
right livelihood
vi. sammvymo
right endeavour
vii. sammsati
right mindfulness
viii. sammsamdhi.

Katam cvuso sammdihi?
Now what, venerable friends, is right view?
Ya kho vuso dukkhe a
That, venerable friends, which is knowledge about suffering
dukkhasamudaye a
knowledge about the arising of suffering
dukkhanirodhe a
knowledge about the practice leading to the cessation of suffering.
Aya vuccatvuso sammdihi.
This, venerable friends, is called right view.
Katamo cvuso sammsakappo?
Now what, venerable friends, is right thought?
Nekkhammasakappo
The thought of renunciation
avypdasakappo
the thought of good will
avihissakappo.
the thought of non-violence.
Aya vuccatvuso sammsakappo.
This, venerable friends, is called right thought.

Katam cvuso sammvc?
Now what, venerable friends, is right speech?
Musvd verama
pisuvc verama
pharusvc verama
samphappalp verama.
Aya vuccatvuso sammvc.
This, venerable friends, is called right speech.
Katamo cvuso sammkammanto?
Now what, venerable friends, is right action?
Ptipt verama
adinndn verama
kmesu micchcr verama.
Aya vuccatvuso sammkammanto.
This, venerable friends, is called right action.

Katamo cvuso samm-jvo?
Now what, venerable friends, is right livelihood?
Idhvuso ariyasvako micch-jva pahya,
Here, venerable friends, a noble disciple, having given up wrong ways of livelihood,
samm-jvena jvika kappeti.
earns his living by a right way of livelihood.
Aya vuccatvuso samm-jvo.
This, venerable friends, is called right livelihood.
Katamo cvuso sammvymo?
Now what, venerable friends, is right endeavour?
Idhvuso bhikkhu anuppannna ppakna
Here, venerable friends, a monk generates desire for the non-arising of bad
effort.
effort.
effort.

He generates desire for the endurance of wholesome things that have arisen, their
non-forgetting,
effort.
Aya vuccatvuso sammvymo.
This, venerable friends, is called right endeavour.
Katam cvuso sammsati?
Now what, venerable friends, is right mindfulness?
Idhvuso bhikkhu kye kynupass viharati,
Here, venerable friends, a monk dwells contemplating (the nature of) the body in the
body,
the world.
the world.
the world.
the world.
Aya vuccatvuso sammsati.
This, venerable friends, is called right mindfulness.

Katamo cvuso sammsamdhi?
Now what, venerable friends, is right concentration?
Idhvuso bhikkhu vivicceva kmehi, vivicca akusalehi dhammehi,
Here, venerable friends, a monk, quite secluded from sense desires, secluded from
unwholesome things,
concentration,
adukkha, asukha, upekkh-satiprisuddhi
equanimity,

Aya vuccatvuso sammsamdhi.
This, venerable friends, is called right concentration.
Ida vuccatvuso dukkhanirodhagmin paipad ariyasacca.
This, venerable friends, is called the noble truth of the practice leading to the cessation
of suffering.
desan, papan, pahapan, vivara, vibhajan, uttnkamman-ti.
opening up, analysing, and making plain of these four noble truths.
Idam-avoc yasm Sriputto,
Venerable Sriputta said this,
attaman te bhikkh yasmato Sriputtassa bhsita abhinandun-ti.
and those monks were uplifted and greatly rejoiced in venerable Sriputtas words.
Dutiya[-indriya]vibhagasutta
The Second Discourse giving an Analysis [of the Faculties]
SN 48.10 edited & translated by nandajoti Bhikkhu
Pacimni, bhikkhave, Indriyni. Katamni paca?
(There are), monks, these five Faculties. Which five?
Saddhindriya, Viriyindriya, Satindriya, Samdhindriya, Paindriya.
The Faculty of Faith, the Faculty of Energy, the Faculty of Mindfulness, the Faculty of
Concentration, the Faculty of Wisdom.
***
Katama-ca, bhikkhave, Saddhindriya?
And what, monks, is the Faculty of Faith?
Idha, bhikkhave, ariyasvako saddho hoti, saddahati Tathgatassa Bodhi:
Here, monks, a noble disciple is faithful, he has faith in the Realised Ones Awakening
(thus):
the one endowed with understanding and good conduct, the Fortunate One, the one who
understands the worlds,
anuttaro purisadammasrath, Satth devamanussna Buddho Bhagav. ti
the unsurpassed guide for those people who need taming, the Teacher of gods and men,
1
the Buddha, the Gracious One.
Ida vuccati, bhikkhave, Saddhindriya.
This, monks, is called the Faculty of Faith.
***
Given the method that is followed with the other faculties below we would really expect the
four Factors of Stream Entry (cattro Sotpattiyagni) to be inserted at this point, but they are
not. In short they comprise perfect confidence in the Buddha (as expressed in the formula
repeated above), the Dhamma (svkkhto...), the Sagha (supaipanno...), and the ability to
maintain their virtuous practices (sla) unbroken.
The Second Discourse giving an Analysis [of the Faculties] - 2

Katama-ca, bhikkhave, Viriyindriya?
And what, monks, is the Faculty of Energy?
Idha, bhikkhave, ariyasvako raddhaviriyo viharati
Here, monks, a noble disciple lives with energy aroused
akusalna dhammna pahnya,
for the giving up of unwholesome things,
kusalna dhammna upasampadya,
for the establishment of wholesome things,
thmav dahaparakkamo anikkhittadhuro kusalesu dhammesu.
being firm, making strong endeavour, and having persistence in regard to wholesome
things.
So anuppannna ppakna
2
He generates desire for the non-arising of bad
He generates desire for the endurance of wholesome things that have arisen, their nonforgetting,
This part of the definition is identical with the definition of Sammvymo, Right Endeavour,
the 6th step in the Noble Eightfold Path.

Ida vuccati, bhikkhave, Viriyindriya.
This, monks, is called the Faculty of Energy.
***
Katama-ca, bhikkhave, Satindriya?
And what, monks, is the Faculty of Mindfulness?
Idha, bhikkhave, ariyasvako satim hoti,
Here, monks, a noble disciple is mindful,
paramena satinepakkena samanngato,
endowed with superior mindfulness and carefulness,
cirakatam-pi cirabhsitam-pi sarit anussarit.
remembering and recalling what was done a long time ago and what was said a long
time ago.
So kye kynupass viharati,
3
He dwells contemplating (the nature of) the body in the body,
ardent, clearly knowing, and mindful, after removing avarice and sorrow regarding the
world.
world.
This part of the definition is the same as the outline section of the Ways of Attending to
Mindfulness, see the text and translation of Mahsatipahnasutta elsewhere on this website.
It will be noticed that sati is characterised as both the ability to recall, and to pay careful
attention to whatever is arising in consiousness.

world.
world.
Ida vuccati, bhikkhave, satindriya.
This, monks, is called the Faculty of Mindfulness.
***
Katama-ca, bhikkhave, Samdhindriya?
And what, monks, is the Faculty of Concentration?
Idha, bhikkhave, ariyasvako, vossaggrammaa karitv, labhati samdhi,
Here, monks, a noble disciple, having relinquished sense objects, attains concentration,
labhati cittassa ekaggata.
attains one-pointedness of mind.
4
So vivicceva kmehi, vivicca akusalehi dhammehi,

He, quite secluded from sense desires, secluded from unwholesome things,
concentration,
This part of the definition is the definition of the four Absorptions (Jhna), which occurs in
many places throughout the discourses.

adukkha, asukha, upekkhsatiprisuddhi
equanimity,
Ida vuccati, bhikkhave, Samdhindriya.
This, monks, is called the Faculty of Concentration.
***
Katama-ca, bhikkhave, Paindriya?
And what, monks, is the Faculty of Wisdom?
Idha, bhikkhave, ariyasvako paav hoti,
Here, monks, a noble disciple is wise,
udayatthagminiy paya samanngato,
endowed with wisdom concerning rise and fall,
ariyya nibbedhikya samm dukkhakkhayagminiy.
having noble penetration into the right way leading to the destruction of suffering.

5
So ida Dukkhan-ti yathbhta pajnti,

He knows as it really is this is Suffering,
aya Dukkhasamudayo ti yathbhta pajnti,
he knows as it really is this is the Origination of Suffering,
aya Dukkhanirodho ti yathbhta pajnti,
he knows as it really is this is the Cessation of Suffering,
aya Dukkhanirodhagmin Paipad ti yathbhta pajnti.
he knows as it really is this is the Practice Leading to the Cessation of Suffering.
Ida vuccati, bhikkhave, paindriya.
This, monks, is called the Faculty of Wisdom.
Imni kho, bhikkhave, Pacindriyn. ti
These, monks, are the Five Faculties.
The previous part of the definition characterises the practice of insight meditation (vipassan),
while this part is identical with the short form of the definition of the Four Noble Truths.
Dakkhivibhagasutta
The Discourse giving the Analysis of Offerings
MN 142 edited & translated by nandajoti Bhikkhu
(January 2008/2551)
Dakkhivibhagasutta - 2
Table of Contents
The Setting
nandas Intercession
The Buddhas Reply
The Fourteen Kinds of Offerings to an Individual
The Seven Kinds of Offerings to a Sagha
The Purification of Offerings
Summary Verse
The Setting
Eva me1 suta:
Thus I heard:
eka samaya Bhagav Sakkesu viharati Kapilavatthusmi Nigrodhrme.
at one time the Gracious One was dwelling amongst the Sakyas, near to Kapilavatthu, in
2
Nigrodhas Monastery.
Atha kho Mahpajpat3 Gotam nava dussayuga dya
Then Mahpajpat Gotam, having taken a new pair of robes4
and after approaching and worshipping the Gracious One, she sat down on one side.
Ekam-anta nisinn kho Mahpajpat Gotam Bhagavanta etad-avoca:
While sitting on one side Mahpajpat Gotam said this to the Gracious One:
Ida me bhante nava dussayuga Bhagavanta uddissa,
This new pair of robes, reverend Sir, is for the Gracious One,
sma kanta sma vyita.
I have cut them myself, I have sewn them myself.
Ta me bhante Bhagav paiggahtu anukampa updy ti.
Please accept this from me, reverend Sir, Gracious One, taking compassion (on me).
Eva vutte, Bhagav Mahpajpati Gotami etad-avoca:
After that was said, the Gracious One said this to Mahpajpat Gotam:
Thai: Evam-me.
Kapilavatthu was the Buddhas home town. Nigrodha was a Sakyan who donated this park to
the Sagha. The Buddha performed the Double Miracle (Yamakapihriya) there on his first
visit to his home town after the Awakening. It was also the place where Mahpajpat Gotam
first requested the foundation of the Bhikkhu order. Later the Buddha would relate the
Vessantarajtaka while living there (source DPPN).
3
ChS: Mahpajpati, and similarly throughout.
4
Dussa literally means cloth, but here has the more specialised meaning of robes.
2
Saghe Gotami dehi, Saghe te dinne aha-ceva pjito bhavissmi Sagho c ti.
Give them to the Community, Gotam, when you have given them to the Community,
you will have offered them to me and the Community.
Dutiyam-pi kho Mahpajpat Gotam Bhagavanta etad-avoca:
For a second time Mahpajpat Gotam said this to the Gracious One:
Dutiyam-pi kho Bhagav Mahpajpati Gotami etad-avoca:
For a second time the Gracious One said this to Mahpajpat Gotam:
Saghe, Gotami, dehi, Saghe te dinne aha-ceva pjito bhavissmi Sagho c ti.
Tatiyam-pi kho Mahpajpat Gotam Bhagavanta etad-avoca:
For a third time Mahpajpat Gotam said this to the Gracious One:
Tatiyam-pi kho Bhagav Mahpajpati Gotami etad-avoca:
For a third time the Gracious One said this to Mahpajpat Gotam:
Saghe, Gotami, dehi, Saghe te dinne aha-ceva pjito bhavissmi Sagho c ti.
nandas Intercession
Eva vutte, yasm nando Bhagavanta etad-avoca:
After this was said, venerable nanda said this to the Gracious One:
Paiggahtu bhante Bhagav Mahpajpatiy Gotamiy nava dussayuga.
Please accept, reverend Sir, Gracious One,5 the new pair of robes from Mahpajpat
Gotam.
Bahpakr6 bhante Mahpajpat Gotam Bhagavato,
Mahpajpat Gotam, reverend Sir, has been a big help to the Gracious One,
mtucch pdik posik khrassa dyik.
as Mothers Sister, foster-mother, step-mother, wet-nurse.
Bhagavanta Janettiy klakatya7 thaa pyesi.
When your Mother passed away she suckled the Gracious One with mothers milk.8
Bhagav pi bhante bahpakro Mahpajpatiy Gotamiy.
Also the Gracious One, reverend Sir, has been a big help to Mahpajpat Gotam.
Bhagavanta bhante gamma Mahpajpat Gotam
Because of the Gracious One, reverend Sir, Mahpajpat Gotam
Buddha saraa gat, Dhamma saraa gat, Sagha saraa gat.
has gone for refuge to the Buddha, has gone for refuge to the Dhamma, has gone for
refuge to the Community.
ptipt paivirat, adinndn paivirat, kmesu micchcr paivirat,
refrains from killing living creatures, refrains from taking what has not been given,
refrains from sexual misconduct,
Both bhante and Bhagav are vocatives used in conjunction (see also the note on vocatives in
the section giving the Buddhas reply below).
6
Thai: Bahukra, similarly elsewhere.
7
Thai: klakatya.
8
nanda interceded on behalf on his Aunt Mahpajpat Gotam in a similar way when she
requested the going-forth from the Buddha at Nigrodhas Monastery, see the beginning of
Bhikkhuikkhandhaka, Vinaya Cavagga 10.
musvd paivirat, surmerayamajjapamdahn paivirat.
refrains from false speech, refrains from liquors, wines, or intoxicants which cause
heedlessness.
Buddhe aveccappasdena samanngat, Dhamme aveccappasdena samanngat,
is endowed with perfect confidence in the Buddha, is endowed with perfect confidence
in the Dhamma,
Saghe aveccappasdena samanngat, Ariyakantehi slehi samanngat.
is endowed with perfect confidence in the Community, is endowed with the virtue that is
agreeable to the Ariyas.9
dukkhe nikkakh, dukkhasamudaye nikkakh,
has no doubt about suffering, has no doubt about the arising of suffering,
dukkhanirodhe nikkakh, dukkhanirodhagminiy paipadya nikkakh.
has no doubt about the cessation of suffering, has no doubt about the practice leading to
the end of suffering.
Bhagav pi bhante bahpakro Mahpajpatiy Gotamiy ti.
The Gracious One, reverend Sir, has been a big help to Mahpajpat Gotam.
These are the Sotpattiyaga, the four things that one who has attained the First Path is
endowed with. The virtue that is agreeable to the Ariyas means that she is able to maintain the
first five precepts unbroken.
The Buddhas Reply

Evam-eta, nanda, evam-eta, nanda.10
Just so, nanda, just so, nanda.
Ya h nanda, puggalo puggala gamma
For the person, nanda, who because of another person
Buddha saraa gato hoti, Dhamma saraa gato hoti,
has gone for refuge to the Buddha, has gone for refuge to the Dhamma,
Sagha saraa gato hoti,
has gone for refuge to the Community,
11
imass nanda, puggalassa imin puggalena na suppaikra vadmi,

nanda,12 it is not easy for that person to be repaid by the (other) person, I say,
yad-ida: abhivdanapaccuhnjalikammasmcikammathat is to say: with worship, rising from ones seat, reverential salutation, homage,
cvarapiaptasensanagilnappaccayabhesajjaparikkhrnuppadnena.13
gifts of robes, alms-food, dwellings, and requisites of medicine for support when sick.
ptipt paivirato hoti, adinndn paivirato hoti,
has refrained from killing living creatures, has refrained from taking what has not been
given,
kmesu micchcr paivirato hoti, musvd paivirato hoti,
has refrained from sexual misconduct, has refrained from false speech,
surmerayamajjapamdahn paivirato hoti,
has refrained from liquors, wines, or intoxicants which cause heedlessness,
nanda, it is not easy for that person to be repaid by the (other) person, I say,
10
ChS omits the repetition.

Thai: supaikra, ChS: suppatikra, same elsewhere.
12
Note the use of the same vocative twice in this sentence, something which is normally avoided
in English, but quite common in Pi.
13
Thai: abhivdana paccuhna ajalikamma smcikamma cvara-, etc, same elsewhere.
This is a very long compound, consisting of 47 syllables, that I have had to split over two lines.
11
cvarapiaptasensanagilnappaccayabhesajjaparikkhrnuppadnena.
Buddhe aveccappasdena samanngato hoti,
is endowed with perfect confidence in the Buddha,
Dhamme aveccappasdena samanngato hoti,
is endowed with perfect confidence in the Dhamma,
Saghe aveccappasdena samanngato hoti,
is endowed with perfect confidence in the Community,
Ariyakantehi slehi samanngato hoti,
is endowed with the virtue that is agreeable to the Ariyas,
dukkhe nikkakho hoti, dukkhasamudaye nikkakho hoti,
has no doubt about suffering, has no doubt about the arising of suffering,
dukkhanirodhe nikkakho hoti,
has no doubt about the cessation of suffering,
dukkhanirodhagminiy paipadya nikkakho hoti,
has no doubt about the practice leading to the end of suffering,
The Fourteen Kinds of Offerings to an Individual

Cuddasa kho panim nanda pipuggalik dakkhi.
There are these fourteen offerings to an individual.
Katam cuddasa?14
What fourteen?
Tathgate Arahante Sammsambuddhe dna deti,
A gift one gives to a Realised One, a Worthy One, a Perfect Sambuddha,
aya paham pipuggalik dakkhi.
this is the first offering to an individual.
Paccekasambuddhe dna deti,
A gift one gives to an Independent Sambuddha,15
aya dutiy pipuggalik dakkhi.
this is the second offering to an individual.
Tathgatasvake Arahante dna deti,
A gift one gives to a Realised Ones disciple who is a Worthy One,
aya tatiy pipuggalik dakkhi.
this is the third offering to an individual.
Arahattaphalasacchikiriyya paipanne dna deti,
A gift one gives to one who has entered upon the way to experiencing the fruit of
Worthiness,
aya catutth16 pipuggalik dakkhi.
this is the fourth offering to an individual.
Angmissa dna deti,
A gift one gives to a Non-Returner,
aya pacam pipuggalik dakkhi.
this is the fifth offering to an individual.
14
Thai omits.
One of the more difficult terms to render accurately. A Paccekasambuddha is one who has
discovered the Four Noble Truths by himself and become Fully Awakened, but who does not
establish a Ssana in the world. Gotama Buddha himself almost became a Paccekasambuddha,
when after his Awakening he inclined to inaction because of the difficulty in getting people to
understand the Teaching. He was eventually persuaded to teach by Brahm Sahampati, the
highest God in Heaven.
16
Thai: catutth, also in the next section.
15
Angmiphalasacchikiriyya paipanne dna deti,
A gift one gives to one who has entered upon the way to experiencing the fruit of NonReturning,
aya chah17 pipuggalik dakkhi.
this is the sixth offering to an individual.
Sakadgmissa dna deti,
A gift one gives to a Once-Returner,
aya sattam pipuggalik dakkhi.
this is the seventh offering to an individual.
Sakadgmiphalasacchikiriyya paipanne dna deti,
A gift one gives to one who has entered upon the way to experiencing the fruit of OnceReturning,
aya aham pipuggalik dakkhi.
this is the eighth offering to an individual.
Sotpanne dna deti,
A gift one gives to a Stream-Enterer,
aya navam pipuggalik dakkhi.
this is the ninth offering to an individual.
Sotpattiphalasacchikiriyya paipanne dna deti,
A gift one gives to one who has entered upon the way to experiencing the fruit of
Stream-Entry,
aya dasam pipuggalik dakkhi.
this is the tenth offering to an individual.
Bhirake kmesu vtarge dna deti,
A gift one gives to an outsider who is without passion for sensual desires,18
aya ekdasam pipuggalik dakkhi.
this is the eleventh offering to an individual.
17
Thai: chah, also in the next section.

MA: Bhirake kmesu vtarge ti kammavdikiriyavdimhi lokiyapacbhie; to an outsider
who is without passion for sensual desires means to one who holds the view of actions and
results of actions, and has developed the five mundane deep knowledges.
18
Puthujjanaslavante dna deti,
A gift one gives to a virtuous ordinary person,19
aya dvdasam pipuggalik dakkhi.
this is the twelfth offering to an individual.
Puthujjanadussle dna deti,
20
A gift one gives to an unvirtuous ordinary person,
aya terasam pipuggalik dakkhi.
this is the thirteenth offering to an individual.
Tiracchnagate dna deti,
A gift one gives to an animal,
aya cuddasam pipuggalik dakkhi ti.
this is the fourteenth offering to an individual.
Tatr nanda, tiracchnagate dna datv
Here, nanda, having given a gift to an animal
satagu dakkhi pikakhitabb,
a hundred-fold offering is to be expected (in return),
puthujjanadussle dna datv
having given a gift to an unvirtuous ordinary person
sahassagu dakkhi pikakhitabb,
a thousand-fold offering is to be expected (in return),
puthujjanaslavante dna datv
having given a gift to a virtuous ordinary person
satasahassagu dakkhi pikakhitabb,
a hundred-thousand-fold offering is to be expected (in return),
19
MA: Puthujjanaslavante ti puthujjanaslav nmagosladhtuko hoti, asaho amyv para

apetv dhammena samena kasiy v vaijjya v jvika kappet; to a virtuous ordinary
person means to a virtuous ordinary person known to have the nature of suitable virtue, not
being crafty or deceitful, not oppressing others; being righteous, peaceful, and earning his
living through farming or trading (and so on).
20
MA: Puthujjanadussle ti puthujjanadussl nma kevaamacchabandhdayo para pya
jvika kappet; to an unvirtuous ordinary person means to an unvirtuous ordinary person
known as a fisherman who captures fish and who, through earning his living, does harm to
others (and so on).
bhirake kmesu vtarge dna datv
having given a gift to an outsider who is without passion for sensual desires
koisatasahassagu dakkhi pikakhitabb,
a hundred-thousand times a hundred-thousand-fold offering is to be expected (in return),
sotpattiphalasacchikiriyya paipanne dna datv
having given a gift to one who has entered upon the way to experiencing the fruit of
Stream-Entry
asakheyy appameyy dakkhi pikakhitabb.
an immeasurable, unlimited offering is to be expected (in return).
Ko pana vdo Sotpanne?
What to say about a Stream-Enterer?
Ko pana vdo Sakadgmiphalasacchikiriyya paipanne?
What to say about one who has entered upon the way to experiencing the fruit of OnceReturning?
Ko pana vdo Sakadgmissa?
What to say about a Once-Returner?
Ko pana vdo Angmiphalasacchikiriyya paipanne?
What to say about one who has entered upon the way to experiencing the fruit of NonReturning?
Ko pana vdo Angmissa?
What to say about a Non-Returner?
Ko pana vdo Arahattaphalasacchikiriyya paipanne?
What to say about one who has entered upon the way to experiencing the fruit of
Worthiness?
Ko pana vdo Arahante?
What to say about a Worthy One?
Ko pana vdo Paccekasambuddhe?
What to say about an Independent Sambuddha?
Ko pana vdo Tathgate Arahante Sammsambuddhe?
What to say about a Realised One, a Worthy One, a Perfect Sambuddha?
The Seven Kinds of Offerings to a Community

Satta kho panim nanda Saghagat dakkhi.
There are these seven offerings to a Community.21
Katam satta?22
What seven?
Buddhappamukhe ubhatosaghe dna deti,
A gift one gives to both Communities, with the Buddha at their head,
aya paham Saghagat dakkhi.
this is the first offering to a Community.
Tathgate parinibbute ubhatosaghe dna deti,
A gift one gives to both Communities, after the Realised One has attained
Emancipation,
aya dutiy Saghagat dakkhi.
this is the second offering to a Community.
Bhikkhusaghe dna deti,
A gift one gives to the monks Community,
aya tatiy Saghagat dakkhi.
this is the third offering to a Community.
Bhikkhuisaghe23 dna deti,
A gift one gives to the nuns Community,
aya catutth Saghagat dakkhi.
this is the fourth offering to a Community.
Ettak24 me bhikkh ca bhikkhuiyo ca Saghato uddissath ti dna deti,
A gift one gives after saying this many monks and nuns have been nominated from the
monks and nuns Community,
aya pacam Saghagat dakkhi.
this is the fifth offering to a Community.
21
Saghagat, to those who have the nature of a Community is a more accurate but cumbersome
way of saying it.
22
Thai omits.
23
Thai, ChS: bhikkhui- here and elsewhere.
24
Thai: Ettake, here and below.
Ettak me bhikkh Saghato uddissath ti dna deti,
A gift one gives after saying this many monks have been nominated from the monks
Community,
aya chah Saghagat dakkhi.
this is the sixth offering to a Community.
25
Ettak me bhikkhuiyo Saghato uddissath ti dna deti,

A gift one gives after saying this many nuns have been nominated from the nuns
Community,
aya sattam Saghagat dakkhi.
this is the seventh offering to a Community.
Bhavissanti kho pan nanda angatam-addhna,
There will be in the future, nanda,
gotrabhuno ksvakah dussl ppadhamm.
clansmen with an ochre robe around their necks who are unvirtuous and bad-natured.
Tesu dusslesu Sagha uddissa dna dassanti
But even a gift that is given to those unvirtuous ones because of the Community
tad pha nanda Saghagata dakkhia asakheyya appameyya vadmi.
at that time, nanda, will be an immeasureable, unlimited offering to the Community, I
say.26
Na tvevha nanda kenaci pariyyena,
I certainly in no way, nanda,
Saghagatya dakkhiya pipuggalika dna27 mahapphalatara vadmi.
say that a gift to an individual can have greater fruit than an offering to a Community.
25
Thai: Ettik.
This statement needs to read in light of the statement in the next section, where it is explained
how gifts can be purified by the giver, even when the receiver is unworthy. It should not be
taken as endorsing support for unvirtuous monks and nuns.
27
Thai: pipuggalikadna.
26
The Purification of Offerings

Catasso kho panim nanda28 dakkhi visuddhiyo.
There are, nanda, these four purifications of offerings.
Katam catasso?
Which four?
Atth nanda dakkhi dyakato visujjhati no paigghakato,
There is an offering that is purified by the giver, not by the receiver,
atth nanda dakkhi paigghakato visujjhati no dyakato,
there is an offering that is purified by the receiver, not by the giver,
atth nanda dakkhi neva dyakato visujjhati no paigghakato,
there is an offering that is neither purified by the giver nor by the receiver,
atth nanda dakkhi dyakato ceva visujjhati paigghakato ca.
there is an offering that is purified by the giver and by the receiver,
Katha-c nanda dakkhi dyakato visujjhati no paigghakato?
What, nanda, is an offering that is purified by the giver not by the receiver?
Idh nanda dyako hoti slav kalyadhammo,
Here, nanda, the giver is virtuous and good-natured,
paigghak honti dussl ppadhamm,
and the receivers are unvirtuous and bad-natured,29
eva kho nanda dakkhi dyakato visujjhati no paigghakato.
in this way, nanda, the offering is purified by the giver not by the receiver.
Katha-c nanda, dakkhi paigghakato visujjhati no dyakato?
What, nanda, is an offering that is purified by the receiver not by the giver?
Idh nanda dyako hoti dusslo ppadhammo,
Here, nanda, the giver is unvirtuous and bad-natured,
paigghak honti slavanto kalyadhamm,
and the receivers are virtuous and good-natured,
eva kho nanda dakkhi paigghakato visujjhati no dyakato.
in this way, nanda, the offering is purified by the receiver not by the giver.
28
ChS: kho im nanda.

There is an odd asymmetry in the grammar here, in that paigghakato is singular, but
paigghak is plural, whereas we would expect them to match.
29
Katha-c nanda dakkhi neva dyakato visujjhati no paigghakato?
What, nanda, is an offering that is neither purified by the giver nor by the receiver?
Idh nanda dyako ca hoti dusslo ppadhammo,
Here, nanda, the giver is unvirtuous and bad-natured,
paigghak ca honti dussl ppadhamm,
and the receivers are unvirtuous and bad-natured,
eva kho nanda dakkhi neva dyakato visujjhati no paigghakato.
in this way, nanda, the offering is purified neither by the giver nor by the receiver.
Katha-c nanda dakkhi dyakato ceva visujjhati paigghakato ca?
What, nanda, is an offering that is purified by the giver and by the receiver?
Idh nanda dyako ca hoti slav kalyadhammo,
Here, nanda, the giver is virtuous and good-natured,
paigghak ca honti slavanto kalyadhamm
and the receivers are virtuous and good-natured,
eva kho nanda dakkhi dyakato ceva visujjhati paigghakato ca.
in this way, nanda, the offering is purified by the giver and by the receiver.
Im kho nanda catasso dakkhi visuddhiyo ti.
These, nanda, are these four purifications of offerings.
Summary Verse
Idam-avoca Bhagav, ida vatvna, Sugato athpara etad-avoca Satth:
The Gracious One said this, and after saying this, the Fortunate One, the Teacher, said
30
something more:
Yo slav dusslesu dadti dna, dhammena laddha supasannacitto,31
That virtuous person who, with a mind full of confidence, gives a gift that has been
righteously obtained to unvirtuous people,
abhisaddaha kammaphala ura, s dakkhi dyakato visujjhati.
who has great faith in actions and their results, that gift will be purified by the
giver.32
30
This is the normal way in the discourses of introducing a verse summary of a prose discourse.
Unfortunately translators have a habit of omitting the verses as they only repeat what has been
said before. But a memorial summary serves a very useful function.
31
The metre of these lines is a mixture of Tuhubha and Jagat, with the first line in each verse
being hypermetrical.
32
The translation of these verses in The Middle Length Discourses of the Buddha is rather looser
than usual.
Yo dusslo slavantesu dadti dna, adhammena laddha appasannacitto,
That unvirtuous person who, with a mind lacking in confidence, gives a gift that has
been unrighteously obtained to virtuous people,
anabhisaddaha kammaphala ura, s dakkhi paigghakato visujjhati.
who does not have great faith in actions and their results, that gift will be purified
by the receiver.
Yo dusslo dusslesu dadti dna, adhammena laddha appasannacitto,
That unvirtuous person who, with a mind lacking in confidence, gives a gift that has
been unrighteously obtained to unvirtuous people,
33
anabhisaddaha kammaphala ura, na ta dna vipulapphalan-ti brmi.

who does not have great faith in actions and their results, that gift will not bring an
extensive reward I say.
Yo slav slavantesu dadti dna, dhammena laddha supasannacitto,
That virtuous person who, with a mind full of confidence, gives a gift that has been
righteously obtained to virtuous people,
abhisaddaha kammaphala ura, ta ve dna vipulapphalan-ti brmi.
who has great faith in actions and their results, that gift will bring an extensive
reward I say.
Yo vtargo vtargesu dadti dna, dhammena laddha supasannacitto,
That passionless person who, with a mind full of confidence, gives a gift that has
been righteously obtained to passionless people,
abhisaddaha kammaphala ura, ta ve dna misadnnam-aggan-ti.
who has great faith in actions and their results, that gift is the highest of worldly
gifts.
Dakkhivibhagasutta nihita
The Discourse giving the Analysis of Offerings is Finished
33
Thai: vipulaphalan-ti, similarly below.
Abhidhammamtik
The Matrix from the Abstract Teaching

(2nd revised edition, October 2011/2055)
Table of Contents
[Tikamtik]
[Dukamtik]
[Suttantadukamtik]
Preface
The text of the Mtik from Dhammasaga presented here has been established
after a comparison of the three main editions of the text as listed below. The work as
it stands is a preliminary to some texts that are being prepared from the
Abhidhamma, including the Satipahnavibhaga.
After revising the Satipahnavibhaga is proved necessary to update the Mtik
also, to bring it into line. I still hope to expand the present work at some point to
include the explanations of the matrix that are given in the Nikkhepakaa and
Ahakath sections of Dhammasaga.
nandajoti Bhikkhu
October 2011

Texts:
Dhammasagaippakaraa, Buddha Jayanti Tripiaka Series, Vol 41, Colombo,
C.E. 1973 = B.E. 2515.
Dhammasagapi, from the Chaha Sagyana CD-ROM, 3rd rev. ed., Igatpuri,
1999.
(Thai) Royal Thai Edition:
Dhammasaga, distributed with the Digital Pali Reader (= Budsir CD-ROM
edition of the text).
Translations consulted:
Buddhist Psychological Ethics, by Mrs C.A.F. Rhys Davids, translation and study of
Dhammasaga, Pali Text Society, 1900, 3rd ed. reprinted Oxford, 1993.
The Dhammasagan, Enumeration of Ultimate Realities, by U Kyaw Khine,
DPPS, Yangon, C.E. 1996 = B.E. 2539.
[Abhidhammamtik]
[The Matrix from the Abstract Teaching]
[Tikamtik]
[The Triplets Matrix]
[1]
Kusal dhamm,
Wholesome things,
Akusal dhamm,
Unwholesome things,
Abykat dhamm.1
Things without consequences.
[2]
Sukhya vedanya sampayutt dhamm
Things connected with pleasant feeling
Dukkhya vedanya sampayutt dhamm
Things connected with painful feeling
Adukkham-asukhya vedanya sampayutt dhamm
Things connected with neither painful nor pleasant feeling
BJT: avykat, and in the answer. Ahaslin has this interesting explanation of this
sequence: anavajjasukhavipkalakkha kusal, svajjadukkhavipkalakkha akusal,
avipkalakkha avykat; what has the characteristic of having faultless and pleasant
result is wholesome, what has the characteristic of having faulty and painful result is
unwholesome, what has the characteristic of no result is without consequence. For this
meaning, see SED: -vykta, mfn. undeveloped, unexpounded... I follow the first meaning,
but PED follows the second meaning and translates as unexplained, not decided, not
declared, indeterminate and misses the point here.
Tikamtik - The Triplets Matrix - 4

[3]
Vipk dhamm
Things with results
Vipkadhammadhamm dhamm2
Things that have resultant nature
Nevavipkanavipkadhammadhamm dhamm3
Things that are neither results nor have resultant nature
[4]
Updinnupdniy dhamm4
Things that are attached to and favourable to the attachments
Anupdinnupdniy dhamm
Things that are not attached to (but) are favourable to the attachments
Anupdinna-anupdniy dhamm5
Things that are not attached to and are not favourable to the attachments
[5]
Sakilihasakilesik dhamm
Things that are defiled and connected with the defilements
Asakilihasakilesik dhamm
Things that are not defiled (but) are connected with the defilements
Asakiliha-asakilesik dhamm6
Things that are not defiled and are not connected with the defilements
The Nikkhepakaa section of Dhammasaga paraphrases with vipkasabhvadhamm;

things that by their own nature are resultant.
The Nikkhepakaa says this phrase means: ye ca dhamm kiriy neva kusalnkusal na ca
kammavipk, sabba-ca rpa, asakhat ca dhtu; whatever actions that are neither
wholesome nor unwholesome, all form, and the element without processes (i.e. nibbna).
ChS: -pdi-, also below.
Thai: anupdinnnupdniy; ChS: anupdia-anupdniy.
Thai: asakilihsakilesik.

[6]
Savitakkasavicr dhamm
Things that are with thinking and reflection
Avitakkavicramatt dhamm
Things that are without thinking (but) have reflection alone
Avitakka-avicr dhamm7
Things that are without thinking and without reflection
[7]
Ptisahagat dhamm
Things that are united with joyful interest
Sukhasahagat dhamm
Things that are united with pleasure
Upekkhsahagat dhamm
Things that are united with equanimity
[8]
Dassanena pahtabb dhamm8
Things that are to be given up through vision (of the First Path)
Bhvanya pahtabb dhamm9
Things that are to be given up through development (of the rest of the Paths)
Neva dassanena na bhvanya pahtabb dhamm
Things that are to be given up neither through vision (of the First Path) nor through
development (of the rest of the Paths)
Thai: avitakkvicr.
Ahaslin: dassan ti Sotpattimaggena; through vision means through the (vision of the)
Path of Stream Entry.
Ahaslin: Bhvany ti sesamaggattayena; through development means through the

(development of the) other three Paths.

[9]
Dassanena pahtabbahetuk dhamm
Things that have roots that are to be given up through vision (of the First Path)
Bhvanya pahtabbahetuk dhamm
Things that have roots that are to be given up through development (of the rest of the
Paths)
Neva dassanena na bhvanya pahtabbahetuk dhamm
Things that have roots that are neither to be given up through vision (of the First
Path) nor through development (of the rest of the Paths)
[10]
cayagmino dhamm 10
Things that go towards increase
Apacayagmino dhamm11
Things that go towards decrease
Nevcayagmino npacayagmino dhamm12
Things that go towards neither decrease nor increase
[11]
Sekh dhamm13
Those in training
Asekh dhamm
Those no longer in training
Nevasekkh nsekkh dhamm14
Those neither in training nor no longer in training
10
Ahaslin: paisandhicutigatippavattna eta nma; this is a name for the rolling on of

destinations through the death relinking (consciousness).
11
Ariyamaggnam-eta adhivacana; this is a designation for the Noble Paths.
12
BJT: nevcayagmino na apacayagmino; ChS: nevcayagminpacayagmino.
13
Thai, ChS: Sekkh ... asekkh. Sekh are those on one or other of the Noble paths or
fruitions, with the exception of Arahants, who are known as asekh, those who are no
longer in training; those who are neither in training nor no longer training are ordinary
folk (puthujjan) who have not attained the Paths or the Fruits.
14
ChS: nevasekkhansekh.

[12]
Paritt dhamm
Things that are limited
Mahaggat dhamm
Things that are very great
Appam dhamm15
Things that are immeasurable
[13]
Parittramma dhamm
Things that are limited sense-objects
Mahaggatramma dhamm
Things that are very great sense-objects
Appamramma dhamm
Things that are immeasurable sense-objects
[14]
Hn dhamm
Things that are inferior
Majjhim dhamm
Things that are middling
Pat dhamm
Things that are excellent
15
Ahaslin: pamakar dhamm rgdayo pama nma, rammaato v sampayogato

v, natthi etesa pama, pamassa ca paipakkh ti appam; measureable things
like passion and so on are called measureable, whether from sense-objects or from
association, these are not measureable, they are opposed to the measureable therefore they
are immeasureable.

[15]
Micchattaniyat dhamm
Things that are wrongful and have a fixed destiny
Sammattaniyat dhamm
Things that are righteous and have a fixed destiny
Aniyat dhamm16
Things that do not have a fixed destiny
[16]
Maggramma dhamm
Things that have Path as their objects
Maggahetuk dhamm
Things that have Path as their roots
Maggdhipatino dhamm
Things that have Path as their predominant (factor)
[17]
Uppann dhamm
Things that have arisen
Anuppann dhamm
Things that have not arisen
Uppdino dhamm
Things that are arising
[18]
Att dhamm
Things that are past
Angat dhamm
Things that are future
Paccuppann dhamm
Things that are present
16
According to the Nikkhepakaa, there are five acts that are wrongful and have a fixed
destiny beginning with matricide (and including patricide, killing a Arahat, drawing the
blood of a Buddha, and making a schism in the Sagha); the four Paths and Nibbna are
righteous and have a fixed destiny; other things do not have a fixed destiny.

[19]
Attramma dhamm
Things that are past objects
Angatramma dhamm
Things that are future objects
Paccuppannramma dhamm
Things that are present objects
[20]
Ajjhatt dhamm17
Things that are his own
Bahiddh dhamm
Things that are anothers
Ajjhattabahiddh dhamm
Things that are his own and anothers
[21]
Ajjhattramma dhamm
Things that are internal objects
Bahiddhramma dhamm
Things that are external objects
Ajjhattabahiddhramma dhamm
Things that are internal and external objects
17
Nikkhepakaa: ye dhamm tesa tesa sattna ajjhatta paccatta niyat

pipuggalik updinn, rpa, vedan, sa, sakhr, via; whatever things for
the various beings are ones own, individual, constantly and personally attached to: form,
feelings, perception, processes, and consciousness.

[22]
Sanidassanasappaigh dhamm18
Things that are visible and have impingement
Anidassanasappaigh dhamm
Things that are not visible and have impingement
Anidassana-appaigh dhamm19
Things that are not visible and do not have impingement
Tikamtik20
The Triplets Matrix
18
Ahaslin: dahabbabhvasakhtena ... sanidassan; paihananabhvasakhtena ... ti

sappaigh; what is reckoned as having a visible nature ... (that is) visible; what is
reckoned as having a striking nature ... (that has) impingement.
19
Thai: anidassanppaigh, and in the answer.
20
BJT omits.
11
[Dukamtik]
[The Pairs Matrix]
[Hetugocchaka]21
[The Roots Collection]
[1]
Het dhamm, na het dhamm
Things that are roots, things that are not roots
[2]
Sahetuk dhamm, ahetuk dhamm
Things that are connected with roots, things that are unconnected with roots
[3]
Hetusampayutt dhamm, hetuvippayutt dhamm
Things that are associated with roots, things that are unassociated with roots
[4]
Het ceva sahetuk ca dhamm, sahetuk ceva na ca het dhamm
Things that are roots and connected with roots, things that are connected with roots
(but) are not roots
[5]
Het ceva hetusampayutt ca dhamm, hetusampayutt ceva na ca het
dhamm
Things that are roots and associated with roots, things that are associated with roots
(but) are not roots
[6]
Na het kho pana sahetuk pi dhamm, ahetuk pi dhamm
Things that are not roots but are connected with roots, things that are unconnected
with roots
Hetugocchaka
The Roots Collection
21
I have included the headings at the beginning of the section they refer to in order to clarify
what follows. They appear only as end-titles in Dhs.
Dukamtik - The Pairs Matrix - 12
[Cantaraduka]22
[The Lesser Pairs]
[7]
Sappaccay dhamm, appaccay dhamm
Things with causes, things without causes
[8]
Kati sakhat dhamm, asakhat dhamm
Things that are conditioned, things that are not conditioned
[9]
Sanidassan dhamm, anidassan dhamm.
Things that are visible, things that are not visible.
[10]
Sappaigh dhamm, appaigh dhamm.
Things that are impingements, things that are not impingements.
[11]
Rpino dhamm, arpino dhamm.
Things that have form, things that are formless.
[12]
Lokiy dhamm, lokuttar dhamm.
Things that are mundane, things that are supermundane.
[13]
Kenaci vieyy dhamm, kenaci na vieyy dhamm.
Things that are perceptible in one way, things that are not perceptible in another
way.
Cantaraduka
The Lesser Pairs
22
BJT: Culla-, at the end of the section. We will later have the Greater Pairs
(Mahantaraduka) and the End Pairs (Pihiduka).
[savagocchaka]
[The Pollutants Collection]
[14]
sav dhamm,23 no sav dhamm.
Things that are pollutants, things that are not pollutants.
[15]
Ssav dhamm, ansav dhamm.
Things that are connected with pollutants, things that are unconnected with
pollutants.
[16]
savasampayutt dhamm, savavippayutt dhamm.
Things that are associated with pollutants, things that are unassociated with
pollutants.
[17]
sav ceva ssav ca dhamm, ssav ceva no ca sav dhamm.
Things that are pollutants and are connected with pollutants, things that are
connected with pollutants but are not pollutants.
[18]
sav ceva savasampayutt ca dhamm,
Things that are pollutants and associated with pollutants, things that are associated
with pollutants but are not pollutants.
savasampayutt ceva no ca sav dhamm.
things that are associated with pollutants but are not pollutants.
[19]
savavippayutt kho pana ssav pi dhamm, ansav pi dhamm.
Things that are unassociated with pollutants but are connected with pollutants, things
that are unconnected with pollutants.
savagocchaka
The Pollutants Collection
23
In the Abhidhamma there are listed as four: the pollutants of sense-desire (kmsava);
(desiring) continuation (bhavsava); (wrong) views (dihsava) and ignorance (avijjsava);
in the discourses wrong views is normally left out.
[Saojanagocchaka]24
[The Fetters Collection]
[20]
Saojan dhamm,25 no saojan dhamm.
Things that are fetters, things that are not fetters.
[21]
Saojaniy dhamm, asaojaniy dhamm.
Things that are favourable to the fetters, things that are unfavourable to the fetters.
[22]
Saojanasampayutt dhamm, saojanavippayutt dhamm.
Things that are associated with the fetters, things that are unassociated with the
fetters.
[23]
Saojan ceva saojaniy ca dhamm,
Things that are fetters and favourable to the fetters,
saojaniy ceva no ca saojan dhamm.
things that are favourable to the fetters but are not fetters.
[24]
Saojan ceva saojanasampayutt ca dhamm,
Things that are fetters and associated with fetters,
saojanasampayutt ceva no ca saojan dhamm.
things that are associated with fetters but are not fetters.
[25]
Saojanavippayutt kho pana saojaniy pi dhamm, asaojaniy pi dhamm.
Things that are unassociated with fetters but are favourable to the fetters, things that
are unfavourable to the fetters.
Saojanagocchaka
The Fetters Collection
24
ChS: sayojan-, always.
25
Normally ten fetters are mentioned: embodiment view (sakkyadihi), doubt (vicikicch),
grasping at virtue and practices (slabbataparmsa), passion for sensuality (kmarga),
ill-will (vypda), passion for the form worlds (rparga), passion for the formless worlds
(arparga), conceit (mna), agitation (uddhacca) and ignorance (avijj).
[Ganthagocchaka]
[The Knots Collection]
[26]
Ganth dhamm,26 no ganth dhamm
Things that are knots, things that are not knots
[27]
Ganthaniy dhamm,27 aganthaniy dhamm
Things that are favourable to the knots, things that are unfavourable to the knots
[28]
Ganthasampayutt dhamm, ganthavippayutt dhamm
Things that are associated with knots, things that are unassociated with knots
[29]
Ganth ceva ganthaniy ca dhamm, ganthaniy ceva no ca ganth dhamm
Things that are knots and favourable to the knots, things that are favourable to the
knots but are not knots
[30]
Ganth ceva ganthasampayutt ca dhamm
Things that are knots and associated with knots
ganthasampayutt ceva no ca ganth dhamm
things that are associated with knots but are not knots
[31]
Ganthavippayutt kho pana ganthaniy pi dhamm, aganthaniy pi dhamm
Things that are unconnected with knots but favourable to the knots, things that are
unfavourable to the knots
Ganthagocchaka
The Knots Collection
26
There are four: the knots of avarice (abhijjh); ill-will (vypda); grasping at virtue and
practices (slabbataparmsa); adherence to this is the truth (idasaccbhinivesa).
27
BJT: ganthany ... aganthaniy.
[Oghagocchaka]
[The Floods Collection]
[32]
Ogh dhamm,28 no ogh dhamm
Things that are floods, things that are not floods
[33]
Oghaniy dhamm, anoghaniy dhamm29
Things that are favourable to the floods, things that are unfavourable to the floods
[34]
Oghasampayutt dhamm, oghavippayutt dhamm
Things that are associated with floods, things that are unassociated with floods
[35]
Ogh ceva oghaniy ca dhamm, oghaniy ceva no ca ogh dhamm
Things that are floods and favourable to the floods, things that are favourable to the
floods but are not floods
[36]
Ogh ceva oghasampayutt ca dhamm, oghasampayutt ceva no ca ogh
dhamm
Things that are floods and associated with floods, things that are associated with
floods but are not floods
[37]
Oghavippayutt kho pana oghaniy pi dhamm, anoghaniy pi dhamm
Things that are unassociated with floods but favourable to the floods, things that are
unfavourable to the floods
Oghagocchaka
The Floods Collection
28
These are the similar to the pollutants above: the floods of sense-desire (kmogha),
(desiring) continuation (bhavogha), (wrong) views (dihogha) and ignorance (avijjogha).
29
BJT: oghany ... anoghany.
[Yogagocchaka]
[The Yokes Collection]
[38]
Yog dhamm,30 no yog dhamm
Things that are yokes, things that are not yokes
[39]
Yoganiy dhamm, ayoganiy dhamm31
Things that are favourable to the yokes, things that are unfavourable to the yokes
[40]
Yogasampayutt dhamm, yogavippayutt dhamm
Things that are associated with yokes, things that are unassociated with yokes
[41]
Yog ceva yoganiy ca dhamm, yoganiy ceva no ca yog dhamm
Things that are yokes and favourable to the yokes, things that are favourable to the
yokes but are not yokes
[42]
Yog ceva yogasampayutt ca dhamm, yogasampayutt ceva no ca yog
dhamm
Things that are yokes and associated with yokes, things that are associated with yokes
but are not yokes
[43]
Yogavippayutt kho pana yoganiy pi dhamm, ayoganiy pi dhamm
Things that are unassociated with yokes but favourable to the yokes, things that are
unfavourable to the yokes
Yogagocchaka
The Yokes Collection
30
These are the similar to the pollutants above: the yokes of sense-desire (kmayoga),
(desiring) continuation (bhavayoga), (wrong) views (dihiyoga) and ignorance (avijjyoga).
31
BJT: yogany ... ayogany.
[Nvaraagocchaka]
[The Hindrances Collection]
[44]
Nvara dhamm,32 no nvara dhamm
Things that are hindrances, things that are not hindrances
[45]
Nvaraiy dhamm, anvaraiy dhamm
Things that are favourable to the hindrances, things that are unfavourable to the
hindrances
[46]
Nvaraasampayutt dhamm, nvaraavippayutt dhamm
Things that are associated with hindrances, things that are unassociated with
hindrances
[47]
Nvara ceva nvaraiy ca dhamm, nvaraiy ceva no ca nvara dhamm
Things that are hindrances and favourable to the hindrances, things that are
favourable to the hindrances but are not hindrances
[48]
Nvara ceva nvaraasampayutt ca dhamm
Things that are hindrances and associated with hindrances
nvaraasampayutt ceva no ca nvara dhamm
things that are associated with hindrances but are not hindrances
[49]
Nvaraavippayutt kho pana nvaraiy pi dhamm, anvaraiy pi dhamm
Things that are unassociated with hindrances but favourable to the hindrances,
things that are unfavourable to the hindrances
Nvaraagocchaka
The Hindrances Collection
32
Five in number: sensual desire (kmacchanda), ill-will (vypda), sloth and torpor
(thnamiddha), agitation and worry (uddhaccakukkucca), skeptical doubt (vicikicch).
[Parmsagocchaka]
[The Adherences Collection]
[50]
Parms dhamm,33 no parms dhamm
Things that are adherences, things that are not adherences
[51]
Parmah dhamm, aparmah dhamm34
Things that are adhered to, things that are not adhered to
[52]
Parmsasampayutt dhamm, parmsavippayutt dhamm
Things that are associated with adherences, things that are unassociated with
adherences
[53]
Parms ceva parmah ca dhamm, parmah ceva no ca parms dhamm
Things that are adherences and adhered to, things that are adhered to but are not
adherences
[54]
Parmsavippayutt kho pana parmah pi dhamm,35 aparmah pi dhamm
Things that are unassociated with adherences but adhered to, things that are not
adhered to
Parmsagocchaka
The Adherences Collection
33
These are defined as being adherence to the wrong views that the world is eternal or not
eternal; finite or infinite; the soul and the body are the same or not the same; the
individual exists or doesnt exist after death; the individual both exists and does not exist
after death or neither exists nor does not exist after death.
34
Ahaslin: parmsehi rammaakaraavasena parmahatt parmah; because of

their taking objects with adherence (there is) adherence to, (therefore) adhered to (is said).
35
This doesnt quite follow the same scheme as the other defilements set out above, following
which we might have expected: things that are adherences and associated with adherences,
etc. because the parmsa have only one object, (wrong) view (dihi). I owe this
explanation to Bhikkhu Bodhi.
[Mahantaraduka]
[The Greater Pairs]
[55]
Sramma dhamm, anramma dhamm
Things that are with sense-objects, things that are without sense-objects
[56]
Citt dhamm,36 no citt dhamm
Things that are consciousness, things that are not consciousness
[57]
Cetasik dhamm Kati acetasik dhamm
Things that are mental factors, things that are not mental factors
[58]
Cittasampayutt dhamm, cittavippayutt dhamm
Things that are associated with mind, things that are unassociated with mind
[59]
Cittasasah dhamm, cittavisasah dhamm
Things that are joined with mind, things that are not joined with mind
[60]
Cittasamuhn dhamm, no cittasamuhn dhamm
Things that are produced by mind, things that are not produced by mind
[61]
Cittasahabhuno dhamm, no cittasahabhuno dhamm
Things that are developed by mind, things that are not developed by mind
[62]
Cittnuparivattino dhamm, no cittnuparivattino dhamm
Things that are kept rolling by mind, things that are not kept rolling by mind
[63]
Cittasasahasamuhn dhamm, no cittasasahasamuhn dhamm
Things that are productions produced by mind, things that are not productions
produced by mind
36
These are defined as being adherence to the wrong views that the world is eternal or not
eternal; finite or infinite; the soul and the body are the same or not the same; the
individual exists or doesnt exist after death; the individual both exists and does not exist
after death or neither exists nor does not exist after death.

[64]
Cittasasahasamuhnasahabhuno dhamm
Things that are productions that are produced by mind and developed by mind
no cittasasahasamuhnasahabhuno dhamm
things that are not productions that are produced by mind and developed by mind
[65]
Cittasasahasamuhnnuparivattino dhamm
Things that are productions that are produced by mind and kept rolling by mind
no cittasasahasamuhnnuparivattino dhamm
Things that are not productions that are produced by mind and kept rolling by mind
[66]
Ajjhattik dhamm, bhir dhamm
Things that are internal, things that are external
[67]
Upd dhamm, no upd37 dhamm
Things that are derived, things that are not derived
[68]
Updinn dhamm,38 anupdinn dhamm
Things that are attached to, things that are not attached to
Mahantaraduka
The Greater Pairs
37
Thai: nupd.
38
ChS: -di-, throughout.
[Updnagocchaka]
[The Attachments Collection]
[69]
Updn dhamm,39 no updn40 dhamm
Things that are attachments, things that are not attachments
[70]
Updniy dhamm, anupdniy dhamm
Things that are favourable to the attachments, things that are unfavourable to the
attachments
[71]
Updnasampayutt dhamm, updnavippayutt dhamm
Things that are associated with the attachments, things that are unassociated with the
attachments
[72]
Updn ceva updniy ca dhamm, updniy ceva no ca updn dhamm
Things that are attachments and favourable to the attachments, things that are
favourable to the attachments but are not attachments
[73]
Updn ceva updnasampayutt ca dhamm,
Things that are attachments and associated with the attachments,
updnasampayutt ceva no ca updn dhamm
things that are associated with the attachments but are not attachments
[74]
Updnavippayutt kho pana updniy pi dhamm, anupdniy pi dhamm
Things that are unassociated with the attachments but favourable to the attachments,
things that are unfavourable to the attachments
Updnagocchaka
The Attachments Collection
39
There are four: attachments to sensuality (kmupdna), views (dihupdna), grasping at

virtue and practices (slabbatupdna), self-theories (attavdupdna).
40
Thai: nupdn.
[Kilesagocchaka]
[The Defilements Collection]
[75]
Kiles dhamm,41 no kiles dhamm
Things that are defilements, things that are not defilements
[76]
Sakilesik dhamm, asakilesik dhamm
Things that are connected with the defilements, things that are unconnected with the
defilements
[77]
Sakilih dhamm, asakilih dhamm
Things that are defiled, things that are not defiled
[78]
Kilesasampayutt dhamm, kilesavippayutt dhamm
Things that are associated with the defilements, things that are unassociated with the
defilements
[79]
Kiles ceva sakilesik ca dhamm, sakilesik ceva no ca kiles dhamm
Things that are defilements and connected with the defilements, things that are
connected with the defilements, but are not defilements
[80]
Kiles ceva sakilih ca dhamm, sakilih ceva no ca kiles dhamm
Things that are defilements and defiled, things that are defiled but are not
defilements
[81]
Kiles ceva kilesasampayutt ca dhamm,
Things that are defilements and associated with the defilements,
kilesasampayutt ceva no ca kiles dhamm
things that are associated with the defilements but are not defilements
[82]
Kilesavippayutt kho pana sakilesik pi dhamm, asakilesik pi dhamm
Things that are unassociated with defilements but connected with the defilements,
things that are unconnected with the defilements
Kilesagocchaka
The Defilements Collection
41
The defilements are here defined as ten: greed (lobha), hatred (dosa), delsuion (moha),
conceit (mna), (wrong) views (dihi), doubt (vicikicch), sloth (thna), agitation
(uddhacca), lack of conscience (ahirka), lack of shame (anottappa).
[Pihiduka]
[The End Pairs]
[83]
Dassanena pahtabb dhamm, na dassanena pahtabb dhamm
Things that are to be given up through vision (of the First Path), things that are not
to be given up through vision (of the First Path)
[84]
Bhvanya pahtabb dhamm, na bhvanya pahtabb dhamm
Things that are to be given up through development (of the rest of the Paths), things
that are not to be given up through development (of the rest of the Paths)
[85]
Dassanena pahtabbahetuk dhamm, na dassanena pahtabbahetuk dhamm.
Things that are roots that are to be given up through vision (of the First Path), things
that are not roots that are to be given up through vision (of the First Path).
[86]
Bhvanya pahtabbahetuk dhamm, na bhvanya pahtabbahetuk dhamm.
Things that are roots that are to be given up through development (of the rest of the
Paths), things that are not roots that are to be given up through development (of the
rest of the Paths).
[87]
Savitakk dhamm, avitakk dhamm
Things that are with thinking, things that are without thinking
[88]
Savicr dhamm, avicr dhamm
Things that are with reflection, things that are without reflection
[89]
Sapptik dhamm, apptik dhamm
Things that are connected with joyful interest, things that are unconnected with
joyful interest
[90]
Ptisahagat dhamm, na ptisahagat dhamm
Things that are united with joyful interest, things that are not united with joyful
interest
[91]
Sukhasahagat dhamm, na sukhasahagat dhamm
Things that are united with pleasure, things that are not united with pleasure
[92]
Upekkhsahagat dhamm, na upekkhsahagat dhamm
Things that are united with equanimity, things that are not united with equanimity

[93]
Kmvacar dhamm, na kmvacar dhamm
Things that are (connected with) the sensual realms, things that are not (connected
with) the sensual realms
[94]
Rpvacar dhamm, na rpvacar dhamm
Things that are (connected with) the form realms, things that are not (connected
with) the form realms
[95]
Arpvacar dhamm, na arpvacar dhamm
Things that are (connected with) the formless realms, things that are not (connected
with) the formless realms
[96]
Pariypann dhamm, apariypann dhamm42
Things that are included, things that are unincluded
[97]
Niyynik dhamm, aniyynik dhamm
Things that lead out, things that do not lead out
[98]
Niyat dhamm, aniyat dhamm
Things that are fixed, things that are not fixed
[99]
Sa-uttar dhamm, anuttar dhamm
Things that are surpassable, things that are unsurpassable
[100]
Sara dhamm, ara dhamm
Things that are with faults, things that are without faults
Pihiduka
The End Pairs
42
Ahaslin: tebhmakavae pariypann antogadh ti pariypann, tasmi na pariypann

ti apariypann; included means: included in, contained in, the round of the three grounds
(of existence); unincluded means not being included therein.
26
[Suttantadukamtik]
[The Pairs Matrix from the Discourses]
[1]
Vijjbhgino dhamm, avijjbhgino dhamm.
Things which partake of understanding, things which do not partake of
understanding.
[2]
Vijjpam dhamm, vajirpam dhamm.
Things like lightning, things like thunder-bolts
[3]
Bl dhamm, pait dhamm.
Foolish things, wise things.
[4]
Kah dhamm, sukk dhamm.
Dark things, bright things.
[5]
Tapany dhamm, atapany43 dhamm.
Things which cause remorse, things which do not cause remorse.
[6]
Adhivacan dhamm, adhivacanapath dhamm.
Things which are definitions, things within the range of definitions.
[7]
Nirutti dhamm, niruttipath dhamm.
Things which are expressions, things within the range of expressions.
[8]
Paatti dhamm, paattipath dhamm.
Things which are designations, things within the range of designation.
[9]
Nma-ca, rpa-ca.
Name and form.
[10]
Avijj ca, bhavatah ca.
Ignorance and craving for continuation.
43
Thai: tapaniy ... atapaniy.
Suttantadukamtik - The Pairs Matrix from the Discourses - 27

[11]
Bhavadihi ca, vibhavadihi ca.
View about continuation and view about discontinuation.
[12]
Sassatadihi ca, ucchedadihi ca.
View about eternalism and view about annihilation.
[13]
Antav dihi ca, anantav dihi ca.
View about finitude and view about infinity.
[14]
Pubbantnudihi ca, aparantnudihi ca.44
View about the beginning of things, view about the ending of things.
[15]
Ahirika-ca, anottappa-ca.
Lack of conscience and lack of shame.
[16]
Hir ca, ottappa-ca.
Conscience and shame.
[17]
Dovacassat ca, ppamittat ca.
Difficulty in admonishment and association with the wicked.
[18]
Sovacassat ca, kalyamittat ca.
Ease in admonishment and association with the good.
[19]
pattikusalat ca, pattivuhnakusalat ca.
Skilful in what is an offence and skilful in rising from what is an offense.
[20]
Sampattikusalat ca, sampattivuhnakusalat ca.
Skilful in an attainment (of jhna) and skilful in rising from an attainment (of jhna).
[21]
Dhtukusalat ca, manasikrakusalat ca.
Skilful in elements and skilful in applying the mind.
44
BJT: Pubbantanu- ... -parantanu-.

[22]
yatanakusalat ca, paiccasamuppdakusalat ca.
Skilful in the (sense) spheres and skilful in conditional origination.
[23]
hnakusalat ca, ahnakusalat ca.
Skilful in what is a cause and skilful in what is not a cause.
[24]
Ajjavo45 ca, maddavo ca.
Uprightness and gentleness.
[25]
Khanti ca, soracca-ca.
Patience and meekness.
[26]
Skhalya-ca, paisanthro ca.
Amity and courtesy.
[27]
Indriyesu aguttadvrat ca, bhojane amattaut ca.
Non-guarding of the doors of the faculties and non-knowing the measure in food.
[28]
Indriyesu guttadvrat ca, bhojane mattaut ca.
Guarding of the doors of the faculties and knowing the measure in food.
[29]
Muhasacca-ca, asampajaa-ca.
Forgetfulness and lack of full knowledge.
[30]
Sati ca, sampajaa-ca.
Mindfulness and full knowledge.
[31]
Paisakhnabala-ca, bhvanbala-ca.
Strengh in discrimination and strength in (mental) development.
[32]
Samatho ca, vipassan ca.
Calm and insight.
45
Thai: jjavo.

[33]
Samathanimittaca, pagghanimittaca.
The sign of calm and the sign of exertion.
[34]
Paggho ca, avikkhepo ca.
Exertion and balance.
[35]
Slavipatti ca, dihivipatti ca.
Failure in morality and failure in view.
[36]
Slasampad ca, dihisampad ca.
Success in morality and success in view.
[37]
Slavisuddhi ca, dihivisuddhi ca.
Purity in morality and purity in view.
[38]
Dihivisuddhi kho pana, yathdihissa ca padhna.
Purity in morality and endeavour in regard to (right) view.
[39]
Savego ca savejaniyesu hnesu, saviggassa ca yoniso padhna.
Spiritual anxiety towards what is a cause for anxiety and wise endeavour in regard to
that anxiety.
[40]
Asantuhit46 ca kusalesu dhammesu, appaivnit ca padhnasmi.
Dissatisfaction with (only) doing good deeds and not lacking in endeavour.
[41]
Vijj ca, vimutti ca.
Understanding and freedom.
46
Thai: asantuhat.

[42]
Khaye a, anuppde an-ti.
Knowledge regarding destruction (of the pollutants) and knowledge of what has not
yet arisen.
Suttantadukamtik47
The Pairs Matrix from the Discourses
Mtik Nihit
The Matrix is Finished
47
ChS: Suttantikamtik.
Vibhagato
from The Analysis
Satipahnavibhago (Vibh. 7)
Analysis of the Ways of Attending to Mindfulness
(new edition, November 2013)
Table of Contents
1. Suttantabhjanya
[Sakhepo]
Kynupassanniddeso
Vedannupassanniddeso
Cittnupassanniddeso
Dhammnupassanniddeso
2. Abhidhammabhjanya
[Pahamanayo]
[Dutiyanayo]
3. Pahpucchaka
Tikamtik
Dukamtik

Texts:
Vibhagappakaraa, Buddha Jayanti Tripiaka Series, Vol 42, Colombo, C.E. 1975 =
B.E. 2518.
Dhammasagaippakaraa, Buddha Jayanti Tripiaka Series, Vol 41, Colombo, C.E.
1973 = B.E. 2515.
Vibhagapli, from the Chaha Sagyana CD-ROM, 3rd rev. ed., Igatpuri, 1999.
Dhammasagapi, from the Chaha Sagyana CD-ROM, 3rd rev. ed., Igatpuri, 1999.
(Thai) Royal Thai Edition:
Vibhago, distributed with the Digital Pali Reader (= Budsir CD-ROM edition of the
text).
Dhammasaga, distributed with the Digital Pali Reader (= Budsir CD-ROM edition of
the text).
Translations consulted:
The Book of Analysis, by Ven. U Thiila, translation of the Vibhaga, Pali Text Society,
reprinted, Oxford, 1969, reprinted 1988.
Buddhist Psychological Ethics, by Mrs C.A.F. Rhys Davids, translation and study of
Dhammasaga, Pali Text Society, 1900, 3rd ed. reprinted Oxford, 1993.
The Dhammasagan, Enumeration of Ultimate Realities, by U Kyaw Khine, DPPS,
Yangon, C.E. 1996 = B.E. 2539.
Editors Preface
The Satipahnavibhaga is an important Abhidhamma text concerning the practice of
mindfulness coming down to us from the early Buddhist tradition. The text lies hidden
away as the seventh analysis in the Vibhaga, the second book of the Pi
Abhidhammapiaka. This has left it rather buried in the midst of an extremely dense
work.
More significantly both the text and the translation have been greatly obscured by
ellipses.1 The omitted portions can only be reconstructed by a reader if he is fully
conversant not only with earlier parts of the same text, but also with the book that
precedes it, the Dhammasaga.
In the translation by the great Burmese Sayadaw U Tihila, for instance, we find no
fewer than forty-eight peyyla or repetition passages marked, some of which are
extensive, and a number of which do not occur in the book in hand.2 No wonder then
that its importance has been largely missed.
There is one scholar, however, who did see its seminal importance, and that is Bhante
Sujto, who, in his A History of Mindfulness,3 examined this portion of the Vibhaga,
and showed through comparative study how the text embodies a more primitive
formulation of the Attending to Mindfulness practice than we receive in the discourses.
If we examine the first section, the section based on the discourses (Suttantabhjanya),
we find far fewer subjects there than in the discourse, containing only five subject
headings as opposed to twenty-three in the discourse. Contemplation of Feelings and
Contemplation of the Mind contain the same material, but Contemplation of the Body
has only the Applying the Mind to Repulsiveness (Paikklamanasikra) section; and
Contemplation of (the Nature of) Things has only the Hindrances (Nvaraa) and
Factors of Awakening (Bojjhaga).
The primitive structure of the material, which is much more straightforward than what
we find in the discourse itself as it comes down to us now, therefore appears to have
been this:
Contemplation of the Body: Applying the Mind to Repulsiveness
Contemplation of (the Nature of) Things: The Hindrances & The Factors of
Awakening
In my text and translation of the Mahsatipahnasutta I have, for the most part, shown
where the additional material now found in that discourse has come from. Most of it has
been drawn in almost verbatim from two other discourses in the Majjhimanikya, and a
1
About 50% of the text is missing through ellipses.

For which the translator refers the reader to the translation of Dhammasaga.
3
Bhante Sujato: A History of Mindfulness, How insight worsted tranquility in the Satipatthana
Sutta, Taipei (2005).
2
further elaboration of a section of that material has come from a discourse found in the
Nidnasayutta (SN 12.66).
While the more primitive contents of this Analysis can help us identify the original
structure of the practice, a number of other doctrinal matters help us understand better
what the practice entailed.
The Analysis is divided into three main sections. The first, the Section Derived from the
Discourses (Suttantabhjanya), which is based on the method found in the discourses,
elaborates on what is meant by doing the practice ajjhatta and bahiddh. Some take this
as meaning inside and on the surface of the body. It is certain though, as even a brief
reading of the present material will show, that the Abhidhammikas took it as meaning in
regard to oneself and to another.
The second, the Section Derived from the Abstract Teaching (Abhidhammabhjanya)
examines the subject at the time of the attainment of path and fruit (maggaphala), and
shows which mental factors are present at that time.
The third, the Questionnaire (Pahpucchaka) consists of a standard questionnaire, that
is asked many times during the early books of the Abhidhamma, which classifies the
states of mind that may, or must, be present during the supermundane ways of attending
to mindfulness (lokuttara satipahna).
Despite a recognition these days of the importance of returning to the early texts, we
still tend to accept the discourses in their current form. We view them through the
wrong end of the telescope, as it were, and it is hard not to do that, as they have been
commented on and elaborated by successive generations of teachers for thousands of
years, and it is through that perspective that most of us were first introduced to the
teachings.
Much of the material that has come down in the commentaries is, in fact, of very great
value, and we would often be left guessing if we didnt have that material to guide us.
But we should always remember that it is remote from the original teaching, and
sometimes strikingly different in its interpretation.
The Vibhaga itself is, of course, also remote,4 but not quite so far removed, and in this
particular case it seems to answer questions that may have been asked time and time
again over the generations. This is particularly so in our own times, when the practice of
mindfulness has become so widespread, but without practitioners getting very
satisfactory answers to their questions.
As the arrangement of the material appears, on very strong grounds, to be early on the
one hand, and as its answers to these questions seem so pertinent on the other, a close
study of the Analysis can be recommended. It will at the very least help us to understand
I do not accept the tradition that it was preached by the Buddha in his seventh Rains Retreat
spent in Heaven, but believe it arose in the early period of the Ssana, as did the Abhidharmas
of the other schools.
what a section of the early Buddhist Sagha thought the practice to be, and it will also, I
believe, give us a fresh view on the material contained in the discourse itself.
I have prepared extensive notes on the text which act as a running commentary,
showing, as best I can, the reasons why a particular translation has been adopted after
examining the grammatical, linguistic, idiomatic and technical meanings in the language
and doctrine; and they also take into account the Canonical and commentarial materials
that are relevant to its study.
Where I have been unable to follow standard translations, and where I differ from the
commentary, I have clearly stated my reasons, and given an explanation in the notes. I
have also, wherever I felt necessary, directly quoted the texts, before giving a
translation, which is in line with my practice throughout of trying to help students better
understand what is in the texts themselves, so that they are able to make their own
judgement on the correctness of the interpretation offered, and also to see what
connotations the words may have that the translation simply isnt able to include.
The text of the Satipahnavibhaga presented here has been established through a
comparison of the three main editions of the text. As an editor the main work involved
in re-presenting the text is to fill in the heavy ellipsis that is seen in all the editions, and
which has greatly obscured the text.
I should mention here that, although ellipsis is prevalent throughout the work, and
indeed the Abhidhamma works in general, there are occasions when an expected ellipsis
is not found. There are four main occasions in this text:
1. Difficulty in practice and slow deepening of knowledge is mentioned
(dukkhapaipada dandhbhia), the other three types of progress are not.5
2. Contemplation of the Body (kaynupassan) is mentioned, the other three are not.
3. First Absorption (pahama jhna) is mentioned, the other three are not.6
4. Emptiness (suat) is mentioned, desirelessness (apaihita) and signlessness
(animitta) are not.
In all four cases, though, the Commentary states that they are to be understood. If all the
above permutations had indeed been indicated by ellipsis and we needed to fill out the
text, it would have been at least doubled the size of the text.
It may be tempting to avoid these repetitions, of course, as we have been trained from
childhood to look for the essence of the message and discard the rest. However, I would
advise trying to read it through as presented, as the repetitions are there for a good
reason: they help the message sink into the heart, and the architectural structure of the
text cannot be understood without them.
5
The other three are: difficulty in practice and quick deepening of knowledge; ease in practice
and slow deepening of knowledge; and ease in practice and quick deepening of knowledge.
6
We might say the other three and the other four are not, as the Abhidhamma normally runs
through both the fourfold sequence and the fivefold one too. The fivefold sequence is an
innovation in the Abhidhamma which produces five absorptions, instead of the four normally
found in the discourses, by dividing the first absorption into two.
In the third section (Pahpucchaka), in the original text, first a block of one hundred
and twenty-two questions are asked, with the answers following at the end. This
obviously makes the line of reasoning difficult to follow. I have therefore taken the
liberty of rearranging the material in this section so that the answers follow the
questions they refer to in the hope that this will further clarify the meaning of the text.
I am greatly indebted to Ven. Bhikkhu Bodhi for answering numerous questions I had
while preparing the text and translation, which helped eliminate mistakes and
misapprehensions, though any that remain are, of course, mine and arise because I didnt
seek sufficient clarification.
I am also very grateful to Ayya Sudhamm, who read the whole work through
meticulously, and made many corrections and suggestions for improvement that have
been incorporated here, which has gone a long way to improve the presentation.
nandajoti Bhikkhu
October 2011
Having completed the text and translation of the Paiccasamuppdavibhaga I decided
to update this document to bring it into line with the practices adopted there. The
principle change is in showing what has been elided in the printed text, by greying it
out.
Other changes include adding in paragraph number from the widely accessible Burmese
edition (though my text differs occasionally), making a clearer formatting of the text, so
that definitions can be identified more easily, and placing the notes on the translation,
rather than the text, as previously.
nandajoti Bhikkhu
November 2013
Vibhagato
from The Analysis
7: Satipahnavibhago
The Analysis of the Ways of Attending to Mindfulness7
All titles appear at the end of the sections they refer to in the manuscripts, but I have also
placed them in brackets at the beginning of the section for convenience of reference, and at the
end of the section also. This matter will not be mentioned again.
Satipahnavibhago - Suttantabhjanya - 9
1. Suttantabhjanya
The Section Derived from the Discourses
[Sakhepo]
[Summary]8
[355]
Cattro Satipahn:
Four Ways of Attending to Mindfulness:
Idha bhikkhu ajjhatta kye kynupass viharati,
Here a monk dwells contemplating (the nature of) the body in the body in regard to
himself, 9
bahiddh kye kynupass viharati,
he dwells contemplating (the nature of) the body in the body in regard to others,10
ajjhattabahiddh kye kynupass viharati,
he dwells contemplating (the nature of) the body in the body in regard to himself and in
regard to others,11
world.
This heading, and Dutiyanayo below, do not appear in the texts, but are inserted by the editor
for claritys sake.
9
For my notes regarding the translation of the Satipahna practices common to both the
analysis and the discourse please refer to my translation of the latter. Only what is special to
the analysis will be commented on here.
10
The translation of ajjhatta and bahiddh here as himself and others follows from the
elaboration in the next section, where it will be seen it is the only possible interpretation. It is
interesting that it is this exact point that is taken up for discussion in the Vibhaga, as it is so
much in dispute these days. Does this indicate that it was also debated at the beginning of the
Ssana, and therefore required clarification?
11
It is the first three lines of the refrain that occur after every meditation practice given in the
discourse that are being analysed in this section. The various practices themselves (meditation
on breathing, etc.) are not being analysed, but how one implements these practices to gain
insight is.
Ajjhatta vedansu vedannupass viharati,

He dwells contemplating (the nature of) feelings in feelings in regard to himself,
bahiddh vedansu vedannupass viharati,
he dwells contemplating (the nature of) feelings in feelings in regard to others,
ajjhattabahiddh vedansu vedannupass viharati,
he dwells contemplating (the nature of) feelings in feelings in regard to himself and in
regard to others,
world.
Ajjhatta citte cittnupass viharati,
He dwells contemplating (the nature of) the mind in the mind in regard to himself,
bahiddh citte cittnupass viharati,
he dwells contemplating (the nature of) the mind in the mind in regard to others,
ajjhattabahiddh citte cittnupass viharati,
he dwells contemplating (the nature of) the mind in the mind in regard to himself and in
regard to others,
world.
Ajjhatta dhammesu dhammnupass viharati,
He dwells contemplating (the nature of) things in (various) things in regard to himself,
bahiddh dhammesu dhammnupass viharati,
he dwells contemplating (the nature of) things in (various) things in regard to others,
ajjhattabahiddh dhammesu dhammnupass viharati,
he dwells contemplating (the nature of) things in (various) things in regard to himself
world.
01: Kynupassanniddeso
Explanation of the Contemplation of the Body
[356]
Katha-ca bhikkhu ajjhatta kye kynupass viharati?
And how does a monk dwell contemplating (the nature of) the body in the body in
regard to himself?
Idha bhikkhu ajjhatta kya
Here a monk in regard to himself
and filled with manifold impurities reflects (thus):12
Atthi imasmi kye:
12
Note that contemplation of the body is being discussed in terms of the Paikklamanasikra
and, equally important, no other meditation is mentioned in this section, showing it to be, at the
very least, the basic practice associated with Contemplation of the Body.
So ta nimitta sevati bhveti bahulkaroti svvatthita vavatthapeti,

He practices, develops, makes much of that sign, and fixes its definition,13
so ta nimitta sevitv bhvetv bahulkaritv svvatthita vavatthapetv,
and after he has practised, developed, made much of that sign, and fixed its definition,
bahiddh kye citta upasaharati.
he focuses his mind on anothers body.
Katha-ca bhikkhu bahiddh kye kynupass viharati?
regard to another?
Idha bhikkhu bahiddh kya
Here a monk in regard to anothers body
and filled with manifold impurities reflects (thus):
Atthissa kye:
There are14 in his body:
13
This is an odd formation which the commentary defines as suvavatthita. I take it the first
three verbs in this sentence relate to nimitta, and that the last one relates to svvatthita.
14
This parses as atthi assa kye, which can only mean there are in his body, ruling out any other
meaning, such as the external part of ones own body.

He practices, develops, makes much of that sign, and fixes its definition,
ajjhattabahiddh kye citta upasaharati.
he focuses his mind on his own and on anothers body.
Katha-ca bhikkhu ajjhattabahiddh kye kynupass viharati?
regard to himself and in regard to another?
Idha bhikkhu ajjhattabahiddh kya
Here a monk in regard to himself and another
and filled with manifold impurities reflects (thus):
Atthi kye:
There are15 in the body:
15
Comm: Atthi kye ti ida yasm na ekantena attano kyo npi parasseva kyo adhippeto tasm
vutta; there are in the body is said because it is not certain whether his own body or anothers
body is meant.
Eva bhikkhu ajjhattabahiddh kye kynupass viharati,

Thus a monk dwells contemplating (the nature of) his own and anothers body in the
body,
world.
(Padabhjanya)
(Word Analysis)
[357]
Anupass. ti
Contemplating.
Tattha, katam anupassan?
Herein, what is contemplation?
Y pa pajnan vicayo pavicayo dhammavicayo,
That which is wisdom, knowing, investigation, deep investigation, investigation of
(the nature of) things,16
sallakkha upalakkha paccupalakkha,
discernment, discrimination, differentiation,17
paicca kosalla nepuavebhaby cint upaparikkh,
erudition, skilfulness, subtlety,18 clarification, thoughtfulness, consideration,
bhr medh pariyik vipassan sampajaa patodo,
breadth, intelligence, guidance, insight, full awareness, examination,19
pa Paindriya Pabala,
wisdom, the Faculty of Wisdom, the Strength of Wisdom,20
16
Here we see how terms are defined according to their synonyms in the early texts, which can
sometimes reach great lengths as every word felt to be connected may be added to the list, even
if they are repetitions, and if they appear in collocated lists the whole list is inserted, for which
reason pa appears twice by itself, as well as eight times in compounds in this particular
definition.
17
We see here how collocations are easily made in Pi through the addition of prefixes
(upasagga), which slightly change or intensify the meaning. Producing similar lists in
translation sounds unnatural in English where word-repetition is normally avoided, but then it
is also difficult to find synonyms.
18
Abstract formations from paita, kusala and nipua respectively.
19
Patoda means a stick, or more particularly a goad. I can find no definition in Pi or Sanskrit
that would give the meaning that is demanded by the context here, nor does the commentary
help here or elsewhere.
20
These are the only two categorisations that appear in the thirty-seven bodhipakkhiyadhamm
that mention wisdom (pa) in their lists.
pasattha papsdo pa-loko

the sword of wisdom, height of wisdom, light of wisdom,
pa-obhso papajjoto paratana,
lustre of wisdom, flame of wisdom, treasure of wisdom,21
amoho dhammavicayo Sammdihi
non-delusion, investigation of (the nature of) things, Right View
aya vuccati anupassan.
this is called contemplation.
Imya anupassanya upeto hoti samupeto upgato samupgato,
With this contemplation he is endowed, truly endowed, having attained, truly attained,
upapanno samupapanno samanngato.
being possessed, truly possessed, furnished (with it).
Tena vuccati anupass. ti
Because of this contemplating is said.
[358]
Viharat. ti
Dwells.
Iriyati vattati pleti yapeti ypeti carati viharati.
Poses, moves, guards, persists, carries on, lives, dwells.
Tena vuccati viharat. ti
Because of this dwells is said.
21
This is a list of metaphors for wisdom, with one or two exceptions (e.g. pasattha is found
in Ap. 40. vs 108, papsdo in Dhp 28). They do not appear to have been used in the texts
though that is what one might have expected.
[359]
tp. ti
Ardent.
Tattha, katama tappa?
Herein, what is ardour?22
Yo cetasiko viriyrambho nikkamo parakkamo,
Whatever mental exercise of effort23, exertion, great exertion,
uyymo vymo ussho ussoh thmo dhiti asithilaparakkamat,
enterprise,24 endeavour, attempt, travail,25 vigour, courage, exertion that is not lax,
anikkhittachandat anikkhittadhurat dhurasampaggho,
not putting aside of (wholesome) desire, not putting aside of responsibility, being
taken up with responsibility,
viriya Viriyindriya Viriyabala Sammvymo
effort, the Faculty of Effort, the Strength of Effort, Right Endeavour26
aya vuccati tappa.
this is called ardour.
Imin tappena upeto hoti samupeto upgato samupgato,
With this ardour he is endowed, truly endowed, having attained, truly attained,
Tena vuccati tp. ti
Because of this ardent is said.
22
tp and tappa are both from root tap, to make heat, exert oneself. An ascetic is known as
a tapass, one who is striving (in a spiritual sense).
23
Mental effort is said to distinguish it from mere bodily exercise of effort (kyiko viriyrambho)
such as bodily mortification, etc., which was rejected by the Bodhisatta when he discovered the
middle path.
24
In Sanskrit this word is udyma, in Pi there has been an unusual assimilation of the stronger
consonant to the weaker one -y- < -d-.
25
Ussho and ussoh appear to be dialectical forms of the same word, with the same meaning.
26
The last three are categorisations that appear in the bodhipakkhiyadhamm, sammvymo
being the sixth factor in the eightfold noble path.
[360]
Sampajno. ti
Full awareness.
Tattha, katama sampajaa?
Herein, what is full awareness?27
(the nature of) things,
discernment, discrimination, differentiation,
paicca kosalla nepua vebhaby cint upaparikkh,
erudition, skilfulness, subtlety, clarification, thoughtfulness, consideration,
breadth, intelligence, guidance, insight, full awareness, examination,
wisdom, the Faculty of Wisdom, the Strength of Wisdom,
lustre of wisdom, flame of wisdom, treasure of wisdom,
ida vuccati sampajaa.
this is called full awareness.
Imin sampajaena upeto hoti samupeto upgato samupgato,
With this full awareness he is endowed, truly endowed, having attained, truly attained,
Tena vuccati sampajno. ti
Because of this full awareness is said.
27
The answer is exactly the same list of synonyms that occurred in the definition of anupassan
above, which shows the weakness of this way of working as it hardly discriminates one word
from another, which is the important part in word definition.
[361]
Satim. ti
Mindful.
Tattha, katam sati?
Herein, what is mindfulness?
Y sati anussati paissati sati saraat,
That which is mindfulness, recollection, recall, mindfulness, remembrance,
dhraat apilpanat asammussanat,
bearing (in mind), not losing, not confusing,
sati Satindriya Satibala Sammsati
mindfulness, 28 the Faculty of Mindfulness, the Strength of Mindfulness, Right
Mindfulness
aya vuccati sati.
this is called mindfulness.
Imya satiy upeto hoti samupeto upgato samupgato,
With this mindfulness he is endowed, truly endowed, having attained, truly attained,
Tena vuccati satim. ti
Because of this mindful is said.
[362]
Vineyya loke abhijjhdomanassan.-ti
After removing avarice and sorrow regarding the world.
Tattha, katamo loko?
Herein, what is the world?
Sveva kyo loko, paca pi updnakkhandh loko
For sure it is the world of his own body, the world of the five constituents (of mind
and body) that provide fuel for attachment
aya vuccati loko.
this is called world.
28
Sati has the unusual distinction of appearing three times in its own definition in this list, but
the list is interesting in showing how much emphasis is placed, not on awareness, but good
memory or recall, which is indeed its most basic meaning.
Tattha, katam abhijjh?

Herein, what is avarice?
Yo rgo srgo anunayo anurodho,
That which is passion, passionateness, fawning, compliance,
nand nandirgo cittassa srgo
enjoyment, passionate enjoyment, a passionate mind29
aya vuccati abhijjh.
this is called avarice.
Tattha, katama domanassa?
Herein, what is sorrow?30
Ya cetasika asta cetasika dukkha,
That which is mental disagreeableness, mental pain,
cetosamphassaja asta, dukkha vedayita:
disagreeableness born of contact with the mind, painful experience:
cetosamphassaj ast, dukkh vedan
disagreeableness born of contact with the mind, painful feeling
ida vuccati domanassa.
this is called sorrow.
Iti aya-ca abhijjh ida-ca domanassa imamhi loke vint honti paivint,
Thus this avarice and this sorrow are removed from the world, expelled,
sant samit vpasant atthagat abbhatthagat,
quieted, calmed, allayed, gone down, settled down,
appit byappit sosit visosit byantkat.
destroyed, completely destroyed, dried up, completely dried up, brought to an end.
Tena vuccati vineyya loke abhijjhdomanassan.-ti
Because of this after removing avarice and sorrow regarding the world is said.
Kynupassanniddeso
Explanation of the Contemplation of the Body
29
This appears to be a shortened collocation of the much longer definition of lobho that is found
in Dhammasaga where there are 97 synonyms!
30
The word comes from du+manas, lit: bad mind(edness), its exact opposite is somanassa,
su+manas, good mind(edness), or happiness.
02: Vedannupassanniddeso
Explanation of the Contemplation of Feelings
[363]
Katha-ca bhikkhu ajjhatta vedansu vedannupass viharati?
And how does a monk dwell contemplating (the nature of) the feelings in the feelings in
regard to himself?
Idha bhikkhu sukha vedana vediyamno
Here a monk when experiencing a pleasant feeling31
sukha vedana vediym ti pajnti;
knows I experience a pleasant feeling;32
dukkha vedana vediyamno
when experiencing an unpleasant feeling
dukkha vedana vediym ti pajnti;
he knows I experience an unpleasant feeling;
adukkhamasukha vedana vediyamno
when experiencing a neither-unpleasant-nor-pleasant feeling
adukkhamasukha vedana vediym ti pajnti.
he knows I experience a neither-unpleasant-nor-pleasant feeling.
Smisa v sukha vedana vediyamno
smisa sukha vedana vediym ti pajnti;
he knows I experience a sensual pleasant feeling;
nirmisa v sukha vedana vediyamno
31
According to PED vediy is a specific Pli formation after the manner of the 4th (y) class of
Sanskrit verbs... It is cognate to vedan, and this structure of using a cognate noun and verb
together is quite common in Pi. In English, though, we tend to avoid repetition, so I have used
the two basic meanings of experience and feeling to translate it.
32
In Pi we many times see the use of direct quotation to express personal experience or
reflection. If we were expressing ourselves in normal English we would say something like:
Here a monk when experiencing a pleasant feeling knows he is experiencing it.
nirmisa sukha vedana vediym ti pajnti;

he knows I experience a spiritual pleasant feeling;
smisa v dukkha vedana vediyamno
smisa dukkha vedana vediym ti pajnti;
he knows I experience a sensual unpleasant feeling;
nirmisa v dukkha vedana vediyamno
nirmisa dukkha vedana vediym ti pajnti;
he knows I experience a spiritual unpleasant feeling;
smisa v adukkhamasukha vedana vediyamno
smisa adukkhamasukha vedana vediym ti pajnti;
he knows I experience a sensual neither-unpleasant-nor-pleasant feeling;
nirmisa v adukkhamasukha vedana vediyamno
nirmisa adukkhamasukha vedana vediym ti pajnti.
he knows I experience a spiritual neither-unpleasant-nor-pleasant feeling.
bahiddh vedansu citta upasaharati.
he focuses his mind on anothers feelings.
Katha-ca bhikkhu bahiddh vedansu vedannupass viharati?

And how does a monk dwell contemplating (the nature of) the feelings in the feelings in
regard to another?
Idha bhikkhu sukha vedana vediyamna
Here a monk while (another is) experiencing a pleasant feeling
sukha vedana vediyat ti pajnti,
knows he is experiencing a pleasant feeling;
dukkha vedana vediyamna
when experiencing an unpleasant feeling
dukkha vedana vediyat ti pajnti;
he knows he is experiencing an unpleasant feeling;
adukkhamasukha vedana vediyamna
when experiencing a neither-unpleasant-nor-pleasant feeling
adukkhamasukha vedana vediyat ti pajnti.
he knows he is experiencing a neither-unpleasant-nor-pleasant feeling.
Smisa v sukha vedana vediyamna
smisa sukha vedana vediyat ti pajnti;
he knows he is experiencing a sensual pleasant feeling;
nirmisa v sukha vedana vediyamna
nirmisa sukha vedana vediyat ti pajnti;
he knows he is experiencing a spiritual pleasant feeling;
smisa v dukkha vedana vediyamna
smisa dukkha vedana vediyat ti pajnti;
he knows he is experiencing a sensual unpleasant feeling;
nirmisa v dukkha vedana vediyamna
nirmisa dukkha vedana vediyat ti pajnti;
he knows he is experiencing a spiritual unpleasant feeling;
smisa v adukkhamasukha vedana vediyamna

smisa adukkhamasukha vedana vediyat ti pajnti;
he knows he is experiencing a sensual neither-unpleasant-nor-pleasant feeling;
nirmisa v adukkhamasukha vedana vediyamna
nirmisa adukkhamasukha vedana vediyat ti pajnti.
he knows he is experiencing a spiritual neither-unpleasant-nor-pleasant feeling.
ajjhattabahiddh vedansu citta upasaharati.
he focuses his mind on his own and on anothers feelings.
Katha-ca bhikkhu ajjhattabahiddh vedansu vedannupass viharati?
And how does a monk dwell contemplating (the nature of) feelings in the feelings in
Idha bhikkhu sukha vedana
Here a monk when there is pleasant feeling
sukh vedan ti pajnti;
knows (there is) pleasant feeling;
dukkha vedana
when there is unpleasant feeling
dukkh vedan ti pajnti;
he knows (there is) unpleasant feeling;
adukkhamasukha vedana
when there is neither-unpleasant-nor-pleasant feeling
adukkhamasukh vedan ti pajnti.
he knows (there is) neither-unpleasant-nor-pleasant feeling.
Smisa v sukha vedana

Or, when there is sensual pleasant feeling
smis sukh vedan ti pajnti;
he knows (there is) sensual pleasant feeling;
nirmisa v sukha vedana
or, when there is spiritual pleasant feeling
nirmis sukh vedan ti pajnti;
he knows (there is) spiritual pleasant feeling;
smisa v dukkha vedana
or, when there is sensual unpleasant feeling
smis dukkh vedan ti pajnti;
he knows (there is) sensual unpleasant feeling;
nirmisa v dukkha vedana
or, when there is spiritual unpleasant feeling
nirmis dukkh vedan ti pajnti;
he knows (there is) spiritual unpleasant feeling;
smisa v adukkhamasukha vedana
or, when there is sensual neither-unpleasant-nor-pleasant feeling
smis adukkhamasukh vedan ti pajnti;
he knows (there is) sensual neither-unpleasant-nor-pleasant feeling;
nirmisa v adukkhamasukha vedana
or, when there is spiritual neither-unpleasant-nor-pleasant feeling
nirmis adukkhamasukh vedan ti pajnti.
he knows (there is) spiritual neither-unpleasant-nor-pleasant feeling.
Eva bhikkhu ajjhattabahiddh vedansu vedannupass viharati,
Thus a monk dwells contemplating (the nature of) his own and anothers feelings in the
feelings,
tp sampajno satim vineyya loke abhijjhdomanassa.
world.
(Padabhjanya)
(Word Analysis)
[364]
Anupass. ti
Contemplating.
Viharat. ti
Dwells.
tp. ti
Ardent.
Herein, what is ardour?
Whatever mental exercise of effort, exertion, great exertion,
enterprise, endeavour, attempt, travail, vigour, courage, exertion that is not lax,
effort, the Faculty of Effort, the Strength of Effort, Right Endeavour
aya vuccati tappa.
Tena vuccati tp. ti
Sampajno. ti
Full awareness.
Herein, what is full awareness?
Satim. ti
Mindful.
Tattha, katam sati?
mindfulness, the Faculty of Mindfulness, the Strength of Mindfulness, Right
Mindfulness
aya vuccati sati.
S yeva vedan loko, paca pi updnakkhandh loko
For sure it is the world of his feelings, also the world of the five constituents (of
mind and body) that provide fuel for attachment
aya vuccati loko.

enjoyment, passionate enjoyment, a passionate mind
Herein, what is sorrow?
Vedannupassanniddeso
Explanation of the Contemplation of Feelings
03: Cittnupassanniddeso
Explanation of the Contemplation of the Mind
[365]
Katha-ca bhikkhu ajjhatta citte cittnupass viharati?
And how does a monk dwell contemplating (the nature of) the mind in the mind in
regard to himself?
Idha bhikkhu sarga v citta sarga me cittan-ti pajnti,
Here a monk when the mind has passion knows my mind has passion,
vtarga v citta vtarga me cittan-ti pajnti;
or, when the mind is without passion he knows my mind is without passion;
sadosa v citta sadosa me cittan-ti pajnti,
or, when the mind has hate he knows my mind has hate,
vtadosa v citta vtadosa me cittan-ti pajnti;
or, when the mind is without hate he knows my mind is without hate;
samoha v citta samoha me cittan-ti pajnti,
or, when the mind has delusion he knows my mind has delusion,
vtamoha v citta vtamoha me cittan-ti pajnti;
or, when the mind is without delusion he knows my mind is without delusion;
sakhitta v citta sakhitta me cittan-ti pajnti,
or, when the mind is collected he knows my mind is collected,
vikkhitta v citta vikkhitta me cittan-ti pajnti;
or, when the mind is scattered he knows my mind is scattered;
mahaggata v citta mahaggata me cittan-ti pajnti,
or, when the mind has become very great he knows my mind has become very
great,
amahaggata v citta amahaggata me cittan-ti pajnti;
or, when the mind has not become very great he knows my mind has not become
very great;
sa-uttara v citta sa-uttara me cittan-ti pajnti,
or, when the mind is surpassable he knows my mind is surpassable,
anuttara v citta anuttara me cittan-ti pajnti;
or, when the mind is unsurpassable he knows my mind is unsurpassable;
samhita v citta samhita me cittan-ti pajnti,
or, when the mind is concentrated he knows my mind is concentrated,
asamhita v citta asamhita me cittan-ti pajnti;

or, when the mind is not concentrated he knows my mind is not concentrated;
vimutta v citta vimutta me cittan-ti pajnti,
or, when the mind is liberated he knows my mind is liberated,
avimutta v citta avimutta me cittan-ti pajnti.
or, when the mind is not liberated he knows my mind is not liberated.
bahiddh citte citta upasaharati.
he focuses his mind on anothers mind.
Katha-ca bhikkhu bahiddh citte cittnupass viharati?
regard to another?
Idha bhikkhu sarga vssa citta sargam-assa cittan-ti pajnti,
Here a monk when (anothers) mind has passion knows his mind has passion,
vtarga vssa citta vtargam-assa cittan-ti pajnti;
or, when his mind is without passion he knows his mind is without passion;
sadosa vssa citta sadosam-assa cittan-ti pajnti,
or, when his mind has hate he knows his mind has hate,
vtadosa vssa citta vtadosam-assa cittan-ti pajnti;
or, when his mind is without hate he knows his mind is without hate;
samoha vssa citta samoham-assa cittan-ti pajnti,
or, when his mind has delusion he knows his mind has delusion,
vtamoha vssa citta vtamoham-assa cittan-ti pajnti;
or, when his mind is without delusion he knows his mind is without delusion;
sakhitta vssa citta sakhittam-assa cittan-ti pajnti,
or, when his mind is collected he knows his mind is collected,
vikkhitta vssa citta vikkhittam-assa cittan-ti pajnti;
or, when his mind is scattered he knows his mind is scattered;
mahaggata vssa citta mahaggatam-assa cittan-ti pajnti,

or, when his mind has become very great he knows his mind has become very
great,
amahaggata vssa citta amahaggatam-assa cittan-ti pajnti;
or, when his mind has not become very great he knows his mind has not become
very great;
sa-uttara vssa citta sa-uttaram-assa cittan-ti pajnti,
or, when his mind is surpassable he knows his mind is surpassable,
anuttara vssa citta anuttaram-assa cittan-ti pajnti;
or, when his mind is unsurpassable he knows his mind is unsurpassable;
samhita vssa citta samhitam-assa cittan-ti pajnti,
or, when his mind is concentrated he knows his mind is concentrated,
asamhita vssa citta asamhitam-assa cittan-ti pajnti;
or, when his mind is not concentrated he knows his mind is not concentrated;
vimutta vssa citta vimuttam-assa cittan-ti pajnti,
or, when his mind is liberated he knows his mind is liberated,
avimutta vssa citta avimuttam-assa cittan-ti pajnti.
or, when his mind is not liberated he knows his mind is not liberated.
ajjhattabahiddh citte citta upasaharati.
he focuses his mind on his own and on anothers mind.
Katha-ca bhikkhu ajjhattabahiddh citte cittnupass viharati?
Idha bhikkhu sarga v citta sarga cittan-ti pajnti,
Here a monk when a mind has passion knows the mind has passion,
vtarga v citta vtarga cittan-ti pajnti;
or, when a mind is without passion he knows the mind is without passion;

or, when a mind has hate he knows the mind has hate,
or, when a mind is without hate he knows the mind is without hate;
or, when a mind has delusion he knows the mind has delusion,
or, when a mind is without delusion he knows the mind is without delusion;
or, when a mind is collected he knows the mind is collected,
or, when a mind is scattered he knows the mind is scattered;
or, when a mind has become very great he knows the mind has become very great,
amahaggata v citta amahaggata cittan-ti pajnti;
or, when a mind has not become very great he knows the mind has not become very
great;
or, when a mind is surpassable he knows the mind is surpassable,
or, when a mind is unsurpassable he knows the mind is unsurpassable;
or, when a mind is concentrated he knows the mind is concentrated,
asamhita v citta asamhita cittan-ti pajnti;
or, when a mind is not concentrated he knows the mind is not concentrated;
or, when a mind is liberated he knows the mind is liberated,
avimutta v citta avimutta cittan-ti pajnti.
or, when a mind is not liberated he knows the mind is not liberated.
Eva bhikkhu ajjhattabahiddh citte cittnupass viharati,
Thus a monk dwells contemplating (the nature of) his own and anothers mind in the
mind,
world.
(Padabhjanya)
(Word Analysis)
[366]
Anupass. ti
Contemplating.
Viharat. ti
Dwells.
tp. ti
Ardent.
aya vuccati tappa.
Tena vuccati tp. ti
Sampajno. ti
Full awareness.
Satim. ti
Mindful.
Tattha, katam sati?
Mindfulness
aya vuccati sati.
Ta yeva citta, paca pi updnakkhandh loko
For sure it is the world of his mind, also the world of the five constituents (of mind
and body) that provide fuel for attachment
aya vuccati loko.

Cittnupassanniddeso
Explanation of the Contemplation of the Mind
04: Dhammnupassanniddeso
Explanation of the Contemplation of (the Nature of) Things
[367]
Katha-ca bhikkhu ajjhatta dhammesu dhammnupass viharati?
And how does a monk dwell contemplating (the nature of) things in (various) things in
regard to himself?
Idha bhikkhu santa v ajjhatta kmacchanda
Here a monk having sensual desire in himself
atthi me ajjhatta kmacchando ti pajnti;
knows there is sensual desire in myself;
asanta v ajjhatta kmacchanda
or, not having sensual desire in himself
natthi me ajjhatta kmacchando ti pajnti.
he knows I do not have sensual desire in myself.
Yath ca anuppannassa kmacchandassa uppdo hoti,
How there is an arising of sensual desire that has not arisen,
ta-ca pajnti;
that he knows;
yath ca uppannassa kmacchandassa pahna hoti,
and how there is an abandonment of sensual desire that has arisen,
ta-ca pajnti;
that he knows;
yath ca pahnassa kmacchandassa yati anuppdo hoti,
and how there is a non-arising of abandoned sensual desire again in the future,
ta-ca pajnti.
that also he knows.
Santa v ajjhatta bypda

Having ill-will in himself
atthi me ajjhatta bypdo ti pajnti;
he knows there is ill-will in myself;
asanta v ajjhatta bypda
or, not having ill-will in himself
natthi me ajjhatta bypdo ti pajnti.
he knows I do not have ill-will in myself.
Yath ca anuppannassa bypdassa uppdo hoti,
How there is an arising of ill-will that has not arisen,
ta-ca pajnti;
that he knows;
yath ca uppannassa bypdassa pahna hoti,
and how there is an abandonment of ill-will that has arisen,
ta-ca pajnti;
that he knows;
yath ca pahnassa bypdassa yati anuppdo hoti,
and how there is a non-arising of abandoned ill-will again in the future,
ta-ca pajnti.
that also he knows.
Santa v ajjhatta thnamiddha

Having sloth and torpor in himself
atthi me ajjhatta thnamiddhan-ti pajnti;
he knows there is sloth and torpor in myself;
asanta v ajjhatta thnamiddha
or, not having sloth and torpor in himself he knows
natthi me ajjhatta thnamiddhan-ti pajnti.
I do not have sloth and torpor in myself.
Yath ca anuppannassa thnamiddhassa uppdo hoti,
How there is an arising of sloth and torpor that has not arisen,
ta-ca pajnti;
that he knows;
yath ca uppannassa thnamiddhassa pahna hoti,
and how there is an abandonment of sloth and torpor that has arisen,
ta-ca pajnti;
that he knows;
yath ca pahnassa thnamiddhassa yati anuppdo hoti,
and how there is a non-arising of abandoned sloth and torpor again in the future,
ta-ca pajnti.
that also he knows.
Santa v ajjhatta uddhaccakukkucca

Having agitation and worry in himself
atthi me ajjhatta uddhaccakukkuccan-ti pajnti;
he knows there is agitation and worry in myself;
asanta v ajjhatta uddhaccakukkucca
or, not having agitation and worry in himself
natthi me ajjhatta uddhaccakukkuccan-ti pajnti.
he knows I do not have agitation and worry in myself.
Yath ca anuppannassa uddhaccakukkuccassa uppdo hoti,
How there is an arising of agitation and worry that has not arisen,
ta-ca pajnti;
that he knows;
yath ca uppannassa uddhaccakukkuccassa pahna hoti,
and how there is an abandonment of agitation and worry that has arisen,
ta-ca pajnti;
that he knows;
yath ca pahnassa uddhaccakukkuccassa yati anuppdo hoti,
and how there is a non-arising of abandoned agitation and worry again in the future,
ta-ca pajnti.
that also he knows.
Santa v ajjhatta vicikiccha

Having doubt in himself
atthi me ajjhatta vicikicch ti pajnti;
he knows there is doubt in myself;
asanta v ajjhatta vicikiccha
or, not having doubt in himself
natthi me ajjhatta vicikicch ti pajnti.
he knows I do not have doubt in myself.
Yath ca anuppannya vicikicchya uppdo hoti,
How there is an arising of doubt that has not arisen,
ta-ca pajnti;
that he knows;
yath ca uppannya vicikicchya pahna hoti,
and how there is an abandonment of doubt that has arisen,
ta-ca pajnti;
that he knows;
yath ca pahnya vicikicchya yati anuppdo hoti,
and how there is a non-arising of abandoned doubt again in the future,
ta-ca pajnti.
that also he knows.
Santa v ajjhatta Satisambojjhaga

Having the Mindfulness factor of Complete Awakening in himself
atthi me ajjhatta Satisambojjhago ti pajnti;
he knows there is the Mindfulness factor of Complete Awakening in myself;
asanta v ajjhatta Satisambojjhaga
or, not having the Mindfulness factor of Complete Awakening in himself
natthi me ajjhatta Satisambojjhago ti pajnti.
he knows I do not have the Mindfulness factor of Complete Awakening in myself.
Yath ca anuppannassa Satisambojjhagassa uppdo hoti,
arisen,
ta-ca pajnti;
that he knows;
yath ca uppannassa Satisambojjhagassa bhvanya pripr hoti,
Awakening that has arisen,
ta-ca pajnti.
that also he knows.
Santa v ajjhatta Dhammavicayasambojjhaga

Having the Investigation of the (nature) of things factor of Complete Awakening in
himself
atthi me ajjhatta Dhammavicayasambojjhago ti pajnti;
Awakening in myself;
asanta v ajjhatta Dhammavicayasambojjhaga
in himself
natthi me ajjhatta Dhammavicayasambojjhago ti pajnti.
he knows I do not have the Investigation of the (nature) of things factor of Complete
Awakening in myself.
Yath ca anuppannassa Dhammavicayasambojjhagassa uppdo hoti,
Awakening that has not arisen,
ta-ca pajnti.
that he knows.
yath ca uppannassa Dhammavicayasambojjhagassa bhvanya pripr hoti,
things factor of Complete Awakening that has arisen,
ta-ca pajnti.
that also he knows.
Santa v ajjhatta Viriyasambojjhaga

Having the Energy factor of Complete Awakening in himself
atthi me ajjhatta Viriyasambojjhago ti pajnti;
he knows there is the Energy factor of Complete Awakening in myself;
asanta v ajjhatta Viriyasambojjhaga
or, not having the Energy factor of Complete Awakening in himself
natthi me ajjhatta Viriyasambojjhago ti pajnti.
he knows I do not have the Energy factor of Complete Awakening in myself.
Yath ca anuppannassa Viriyasambojjhagassa uppdo hoti,
How there is an arising of the Energy factor of Complete Awakening that has not
arisen,
ta-ca pajnti;
that he knows;
yath ca uppannassa Viriyasambojjhagassa bhvanya pripr hoti,
ta-ca pajnti.
that also he knows.
Santa v ajjhatta Ptisambojjhaga

Having the Joyful-Interest factor of Complete Awakening in himself
atthi me ajjhatta Ptisambojjhago ti pajnti;
he knows there is the Joyful-Interest factor of Complete Awakening in myself;
asanta v ajjhatta Ptisambojjhaga
or, not having the Joyful-Interest factor of Complete Awakening in himself
natthi me ajjhatta Ptisambojjhago ti pajnti.
he knows I do not have the Joyful-Interest factor of Complete Awakening in myself.
Yath ca anuppannassa Ptisambojjhagassa uppdo hoti,
not arisen,
ta-ca pajnti;
that he knows;
yath ca uppannassa Ptisambojjhagassa bhvanya pripr hoti,
ta-ca pajnti.
that also he knows.
Santa v ajjhatta Passaddhisambojjhaga

Having the Calmness factor of Complete Awakening in himself
atthi me ajjhatta Passaddhisambojjhago ti pajnti;
he knows there is the Calmness factor of Complete Awakening in myself;
asanta v ajjhatta Passaddhisambojjhaga
or, not having the Calmness factor of Complete Awakening in himself
natthi me ajjhatta Passaddhisambojjhago ti pajnti.
he knows I do not have the Calmness factor of Complete Awakening in myself.
Yath ca anuppannassa Passaddhisambojjhagassa uppdo hoti,
arisen,
ta-ca pajnti;
that he knows;
yath ca uppannassa Passaddhisambojjhagassa bhvanya pripr hoti,
ta-ca pajnti.
that also he knows.
Santa v ajjhatta Samdhisambojjhaga

Having the Concentration factor of Complete Awakening in himself
atthi me ajjhatta Samdhisambojjhago ti pajnti;
he knows there is the Concentration factor of Complete Awakening in myself;
asanta v ajjhatta Samdhisambojjhaga
or, not having the Concentration factor of Complete Awakening in himself
natthi me ajjhatta Samdhisambojjhago ti pajnti.
he knows I do not have the Concentration factor of Complete Awakening in myself.
Yath ca anuppannassa Samdhisambojjhagassa uppdo hoti,
arisen,
ta-ca pajnti;
that he knows;
yath ca uppannassa Samdhisambojjhagassa bhvanya pripr hoti,
ta-ca pajnti.
that also he knows.
Santa v ajjhatta Upekkhsambojjhaga

Having the Equanimity factor of Complete Awakening in himself
atthi me ajjhatta Upekkhsambojjhago ti pajnti;
he knows there is the Equanimity factor of Complete Awakening in myself;
asanta v ajjhatta Upekkhsambojjhaga
or, not having the Equanimity factor of Complete Awakening in himself
natthi me ajjhatta Upekkhsambojjhago ti pajnti.
he knows I do not have the Equanimity factor of Complete Awakening in myself.
Yath ca anuppannassa Upekkhsambojjhagassa uppdo hoti,
arisen,
ta-ca pajnti;
that he knows;
yath ca uppannassa Upekkhsambojjhagassa bhvanya pripr hoti,
ta-ca pajnti.
that also he knows.
bahiddh dhammesu citta upasaharati.
he focuses his mind on (the nature of) things in another.
Katha-ca bhikkhu bahiddh dhammesu dhammnupass viharati?

regard to another?
Idha bhikkhu santa vssa kmacchanda
Here a monk when (another) has sensual desire
atthissa kmacchando ti pajnti;
knows he has sensual desire;
asanta vssa kmacchanda
or, not having sensual desire
natthissa kmacchando ti pajnti.
he knows he does not have sensual desire.
ta-ca pajnti;
that he knows;
ta-ca pajnti;
that he knows;
ta-ca pajnti.
that also he knows.
Santa vssa bypda

When he has ill-will
atthissa bypdo ti pajnti;
he knows he has ill-will;
asanta vssa bypda
or, not having ill-will
natthissa bypdo ti pajnti.
he knows he does not have ill-will.
ta-ca pajnti;
that he knows;
ta-ca pajnti;
that he knows;
yath ca pahnassa bypdassa yati anuppdo hoti,
ta-ca pajnti.
that also he knows.
Santa vssa thnamiddha

When he has sloth and torpor
atthissa thnamiddhan-ti pajnti;
he knows he has sloth and torpor;
asanta vssa thnamiddha
or, not having sloth and torpor
natthissa thnamiddhan-ti pajnti.
he knows he does not have sloth and torpor.
ta-ca pajnti;
that he knows;
ta-ca pajnti;
that he knows;
ta-ca pajnti.
that also he knows.
Santa vssa uddhaccakukkucca

When he has agitation and worry
atthissa uddhaccakukkuccan-ti pajnti;
he knows he has agitation and worry;
asanta vssa uddhaccakukkucca
or, not having agitation and worry
natthissa uddhaccakukkuccan-ti pajnti.
he knows he does not have agitation and worry.
ta-ca pajnti;
that he knows;
ta-ca pajnti;
that he knows;
ta-ca pajnti.
that also he knows.
Santa vssa vicikiccha

When he has doubt
atthissa vicikicch ti pajnti;
he knows he has doubt;
asanta vssa vicikiccha
or, not having doubt
natthissa vicikicch ti pajnti.
he knows he does not have doubt.
ta-ca pajnti;
that he knows;
ta-ca pajnti;
that he knows;
ta-ca pajnti.
that also he knows.
Santa vssa Satisambojjhaga

When he has the Mindfulness factor of Complete Awakening
atthissa Satisambojjhago ti pajnti;
he knows he has the Mindfulness factor of Complete Awakening;
asanta vssa Satisambojjhaga
or, not having the Mindfulness factor of Complete Awakening
natthissa Satisambojjhago ti pajnti.
he knows he does not have the Mindfulness factor of Complete Awakening.
arisen,
ta-ca pajnti;
that he knows;
ta-ca pajnti.
that also he knows.
Santa vssa Dhammavicayasambojjhaga

When he has the Investigation of the (nature) of things factor of Complete Awakening
atthissa Dhammavicayasambojjhago ti pajnti;
he knows he has the Investigation of the (nature) of things factor of Complete
Awakening;
asanta vssa Dhammavicayasambojjhaga
natthissa Dhammavicayasambojjhago ti pajnti.
he knows he does not have the Investigation of the (nature) of things factor of
Complete Awakening.
ta-ca pajnti;
that he knows;
ta-ca pajnti.
that also he knows.
Santa vssa Viriyasambojjhaga

When he has the Energy factor of Complete Awakening
atthissa Viriyasambojjhago ti pajnti;
he knows he has the Energy factor of Complete Awakening;
asanta vssa Viriyasambojjhaga
or, not having the Energy factor of Complete Awakening
natthissa Viriyasambojjhago ti pajnti.
he knows he does not have the Energy factor of Complete Awakening.
arisen,
ta-ca pajnti;
that he knows;
ta-ca pajnti.
that also he knows.
Santa vssa Ptisambojjhaga

When he has the Joyful-Interest factor of Complete Awakening
atthissa Ptisambojjhago ti pajnti;
he knows he has the Joyful-Interest factor of Complete Awakening;
asanta vssa Ptisambojjhaga
or, not having the Joyful-Interest factor of Complete Awakening
natthissa Ptisambojjhago ti pajnti.
he knows he does not have the Joyful-Interest factor of Complete Awakening.
not arisen,
ta-ca pajnti;
that he knows;
ta-ca pajnti.
that also he knows.
Santa vssa Passaddhisambojjhaga

When he has the Calmness factor of Complete Awakening
atthissa Passaddhisambojjhago ti pajnti;
he knows he has the Calmness factor of Complete Awakening;
asanta vssa Passaddhisambojjhaga
or, not having the Calmness factor of Complete Awakening
natthissa Passaddhisambojjhago ti pajnti.
he knows he does not have the Calmness factor of Complete Awakening.
arisen,
ta-ca pajnti;
that he knows;
ta-ca pajnti.
that also he knows.
Santa vssa Samdhisambojjhaga

When he has the Concentration factor of Complete Awakening
atthissa Samdhisambojjhago ti pajnti;
he knows he has the Concentration factor of Complete Awakening;
asanta vssa Samdhisambojjhaga
or, not having the Concentration factor of Complete Awakening
natthissa Samdhisambojjhago ti pajnti.
he knows he does not have the Concentration factor of Complete Awakening.
arisen,
ta-ca pajnti;
that he knows;
ta-ca pajnti.
that also he knows.
Santa vssa Upekkhsambojjhaga

When he has the Equanimity factor of Complete Awakening
atthissa Upekkhsambojjhago ti pajnti;
he knows he has the Equanimity factor of Complete Awakening;
asanta vssa Upekkhsambojjhaga
or, not having the Equanimity factor of Complete Awakening
natthissa Upekkhsambojjhago ti pajnti.
he knows he does not have the Equanimity factor of Complete Awakening.
arisen,
ta-ca pajnti;
that he knows;
ta-ca pajnti.
that also he knows.
ajjhattabahiddh dhammesu citta upasaharati.
he focuses his mind on (the nature of) things in (various) things in regard to himself and
in regard to another.
Katha-ca bhikkhu ajjhattabahiddh dhammesu dhammnupass viharati?

Idha bhikkhu santa v kmacchanda
Here a monk, when there is sensual desire
atthi kmacchando ti pajnti;
knows there is sensual desire;
asanta v kmacchanda
or, when there is no sensual desire
natthi kmacchando ti pajnti.
he knows there is no sensual desire.
ta-ca pajnti;
that he knows;
ta-ca pajnti;
that he knows;
ta-ca pajnti.
that also he knows.
Santa v bypda
When there is ill-will
atthi bypdo ti pajnti;
he knows there is ill-will;
asanta v bypda
or, when there is no ill-will
natthi bypdo ti pajnti.
he knows there is no ill-will.
ta-ca pajnti;
that he knows;
ta-ca pajnti;
that he knows;
yath ca pahnassa bypdassa yati anuppdo hoti, ta-ca pajnti.
ta-ca pajnti.
that also he knows.
Santa v thnamiddha
When there is sloth and torpor
atthi thnamiddhan-ti pajnti;
he knows there is sloth and torpor;
asanta v thnamiddha
or, when there is no sloth and torpor
natthi thnamiddhan-ti pajnti.
he knows there is no sloth and torpor.
ta-ca pajnti;
that he knows;
ta-ca pajnti;
that he knows;
ta-ca pajnti.
that also he knows.
Santa v uddhaccakukkucca
When there is agitation and worry
atthi uddhaccakukkuccan-ti pajnti;
he knows there is agitation and worry;
asanta v uddhaccakukkucca
or, when there is no agitation and worry
natthi uddhaccakukkuccan-ti pajnti.
he knows there is no agitation and worry.
ta-ca pajnti;
that he knows;
ta-ca pajnti;
that he knows;
ta-ca pajnti.
that also he knows.
Santa v vicikiccha
When there is doubt
atthi vicikicch ti pajnti;
he knows there is doubt;
asanta v vicikiccha
or, when there is no doubt
natthi vicikicch ti pajnti.
he knows there is no doubt.
ta-ca pajnti;
that he knows;
ta-ca pajnti;
that he knows;
ta-ca pajnti.
that also he knows.
Santa v Satisambojjhaga
When there is the Mindfulness factor of Complete Awakening
atthi Satisambojjhago ti pajnti;
he knows there is the Mindfulness factor of Complete Awakening;
asanta v Satisambojjhaga
or, when there is no Mindfulness factor of Complete Awakening
natthi Satisambojjhago ti pajnti.
he knows there is no Mindfulness factor of Complete Awakening.
arisen,
ta-ca pajnti;
that he knows;
ta-ca pajnti.
that also he knows.
Santa v Dhammavicayasambojjhaga
When there is the Investigation of the (nature) of things factor of Complete Awakening
atthi Dhammavicayasambojjhago ti pajnti;
Awakening;
asanta v Dhammavicayasambojjhaga
or, when there is no Investigation of the (nature) of things factor of Complete
Awakening
natthi Dhammavicayasambojjhago ti pajnti.
he knows there is no Investigation of the (nature) of things factor of Complete
Awakening.
ta-ca pajnti;
that he knows;
ta-ca pajnti.
that also he knows.
Santa v Viriyasambojjhaga
When there is the Energy factor of Complete Awakening
atthi Viriyasambojjhago ti pajnti;
he knows there is the Energy factor of Complete Awakening;
asanta v Viriyasambojjhaga
or, when there is no Energy factor of Complete Awakening
natthi Viriyasambojjhago ti pajnti.
he knows there is no Energy factor of Complete Awakening.
arisen,
ta-ca pajnti;
that he knows;
ta-ca pajnti.
that also he knows.
Santa v Ptisambojjhaga
When there is the Joyful-Interest factor of Complete Awakening
atthi Ptisambojjhago ti pajnti;
he knows there is the Joyful-Interest factor of Complete Awakening;
asanta v Ptisambojjhaga
or, when there is no Joyful-Interest factor of Complete Awakening
natthi Ptisambojjhago ti pajnti.
he knows there is no Joyful-Interest factor of Complete Awakening.
not arisen,
ta-ca pajnti;
that he knows;
ta-ca pajnti.
that also he knows.
Santa v Passaddhisambojjhaga
When there is the Calmness factor of Complete Awakening
atthi Passaddhisambojjhago ti pajnti;
he knows there is the Calmness factor of Complete Awakening;
asanta v Passaddhisambojjhaga
or, when there is no Calmness factor of Complete Awakening
natthi Passaddhisambojjhago ti pajnti.
he knows there is no Calmness factor of Complete Awakening.
arisen,
ta-ca pajnti;
that he knows;
ta-ca pajnti.
that also he knows.
Santa v Samdhisambojjhaga
When there is the Concentration factor of Complete Awakening
atthi Samdhisambojjhago ti pajnti;
he knows there is the Concentration factor of Complete Awakening;
asanta v Samdhisambojjhaga
or, when there is no Concentration factor of Complete Awakening
natthi Samdhisambojjhago ti pajnti.
he knows there is no Concentration factor of Complete Awakening.
arisen,
ta-ca pajnti;
that he knows;
ta-ca pajnti.
that also he knows.
Santa v Upekkhsambojjhaga
When there is the Equanimity factor of Complete Awakening
atthi Upekkhsambojjhago ti pajnti;
he knows there is the Equanimity factor of Complete Awakening;
asanta v Upekkhsambojjhaga
or, when there is no Equanimity factor of Complete Awakening
natthi Upekkhsambojjhago ti pajnti.
he knows there is no Equanimity factor of Complete Awakening.
arisen,
ta-ca pajnti;
that he knows;
ta-ca pajnti.
that also he knows.
Eva bhikkhu ajjhattabahiddh dhammesu dhammnupass viharati,
Thus a monk dwells contemplating (the nature of) things in (various) things in regard to
himself and in regard to another,
world.
(Padabhjanya)
(Word Analysis)
[368]
Anupass. ti
Contemplating.
[369]
Viharat. ti
Dwells.
[370]
tp. ti
Ardent.
aya vuccati tappa.
Tena vuccati tp. ti
[371]
Sampajno. ti
Full awareness.
ida vuccati sampajaa.
this is called full awareness.
[372]
Satim. ti
Mindful.
Tattha, katam sati?
Mindfulness
aya vuccati sati.
[373]
Teva dhamm loko, paca pi updnakkhandh loko
For sure it is the world of his own thoughts, the world of the five constituents (of
mind and body) that provide fuel for attachment
aya vuccati loko.

Dhammnupassanniddeso
Explanation of the Contemplation of (the Nature of) Things
Suttantabhjanya
The Section Derived from the Discourses
80
2. Abhidhammabhjanya
The Section Derived from the Abstract Teaching
[01: Pahamanayo]
[The First Method]33
[374]
Cattro Satipahn:
Idha bhikkhu kye kynupass viharati,
Here a monk dwells contemplating (the nature of) the body in the body,
vedansu vedannupass viharati,
he dwells contemplating (the nature of) feelings in feelings,
he dwells contemplating (the nature of) the mind in the mind,
dhammesu dhammnupass viharati.
he dwells contemplating (the nature of) things in (various) things.
33
This heading, and Dutiyanayo below, do not appear in the texts, but are inserted by the editor
for claritys sake.
80
Satipahnavibhago - Abhidhammabhjanya - 81
[375]
Katha-ca bhikkhu kye kynupass viharati?
And how does a monk dwell contemplating (the nature of) the body in the body?
Idha bhikkhu yasmi samaye lokuttara jhna bhveti,
Here a monk, at whatever time, develops the supermundane absorption,34
niyynika apacayagmi,
which leads out,35 which goes to decrease (of rebirth),
dihigatna pahnya, pahamya bhmiy pattiy,
to abandonment of wrong views, to the attainment of the first ground,36
vivicceva kmehi, vivicca akusalehi dhammehi,
(where,) quite secluded from sense desires, secluded from unwholesome things,
pahama jhna upasampajja viharati,
he dwells, having attained the first absorption,37
dukkhapaipada dandhbhia kye kynupass,
with difficulty in practice38 and slow deepening of knowledge, and he contemplates (the
nature of) the body in the body,39
34
Ahasli defines absorption in this context as: ekacittakkhaika appanjhna; full

absorption for (just) one mind moment.
35
Ahasli: lokato niyyti vaato niyytti niyynika, niyyti v etenti niyynika ... yath ca
pana tebhmakakusala vaasmi cutipaisandhiyo cinti vahet ti cayagm nma hoti
na tath ida; leads out of the world, leads out of the round, or leads out of this (suffering), is
what leads out means ... wholesome deeds in the round of the three worlds accumulate and
increase passing away and relinking and is (therefore) known as increasing but not this.
36
Ahasli: tass pahamya bhmiy pattiy ti, sotpattiphalasakhtassa pahamassa
smaaphalassa pattatthya pailbhatthy ti, evam-ettha attho veditabbo; that attainment of
the first ground means for the acquisition, for the attainment of the first fruit of the ascetic life,
which is reckoned to be the fruit of Stream-Entry, this is how the meaning should be understood.
37
Upasampajja viharati is a periphrastic construction giving durative sense, but is possibly used
conventionally here as the attainment itself only lasts for one mind-moment.
38
I interpret dukkha here as meaning difficulty, as there can be no question of painful feeling
while in absorption. It is odd that there are no ellipsis markers here because in Dhammasaga,
there are four ways of progressing on the Path, of which difficulty in practice and slow
deepening of knowledge is only one; the others are: difficulty in practice and quick deepening
of knowledge (khippbhi); ease in practice (sukhapaipada) and slow deepening of
knowledge; and ease in practice and quick deepening of knowledge. We have to understand
that they are included though, as the same would apply for them too.
39
Again here it is clear that the supermundane mindfulness is being said to occur within the first
absorption itself, which would rule out any sort of absence of thought in that state, rather it
seems to indicate an increased power of thought, fully absorbed in the mindfulness practice,
which here is body contemplation, but which may be, as we shall see below, any of the four
objects of mindfulness.
81
y tasmi samaye sati anussati Sammsati Satisambojjhago,

and that which at that time is mindfulness, recollection,40 Right Mindfulness, the
Mindfulness factor of Complete Awakening,
Maggaga Maggapariypanna
the Path factor, and what belongs to the Path
ida vuccati satipahna.
this is said to be attending to mindfulness.
Avases dhamm satipahnasampayutt.
(Also) the rest of the things associated with the ways of attending to mindfulness.41
[376]
Katha-ca bhikkhu vedansu vedannupass viharati?
And how does a monk dwell contemplating (the nature of) the feelings in the feelings?
Here a monk, at whatever time, develops the supermundane absorption,
which leads out, which goes to decrease (of rebirth),
to abandonment of wrong views, to the attainment of the first ground,
he dwells, having attained the first absorption,
dukkhapaipada dandhbhia vedansu vedannupass,
with difficulty in practice and slow deepening of knowledge, and he contemplates (the
nature of) the feelings in the feelings,
and that which at that time is mindfulness, recollection, Right Mindfulness, the
40
Thai marks an ellipsis passage here and below, which would mean including the following at
this point: paissati sati saraat dhraat apilpanat asammussanat sati Satindriya
Satibala.
41
The only way to interpret this phrase, which occurs at the end of each section is that it means
that there may be other mental factors that have not been enumerated here, which are
concomitant with the practice of mindfulness, i.e. the list is not exhaustive, but indicative.
82
(Also) the rest of the things associated with the ways of attending to mindfulness.
[377]
Katha-ca bhikkhu citte cittnupass viharati?
And how does a monk dwell contemplating (the nature of) the mind in the mind?
dukkhapaipada dandhbhia citte cittnupass,
nature of) the mind in the mind,
83
[378]
Katha-ca bhikkhu dhammesu dhammnupass viharati?
And how does a monk dwell contemplating (the nature of) things in (various) things?
dukkhapaipada dandhbhia dhammesu dhammnupass,
nature of) things in (various) things,
84
[379]
Tattha katama satipahna?
What herein are the ways of attending to mindfulness?
dukkhapaipada dandhbhia dhammesu dhammnupass,
nature of) things in (various) things,
85
[02: Dutiyanayo]
[The Second Method]
[380]
Cattro Satipahn:
dhammesu dhammnupass viharati.
he dwells contemplating (the nature of) things in (various) things.
86
[381]
Katha-ca bhikkhu kye kynupass viharati?
And how does a monk dwell contemplating (the nature of) the body in the body?
Here a monk, at whatever time, develops the supermundane absorption,42
dukkhapaipada dandhbhia,
with difficulty in practice and slow deepening of knowledge,
tasmi samaye phasso hoti, vedan hoti, sa hoti,
and at that time there is contact, there is feeling, there is perception,43
cetan hoti, citta hoti,
there is intention, there is thought,
vitakko hoti, vicro hoti, pti hoti, sukha hoti, cittassekaggat hoti,
there is thinking, there is reflection, there is joyful interest, there is happiness, there is
one-pointedness of mind,44
Saddhindriya hoti, Viriyindriya hoti, Satindriya hoti,
there is the Faculty of Faith, there is the Faculty of Energy, there is the Faculty of
Mindfulness,
42
In the second Method the opening structure is similar to what we had in the first, but this
section enumerates the mental factors (cetasika) that are present and absent in the mind at that
time are enumerated.
43
Consciousness (vi) is covered by contact, and sakhra are covered in the next line.
44
It is a development in the Abhidhamma that in its standard description of the factors in the
first absorption (see Jhnavibhaga, Vibh. 12, Abhidhammabhjanya) it adds one-pointedness
of mind to the factors of thinking, reflection, joyful interest and happiness which are
enumerated in the discourse description of the state just listed above. Evidently there must be
concentration, but one-pointedness of mind is something different.
87
Samdhindriya hoti, Paindriya hoti,

there is the Faculty of Concentration, there is the Faculty of Wisdom,45
manindriya hoti, somanassindriya hoti,
there is the mind-faculty, there is the joy-faculty,
jvitindriya hoti, anataassmtindriya hoti,
there is the life-faculty, there is the faculty of I will know what is unknown,
Sammdihi hoti, Sammsakappo hoti, Sammvc hoti, Sammkammanto hoti,
there is Right View, there is Right Intention, there is Right Speech, there is Right
Action,
Samm-jvo hoti, Sammvymo hoti, Sammsati hoti, Sammsamdhi hoti,
there is Right Endeavour, there is Right Mindfulness, there is Right Concentration,
Saddhbala hoti, Viriyabala hoti, Satibala hoti,
there is the Strength of Faith, there is the Strength of Energy, there is the Strength of
Mindfulness,
Samdhibala hoti, Pabala hoti,
there is the Strength of Concentration, there is the Strength of Wisdom,46
hiribala hoti, ottappabala hoti,
there is the strength of conscience, there is the strength of shame,
alobho hoti, adoso hoti, amoho hoti, anabhijjh hoti, abypdo hoti,
there is no greed, there is no hate, there is no delusion, there is no avarice, there is no
ill-will,
Sammdihi hoti, hir hoti, ottappa hoti,
there is Right View, there is conscience, there is shame,47
kyapassaddhi hoti, cittapassaddhi hoti,
there is bodily calm, there is mental calm.48
45
These are the five faculties (pacindriyni) as they are found grouped together in the
teachings, and are listed as part of the thirty-seven Things on the Side of Awakening
(Bodhipakkhiyadhamm). The faculties that follow are of a different order altogether as they
are not ethical qualities, but have been grouped together with the preceding in the
Abhidhamma through word collocation.
46
These are the five strengths (paca bala), the two that follow form another group and are
included here through word collocation. They are mentioned again just below.
47
All three of which have been mentioned previously in the list, albeit the last two were there
given as strengths.
48
These, and the similar one that follow, are mental concomitants that are present during any
wholesome consciousness.
88
kyalahut hoti, cittalahut hoti,

there is bodily lightness, there is mental lightness,
kyamudut hoti, cittamudut hoti,
there is bodily plasticity, there is mental plasticity,
kyakammaat hoti, cittakammaat hoti,
there is bodily workableness, there is mental workableness,
kyapguat hoti, cittapguat hoti,
there is bodily proficiency, there is mental proficiency,
kyujukat hoti, cittujukat hoti,
there is bodily uprightness, there is mental uprightness,
sati hoti, sampajaa hoti, samatho hoti, vipassan hoti,
there is mindfulness, there is full awareness, there is calm, there is insight,
paggho hoti, avikkhepo hoti:
there is support, there is balance:
ime dhamm kusal.
these are wholesome things.
Tasseva lokuttarassa kusalassa jhnassa katatt bhvitatt vipka,
For one who has produced and developed this supermundane, wholesome absorption, the
result (is that),
dukkhapaipada dandhbhia suata kye kynupass,
and with difficulty in practice, slow deepening of knowledge, and emptiness49 he
contemplates (the nature of) the body in the body,
49
Although no ellipsis passage is marked here the commentary indicates that the same method
applies also to the other liberations (vimokkha): desirelessness (appaihita) and the signless
(animitta).
89

[382]
Katha-ca bhikkhu vedansu vedannupass viharati?
And how does a monk dwell contemplating (the nature of) the feelings in the feelings?
and at that time there is contact, there is feeling, there is perception,
one-pointedness of mind,
90

Mindfulness,
there is the Faculty of Concentration, there is the Faculty of Wisdom,
Action,
Mindfulness,
there is the Strength of Concentration, there is the Strength of Wisdom,
ill-will,
there is Right View, there is conscience, there is shame,
there is bodily calm, there is mental calm,
91

ime dhamm kusal.
result (is that),
dukkhapaipada dandhbhia suata vedansu vedannupass,
and with difficulty in practice, slow deepening of knowledge, and emptiness he
contemplates (the nature of) the feelings in the feelings,
92
[383]
Katha-ca bhikkhu citte cittnupass viharati?
And how does a monk dwell contemplating (the nature of) the mind in the mind?
Mindfulness,
93

Action,
Mindfulness,
ill-will,
ime dhamm kusal.
94

result (is that),
dukkhapaipada dandhbhia suata citte cittnupass,
contemplates (the nature of) the mind in the mind,
[384]
Katha-ca bhikkhu dhammesu dhammnupass viharati?
And how does a monk dwell contemplating (the nature of) things in (various) things?
95

Mindfulness,
Action,
Mindfulness,
ill-will,
96

ime dhamm kusal.
result (is that),
dukkhapaipada dandhbhia suata dhammesu dhammnupass,
contemplates (the nature of) things in (various) things,
97

[385]
Tattha katama satipahna?
What herein are the ways of attending to mindfulness?
98

Mindfulness,
Action,
Mindfulness,
ill-will,
99

ime dhamm kusal.
result (is that),
dukkhapaipada dandhbhia suata,
with difficulty in practice and slow deepening of knowledge, and he contemplates
emptiness,
Abhidhammabhjanya
The Section Derived from the Abstract Teaching
100
101
3. Pahpucchaka
The Questionnaire
[386]
Cattro Satipahn:
world.
world.
world.
world.
101
Satipahnavibhago - Pahpucchaka - 102
01: Tika
The Triplets
[387]
Catunna satipahnna:
Regarding the four (supermundane) ways of attending to mindfulness:50
[1] [Q:] Kati kusal?
Are any [of the ways of attending to mindfulness] wholesome?51
Kati akusal?
Are any unwholesome?
Kati abykat?
Are any without consequences?52
[388]
[A:] Siy kusal,
They may be wholesome,
siy abykat.
they may be without consequences.
50
Bhikkhu Bodhi (in a private communication) explained that although it is not explicity stated
here, what is being examined in this section is still the supermundane ways of attending to
mindfulness, lokuttara satipahna. He further explained that in what follows: siy kusal, siy
abykat, the Path is kusala, the Fruit is abykata; siy vipk siy vipkadhammadhamm, the
Fruit is vipka, the Path is vipkadhammadhamma; siy apacayagmino, siy
nevcayagminpacayagmino, the Path is the former, the Fruit is the latter; siy sekkh, siy
asekkh, the four Paths and lower three Fruits are sekkha; the arahattaphala is asekkha; siy
sammattaniyat, siy aniyat, the Path is sammattaniyat, the Fruit is aniyat.
51
This is a standard list of questions that occurs in the early parts of the Abhidhamma, which
seeks to further define which mental factors are present during the practice of the topic under
consideration. The sequence of questions is elided in the texts as kati kusal, kati akusal, kati
abykat ... kati sara kati ara. The rest has to be inferred from the supermundane
wholesome consciousness (lokuttarakusala) sequence in Dhammasaga. I have rearranged
the material here so that the answers, which are indented, follow each of the questions, which
hopefully makes the whole discussion more intelligible.
52
Ahaslin has this interesting explanation of this sequence: anavajjasukhavipkalakkha
kusal, svajjadukkhavipkalakkha akusal, avipkalakkha avykat; what has the
characteristic of having faultless and pleasant result is wholesome, what has the characteristic
of having faulty and painful result is unwholesome, what has the characteristic of no result is
without consequence. For this meaning, see SED: -vykta, mfn. undeveloped, unexpounded... I
follow the first meaning, but PED follows the second meaning and translates as unexplained,
not decided, not declared, indeterminate and, it seems to me, misses the point here.
102
[2] Kati sukhya vedanya sampayutt?

Are any connected with pleasant feeling?
Kati dukkhya vedanya sampayutt?
Are any connected with painful feeling?
Kati adukkhamasukhya vedanya sampayutt?
Are any connected with neither-painful-nor-pleasant feeling?
Siy sukhya vedanya sampayutt,
They may be connected with pleasant feeling,
siy adukkhamasukhya vedanya sampayutt.
they may be connected with neither-painful-nor-pleasant feeling.53
[3] Kati vipk?
Are any results?
Kati vipkadhammadhamm?
Are there any things that have resultant nature?54
Kati nevavipkanavipkadhammadhamm?
Are any neither results nor have resultant nature?55
Siy vipk,
They may be results,
siy vipkadhammadhamm.
they may be things that have resultant nature.
[4] Kati updinnupdniy?
Are any attached to and favourable to the attachments?
Kati anupdinnupdniy?
Are any not attached to (but) are favourable to the attachments?
Kati anupdinna-anupdniy?
Are any not attached to and are not favourable to the attachments?
53
Unpleasant feeling (dukkhavedan) is never present in the supermundane consciousnesses.

The Nikkhepakaa section of Dhammasaga paraphrases with vipkasabhvadhamm;
things that by their own nature are resultant.
55
The Nikkhepakaa says this phrase means: ye ca dhamm kiriy neva kusalnkusal na ca
kammavipk, sabba-ca rpa, asakhat ca dhtu; whatever actions that are neither
wholesome nor unwholesome, all form, and the element without processes (i.e. nibbna).
54
103
Anupdinna-anupdniy.
(They are) not attached to and are not favourable to the attachments.
[5] Kati sakilihasakilesik?
Are any defiled and connected with the defilements?
Kati asakilihasakilesik?
Are any not defiled (but) are connected with the defilements?
Kati asakiliha-asakilesik?
Are any not defiled and are not connected with the defilements?
Asakiliha-asakilesik.
(They are) not defiled and are not connected with the defilements.
[6] Kati savitakkasavicr?
Are any with thinking and reflection?
Kati avitakkavicramatt?
Are any without thinking, and have reflection alone?
Kati avitakka-avicr?
Are any without thinking and reflection?
Siy savitakkasavicr,
They may be with thinking and reflection,
siy avitakkavicramatt,
they may be without thinking,56 and have reflection alone,
siy avitakka-avicr.
they may be without thinking and reflection.
[7] Kati ptisahagat?
Are any united with joyful interest?
Kati sukhasahagat?
Are any united with pleasure?
Kati upekkhsahagat?
Are any united with equanimity?
56
The second possibility comes about in the fivefold absorption sequence found in the
Abhidhamma. The third would apply in the second absorption and higher.
104
Siy ptisahagat,
They may be united with joyful interest,
siy sukhasahagat,
they may be united with pleasure,
siy upekkhsahagat.
they may be united with equanimity.57
[8] Kati dassanena pahtabb?
Are any to be given up through vision58 (of the First Path)?
Kati bhvanya pahtabb?
Are any to be given up through development59 (of the rest of the Paths)?
Kati neva dassanena na bhvanya pahtabb?
Are any to be given up neither through vision (of the First Path) nor through
development (of the rest of the Paths)?
Neva dassanena na bhvanya pahtabb.
(They are) to be given up neither through vision (of the First Path) nor through
development (of the rest of the Paths).
[9] Kati dassanena pahtabbahetuk?
Do any have roots that are to be given up through vision (of the First Path)?
Kati bhvanya pahtabbahetuk?
Do any have roots that are to be given up through development (of the rest of the
Paths)?
Kati neva dassanena na bhvanya pahtabbahetuk?
Do any have roots that are neither to be given up through vision (of the First Path) nor
through development (of the rest of the Paths)?
Neva dassanena na bhvanya pahtabbahetuk.
(They have) roots that are neither to be given up through vision (of the First Path) nor
through development (of the rest of the Paths).
57
Joyful interest and pleasure occur within the first and second absorptions (or first three, if we
follow the Abhidhamma classification), equanimity in the third and fourth absorptions (or
fourth and fifth).
58
Ahaslin: dassan ti Sotpattimaggena; through vision means through the (vision of the) Path
of Stream Entry.
59
Ahaslin: bhvany ti sesamaggattayena; through development means through the
(development of the) other three Paths.
105
[10] Kati cayagmino?

Can any go towards increase?
Kati apacayagmino?
Can any go towards decrease?
Kati nevcayagmino npacayagmino?
Can any go towards neither decrease nor increase?
Siy apacayagmino,
They may go towards decrease,
siy nevcayagmino npacayagmino.
they may go towards neither decrease nor increase.
[11] Kati sekh?
Are any in training?
Kati asekh?
Are any no longer in training?60
Kati nevasekh nsekh?
Are any neither in training nor no longer in training?
Siy sekh,
They may be in training,
siy asekh.
they may be no longer in training.
[12] Kati paritt?
Are any limited?
Kati mahaggat?
Are any very great?
Kati appam?
Are any immeasurable?61
60
Sekh are those on one or other of the Noble paths or fruitions, with the exception of those
with Arahatta fruit (Arahattaphala), who are known as asekh, those who are no longer in
training; those who are neither in training nor no longer training are ordinary folk (puthujjan)
who have not attained the Paths or the Fruits.
61
Ahaslin: pamakar dhamm rgdayo pama nma, rammaato v sampayogato v,
natthi etesa pama, pamassa ca paipakkh ti appam; measureable things like
passion and so on are called measureable, whether from sense-objects or from association, (but)
continueed on next page
106
Appam.
(They are) immeasurable.
[13] Kati parittramma?
Are any limited sense-objects?
Kati mahaggatramma?
Are any very great sense-objects?
Kati appamramma?
Are any immeasurable sense-objects?
Appamramma.
(They are) immeasurable sense-objects.
[14] Kati hn?
Are any inferior?
Kati majjhim?
Are any middling?
Kati pat?
Are any excellent?
Pat.
(They are) excellent.
[15] Kati micchattaniyat?
Are any wrongful and have a fixed destiny?
Kati sammattaniyat?
Are any righteous and have a fixed destiny?
Kati aniyat?
Do any not have a fixed destiny?62
these are not measureable, they are opposed to the measureable, therefore they are
immeasureable.
62
According to the Nikkhepakaa, there are five acts that are wrongful and have a fixed
destiny: matricide, patricide, killing a Arahat, drawing the blood of a Buddha, and making a
schism in the Sagha; the four Paths and Nibbna are righteous and have a fixed destiny; other
things do not have a fixed destiny.
107
Siy sammattaniyat,
They may be righteous and have a fixed destiny,
siy aniyat.
they may not have a fixed destiny.
[16] Kati Maggramma?
Do any have Path as their objects?
Kati Maggahetuk?
Do any have Path as their roots?
Kati Maggdhipatino?
Do any have Path as their predominant (factor)?
Na maggramma,
(They do) not have Path as their objects,
siy maggahetuk,
they may have Path as their roots,
siy maggdhipatino,
they may have Path as their predominant (factor),
siy na vattabb maggahetuk ti pi,
(sometimes) they may not be spoken of as having Path as their roots,
maggdhipatino ti pi.
or as their predominant (factor).
[17] Kati uppann?
Have any arisen?
Kati anuppann?
Have any not arisen?
Kati uppdino?
Are any arising?
Siy uppann,
They may be arisen,
siy anuppann,
they may be not arisen,
siy uppdino.
they may be arising.
108
[18] Kati att?

Are any past?
Kati angat?
Are any future?
Kati paccuppann?
Are any present?
Siy att,
They may be past,
siy angat,
they may be future,
siy paccuppann.
they may be present.
[19] Kati attramma?
Are any past objects?
Kati angatramma?
Are any future objects?
Kati paccuppannramma?
Are any present objects?
Na vattabb attramma ti pi,
(They are) not to be spoken of as past objects,
angatramma ti pi,
as future objects,
paccuppannramma ti pi.
(or) as present objects.
[20] Kati ajjhatt?
Are any his own?63
Kati bahiddh?
Are any anothers?
63
Nikkhepakaa: ye dhamm tesa tesa sattna ajjhatta paccatta niyat pipuggalik

updinn, rpa, vedan, sa, sakhr, via; whatever things for the various beings
are ones own, individual, constantly and personally attached to: form, feelings, perception,
(volitional) processes, and consciousness.
109
Kati ajjhattabahiddh?
Are any his own and anothers?
Siy ajjhatt,
They may be his own,
siy bahiddh,
they may be anothers,
siy ajjhattabahiddh.
they may be his own and anothers.
[21] Kati ajjhattramma?
Are any internal objects?
Kati bahiddhramma?
Are any external objects?
Kati ajjhattabahiddhramma?
Are any internal and external objects?
Bahiddhramma.
(They are) external objects.
[22] Kati sanidassanasappaigh?
Are any visible and have impingement?64
Kati anidassanasappaigh?
Are any not visible and have impingement?
Kati anidassana-appaigh?
Are any not visible and without impingement?
Anidassana-appaigh.
(They are) not visible and without impingement.
64
Ahaslin: dahabbabhvasakhtena ... sanidassan; paihananabhvasakhtena ... ti

sappaigh; what is reckoned as having a visible nature ... (that is) visible; what is reckoned as
having a striking nature ... (that is) impingement.
110
02: Duka
The Pairs
[Hetugocchaka]
[The Roots Collection]65
[389]
[1] [Q:] Kati het?
Are any roots?
Kati na het?
Are any not roots?
[A:] Na het.
(They are) not roots.
[2] Kati sahetuk?
Are any connected with roots?
Kati ahetuk?
Are any unconnected with roots?
Sahetuk.
(They are) connected with roots.
[3] Kati hetusampayutt?
Are any associated with roots?
Kati hetuvippayutt?
Are any unassociated with roots?
Hetusampayutt.
(They are) associated with roots.
[4] Kati het ceva sahetuk ca?
Are any roots and connected with roots?
Kati sahetuk ceva na ca het?
Are any connected with roots (but) are not roots?
65
The Vibhaga lacks headings or end-titles for these sections. To clarify the discussion, I have
included the Dhammasaga's end-titles, and added them to each section as section headings
also.
111
Na vattabb het ceva sahetuk c ti,

(They are) not to be spoken of as roots and connected with roots,
sahetuk ceva na ca het.
(they are) connected with roots (but) are not roots.
[5] Kati het ceva hetusampayutt ca?
Are any roots and associated with roots?
Kati hetusampayutt ceva na ca het?
Are any associated with roots (but) are not roots?
Na vattabb het ceva hetusampayutt c ti,
(They are) not to be spoken of as roots and associated with roots,
hetusampayutt ceva na ca het.
(they are) associated with roots (but) are not roots.
[6] Kati na het kho pana sahetuk pi?
Are any not roots but are connected with roots?
Kati ahetuk pi?
Are any unconnected with roots?
Na het sahetuk.
(They are) not roots but are connected with roots.
Hetugocchaka
The Roots Collection
[Cantaraduka]
[The Lesser Pairs]66
[7] Kati sappaccay?
Are any with causes?
Kati appaccay?
Are any without causes?
Sappaccay.
(They are) with causes.
66
We will later have the Greater Pairs (Mahantaraduka) and the End Pairs (Pihiduka).
112
[8] Kati sakhat?

Are any conditioned?
Kati asakhat?
Are any not conditioned?
Sakhat.
(They are) conditioned.
[9] Kati sanidassan?
Are any visible?
Kati anidassan?
Are any not visible?
Anidassan.
(They are) not visible.
[10] Kati sappaigh?
Are any impingements?
Kati appaigh?
Are any not impingements?
Appaigh.
(They are) not impingements.
[11] Kati rpino?
Are any having form?
Kati arpino?
Are any formless?
Arp.
(They are) formless.
[12] Kati lokiy?
Are any mundane?
Kati lokuttar?
Are any supermundane?
Lokuttar.
(They are) supermundane.
113
[13] Kati kenaci vieyy?

Are any perceptible in one way?
Kati kenaci na vieyy?
Are any not perceptible in another way?
Kenaci vieyy,
(They are) perceptible in one way,
kenaci na vieyy.
some are not perceptible in another way.
Cantaraduka
The Lesser Pairs
[savagocchaka]
[The Pollutants Collection]
[14] Kati sav?
Are any pollutants?
Kati no sav?
Are any not pollutants?67
No sav.
(They are) not pollutants.
[15] Kati ssav?
Are any connected with pollutants?
Kati ansav?
Are any unconnected with pollutants?
Ansav.
(They are) unconnected with pollutants.
[16] Kati savasampayutt?
Are any associated with pollutants?
Kati savavippayutt?
Are any unassociated with pollutants?
67
The Abhidhamma lists four pollutants: sense-desire (kmsava), (desiring) continuation

(bhavsava), (wrong) views (dihsava) and ignorance (avijjsava), however, in the discourses
wrong views is normally omitted.
114
savavippayutt.
(They are) unassociated with pollutants.
[17] Kati sav ceva ssav ca?
Are any pollutants and are connected with pollutants?
Kati ssav ceva no ca sav?
Are any connected with pollutants but are not pollutants?
Na vattabb sav ceva ssav c ti pi,
(They are) not to be spoken of as pollutants and connected with pollutants,
ssav ceva no ca sav ti pi.
(or) connected with pollutants but not pollutants.
[18] Kati sav ceva savasampayutt ca?
Are any pollutants and associated with pollutants?
Kati savasampayutt ceva no ca sav?
Are any associated with pollutants but are not pollutants?
Na vattabb sav ceva savasampayutt c ti pi, pi.
(They are) not to be spoken of as pollutants and associated with pollutants,
savasampayutt ceva no ca sav ti
(or) associated with pollutants but not pollutants.
[19] Kati savavippayutt kho pana ssav pi?
Are any unassociated with pollutants but are connected with pollutants?
Kati ansav pi?
Are any unconnected with pollutants?
savavippayutt.
(They are) unassociated with pollutants.
Ansav.
(They are) unconnected with pollutants.68
savagocchaka
The Pollutants Collection
68
The next six sections up till the Parmsagocchaka, which examine different collections of
defilements, all follow the same format.
115
[Saojanagocchaka]
[The Fetters Collection]
[20] Kati saojan?
Are any fetters?
Kati no saojan?
Are any not fetters?69
No saojan.
(They are) not fetters.
[21] Kati saojaniy?
Are any favourable to the fetters?
Kati asaojaniy?
Are any unfavourable to the fetters?
Asaojaniy.
(They are) unfavourable to the fetters.
[22] Kati saojanasampayutt?
Are any associated with the fetters?
Kati saojanavippayutt?
Are any unassociated with the fetters?
Saojanavippayutt.
(They are) unassociated with the fetters.
[23] Kati saojan ceva saojaniy ca?
Are any fetters and favourable to the fetters?
Kati saojaniy ceva no ca saojan?
Are any favourable to the fetters but are not fetters?
Na vattabb saojan ceva saojaniy c ti pi,
(They are) not to be spoken of as fetters and favourable to the fetters,
69
There are ten fetters: embodiment view (sakkyadihi), doubt (vicikicch), grasping at virtue
and practices (slabbataparmsa), passion for sensuality (kmarga), ill-will (vypda),
passion for the form worlds (rparga), passion for the formless worlds (arparga), conceit
(mna), agitation (uddhacca) and ignorance (avijj).
116
saojaniy ceva no ca saojan ti pi.

(or) as favourable to the fetters but not fetters.
[24] Kati saojan ceva saojanasampayutt ca?
Are any fetters and associated with fetters?
Kati saojanasampayutt ceva no ca saojan?
Are any associated with fetters but are not fetters?
Na vattabb saojan ceva saojanasampayutt c ti pi,
(They are) not to be spoken of as fetters and associated with fetters,
saojanasampayutt ceva no ca saojan ti pi.
(or) as associated with fetters but not fetters.
[25] Kati saojanavippayutt kho pana saojaniy pi?
Are any unassociated with fetters but are favourable to the fetters?
Kati asaojaniy pi?
Are any unfavourable to the fetters?
Saojanavippayutt.
(They are) unassociated with fetters.
Asaojaniy.
(They are) unfavourable to the fetters.
Saojanagocchaka
The Fetters Collection
[Ganthagocchaka]
[The Knots Collection]
[26] Kati ganth?
Are any knots?
Kati no ganth?
Are any not knots?70
No ganth.
(They are) not knots.
70
There are four: the knots of avarice (abhijjh), ill-will (vypda), grasping at virtue and
practices (slabbataparmsa), inclination to (insisting) this is the truth (idasaccbhinivesa).
117
[27] Kati ganthaniy?

Are any favourable to the knots?
Kati aganthaniy?
Are any unfavourable to the knots?
Aganthaniy.
(They are) unfavourable to the knots.
[28] Kati ganthasampayutt?
Are any associated with knots?
Kati ganthavippayutt?
Are any unassociated with knots?
Ganthavippayutt.
(They are) unassociated with knots.
[29] Kati ganth ceva ganthaniy ca?
Are any knots and favourable to the knots?
Kati ganthaniy ceva no ca ganth?
Are any favourable to the knots but are not knots?
Na vattabb ganth ceva ganthaniy c ti pi,
(They are) not to be spoken of as knots and favourable to the knots,
ganthaniy ceva no ca ganth ti pi.
(or) as favourable to the knots but not knots.
[30] Kati ganth ceva ganthasampayutt ca?
Are any knots and associated with knots?
Kati ganthasampayutt ceva no ca ganth?
Are any associated with knots but are not knots?
Na vattabb ganth ceva ganthasampayutt c ti pi,
(They are) not to be spoken of as knots and associated with knots,
ganthasampayutt ceva no ca ganth ti pi.
(or) as associated with knots but not knots.
118
[31] Kati ganthavippayutt kho pana ganthaniy pi?

Are any unconnected with knots but are favourable to the knots?
Kati aganthaniy pi?
Are any unfavourable to the knots?
Ganthavippayutt. Aganthaniy.
(They are) unconnected with knots. (They are) unfavourable to knots.
Ganthagocchaka
The Knots Collection
[Oghagocchaka]
[The Floods Collection]
[32] Kati ogh?
Are any floods?
Kati no ogh?
Are any not floods?71
No ogh.
(They are) not floods.
[33] Kati oghaniy?
Are any favourable to the floods?
Kati anoghaniy?
Are any unfavourable to the floods?
Anoghaniy.
(They are) unfavourable to the floods.
[34] Kati oghasampayutt?
Are any associated with floods?
Kati oghavippayutt?
Are any unassociated with floods?
Oghavippayutt.
(They are) unassociated with floods.
71
These are the similar to the pollutants above: the floods of sense-desire (kmogha), (desiring)
continuation (bhavogha), (wrong) views (dihogha) and ignorance (avijjogha).
119
[35] Kati ogh ceva oghaniy ca?

Are any floods and favourable to the floods?
Kati oghaniy ceva no ca ogh?
Are any favourable to the floods but are not floods?
Na vattabb ogh ceva oghaniy c ti pi,
(They are) not to be spoken of as floods and favourable to the floods,
oghaniy ceva no ca ogh ti pi.
(or) as favourable to the floods but not floods.
[36] Kati ogh ceva oghasampayutt ca?
Are any floods and associated with floods?
Kati oghasampayutt ceva no ca ogh?
Are any associated with floods but are not floods?
Na vattabb ogh ceva oghasampayutt c ti pi, pi.
(They are) not to be spoken of as floods and associated with floods,
oghasampayutt ceva no ca ogh ti
(or) as associated with floods but not floods.
[37] Kati oghavippayutt kho pana oghaniy pi?
Are any unassociated with floods but favourable to the floods?
Kati anoghaniy pi?
Are any unfavourable to the floods?
Oghavippayutt.
(They are) unassociated with floods.
Anoghaniy.
(They are) unfavourable to the floods.
Oghagocchaka
The Floods Collection
120
[Yogagocchaka]
[The Yokes Collection]
[38] Kati yog?
Are any yokes?
Kati no yog?
Are any not yokes?72
No yog.
(They are) not yokes.
[39] Kati yoganiy?
Are any favourable to the yokes?
Kati ayoganiy?
Are any unfavourable to the yokes?
Ayoganiy.
(They are) unfavourable to the yokes.
[40] Kati yogasampayutt?
Are any associated with yokes?
Kati yogavippayutt?
Are any unassociated with yokes?
Yogavippayutt.
(They are) unassociated with yokes.
[41] Kati yog ceva yoganiy ca?
Are any yokes and favourable to the yokes?
Kati yoganiy ceva no ca yog?
Are any favourable to the yokes but are not yokes?
Na vattabb yog ceva yoganiy c ti pi,
(They are) not to be spoken of as yokes and favourable to the yokes,
yoganiy ceva no ca yog ti pi.
(or) as favourable to the yokes but not yokes.
72
These are the similar to the pollutants above: the yokes of sense-desire (kmayoga), (desiring)
continuation (bhavayoga), (wrong) views (dihiyoga) and ignorance (avijjyoga).
121
[42] Kati yog ceva yogasampayutt ca?

Are any yokes and associated with yokes?
Kati yogasampayutt ceva no ca yog?
Are any associated with yokes but are not yokes?
Na vattabb yog ceva yogasampayutt c ti pi, pi.
(They are) not to be spoken of as yokes and associated with yokes,
yogasampayutt ceva no ca yog ti
(or) as associated with yokes but not yokes.
[43] Kati yogavippayutt kho pana yoganiy pi?
Are any unassociated with yokes but favourable to the yokes?
Kati ayoganiy pi?
Are any unfavourable to the yokes?
Yogavippayutt.
(They are) unassociated with yokes.
Ayoganiy.
(They are) unfavourable to the yokes.
Yogagocchaka
The Yokes Collection
[Nvaraagocchaka]
[The Hindrances Collection]
[44] Kati nvara?
Are any hindrances?
Kati no nvara?
Are any not hindrances?73
No nvara.
(They are) not hindrances.
73
Five in number: sensual desire (kmacchanda), ill-will (vypda), sloth and torpor
(thnamiddha), agitation and worry (uddhaccakukkucca) and skeptical doubt (vicikicch).
122
[45] Kati nvaraiy?

Are any favourable to the hindrances?
Kati anvaraiy?
Are any unfavourable to the hindrances?
Anvaraiy.
(They are) unfavourable to the hindrances.
[46] Kati nvaraasampayutt?
Are any associated with hindrances?
Kati nvaraavippayutt?
Are any unassociated with hindrances?
Nvaraavippayutt.
(They are) unassociated with hindrances.
[47] Kati nvara ceva nvaraiy ca?
Are any hindrances and favourable to the hindrances?
Kati nvaraiy ceva no ca nvara?
Are any favourable to the hindrances but are not hindrances?
Na vattabb nvara ceva nvaraiy c ti pi,
(They are) not to be spoken of as hindrances and favourable to the hindrances,
nvaraiy ceva no ca nvara ti pi.
(or) as favourable to the hindrances but not hindrances.
[48] Kati nvara ceva nvaraasampayutt ca?
Are any hindrances and associated with hindrances?
Kati nvaraasampayutt ceva no ca nvara?
Are any associated with hindrances but are not hindrances?
Na vattabb nvara ceva nvarasampayutt c ti pi,
(They are) not to be spoken of as hindrances and associated with hindrances,
nvarasampayutt ceva no ca nvara ti pi.
(or) as associated with hindrances but not hindrances.
123
[49] Kati nvaraavippayutt kho pana nvaraiy pi?

Are any unassociated with hindrances but favourable to the hindrances?
Kati anvaraiy pi?
Are any unfavourable to the hindrances?
Nvaraavippayutt.
(They are) unassociated with hindrances.
Anvaraiy.
(They are) unfavourable to the hindrances.
Nvaraagocchaka
The Hindrances Collection
[Parmsagocchaka]
[The Adherences Collection]
[50] Kati parms?
Are any adherences?
Kati no parms?
Are any not adherences?74
No parms.
(They are) not adherences.
[51] Kati parmah?
Are any adhered to?
Kati aparmah?
Are any not adhered to?
Aparmah.
(They are) not adhered to.
74
Adherences refers to the wrong views that the world is eternal or not eternal; finite or infinite;
the soul and the body are the same or not the same; the individual exists or doesnt exist after
death; the individual both exists and does not exist after death or neither exists nor does not
exist after death.
124
[52] Kati parmsasampayutt?

Are any associated with adherences?
Kati parmsavippayutt?
Are any unassociated with adherences?
Parmsavippayutt.
(They are) unassociated with adherences.
[53] Kati parms ceva parmah ca?
Are any adherences and adhered to?
Kati parmah ceva no ca parms?
Are any adhered to but are not adherences?
Na vattabb parms ceva parmah c ti pi, pi.
(They are) not to be spoken of as adherences and adhered to,
parmah ceva no ca parms ti
(or) as adhered to but not adherences.
[54] Kati parmsavippayutt kho pana parmah pi?
Are any unassociated with adherences but adhered to?
Kati aparmah pi?
Are any not adhered to?
Parmsavippayutt.
(They are) unassociated with adherences.
Aparmah.
(They are) not adhered to.
Parmsagocchaka
The Adherences Collection
125
[Mahantaraduka]
[The Greater Pairs]
[55] Kati sramma?
Are any with sense-objects?
Kati anramma?
Are any without sense-objects?
Sramma.
(They are) with sense-objects.
[56] Kati citt?
Are any consciousness?
Kati no citt?
Are any not consciousness?75
No citt.
(They are) not consciousness.
[57] Kati cetasik?
Are any mental factors?
Kati acetasik?
Are any not mental factors?
Cetasik.
(They are) mental factors.
[58] Kati cittasampayutt?
Are any associated with mind?
Kati cittavippayutt?
Are any unassociated with mind?
Cittasampayutt.
(They are) associated with mind.
75
Citta is defined here as any of the six sense-consciousnesses.

126
[59] Kati cittasasah?

Are any joined with mind?
Kati cittavisasah?
Are any not joined with mind?
Cittasasah.
(They are) joined with mind.
[60] Kati cittasamuhn?
Are any produced by mind?
Kati no cittasamuhn?
Are any not produced by mind?
Cittasamuhn.
(They are) produced by mind.
[61] Kati cittasahabhuno?
Are any developed by mind?
Kati no cittasahabhuno?
Are any not developed by mind?
Cittasahabhuno.
(They are) developed by mind.
[62] Kati cittnuparivattino?
Are any kept rolling by mind?
Kati no cittnuparivattino?
Are any not kept rolling by mind?
Cittnuparivattino.
(They are) kept rolling by mind.
[63] Kati cittasasahasamuhn?
Are any productions produced by mind?
Kati no cittasasahasamuhn?
Are any not productions produced by mind?
Cittasasahasamuhn.
(They are) productions produced by mind.
127
[64] Kati cittasasahasamuhnasahabhuno?

Are any productions that are produced by mind and developed by mind?
Kati no cittasasahasamuhnasahabhuno?
Are any not productions that are produced by mind and developed by mind?
Cittasasahasamuhnasahabhuno.
(They are) productions that are produced by mind and developed by mind.
[65] Kati cittasasahasamuhnnuparivattino?
Are any productions that are produced by mind and kept rolling by mind?
Kati no cittasasahasamuhnnuparivattino?
Are any not productions that are produced by mind and kept rolling by mind?
Cittasasahasamuhnnuparivattino.
(They are) productions that are produced by mind and kept rolling by mind.
[66] Kati ajjhattik?
Are any internal?
Kati bhir?
Are any external?
Bhir.
(They are) external.
[67] Kati upd?
Are any derived?
Kati no upd?
Are any not derived?
No upd.
(They are) not derived.
128
[68] Kati updinn?

Are any attached to?
Kati anupdinn?
Are any not attached to?
Anupdinn.
(They are) not attached to.
Mahantaraduka
The Greater Pairs
[Updnagocchaka]
[The Attachments Collection]
[69] Kati updn?
Are any attachments?
Kati no updn?
Are any not attachments?76
No updn.
(They are) not attachments.
[70] Kati updniy?
Are any favourable to the attachments?
Kati anupdniy?
Are any unfavourable to the attachments?
Anupdniy.
(They are) unfavourable to the attachments.
[71] Kati updnasampayutt?
Are any associated with the attachments?
Kati updnavippayutt?
Are any unassociated with the attachments?
Updnavippayutt.
(They are) unassociated with attachments.
76
There are four: attachments to sensuality (kmupdna), views (dihupdna), grasping at

virtue and practices (slabbatupdna) and self-theories (attavdupdna).
129
[72] Kati updn ceva updniy ca?

Are any attachments and favourable to the attachments?
Kati updniy ceva no ca updn?
Are any favourable to the attachments but are not attachments?
Na vattabb updn ceva Updnaniy c ti pi, ti pi.
(They are) not to be spoken of as attachments and favourable to the attachments,
updnaniy ceva no ca updn
(or) as favourable to the attachments but not attachments.
[73] Kati updn ceva updnasampayutt ca?
Are any attachments and associated with the attachments?
Kati updnasampayutt ceva no ca updn?
Are any associated with the attachments, but are not attachments?
Na vattabb updn ceva updnasampayutt c ti pi,
(They are) not to be spoken of as attachments and associated with attachments,
updnasampayutt ceva no ca updn ti pi.
(or) as associated with attachments but not attachments.
[74] Kati updnavippayutt kho pana updniy pi?
Are any unassociated with the attachments but favourable to the attachments?
Kati anupdniy pi?
Are any unfavourable to the attachments?
Updnavippayutt.
(They are) unassociated with the attachments.
Anupdnaniy.
(They are) unfavourable to the attachments.
Updnagocchaka
The Attachments Collection
130
[Kilesagocchaka]
[The Defilements Collection]
[75] Kati kiles?
Are any defilements?
Kati no kiles?
Are any not defilements?77
No kiles.
(They are) not defilements.
[76] Kati sakilesik?
Are any connected with the defilements?
Kati asakilesik?
Are any unconnected with the defilements?
Asakilesik.
(They are) unconnected with the defilements.
[77] Kati sakilih?
Are any defiled?
Kati asakilih?
Are any not defiled?
Asakilih.
(They are) not defiled.
[78] Kati kilesasampayutt?
Are any associated with the defilements?
Kati kilesavippayutt?
Are any unassociated with the defilements?
Kilesavippayutt.
(They are) unassociated with the defilements.
77
The defilements are here defined as ten: greed (lobha), hatred (dosa), delusion (moha), conceit
(mna), (wrong) views (dihi), doubt (vicikicch), sloth (thna), agitation (uddhacca), lack of
conscience (ahirka), lack of shame (anottappa).
131
[79] Kati kiles ceva sakilesik ca?

Are any defilements and connected with the defilements?
Kati sakilesik ceva no ca kiles?
Are any connected with the defilements, but are not defilements?
Na vattabb kiles ceva sakilesik c ti pi, sakilesik ceva no ca kiles ti pi.
(They are) not to be spoken of as defilements and connected with the defilements, (or)
as connected with the defilements but not defilements.
[80] Kati kiles ceva sakilih ca?
Are any defilements and defiled?
Kati sakilih ceva no ca kiles?
Are any defiled, but are not defilements?
Na vattabb kiles ceva sakilih c ti pi,
(They are) not to be spoken of as defilements and defiled,
sakilih ceva no ca kiles ti pi.
(or) as defiled but not defilements.
[81] Kati kiles ceva kilesasampayutt ca?
Are any defilements and associated with the defilements?
Kati kilesasampayutt ceva no ca kiles?
Are any associated with defilements but not defilements?
Na vattabb kiles ceva kilesasampayutt c ti pi,
(They are) not to be spoken of as defilements and associated with defilements,
kilesasampayutt ceva no ca kiles ti pi.
(or) as associated with defilements but not defilements.
[82] Kati kilesavippayutt kho pana sakilesik pi?
Are any unassociated with defilements but connected with the defilements?
Kati asakilesik pi?
Are any unconnected with the defilements?
132
Kilesavippayutt.
(They are) unassociated with defilements.
Asakilesik.
(They are) unconnected with the defilements.
Kilesagocchaka
The Defilements Collection
[Pihiduka]
[The End Pairs]
[83] Kati dassanena pahtabb?
Can any be given up through vision (of the First Path)?
Kati na dassanena pahtabb?
Can any not be given up through vision (of the First Path)?
No dassanena pahtabb.
(They are) not given up through vision (of the First Path).
[84] Kati bhvanya pahtabb?
Can any be given up through development (of the rest of the Paths)?
Kati na bhvanya pahtabb?
Can any not be given up through development (of the rest of the Paths)?
Na bhvanya pahtabb.
(They are) not given up through development (of the rest of the Paths).
[85] Kati dassanena pahtabbahetuk?
Are any roots that are to be given up through vision (of the First Path)?
Kati na dassanena pahtabbahetuk?
Are any roots that are not to be given up through vision (of the First Path)?
Na dassanena pahtabbahetuk.
(They are) not roots to be given up through vision (of the First Path).
133
[86] Kati bhvanya pahtabbahetuk?

Are any roots that are to be given up through development (of the rest of the Paths)?
Kati na bhvanya pahtabbahetuk?
Are any roots that are not to be given up through development (of the rest of the Paths)?
Na bhvanya pahtabbahetuk.
(They have) roots that are not to be given up through development (of the rest of the
Paths).
[87] Kati savitakk?
Are any with thinking?
Kati avitakk?
Are any without thinking?
Siy savitakk,
They may be with thinking,
siy avitakk.
they may be without thinking.
[88] Kati savicr?
Are any with reflection?
Kati avicr?
Are any without reflection?
Siy savicr,
They may be with reflection,
siy avicr.
they may be without reflection.
[89] Kati sapptik?
Are any connected with joyful interest?
Kati apptik?
Are any unconnected with joyful interest?
Siy sapptik,
They may be connected with joyful interest,
siy apptik.
they may be unconnected with joyful interest.
134
[90] Kati ptisahagat?

Are any united with joyful interest?
Kati na ptisahagat?
Are any not united with joyful interest?
Siy ptisahagat,
They may be united with joyful interest,
siy na ptisahagat.
they may not be united with joyful interest.
[91] Kati sukhasahagat?
Are any united with pleasure?
Kati na sukhasahagat?
Are any not united with pleasure?
Siy sukhasahagat,
They may be united with pleasure,
siy na sukhasahagat.
they may not be united with pleasure.
[92] Kati upekkhsahagat?
Are any united with equanimity?
Kati na upekkhsahagat?
Are any not united with equanimity?
Siy upekkhsahagat,
They may be united with equanimity,
siy na upekkhsahagat.
they may not be united with equanimity.
[93] Kati kmvacar?
Are any (connected with) the sensual realms?
Kati na kmvacar?
Are any not (connected with) the sensual realms?
Na kmvacar.
(They are) not (connected with) the sensual realms.
135
[94] Kati rpvacar?

Are any (connected with) the form realms?
Kati na rpvacar?
Are any not (connected with) the form realms?
Na rpvacar.
(They are) not (connected with) the form realms.
[95] Kati arpvacar?
Are any (connected with) the formless realms?
Kati na arpvacar?
Are any not (connected with) the formless realms?
Na arpvacar.
(They are) not (connected with) the formless realms.
[96] Kati pariypann?
Are any included?
Kati apariypann?
Are any unincluded?78
Apariypann.
(They are) unincluded.
[97] Kati niyynik?
Do any lead out?
Kati aniyynik?
Do any not lead out?
Siy niyynik,
They may lead out,
siy aniyynik.
they may not lead out.
78
Ahaslin: tebhmakavae pariypann antogadh ti pariypann, tasmi na pariypann ti

apariypann; included means: included in, contained in, the round of the three grounds (of
existence), unincluded means not being included therein.
136
[98] Kati niyat?

Are any fixed?
Kati aniyat?
Are any not fixed?
Siy niyat,
They may be fixed,
siy aniyat.
they may not be fixed.
[99] Kati sa-uttar?
Are any surpassable?
Kati anuttar?
Are any unsurpassable?
Anuttar.
(They are) unsurpassable.
[100] Kati sara?
Are any with faults?
Kati ara?
Are any without faults?
Ara ti.
(They are) without faults.
Pahpucchaka
The Questionaire
Satipahnavibhago Nihito
The Analysis of the Ways of Attending to Mindfulness is Finished
137
Paccayuddesaniddesa
The Enumeration and Explanation of
the Conditions
from the beginning of the
Pahnapi
Burmese Chaha Sagyana Text
translated by
nandajoti Bhikkhu
Paccayuddesaniddesa - 2
Paccayuddeso
The Enumeration of the Conditions
Hetupaccayo, rammaa-paccayo, adhipatipaccayo,
Root condition, object condition, predominence condition,
anantarapaccayo, samanantarapaccayo,
preceding condition, prior condition,
sahajtapaccayo, aamaapaccayo,
arising together condition, mutuality condition,
nissayapaccayo, upanissayapaccayo,
support condition, strong support condition,
purejtapaccayo, pacchjtapaccayo, sevanapaccayo,
arising before condition, arising later condition, habitual condition,
kammapaccayo, vipkapaccayo,
(intentional) deed condition, result condition,
hrapaccayo, indriyapaccayo,
nutriment condition, faculty condition,
jhnapaccayo, maggapaccayo,
absorption condition, path condition,
sampayuttapaccayo, vippayuttapaccayo,
association condition, disassociation condition,
atthipaccayo, natthipaccayo,
presence condition, absence condition,
vigatapaccayo, avigatapaccayo ti.
disappearance condition, non-disappearance condition.
Paccayaniddeso
The Explanation of the Conditions
01. Hetupaccayo ti
Root condition means
het hetusampayuttakna dhammna,
roots1 are related to those things associated with roots,
tasamuhnna-ca rpna,
and the forms that originate from it,2
hetupaccayena paccayo.
the condition being by way of root condition.
The roots referred to here mean the wholesome or inconsequential roots of

non-greed, non-hatred and non-delusion (alobha, adosa, amoha), and the
unwholesome roots of greed, hatred and delusion (lobha, dosa, moha).
2
This refers to bodily and verbal intimation (kyaviatti, vacviatti) that
arises consequently.
02. rammaapaccayo ti
Object condition means
rpyatana cakkhuviadhtuy,
the form sense-sphere is related to the eye-consciousness element
tasampayuttakna-ca dhammna,
and the things associated with it,3
rammaapaccayena paccayo;
the condition being by way of object condition;
saddyatana sotaviadhtuy,
the sound sense-sphere is related to the ear-consciousness element
and the things associated with it,
gandhyatana ghnaviadhtuy
the smell sense-sphere is related to the nose-consciousness element
rammaapaccayena paccayo.
Perception, feeling and (mental) processes.
rasyatana jivhviadhtuy
the taste sense-sphere is related to the tongue-consciousness element
phohabbyatana kyaviadhtuy,
the tangibles sense-sphere is related to the body-consciousness element
rpyatana saddyatana gandhyatana,
the form sense-sphere, the sound sense-sphere, the smell sense-sphere,
rasyatana phohabbyatana manodhtuy,
the taste sense-sphere, the tangibles sense-sphere are related to the
mind element,
the condition being by way of object condition.
Sabbe dhamm manoviadhtuy,

All thought sense-spheres are related to the mind-consciousness
element
the condition being by way of object condition.
Ya ya dhamma rabbha
Beginning with any thought sense-sphere
ye ye dhamm uppajjanti, cittacetasik dhamm,
whatever things arise, (whatever) mental factors and thoughts,
te te dhamm tesa tesa dhammna,
these thoughts and whatever other thoughts (arise),
the condition is by way of object condition.
03. Adhipatipaccayo ti
Predominence condition means
chanddhipati chandasampayuttakna dhammna,
a predominence of (concentrated wholesome) desire is related to those
thoughts associated with (wholesome) desire,
tasamuhnna-ca rpna,
and the forms that originate from it,
adhipatipaccayena paccayo;
the condition being by way of predominence condition;
vriydhipati vriyasampayuttakna dhammna,
a predominence of (concentrated) energy is related to those thoughts
associated with energy,
tasamuhnna-ca rpna,
cittdhipati cittasampayuttakna dhammna,
predominence of (concentrated wholesome) mind is related to those
thoughts associated with (wholesome) mind,
tasamuhnna-ca rpna,
vmasdhipati vmasasampayuttakna dhammna

predominence of (concentrated) investigation is related to those
4
thoughts associated with investigation,
tasamuhnna-ca rpna,
adhipatipaccayena paccayo.
the condition being by way of predominence condition.
Ya ya dhamma garu katv,
After giving weight to one of these thoughts,
ye ye dhamm uppajjanti, cittacetasik dhamm,
these thoughts and whatever other thoughts (arise),
adhipatipaccayena paccayo.
the condition is by way of predominence condition.
These four: (wholesome) desire, energy, (wholesome) mind and investigation

when concentrated are the four paths to power (iddhipada).
04. Anantarapaccayo ti
Preceding condition means
cakkhuviadhtu tasampayuttak ca dhamm
eye-consciousness element and the things associated with it
manodhtuy tasampayuttakna-ca dhammna,
are related to the mind element and the things associated with it,
anantarapaccayena paccayo,
the condition being by way of preceding condition,
manodhtu tasampayuttak ca dhamm
mind element and the things associated with it
manoviadhtuy tasampayuttakna-ca dhammna,
are related to the mind-consciousness element and the things associated
with it,
anantarapaccayena paccayo;
the condition being by way of preceding condition;
sotaviadhtu tasampayuttak ca dhamm
ear-consciousness element and the things associated with it

with it,
ghnaviadhtu tasampayuttak ca dhamm
nose-consciousness element and the things associated with it
with it,
jivhviadhtu tasampayuttak ca dhamm

tongue-consciousness element and the things associated with it
with it,
kyaviadhtu tasampayuttak ca dhamm
body-consciousness element and the things associated with it

with it,
anantarapaccayena paccayo.
the condition being by way of preceding condition.
Purim purim kusal dhamm
The immediately former wholesome thoughts
pacchimna pacchimna kusalna dhammna,
are related to the immediately following wholesome thoughts,
pacchimna pacchimna abykatna dhammna,
5
are related to the immediately following inconsequential thoughts,
By incosequential here is meant thoughts which produce no kammic result,

usually because they are too weak.
Purim purim akusal dhamm

The immediately former unwholesome thoughts
pacchimna pacchimna akusalna dhammna
are related to the immediately following unwholesome thoughts,
Purim purim abykat dhamm
The immediately former inconsequential thoughts
pacchimna pacchimna abykatna dhammna
pacchimna pacchimna kusalna dhammna

Yesa yesa dhammna anantar
Whenever any of these thoughts are preceding
ye ye dhamm uppajjanti cittacetasik dhamm,
these thoughts are related to those thoughts,
05. Samanantarapaccayo ti
Prior condition means
cakkhuviadhtu tasampayuttak ca dhamm
eye-consciousness element and the things associated with it
samanantarapaccayena paccayo,
the condition being by way of prior condition,
with it,
samanantarapaccayena paccayo;
the condition being by way of prior condition;
sotaviadhtu tasampayuttak ca dhamm
ear-consciousness element and the things associated with it

with it,
ghnaviadhtu tasampayuttak ca dhamm
nose-consciousness element and the things associated with it
with it,
jivhviadhtu tasampayuttak ca dhamm

tongue-consciousness element and the things associated with it
with it,
kyaviadhtu tasampayuttak ca dhamm
body-consciousness element and the things associated with it

with it,
samanantarapaccayena paccayo.
the condition being by way of prior condition.

pacchimna pacchimna kusalna dhammna
Yesa yesa dhammna samanantar

Whenever any of these thoughts are prior
ye ye dhamm uppajjanti cittacetasik dhamm,
these thoughts are related to those thoughts,
06. Sahajtapaccayo ti
Arising together condition means
cattro khandh arpino aamaa,
6
the four formless constituents are mutually related,
sahajtapaccayena paccayo;
the condition being by way of arising together condition;
cattro mahbht aamaa;
the four great elementals7 are mutually related,
okkantikkhae nmarpa aamaa
at the time of descent (into the womb) mind and body are mutually
related,
cittacetasik dhamm
mental factors and thoughts
cittasamuhnna rpna,
are related to forms that originate from the mind,
6
7
Perception, feeling, (mental) processes and consciousness.

Earth or solidity, water or cohesion, fire or heat, and wind or motion
(pahav, po, tejo, vyo).
mahbht updrpna,
the four great elementals are related to secondary form,
sahajtapaccayena paccayo.
the condition being by way of arising together condition.
Rpino dhamm arpna dhammna kici kle,
Forms are sometimes related to the formless,
kici kle na sahajtapaccayena paccayo.
and sometimes the condition is not by way of arising together
condition.8
Forms here apparently refers to the heart-bases relationship to the four

formless constituents, which arise together only at the time of conception.
At other times the heart-base is a necessary prerequisite. See arising before
condition below.
07. Aamaapaccayo ti
Mutuality condition means
cattro khandh arpino,
the four formless constituents are related,
aamaapaccayena paccayo;
the condition being by way of mutuality condition;
cattro mahbht,
the four great elementals are related,
aamaapaccayena paccayo;
okkantikkhae nmarpa,
at the time of descent (into the womb) mind and body are related,
aamaapaccayena paccayo.
08. Nissayapaccayo ti
Support condition means
nissayapaccayena paccayo;
the condition being by way of support condition;
the four great elementals are mutually related,
related,
cittacetasik dhamm
cittasamuhnna rpna,
mahbht updrpna
the four great elementals are related to secondary form
nissayapaccayena paccayo.
9
the condition being by way of support condition.
Cakkhyatana
Eye sense-sphere10
cakkhuviadhtuy tasampayuttakna-ca dhammna,
is related to eye-consciousness element and the things associated with
it,
sotyatana
ear sense-sphere
sotaviadhtuy tasampayuttakna-ca dhammna,
is related to ear-consciousness element and the things associated with
it,
Support condition only operates on those things that arise together, as above
this point, or arise in succession, as in the ones below.
10
The eye sense-sphere, means the physical eye itself, and similarly
throughout.
ghnyatana
nose sense-sphere
ghnaviadhtuy tasampayuttakna-ca dhammna,
is related to nose-consciousness element and the things associated with
it,
jivhyatana
tongue sense-sphere
jivhviadhtuy tasampayuttakna-ca dhammna,
is related to tongue-consciousness element and the things associated
with it,
kyyatana
body sense-sphere
kyaviadhtuy tasampayuttakna-ca dhammna,
is related to body-consciousness element and the things associated with
it,
Ya rpa nissya,
With the support of this form,11
manodhtu ca manoviadhtu ca vattanti,
mind element and the mind-consciousness element arise,
ta rpa manodhtuy ca manoviadhtuy ca
that form is related to the mind element and the mind-consciousness
element
and the thoughts associated with it,
11
The form referred to is the heart-base (hadayavatthu).
09. Upanissayapaccayo ti
Strong support condition means
purim purim kusal dhamm
the immediately former wholesome thoughts
upanissayapaccayena paccayo.
the condition being by way of strong support condition.
pacchimna pacchimna akusalna dhammna kesaci,
are related to some later unwholesome thoughts,

pacchimna pacchimna akusalna dhammna,
pacchimna pacchimna kusalna dhammna kesaci,
are related to some later wholesome thoughts,

Utubhojanam-pi upanissayapaccayena paccayo.
Also season and food (may be) a condition by way of strong support
condition.
Puggalo pi upanissayapaccayena paccayo.
Also a person (may be) a condition by way of strong support condition.
Sensanam-pi upanissayapaccayena paccayo.
Also a dwelling place (may be) a condition by way of strong support
condition.
10. Purejtapaccayo ti
Arising before condition means
cakkhyatana
eye sense-sphere
it,
purejtapaccayena paccayo;
the condition being by way of arising before condition;
sotyatana
ear sense-sphere
it,
ghnyatana
nose sense-sphere
it,
jivhyatana
tongue sense-sphere
with it,
kyyatana
body sense-sphere
it,
purejtapaccayena paccayo.
the condition being by way of arising before condition.
Rpyatana
The form sense-sphere
is related to the eye-consciousness element and the things associated
with it,
saddyatana
the sound sense-sphere
is related to the ear-consciousness element and the things associated
with it,
gandhyatana
the smell sense-sphere
is related to the nose-consciousness element and the things associated
with it,
rasyatana
the taste sense-sphere
is related to the tongue-consciousness element and the things associated
with it,
phohabbyatana
the tangibles sense-sphere
is related to the body-consciousness element and the things associated
with it,
rasyatana phohabbyatana
the taste sense-sphere, the tangibles sense-sphere
Ya rpa nissya,
With the support of this form,
ta rpa
that form
is related to the mind element and the things associated with it,
Manoviadhtuy
(That form is) related to mind-consciousness element
tasampayuttakna-ca dhammna kici kle,
and the thoughts associated with it sometimes,
kici kle na purejtapaccayena paccayo.
and sometimes the condition is not by way of arising before
condition.12
12
Normally form is related to mind-consciousness element by way of arising

before condition, except at conception, when they arise together.
11. Pacchjtapaccayo ti
Arising later condition means
pacchjt cittacetasik dhamm
mental factors and thoughts arising later
purejtassa imassa kyassa,
are related to this collection of (things) arising before,
pacchjtapaccayena paccayo.
the condition being by way of arising later condition.
12. sevanapaccayo ti
Habitual condition means
purim purim kusal dhamm
former wholesome thoughts
are related to the following wholesome thoughts,
sevanapaccayena paccayo.
the condition being by way of habitual condition.
Former unwholesome thoughts
are related to the following unwholesome thoughts,
Purim purim kiriybykat dhamm
Former functionally inconsequential thoughts
pacchimna pacchimna kiriybykatna dhammna
are related to the following functionally inconsequential thoughts,
13. Kammapaccayo ti
(Intentional) deed condition means
kusalkusala kamma
a wholesome and an unwholesome (intentional) deed
vipkna khandhna kaatt ca rpna,
are related to the constituents of results and to the forms that originate
from what was done,13
kammapaccayena paccayo;
the condition being by way of (intentional) deed condition;
Cetan sampayuttakna dhammna,
Intention is related to those thoughts associated with it,
tasamuhnna-ca rpna,
kammapaccayena paccayo.
the condition being by way of (intentional) deed condition.
13
This indicates the results which have not come to fruition yet.
14. Vipkapaccayo ti
Result condition means
vipk cattro khandh arpino aamaa,
the resultant four formless constituents are mutually related,
vipkapaccayena paccayo.
the condition being by way of result condition.
15. hrapaccayo ti
Nutriment condition means
kabakro hro imassa kyassa,
material food is related to this body,
hrapaccayena paccayo.
the condition being by way of nutriment condition.
Arpino hr sampayuttakna dhammna,
Formless foods14 are related to those things associated with it,
tasamuhnna-ca rpna,
hrapaccayena paccayo.
the condition being by way of nutriment condition.
14
These are contact (phassa), mental intentions (manosacetan) and

consciousness (via).
16. Indriyapaccayo ti
Faculty condition means
cakkhundriya
the eye-faculty
it,
indriyapaccayena paccayo;
the condition being by way of faculty condition;
sotindriya
the ear-faculty
it,
ghnindriya
the nose-faculty
it,
jivhindriya
the tongue-faculty
with it,
kyindriya
the body-faculty
it,
indriyapaccayena paccayo.
the condition being by way of faculty condition.
Rpajvitindriya kaattrpna,
The physical life faculty is related to forms that originate from what
was done,
Arpino indriy sampayuttakna dhammna
Formless faculties are related to those things associated with it,
tasamuhnna-ca rpna,
17. Jhnapaccayo ti
Absorption condition means
jhnagni
15
the absorption factors
jhnasampayuttakna dhammna,
are related to those things associated with absorption,
tasamuhnna-ca rpna,
jhnapaccayena paccayo.
the condition being by way of absorption condition.
15
The comm. names seven factors: thinking, reflection, joyful interest,

happiness, sorrow, equanimity and one-pointedness of mind
(vitakkavicraptisomanassadomanassupekkhcittekaggat).
18. Maggapaccayo ti
Path condition means
maggagni
16
the path factors
maggasampayuttakna dhammna,
are related to those things associated with the path,
tasamuhnna-ca rpna,
maggapaccayena paccayo.
the condition being by way of path condition.
16
The comm. names twelve path factors: wisdom (pa), thinking (vitakka),
right speech, actions and livelihood (sammvckammantjv), energy
(vriya), mindfulness (sati), concentration (samdhi), wrong views
(micchdihi), and wrong speech, action and livelihood
(micchvckammantjv).
19. Sampayuttapaccayo ti
Association condition means
17
sampayuttapaccayena paccayo.
the condition being by way of association condition.
17
Only when they arise, persist and pass away together.
20. Vippayuttapaccayo ti
Disassociation condition means
rpino dhamm arpna dhammna,
forms are related to the formless,
vippayuttapaccayena paccayo.
the condition being by way of disassociation condition.
Arpino dhamm rpna dhammna,
the formlesss is related to forms,
vippayuttapaccayena paccayo.
the condition being by way of disassociation condition.
21. Atthipaccayo ti
Presence condition means
atthipaccayena paccayo;
the condition being by way of presence condition;
related,
cittacetasik dhamm
cittasamuhnna rpna,
mahbht updrpna,
atthipaccayena paccayo.
the condition being by way of presence condition.
Cakkhyatana
Eye sense-sphere
it,
sotyatana
ear sense-sphere
it,
ghnyatana
nose sense-sphere
it,
jivhyatana
tongue sense-sphere
with it,
kyyatana
body sense-sphere
it,
Rpyatana cakkhuviadhtuy,
The form sense-sphere is related to the eye-consciousness element

mind element,
Ya rpa nissya,
element
22. Natthipaccayo ti
Absence condition means
samanantaraniruddh cittacetasik dhamm,
mental factors and thoughts that have ceased being prior,
pauppannna cittacetasikna dhammna,
are related to mental factors and thoughts that have arisen in the
present,
natthipaccayena paccayo.
the condition being by way of absence condition.
23. Vigatapaccayo ti
Disappearance condition means
samanantaravigat cittacetasik dhamm,
mental factors and thoughts that have disappeared from being prior,
pauppannna cittacetasikna dhammna,
are related to mental factors and thoughts that have arisen in the
present,
vigatapaccayena paccayo.
the condition being by way of disappearance condition.
24. Avigatapaccayo ti
Non-disappearance condition means
avigatapaccayena paccayo;
the condition being by way of non-disappearance condition;
related,
cittacetasik dhamm
cittasamuhnna rpna,
mahbht updrpna,
avigatapaccayena paccayo.
the condition being by way of non-disappearance condition.
Cakkhyatana
Eye sense-sphere
it,
sotyatana
ear sense-sphere
it,
ghnyatana
nose sense-sphere
it,
jivhyatana
tongue sense-sphere
with it,
kyyatana
body sense-sphere
it,
Rpyatana cakkhuviadhtuy,
The form sense-sphere is related to the eye-consciousness element
mind element,
Ya rpa nissya,
element
Mahkhandhako 1-4
The Great Chapter sections 1-4
Text and Translation

by
Anandajoti Bhikkhu
(Ver 1.1 June, 2010)
Table of Contents
Introduction
[I: The First Teachings]

1: The Story about the Awakening (Tree) (Conditional Origination)
2: The Story about the Goatherds (Tree) (The Grumbling Brhmaa)
3: The Story about the Mucalinda (Tree)
4: The Story about the Royal (Tree) (Tapussa and Bhallika)
5: The Story about Brahms request
[6: Deciding Who to Teach]
[7: The Abstainer Upaka]
[8: The Meeting at Isipatana]
[9: The Discourse Setting the Dhamma Wheel Rolling]
[10: Further Attainments]
[11: The Discourse on the Characteristic of Non-Self] (The First Arahants)
[II: Progress of the Ssana]

12: Yasas Going Forth
[13: Yasas Father]
[14: Yasas Mother and his Former Wife]
15: The Going-Forth of (Yasas) Four Householder Friends
16: The Going-Forth of the Fifty Householder Friends
17: The Story about Mra
18: The Story of Full Ordination through Going to the Three Refuges
19: The Second Story about Mra
20: The Tale of the Good Group of Friends
[III: The Miracles at Uruvel]

21: The First Miracle (The Dragon-King - Prose)
22: The First Miracle (The Dragon-King - Verse)
23: The Second Miracle (The Four Great Kings)
24: The Third Miracle (Sakka, the Lord of the Gods)
25: The Fourth Miracle (Brahm Sahampati)
26: The Fifth Miracle (Mind-Reading)
[27: The Rag-Robe Miracle]
[28: The Rose-Apple Miracle]
[29: The Mango Miracle]
[30: The Emblic Myrobalan Miracle]
[31: The Yellow Myrobalan Miracle]
[32: The Coral Tree Flower Miracle]
[33: The Sacred Fire Miracles]
[34: The Coal-Pan Miracle]
[35: The Island Miracle]
[36: The Ordination of Kassapa and his Followers]
[37: The Ordination of the Other Yogis]
38: The Instruction About Burning
[IV: In Rjagaha]
39: The Meeting with King Bimbisra
[40: The Donation of the Bamboo Wood]
41: The Story of the Going-Forth of Sriputta and Moggallna
42: The Going-Forth of the Well-Known (Sons of Good Families)
The Texts:
The text of the Mahkhandhaka as presented here has been established through a
comparison of the four standard editions:
BJT: Sri Lankan Edition from Mahvaggapi, pp. 2-90. Buddha Jayanti Tripitika
Series, volume III. 1957, reprinted Colombo, 2005 with corrections.
PTS: European edition, from Vinaya Piaka, Vol I, The Mahvagga, edited by
Hermann Oldenburg, Pali Text Society, 1879, reprinted London, 1969.
Thai: Thai edition, as found on Budsir for Windows CD-ROM (version 2.0,
Bangkok, 1996).
Other Texts:
Comm: Mahvagga-Ahakath, as found on the Chaha Sagyana CD-ROM
J Nid: Jtakanidna, as found on the Chaha Sagyana CD-ROM (version 3,
Mvu: Mahavastu, Vol III, edited by E. Senart, Paris 1897.
Lal: Lalitavistara, edited by Lefman, Halle, 1902; also P.L. Vaidya, Darbhanga,
1958
Translations Consulted:
BD: The Book of the Discipline, Vol I, I.B. Horner, London, 1938.
VT: Vinaya Texts, Part I, T.W. Rhys Davids and Hermann Oldenberg, Oxford
1885, reprinted Delhi 1990
SGB: The Story of Gotama Buddha, N.A. Jayawickrama, PTS Oxford, 1990.
MT: The Mahavastu, J. J. Jones, London, 3 volumes 1949-1956.
LV: Lalitavistara, Bijoya Goswami, Kolkata, 2001.
Dictionaries:
PED: Pi-English Dictionary, T.W. Rhys Davids and William Stede, 1921-25,
online edition: http://dsal.uchicago.edu/dictionaries/pali/
5
CPD: Critical Pli Dictionary, 1947- (unfinished), online edition:
http://pali.hum.ku.dk/cpd/search.html
CPED: Concise Pli-English Dictionary, Ven. A.P. Buddhadatta, Colombo, 1958
reprinted 1968.
BHSD: Buddhist Hybrid Sanskrit Dictionary, Franklin Edgerton, New Haven
1953, reprinted Delhi 1998.
SED: Sanskrit-English Dictionary, Monier-Williams, 1899, online edition:
http://www.sanskrit-lexicon.uni-koeln.de/monier/
DPPN: Dictionary of Pali Proper Names, G.P. Malalasekera, Pali Text Society,
London 1937.
FF: Bhante S. Dhammika: Dictionary of the Flora and Fauna in the Pi Tipiaka
(pre-publication copy kindly given me by the Author).
Other Works:
SHB: Mahvaggapi, edited by Ven. Pasra Nyakatthera, Colombo, 1958.
AS: Ludwig Alsdorf: Die ry-Strophen des Pali-Kanons (Wiesbaden, 1967).
Syntax: Syntax of the Cases in the Pali Nikayas, by O.H. de A. Wijesekera
(Colombo 1993).
Introduction
The text of the first four sections of the Great Chapter in the Discipline collection 1
traces the life and career of the Buddha for a period of about one year after the
Complete Awakening, and is one of the earliest sources we have for this period in the
Buddhas life.2 This section of the text forms a continuous narrative before it is
replaced with a detailing of the various duties incumbent on monastics, and other
rules for the monks and nuns.3
As the text forms an integral part of the Discipline Collection it appears that it was
originally meant to show how the monastic life was established in the first place, how
and why it evolved, and what is the relationship between lay supporters and
monastics, and only incidentally does it thereby reveal the early part of the Buddhas
career.
Although many of the discourses that have been preserved provide contextual
information on such matters as where the discourse was given, to whom and for what
4
reason, very few indeed can be placed within a reliable time frame, and the only
other comparable text we have is The Discourse about the Great Emancipation
(Mahparinibbnasutta), which provides a more-or-less continuous narrative detailing
the last year of the Buddhas life.5
First Section
Our present text opens some time after the Awakening,6 with the Buddha still at the
foot of the Bodhi Tree, enjoying the bliss of liberation and reflecting to himself on
Conditional Origination through the three watches of the night.7
His first encounter with another person only comes when he moves to another tree in
the same area, where he meets someone significantly enquiring about the real
meaning of being a brhmaa. It is here that we see the Buddha for the first time
1
Vinaya Piaka, Mahvagga, Mahkhandhaka, bhavar 1-4.

Other sources include the Mahvastu, the rescension of which is probably around the same
time as the Pi text, and the Lalitavistara, which, though in the form we have it is
undoubtedly much younger, nevertheless still contains much material that is old and bears
all the signs of authenticity.
3
Even these texts are interspersed with many interesting stories from the life of the Buddha,
which I hope to collect together at some point.
4
The commentaries go some way to providing this framework, but their reliability is many
times questionable.
5
A text and translation of this important work was made available last year on this website.
6
According to the much later Introduction (Nidna) to the Jtaka this would have been about
four weeks after the Awakening, but there are a number of differences between the earlier
and later texts which would make a reconciliation between them difficult, if not impossible,
so we cannot rely on this timing.
7
It may have been the strength of this remembrance that formed the basis for the later
anachronous tradition that the Buddha spent some time in the first few weeks reviewing in
detail all seven books of the Abhidhamma Piaka.
2
7
explicitly redefining the given terms of his day by explaining the true meaning of
being a brhmaa, which has nothing to do with the pretensions of birth, of course.
There is no record of the brhmaas response to the teaching but he evidently did
not become a lay follower at the time, otherwise it would have been recorded, so we
can perhaps infer that he was unconvinced.
The Buddhas next meeting was at the root of another tree in the same vicinity, and
this time with the Dragon-King Mucilinda, who protected him from unseasonable
weather. These first 3 sections are parallel to five discourses in the Udna 1:1-4, and
2:1, which all end in an exalted utterance being made by the Buddha.
The next section tells how the Buddha met with two merchants, Tapussa and
Bhallika, who were apparently traveling north to Magadha. At the culmination of the
story the merchants go for refuge to the Buddha and the Dhamma8 and became the
first of the Buddhas followers in the Dispensation. Perhaps it is significant that the
first people who gain faith in the Buddha and his Teaching were not professional
religious, but simple merchants, as that section of society was to provide crucial
support to the fledgling Teaching.
The scene then changes to the root of another tree, still in the vicinity of Uruvel,
where the Buddha ponders on whether it is really possible to teach such a deep and
profound doctrine to people when they have so little inclination towards spiritual
things and such attachment to material pleasures. He is ultimately persuaded by the
Mahbrahm Sahampati, who points out that there are some with little dust on their
eyes and that they will understand.
The Buddha therefore agrees to teach, but just who to teach is the next question. He
first thinks of his former teachers, ra and Uddaka,9 but they had recently passed
away, so then he recalled the group-of-five ascetics who had been helping him during
his six years of austerity. Seeing that they were now in the neighbouring State of
10
Ks, he decided to walk across the countryside for the approximately 200 km in
order to teach them.
A meeting on the way with the Abstainer (jvika) Upaka is recorded at this point.11
Again the Abstainer, like the brhmaa earlier, was unable to grasp the message or to
gain faith in the Buddha, and went away, shaking his head and taking the wrong
path (ummagga), as the text says.
Although in Mahvastu they go for the three refuges there was still no Sagha at that time,
and it seems that must be an anachronism.
9
In Mahvastu the order in which he thinks of these teachers is reversed, perhaps because as
Uddaka was the more highly developed he was thought of first.
10
Uruvel, where the Buddha attained Awakening, was in the south-western reaches of
Magadha. Ks was to the west of there.
11
Many other meetings and happenings have been recorded in the Mahvastu, which are
excluded from our text, see Uruvilvto ipatana Gamana, the Journey from Uruvilv to
ipatana eslewhere on this website for the relevant stories.
8
The Buddha eventually reaches the Deer Park at Isipatana, a few kilometres from the
capital of Ks, Bras. Although the group-of-five have been chosen for the first
formal teaching of the new school, they are anything but impressed when they see
their former associate coming. Indeed they make an agreement amongst themselves
not to honour him in any way, although as he is a member of the Khattiya class they
agree to put out a seat for him.
As the Buddha approaches though they are unable to keep to their agreement and
they rise up, prepare a seat, take his bowl and robe, put out water for him, and so on.
But still they are not quite ready for the new teaching and the Buddha will not teach
them until they acknowledged his declared status. Eventually they are convinced by
his earnestness and stop addressing him in a familiar way and speak to him with all
12
due reverence.
It is only then that the Buddha deigns to teach them the discourse that is famous now
for Setting the Dhamma-Wheel Rolling. The Discourse itself is as revolutionary as it
is simple. It basically only consists of an outline of the Four Noble Truths with short
definitions of each. However the approach to the spiritual life that it signifies must
have been felt to be quite extraordinary.
The prevalent religious teachings of the time stressed either correct ritual observance
or extreme asceticism. The Buddha knew that neither led to the desired goal, and
started his teaching career with a completely fresh look at the problem of existence.
First he had diagnosed the problem: suffering; then he had found the cause: craving;
then he had seen that its end (nirodha) was possible, and to the group-of-five monks
he taught the Path to that goal, the eightfold noble Path which went, contrary to their
expectation as ascetics, by the middle way.
For religious steeped in extreme asceticism, that must have been revolutionary
indeed, and one of them, Koa, did indeed attain to the first stage of sainthood
on that very teaching, and all of them were ordained as monks by the Buddha. But
for their further progress many more teachings would be required.
Unfortunately for us the teachings during those first few days have not been
preserved in any of the traditions that have come down to us, but over the next few
days the Buddha did give them the necessary basis upon which they gradually made
successively deeper attainments until they stood on the brink of full liberation.13
It was then that the Buddha taught the second recorded discourse containing the
profound teaching about non-Self, which demonstrated that there was no Self or
Divinity to be found in any of the constituents that make up the human personality,
and that none of them were worth clinging to. It was on the basis of this teaching
that the group-of-five monks fulfilled the teaching and attained to such a state of
purity that they would never be reborn again, and it is this teaching that closes the
first section for recital (bhavra).
12
This is signalled in the text by the change of address from vuso to Bhante.
They were technically non-returners (angmi) when the Buddha taught the following
discourse.
13
Second Section
The next section is easier to summarise: it traces the progress the Dispensation made
during the first Rains Retreat, which was spent in the Deer Park after the initial
teachings. First Yasa, a wealthy young man from the capital, meets up with the
Buddha and becomes a monk, and eventually a Worthy One. His Father,14 Mother
and former Wife all go for refuge to the Three Treasures as lay followers committed
for life. Then four of his good friends, and fifty more friends all become monks and
attain full liberation.
At that point there were sixty-one monks and Arahats in the world, and at the end of
the Rains Retreat the Buddha sent them out to the four directions to teach to all who
would listen. They go and start making their own converts and the Buddha eventually
initalises a procedure whereby they can administer ordination themselves, rather than
bringing the aspirant to him personally. The curious thing is this: with only one or
15
two possible exceptions, we never hear of any of these monks again, and not even
one appears to accompany the Buddha when he sets out to return to Uruvel, where
he had initially attained Awakening.
Before he sets out on that journey the Buddha apparently had one or two encounters
with Mra, who according to the traditions was still pursuing the Buddha for up to
one year after the Awakening. I say one or two purposely, because it is not clear
from the text whether we are dealing with two different visitations, or with two
rescensions of the same encounter. I tend to think the latter, which is strengthened by
there being two rescensions of the next but one story in the text.
We next have the curious story of the Buddhas encounter with the good group of 30
friends while traveling back to Magadha. Apparently out for a picnic, one of their
number has his belongings stolen by a prostitute he had brought along for the day.
The group goes off in search of the miscreant, but come across the Buddha instead
who teaches them Dhamma so effectively that they all attain at least the first stage of
sainthood and request and receive ordination, but once again it appears none of the
group accompany the Buddha on his further journeying into Magadha.
Third Section
The third section for recital finds the Buddha back in Uruvel, but now somewhat
north of where he had Awakened, in the Ashram of the fire-worshipper Uruvel
Kassapa, who is living there with his five-hundred disciples. This Kassapa is one of
three brothers who are living in the area engaged in the same practice, with three
hundred and two hundred disciples each.
The Buddha asks if he can stay for the night in the firehouse. At first Kassapa
refuses, fearing that a Dragon (Nga) who is living there would harm him, but
eventually the Buddha persuades Kassapa to let him stay. During the night there is a
fiery contest with the Dragon, which the Buddha wins.
14
15
He was the first lay-follower to take the threefold refuge.

See the discussion about Assaji below.
10
Kassapa is impressed by this, but he still believes that the Buddha is not at the same
standing as he is himself, still he offers to provide food for the Buddha if he stays on
in the Ashram, and the Buddha agrees. This exact same story is told twice in the text,
first in prose and then in verse. The commentary specifically states that the verses
came later and were inserted after the prose. There is yet another rescension of the
same story in the Mahvastu, but there it occurs not as the first but as the last of a
series of miracles that are different from those recorded in the Pi.
The Pi text then has a series of miracles performed by the Buddha, but none of
them succeed in convincing Kassapa of the Buddhas superiority, so eventually the
Buddha tells Kassapa straight that he is neither a Worthy One nor is he on his way to
becoming one. Kassapa is convinced and asks for ordination, and both he and his
followers and afterwards his brothers and their followers are ordained.
At this point the Buddha gives the famous Instruction about Burning, showing that
the true fires are burning in our hearts, and rather than leading to release they are
keeping us entrapped in the round of birth and death, and all 1,000 yogis attain to
Worthiness upon hearing the discourse, which closes the third section.
Note that the time must now be sometime towards the end of the Winter period,
which is perhaps six months after the Buddha gave his first discourse, and up and till
now only three discourses have been recorded, though it is evident from the text,
which explicitly says as much, that he had taught many more.
Fourth Section
Following the conversion of the Kassapas and their one thousand followers, the
Buddha goes with them to Rjagaha, the capital of Magadha. King Bimbisra hears
that he has come to his Royal Capital and along with twelve thousand of his fellow
citizens he goes out to meet him, fulfilling some wishes he had made while still a
prince.
The Buddha teaches them a discourse at this point, but only a synopsis is given in the
16
Pi text, while in the Mahvastu the full discourse is given. After the discourse the
King goes for refuge to the Three Treasures and invites him for a meal on the
following day, after which he donates the Bamboo Wood to the Buddha, thus
ensuring the material establishment of the Dispensation.
There follows the conversion of the Wanderers Sriputta and Moggallna. They were
followers of Sajaya (apparently to be identified with one of the Six Heretical
Teachers), and had previously made a promise to each other that if one of them
attained the Deathless state, that he would immediately inform the other.
Sriputta sees Assaji, one of the Buddhas disciples, on almsround and is immediately
inspired with confidence and asks what teaching he knows. Assaji replies that he is
16
See Utpadyananirudhyanastram, the Discourse on Arising and Ceasing elsewhere on this

website.
11
new to the teaching, that he doesnt know much, but he recites a verse which was
enough for Sriputta to attain to the first stage of Sainthood (Sotpatti).17
This Assaji is normally identified with the Assaji who was one of the group-of-five
monks. I question this though, as Assaji characterises himself as one who was new to
the teaching and not long gone forth. But the group-of-five Assaji was hardly new to
the Ssana, indeed he stands right at the source. He had also heard some of the most
important teachings that the Buddha had given, and had attained full liberation.
There is also no record of any of the monks from the Bras period following the
Buddha over from Ks to Magadha. Assaji must have been a common name at the
time and given the weight of the evidence I am inclined to believe that the Assaji
Sriputta met was not the same as the one in the group-of-five, but was as he
characterised himself, one newly gone forth.
In any case on the strength of this encounter Sriputta does see the Deathless and
tells his friend Moggallna about it, and they both leave Sajaya, together with
another 250 of his followers, and join the Buddha and become his chief disciples.
This causes something of an uproar around the capital as many of their finest young
men are going-forth. But the Buddha teaches a verse to the monks that convinces his
critics that he is teaching true Dhamma and the uproar dies down. It is at this point
in the text that the narrative ends.
Comparison with other Texts

In preparing this text and translation of the Great Chapter I have made a careful
comparison with other records of the same events, both in the Canon and the
commentaries, together with texts like the Mahvastu and Lalitavistara, which belong
to other sects, so as to compare and supplement the information given in the text
itself.
This has involved making a number of other translations that are parallel to this text,
and which are now published elsewhere on the website, and which can be read in
their own right as well as supplementary to the present work:
Uruvilvto ipatana Gamana - The Journey from Uruvilv to ipatana
(from Mahvastu pp. 322-329)
Dharmacakrapravartanastram - The Discourse that Set the Dharma-Wheel
Rolling (from Lalitavistara)
Utpadyananirudhyanastram - The Discourse on Arising and Ceasing (The
Fourth Discourse of the Buddha) (Mahvastu pp. 443-9)
17
This verse became very famous later and is found in inscriptions all over India and Asia.
12
I have also included many notes drawn from the commentary, and comparisons with
the Jtakanidna, a full text and translation of which I hope to prepare at some time.
I am very grateful indeed to Rod Bucknell who has made many contributions to this
project by reading all of the above works through for me and making many useful
suggestions and corrections, which has gone a long way to improve the accuracy and
usefulness of these works. He has been a true kalyamitta.
nandajoti Bhikkhu
August 2009
13
Vinayapiake Mahvaggassa Pahamo Bhgo

The First Section of the Great Division in the Discipline Collection
Mahkhandhako 1-4
The Great Chapter 1-418
[I: The First Teachings]19
Bodhikath
1: The Story about the Awakening (Tree)20
(Conditional Origination)
Tena samayena Buddho Bhagav Uruvelya viharati,
At that time the Awakened One,21 the Gracious One, was dwelling near Uruvel,22
najj Nerajarya tre Bodhirukkhamle pahambhisambuddho.
on the bank of the river Nerajar, at the root of the Awakening tree, in the first
(period) after the complete and perfect Awakening.23
Atha kho Bhagav Bodhirukkhamle
o
Then at that time the Gracious One sat at the root of the Awakening tree24
sattha ekapallakena nisdi vimuttisukhapaisaved.
in one cross-legged posture for seven days experiencing the happiness of liberation.
18
Only the first four sections have been prepared here, as they form a continuous narrative
which is lost in later sections.
19
These titles written between square brackets are added by the present editor to help outline
the story.
20
Cf. Udna 1.1. The first section in the Mahkhandaka occurs also as the first 3 discourses
in the Udna in somewhat different form, which will be noted as we come across them.
21
In the Udna after the usual Eva me suta, This I heard, which is said to have been
spoken by nanda, a different formula is used: Eka samaya Bhagav... At one time the
Gracious One... The Tena samayena... formula is normally used in the Vinaya in its place.
22
Although the Commentary gives a number of explanations, it seems to me that Uruvel
would mean Great Sands, which must have described the area in Lord Buddhas time.
23
Although here this obviously refers to the period immediately after the Awakening, the
pahambhisambuddha is taken to refer to the first 20 years after that event.
24
Comm: Bodhi vuccati catsu Maggesu a; Awakening is said (because of) knowledge in
regard to the four Paths (of Awakening).
The Great Chapter - 14

Atha kho Bhagav rattiy pahama yma,
Then the Gracious One, for the first watch of the night,
paiccasamuppda anulomapailoma manasksi:
applied his mind thoroughly to conditional origination in forward and reverse
order:25
Avijjpaccay sakhr,
sakhrapaccay via,
viapaccay nmarpa,
phassapaccay vedan,
vedanpaccay tah,
tahpaccay updna,
updnapaccay bhavo,
bhavapaccay jti,
jtipaccay jarmaraa,
25
In the Udna, the first discourse only has the forward order, the second the reverse order,
and the third has both, as the first verse refers to the arising of suffering (only) and the
second to its cessation, it would seem the Udnas version is more authentic. For
complementary doctrinal and grammatical notes I refer the reader to my translation of the
Udna under the title Exalted Utterances elsewhere on this website.
I. The First Teachings - 15

But from the complete fading away and cessation of ignorance, there is the
cessation of (volitional) processes,
jtinirodh jarmaraa,
Atha kho Bhagav, etam-attha viditv,
Then the Gracious One, having understood the significance of it,
tya velya ima udna udnesi:
on that occasion uttered this exalted utterance:

Yad have ptubhavanti dhamm
When (the nature of) things26 becomes really manifest
tpino jhyato brhmaassa,
To the ardent meditating brhmaa,27
Athassa kakh vapayanti sabb,
Then all his doubts disappear,
Yato pajnti sahetudhamman-ti.
Since he knows (the nature of a) thing and its cause.28
***
Atha kho Bhagav rattiy majjhima yma,
Then the Gracious One,29 for the middle watch of the night,
applied his mind thoroughly to conditional origination in forward and reverse order:
Avijjpaccay sakhr,
sakhrapaccay via,
viapaccay nmarpa,
26
Comm: Dhamm ti anulomapaccaykrapaivedhasdhik Bodhipakkhiydhamm ... CatuAriyasaccadhamm; the (nature of) things means things on the side of Awakening that effect
the experience of the causal series in forward order ... [or] ... (understanding the nature of)
the Four Noble Truths. This verse refers to understanding the origination of suffering.
27
Comm: brhmaass ti bhitappassa khsavassa; to the one who has destroyed the
pollutants and removed wickedness.
28
Comm: avijjdikena hetun sahetuka ima sakhrdi kevala
dukkhakkhandhadhamma pajnti; he knows ignorance and so on and its cause, together
with its cause, this whole mass of suffering beginning with (mental) processes and so on.
29
Udna has a longer opening here parallel to the first discourse; the same remark applies to
the next section, cf. Udna 1.2 and 1.3.

phassapaccay vedan,
vedanpaccay tah,
tahpaccay updna,
updnapaccay bhavo,
bhavapaccay jti,
jtipaccay jarmaraa,

jtinirodh jarmaraa,
When (the nature of) things becomes really manifest
To the ardent meditating brhmaa,
Yato khaya paccayna aved ti.
30
Since the destruction of causes has been understood.
***
Atha kho Bhagav rattiy pacchima yma,
Then the Gracious One, for the last watch of the night,31
30
31
This verse refers to the cessation of suffering.

Cf. Udna 1.3.

Avijjpaccay sakhr,
sakhrapaccay via,
viapaccay nmarpa,
phassapaccay vedan,
vedanpaccay tah,
tahpaccay updna,
updnapaccay bhavo,
bhavapaccay jti,
jtipaccay jarmaraa,

jtinirodh jarmaraa,

Vidhpaya tihati Mrasena,
He stands dispelling Mras army,
Suriyo va obhsayam-antalikkhan-ti.
Just like the sun lighting up the firmament.32
Bodhikath Nihit
The Story about the Bodhi (tree) is Finished
Ajaplakath
2: The Story about the Goatherds (Tree)33
(The Grumbling Brhmaa)34
Atha kho Bhagav satthassa accayena,
Then with the passing of seven days, the Gracious One,35
tamh samdhimh vuhahitv,
after arising from that concentration,
Bodhirukkhaml yena Ajaplanigrodho tenupasakami,
36
approached the Goatherds Banyan (tree) from the root of the Awakening tree,
upasakamitv Ajaplanigrodharukkhamle
o
and after approaching the root of the Goatherds Banyan tree
32
Comm: Evam-ettha pahama udna paccaykrapaccavekkhaavasena, dutiya

Nibbnapaccavekkhaavasena, tatiya Maggapaccavekkhaavasena uppannanti veditabba;
thus in this it is to be understood that the first exalted utterance refers to reflection on
causality, the second to reflection on Emancipation, and the third to reflection on how the
Path arises.
33
Cf. Udna 1.4.
34
The story of the grumbling brhmaa is placed later in Mahvastu, on the journey between
Uruvel and Isipatana, see the Text and Translation Uruvilv to ipatana elsewhere on this
website.
35
J Nid places the temptation by Mras daughters during this week, but it goes completely
unnoticed in the earlier text. On the other hand J Nid does not mention the encounter with
the brhmaa recorded here.
36
Comm: tassa kira Nigrodhassa chyya ajaplak gantv nisdanti, tenassa
Ajaplanigrodho tveva nma udapdi; it seems that the goat-herders, having gone to the
shade of that Banyan tree, would sit down (there), therefore the name Goatherds Banyan
tree arose. According to the commentary this was east of the Awakening tree.

he sat in one cross-legged posture for seven days experiencing the happiness of
liberation.37
Atha kho aataro huhukajtiko brhmao
Then a certain brhmaa who was a grumbler by nature38
upasakamitv Bhagavat saddhi sammodi,
and after approaching he exchanged greetings with the Gracious One,
sammodanya katha srya vtisretv ekam-anta ahsi.
and after exchanging courteous talk39 and greetings, he stood on one side.
Ekam-anta hito kho so brhmao Bhagavanta etad-avoca:
While standing on one side that brhmaa said this to the Gracious One:
Kittvat nu kho bho Gotama brhmao hoti?
To what extent, dear Gotama, is one a brhmaa?
Katame ca pana brhmaakara dhamm? ti
And again what things make one a brhmaa?
Yo brhmao bhitappadhammo,
40
That brhmaa who has barred wickedness,
37
J Nid states that it is now five weeks since the Awakening, the first week having been
spent in blissful contemplation, the second worshipping the Bodhi Tree, the third walking in
the jewelled walkway, and the fourth reflecting on the Abhidhamma collection; exactly
where the first section recorded above fits in is not clear, unless it is taken as the conclusion
of the last section.
38
Described by the commentary as being a dihamagala, one who believes that luck arises
through what is seen, like seeing a lucky black cat in the morning, and says that he was a
grumbler through conceit and through anger.
39
ChS adds: huhukajtiko ti vuccati, huhukajtiko ti pi pahant ti tabbaan; he spoke
grumblingly, and he spoke in praise of speaking grumblingly, but this is unknown to the
other texts.
40
There is a pun on bhita (barred) and brhmaa, which is nearly lost in Pi owing to the
reintroduction of the -r- element. In the original language it must have been *bhmaa, or
something very similar, where the pun would have been more obvious.

Nihuhukako nikkasvo yatatto,
Not grumbling, free from blemish, self-restrained,
Vedantag vusitabrahmacariyo,
With perfect understanding, (and) the spiritual life accomplished,
Dhammena so Brahmavda vadeyya,
Righteously he might speak a word about the Brahman,41
Yassussad natthi kuhici loke ti.
For him there is no arrogance42 anywhere in the world.43
Ajaplakath Nihit
The Story about the Goatherds (Tree) is finished
Mucalindakath
3: The Story about the Mucalinda (Tree)44
Then with the passing of seven days, the Gracious One,45
Ajaplanigrodhaml yena Mucalindo tenupasakami,
approached the Mucalinda (tree) from the root of the Goatherds Banyan (tree),
upasakamitv Mucalindamle
46
o
and after approaching the root of the Mucalinda (tree)
41
Comm: brhmao, ahan-ti eta vda dhammena vadeyya; he might righteously speak
this word, saying I am a brhmaa. This may be the meaning, but it is not what it says, as
Brahma- cannot be equal to brhmaa-.
42
Comm: rgussado dosussado mohussado mnussado dihussado ti ime ussad natthi; there
is no arrogance like the arrogance owing to passion, hatred, delusion, conceit or views.
43
This verse differs somewhat from the parallel verse in Mahvastu, see Uruvilv to
ipatana elsewhere on this website.
44
This section is parallel to Mucalindasutta Udna 2.1.
45
The opening to this discourse is dissimilar to the Udna, but similar to the opening passages
in the first three discourses of the Udna.
46
Scientific name: Barringtonia acutangula; according to the commentary the Mucalinda tree
was east of the Bodhi tree.

liberation.47
Tena kho pana samayena mah aklamegho udapdi,
Then at that time a great cloud arose out of season,
satthavaddalik stavtaduddin.
(bringing) seven days of rainy weather, cold winds, and overcast days.
Atha kho Mucalindo Ngarj sakabhavan nikkhamitv,
Then the Dagon King Mucalinda,48 after leaving his domicile,
Bhagavato kya sattakkhattu bhogehi parikkhipitv,
and surrounding the Gracious Ones body seven times with his coils,
upari muddhani mahanta phaa karitv ahsi:
stood having placed his great hood above his head, (thinking):
M Bhagavanta sta, m Bhagavanta uha,
May the Gracious One not be cold, may the Gracious One not be hot,
m Bhagavanta asamakasavttapasirisapasamphasso ti.
may the Gracious One not be affected by gadflies, mosquitoes, wind, the heat (of the
sun), and serpents.
Atha kho Mucalindo Ngarj, satthassa accayena,
49
Then the Dagon King Mucalinda, with the passing of those seven days,
viddha vigatavalhaka deva viditv,
having understood that the sky50 was now clear, without a cloud,
Bhagavato ky bhoge vinivehetv,
after unravelling his coils from the Gracious Ones body,
sakavaa paisaharitv, mavakavaa abhinimminitv,
withdrawing his own form,51 and creating the appearance of a young brhmaa,
47
According to J Nid it is now the beginning of the 6th week.

Comm: tasseva Mucalindarukkhassa sampe pokkharaiy nibbatto mahnubhvo
Ngarj; a powerful Dagon King who had been born in a lake near to that Mucalinda tree.
48
49
Udna reads: Then with the passing of those seven days, the Gracious One arose
from that concentration. Then the Dagon King Mucalinda having understood... etc.
50
51
Comm: Devan-ti ksa.

Comm: Sakavaan-ti attano rpa.

Bhagavato purato ahsi, pajaliko Bhagavanta namassamno.
stood in front of the Gracious One, revering the Gracious One with raised hands.
on that occasion uttered this exalted utterance:52
Sukho viveko tuhassa, sutaDhammassa passato,
There is happiness and detachment for the one who is satisfied, who has heard
the Dhamma, and who sees,
Abypajja sukha loke, pabhtesu sayamo.
There is happiness for him who is free from ill-will in the world, who is restrained
53
towards breathing beings.
Sukh virgat loke, kmna samatikkamo,
The state of dispassion in the world is happiness, the complete transcending of
sense desires,54
Asmimnassa yo vinayo - eta ve parama sukhan-ti.
(But) for he who has removed the conceit I am55 - this is indeed the highest
happiness.
Mucalindakath Nihit
The Story about Mucalinda is Finished
52
None of the Udnas mentioned in the first 3 sections here are referred to in J Nid.
According to the Comm. the first half of this line refers to friendliness (mett), and the
second half to kindness (karun).
54
Comm: etena Angmimaggo kathito; with this he speaks about the Non-returner path.
55
Comm: imin pana Arahatta kathita; with this he speaks about being Worthy.
53
Rjyatanakath
4: The Story about the Royal (Tree) 56
(Tapussa and Bhallika)
Then with the passing of seven days, the Gracious One,
Mucalindaml yena Rjyatana tenupasakami,
57
approached the Royal (tree) from the root of the Mucalinda (tree),
upasakamitv Rjyatanamle
and after approaching the root of the Royal (tree)
58
liberation.
Tena kho pana samayena Tapussabhallik vij
59
Then at that time the merchants Tapussa and Ballika
Ukkal ta desa addhnamaggappaipann honti.
were in that district travelling along the highway from Ukkal.60
Atha kho Tapussabhallikna vijna tislohit devat
61
Then a god who had (formerly) been a blood relative of the merchants Tapussa and
Bhallika
Tapussabhallike vije etad-avoca:
said this to the merchants Tapussa and Bhallika:
56
At this point the Vinaya and the Udna diverge, but interestingly the discourse that occurs
next in the Udna is called Rjasutta.
57
Scientific name: Buchanania latifolia; FF: a medium-sized straight tree with rough bark and
dense pyramid-shaped clusters of white flowers. It was south of the Bodhi Tree according to
the commentary.
58
According to the J Nid seven weeks have passed by now. It also mentions that, before the
following events, Sakka brought the Buddha medicinal myrobalan to clean his stomach, and
a tooth-pick to clean his teeth and water to wash his face.
59
The commentary says they were brothers, and J Nid says they were leading a caravan of
500 carts.
60
According to DPPN Ukkal was in what is modern day Orissa. They were therefore coming
from the south, and were apparently on their way to Rjagaha.
61
Comm: tibhtapubb devat; AA specifies that the devat was formerly their Mother
(source: DPPN).

Aya Mris Bhagav Rjyatanamle viharati pahambhisambuddho.
The Gracious One, Sirs, is dwelling at the root of the Royal (tree), in the first
(period) after the complete and perfect Awakening.
Gacchatha ta Bhagavanta manthena ca madhupiikya ca paimnetha
Go and wait upon the Gracious One with milk-rice and honey-balls
ta vo bhavissati dgharatta hitya sukhy ti.
62
and for a long time that will be for your benefit and happiness.
Atha kho Tapussabhallik vij mantha-ca madhupiika-ca dya
Then the merchants Tapussa and Bhallika having taken milk-rice and honey-balls
yena Bhagav tenupasakamisu,
upasakamitv Bhagavanta abhivdetv, ekam-anta ahasu.
and after approaching and worshipping the Gracious One they stood at one side.
Ekam-anta hit kho Tapussabhallik vij Bhagavanta etad-avocu:
While standing on one side the merchants Tapussa and Bhallika said this to the
Gracious One:
Paiggahtu no Bhante Bhagav mantha-ca madhupiika-ca
Please accept our milk-rice and honey-balls, venerable Sir, Gracious One,
ya amhka assa dgharatta hitya sukhy ti.
that for a long time will be for our benefit and happiness.
Atha kho Bhagavato etad-ahosi:
Then it occurred to the Gracious One:
Na kho Tathgat hatthesu paiggahanti,
63
Realised Ones do not accept (food) in the hands,
kim-hi nu kho aha paiggaheyya mantha-ca madhupiika-c? ti
now how can I accept the milk-rice and honey-balls?64
Atha kho Cattro Mahrjno Bhagavato cetas cetoparivitakkam-aya
Then the (gods called the) Four Great Kings, knowing with their minds the reflection
in the mind of the Gracious One
62
An idiom, literally meaning: for a long night.

This is how the Buddha regularly refers to himself. Although not entirely clear, the prime
meanings seem to be One who has Gone (or Come) to the Real. Maybe it is formed parallel
to the term Titthakara (Ford-Maker) which was already in use at the time, and is
commonly used of the Jaina saints.
64
According to J Nid the Buddhas bowl had disappeared after taking Sujts milk-rice,
which seems to be an anomaly.
63

catuddis cattro selamaye patte Bhagavato upanmesu:
brought from the four directions four bowls made of (green) stone65 to the Gracious
One (saying):
Idha Bhante Bhagav paiggahtu mantha-ca madhupiika-c. ti
Please accept, venerable Sir, Gracious One, the milk-rice and honey-balls here (in
the bowls).
Paiggahesi Bhagav paccagghe selamaye patte
The Gracious One accepted in the new bowl66 made of stone
mantha-ca madhupiika-ca, paiggahetv ca paribhuji.
the milk-rice and honey-balls, and having accepted (it) he ate.
Atha kho Tapussabhallik vij Bhagavanta etad-avocu:
Then the merchants Tapussa and Bhallika said this to the Gracious One:
Ete maya Bhante Bhagavanta saraa gacchma Dhamma-ca,
We, venerable Sir, are those who go to the Gracious One for refuge, and to the
Dhamma,67
upsake no Bhagav dhretu ajjatagge pupete saraa gate, ti
please bear in mind that we are lay disciples who have gone for refuge from today
forward for as long as we have the breath of life,
te ca loke pahama upsak ahesu dvevcik.
and they became the first lay disciples in the world with the two(-refuge) formula.68
Rjyatanakath Nihit
The Story about the Royal (tree) is Finished
65
Comm: muggavaaselamaye patte; bowls made of rock coloured like green peas.
Jayawickrama (SGB) translates as granite, though that rock is not green. The commentary
and J Nid mention that first the four kings brought a sapphire (indanlamaimaya) bowl,
but the Gracious One would not accept it, presumably because jewelled bowls are not
allowed in the Vinaya (see Cullavagga Khuddhakavatthukkhandhaka, 8), but there only
two bowls are allowed, those made of iron (ayo) and of earthenware (mattika).
66
Comm: Gahetv ca pana cattro pi yath eko va patto hoti tath adhihahi; having taken
the four (bowls they) became as one bowl through determining. Paccagghe is explained as
meaning either precious (its normal meaning) or new in the commentary, it seems the latter
is intended here.
67
There was still no Sagha at that time, so they took the double refuge; in Mahvastu, on the
contrary they go for refuge in the Three Treasures.
68
Comm: Atha Bhagav ssa parmasi, kes hatthe laggisu, te tesa adsi: Ime tumhe
pariharath ti. Te kesadhtuyo labhitv, Amateneva abhisitt, hahatuh Bhagavanta
vanditv pakkamisu; then the Gracious One brushed his head and hair stuck to his hand,
and he gave it to them (saying): Take this with you. After receiving the hair relics,
consecrated by the Deathless, joyful and satisfied, and worshipping the Gracious One, they
departed. Same story in J Nid.
Brahmaycanakath
5: The Story about Brahms request69
Then with the passing of seven days, the Gracious One,
Rjyatanaml yena Ajaplanigrodho tenupasakami,
approached the Goatherds Banyan (tree) from the root of the Royal (tree),
tatra suda Bhagav Ajaplanigrodhamle viharati.
and there the Gracious One dwelt at the root of the Goatherds Banyan (tree).
Atha kho Bhagavato rahogatassa paisallnassa,
Then when the Gracious One had gone into solitude, into seclusion,
eva cetaso parivitakko udapdi:
this reflection arose in his mind:
Adhigato kho mayya Dhammo gambhro duddaso duranubodho,
This Dhamma I have attained is deep, hard to see, hard to understand,
santo pato atakkvacaro nipuo paitavedanyo.
peaceful, excellent, beyond the sphere of logic, profound, understandable (only) to
the wise.
layarm kho panya paj layarat layasammudit,
But this generation delights in desire,70 is devoted to desire, gladdened by desire,
layarmya kho pana pajya layaratya layasammuditya
and for a generation delighting in desire, devoted to desire, gladdened by desire
duddasa ida hna, yad-ida: idappaccayatpaiccasamuppdo.
this thing is hard to see, that is to say: conditionality and conditional origination.71
Idam-pi kho hna sududdasa, yad-ida:
This thing also is very hard to see, that is to say:
69
This section should be compared with DN 14, Mahpadnasutta, the opening of the 3rd
bhavra, said in relation to the Buddha Vipass; MN 26 and 85, where the Buddha
relates the same incident about himself; and SN Brahmsayutta, 1.6.1, which is similar to
here.
70
Comm: satt pacakmague allyanti, tasm te lay ti vuccanti; beings attach to the five
strands of sensual pleasures, therefore they have desire is said.
71
Defined in this way, as a dvanda compound, in the commentary.

sabbasakhrasamatho,
the tranquilising of all processes,
tahakkhayo,
the end of craving,
virgo,
dispassion,
nirodho,
cessation,
Nibbna.
Emancipation.72
Aha-ce va kho pana Dhamma deseyya pare ca me na jneyyu
But if I were to teach the Dhamma and others did not understand me
so mamassa kilamatho s mamassa vihes. ti
that would be tiring for me, that would be troublesome to me.
Apissu Bhagavanta im anacchariy gthyo paibhasu pubbe assutapubb:
Further these truly wonderful verses,73 unheard previously in the past, occurred to
74
the Gracious One:
Kicchena me adhigata halan-dni paksitu?
75
Now is it suitable for me to explain what was attained with difficulty?
Rgadosaparetehi nya Dhammo susambudho.
For those overcome by passion and hatred this Dhamma is not easily understood.
72
Two versions of this reflection are found in Girimnandasutta (AN 10:60) where they are
known as Virgasa and Nirodhasa.
73
Comm: anacchariy ti anu acchariy; rather than being derived from na + acchariya, not
wonderful, which gives the opposite meaning.
74
As well as the following Lalitavistara 25.1 has another verse in Jagat/Tuhubha

metre on the hesitation: Gambhra nto viraja prabhsvara, prpto mi dharmo
hyamto saskta, deeya cha na parasya jne, yan-nna t pavane vaseyam;
deep, peaceful, unstained, luminous is the unconditioned Deathless state attained by
me, I shall not teach to other people, what if I were to live quietly in the forest?
75
Comm: halan-ti ettha hakro niptamatto; alan-ti attho.

Paisotagmi nipua gambhra duddasa au,
Going against the stream,76 it is profound, deep, hard to see, subtle,
Rgaratt na dakkhanti, tamokkhandhena vu. ti
Those delighting in passion,77 obstructed by darkness, will not see (it).78
Itiha Bhagavato paisacikkhato
Such was the Gracious Ones reflection
appossukkatya citta namati, no Dhammadesanya.
and his mind inclined to inaction,79 not to teaching the Dhamma.
Atha kho Brahmuno Sahampatissa,
80
Then to Brahm Sahampati,
Bhagavato cetas cetoparivitakkam-aya etad-ahosi:
knowing with his mind the reflection in the mind of the Gracious One, this (thought)
occurred:
Nassati vata bho loko, vinassati vata bho loko,
The world is surely going to destruction, the world is surely going to complete
destruction,
yatra hi nma Tathgatassa Arahato Sammsambuddhassa
wherever the Realised One, the Worthy One, the Perfect Sambuddhas
appossukkatya citta namati no Dhammadesany ti.
mind inclines to inaction, not to teaching the Dhamma.
Atha kho Brahm Sahampati seyyath pi nma balav puriso
Then Brahm Sahampati, just as a strong man
76
Comm: Nibbnagmin-ti attho; going to Emancipation is the meaning.

Comm: kmargabhavargadihirgena ratt; delighting through delighting in sensuality,
delighting in continuity in existence, delighting in views.
77
78
cf. Mahvast vol. iii. p. 314, has the verses in reverse order, and has a different
last line: pratirotagmina mrga gambhra durda [mama], na rgarakt
dracyanti ala dni prakitu, kcchea me adhigato ala dni prakitu,
anurota hi vudyanti kmeu grasit nar; the last line means: those people who
grasp at sensual pleasure are said to be going with the stream. Lalitavistara is
similar.
79
A much disputed term, it is made up of appa-, little, few, and -ussukka-, endeavour, action,
and -t, which adds abstract meaning, little-endeavour-ness. Appossukkatya and
Dhammadesanya are datives with infinitive meaning. This hesitation to teach is ascribed to
all the Buddhas in J Nid.
80
Described as jehaMahbrahm, the most senior of the great Brahms, according to DPPN.

sammijita v bha pasreyya pasrita v bha sammijeyya
evam-eva Brahmaloke antarahito Bhagavato purato ptur-ahosi.
so did he vanish from the Brahm world and appear in front of the Gracious One.81
Atha kho Brahm Sahampati, ekasa uttarsaga karitv,
Then Brahm Sahampati, after arranging his upper robe on one shoulder,
dakkhia jumaala pahaviya nihantv,
placing his right knee on the earth,
yena Bhagav tenajali pametv, Bhagavanta etad-avoca:
and raising his hands in respectful salutation, said this to the Gracious One:
Desetu Bhante Bhagav Dhamma desetu Sugato Dhamma,
Let the Gracious One preach the Dhamma, venerable Sir, let the Fortunate One
preach the Dhamma,
santi satt apparajakkhajtik assavanat Dhammassa parihyanti,
there are beings with little dust82 on the eyes who are perishing through not hearing
the Dhamma,
bhavissanti Dhammassa atro ti.
there will be those who understand the Dhamma.83
Idam-avoca Brahm Sahampati, ida vatvna athpara etad-avoca:
Brahm Sahampati said this, and after saying this he said something more:
Ptr-ahosi Magadhesu pubbe
Formerly there appeared amongst the Magadhans
Dhammo asuddho samalehi cintito,
84
An impure Dhamma, invented by those still stained,
81
Comm: dasasu cakkavasahassesu Mahbrahmno gahetv, gamma Bhagavato purato

ptur-ahosi; having taken (all) the Mahbrahm-s from the ten-thousand world-systems, he
came and appeared in front of the Gracious One. J Nid: dasahi cakkavasahassehi SakkaSuyma-Santusita-Sunimmitavasavatti-Mahbrahmno dya, having taken (all) the Sakkas,
Suymas, Santusitas, Sunimmitavasavatti-s, and Mahbrahma-s from the ten thousand worldsystems.
82
Comm: rgadosamoharaja; the dust of passion, hatred, and delusion.
83
Comm: atro ti paivijjhitro; those who understand means those who penetrate.
Although this last clause is awkward, the meaning seems straightforward, and I am not quite
sure how Mrs. C F Rhys-Davids arrives at They who come to know ... will come to be, will
become; or I. Horner, who follows her with: They who learn will grow. BD, IV, p. 8, which
both obscures and changes the meaning.

Appureta Amatassa dvra
Open this door85 to the Deathless
Suantu Dhamma Vimalennubuddha.
Let them hear the Dhamma understood by the Pure One.
Sele yath pabbatam-uddhanihito
As one who is standing on a rock on the top of a mountain
Yath pi passe janata samantato
Can see the people on all sides
Tathpama Dhammamaya Sumedha
In the same way, One of Great Wisdom, having ascended
Psdam-ruyha Samantacakkhu,
The Palace made from Dhamma, Visionary One,
Sokvatia janata Apetasoko Avekkhassu,
Look down on the people overcome by grief, One Free of Grief,
jtijarbhibhta.
on those overcome by birth and old-age.86
Uhehi Vra Vijitasagma, Satthavha Anaa vicara loke.
87
Rise up, O Hero, Victorious in Battle, Caravan-Leader, Debtless One, travel
through the world.
Desassu Bhagav Dhamma, atro bhavissant ti.
Let the Gracious One teach the Dhamma, there will be those who understand.
Eva vutte, Bhagav Brahmna Sahampati etad-avoca:
After this was said, The Gracious One said this to Brahm Sahampati:
84
Comm: chahi Satthrehi cintito; invented by the six Teachers. It means the six famous
teachers in Lord Buddhas time: Praa Kassapa, Makkhali Gosla, Ajita Kesakambali,
Pakudha Kaccyana, Sajaya Belahaputta, and Nigaha Naputta.
85
Comm: Amatassa Nibbnassa dvrabhta Ariyamagga; the Noble Path which is the true
door to the Deathless Emancipation.
86
cf. Dhp 28: Papsdam-ruyha, Asoko sokini paja, pabbataho va bhummahe
Dhro ble avekkhati; having ascended the Palace of Wisdom, sorrow-free amongst the
sorrowing people, standing on a mountain-top the Wise One sees the fools stood on the
ground (below). Although the wording is similar the sentiment is quite different, with the
text expressing compassion, and the Dhp verse aloofness.
87
Comm: Devaputtamaccukilesbhisakhramrna vijitatt; having victory over Mra (as)
Divinity, death, defilements, and the accumulation (of processes leading to rebirth).

Mayha kho Brahme etad-ahosi:
This occurred to me, Brahm:
the wise.
layarm kho panya paj layarat layasammudit
But this generation delights in desire, is devoted to desire, gladdened by desire,
this thing is hard to see, that is to say: conditionality and conditional origination.
sabbasakhrasamatho,
tahakkhayo,
the end of craving,
virgo,
dispassion,
nirodho,
cessation,
Nibbna.
Emancipation.
Apissu ma Brahme im anacchariy gthyo paibhasu pubbe assutapubb:
Further these truly wonderful verses, unheard previously in the past, Brahm,
occurred to me:

Now is it suitable for me to explain what was attained with difficulty?
Going against the stream, it is profound, deep, hard to see, subtle,
Those delighting in passion, obstructed by darkness, will not see (it).
Itiha me paisacikkhato
Such was my reflection
appossukkatya citta namati, no Dhammadesany. ti
and my mind inclined to inaction, not to teaching the Dhamma.
Dutiyam-pi kho Brahm Sahampati Bhagavanta etad-avoca:
For a second time Brahm Sahampati said this to the Gracious One:
Desetu Bhante Bhagav Dhamma desetu Sugato Dhamma
preach the Dhamma,
there are beings with little dust on the eyes who are perishing through not hearing
the Dhamma,
there will be those who understand the Dhamma.
Open this door to the Deathless

Sele yath pabbatamuddhanihito
jtijarbhibhta.
on those overcome by birth and old-age.
through the world.
Dutiyam-pi kho Bhagav Brahmna Sahampatna etad-avoca:
For a second time the Gracious One said this to Brahm Sahampati:
Mayha kho Brahme etad-ahosi:
This occurred to me, Brahm:
the wise.
layarm kho panya paj layarat layasammudit,
But this generation delights in desire, is devoted to desire, gladdened by desire,
this thing is hard to see, that is to say: conditionality and conditional origination.

sabbasakhrasamatho,
tahakkhayo,
the end of craving,
virgo,
dispassion,
nirodho,
cessation,
Nibbna.
Emancipation.
Apissu ma Brahme im anacchariy gthyo paibhasu pubbe assutapubb:
Further these truly wonderful verses, unheard previously in the past, Brahm,
occurred to me:
Now, is it suitable for me to explain what was attained with difficulty?
Going against the stream, it is profound, deep, hard to see, subtle,
Those delighting in passion, obstructed by darkness, will not see (it).
Itiha me paisacikkhato
Such was my reflection
appossukkatya citta namati, no Dhammadesany. ti
and my mind inclined to inaction, not to teaching the Dhamma.

Tatiyam-pi kho Brahm Sahampati Bhagavanta etad-avoca:
For a third time Brahm Sahampati said this to the Gracious One:
Desetu Bhante Bhagav Dhamma desetu Sugato Dhamma,
preach the Dhamma,
the Dhamma,
there will be those who understand the Dhamma.
Open this door to the Deathless
Sele yath pabbatamuddhanihito
jtijarbhibhta.
on those overcome by birth and old-age.

through the world.
Atha kho Bhagav Brahmuno ca ajjhesana viditv,
Then the Gracious One, having understood Brahms request,
sattesu ca kruata paicca Buddhacakkhun loka volokesi.
88
out of kindness looked at beings around the world with his Buddha-eye.
Addas kho Bhagav Buddhacakkhun loka volokento
While looking around the world with his Buddha-eye the Gracious One saw
satte apparajakkhe mahrajakkhe tikkhindriye mudindriye,
beings having little dust on the eyes, having great dust on the eyes, having sharp
faculties, having undeveloped faculties,
svkre dvkre suvipaye duvipaye,
having good conditions, having poor conditions, easy to instruct, hard to instruct,
appekacce paralokavajjabhayadassvino viharante.
and (only) some who dwelt seeing danger in what is blameworthy and in the next
89
world.
Seyyath pi nma uppaliniya v paduminiya v puarkiniya v
Just as with water-lilies or lotuses or white lotuses
udake jtni udake savahni udaknuggatni anto nimuggaposni,
born in the water, flourishing in the water, not rising above water, are nourished
from inside the depths,
88
Comm: Buddhacakkhun ti indriyaparopariyattaena ca saynusayaena ca;

Buddha-eye (here) means with his knowledge of the disposition of others faculties and with
his knowledge of their underlying tendencies.
89
So explained by the Commentary: paraloka-ca vajja-ca bhayato passanti.

udake jtni udake savahni samodaka hitni,
born in the water, flourishing in the water, stand level with the water,
udake jtni udake savahni udak accuggamma tihanti,
born in the water, flourishing in the water, stand above the water,
anupalittni udakena.
and are untouched by the water.90
Evam-eva Bhagav Buddhacakkhun loka volokento addasa
Even so while looking around the world with his Buddha-eye the Gracious One saw
satte apparajakkhe mahrajakkhe tikkhindriye mudindriye,
beings having little dust on the eyes, having great dust on the eyes, having sharp
faculties, having undeveloped faculties,
svkre dvkre suvipaye duvipaye,
having good conditions, having poor conditions, easy to instruct, hard to instruct,
appekacce paralokavajjabhayadassvino viharante,
and (only) some who dwelt seeing danger in what is blameworthy and in the next
world,
disvna Brahmna Sahampati gthya ajjhabhsi:
and having seen (it) he recited this verse to Brahm Sahampati:
Aprut te Amatassa dvr,
Open for you are the doors to the Deathless,
Ye sotavanto pamucantu saddha.
91
Whoever has ears let them release their faith.
o
Vihisasa pagua na bhsi,

Perceiving trouble, Brahm, I did not speak amongst humans,
Dhamma pata manujesu Brahme! ti

About what was hard-learned, the excellent Dhamma!
90
The simile offered here gives three possibilities: being below, level with and above the
water, but the text it illustrates offers only two: being with or without dust on the eyes, etc.
which is curious.
91
Horner: let them renounce their faith; however the Sub-commentary says: may desite
Dhamme mayi ca attano saddahankra uhpent ti attho; let them raise the state of faith
in the Dhamma taught by me myself is the meaning. Lalitavistara 25.34 agrees with the
latter: pravianti raddh, let them undertake faith.

Atha kho Brahm Sahampati:
Then Brahm Sahampati (thought):
Katvakso khomhi Bhagavat Dhammadesany, ti
I have obtained consent for the Gracious One to teach the Dhamma,
Bhagavanta abhivdetv, padakkhia katv tatthevantaradhyi.
and after worshipping the Gracious One, and circumambulating him, he vanished
right there.
Brahmaycanakath Nihit
The Story about Brahms request is Finished
[Yassa Desetutrenta]
[6: Deciding Who to Teach]92
93
Then this occurred to the Gracious One:
Kassa nu kho aha pahama Dhamma deseyya?
To whom should I teach the first Dhamma-teaching?
Ko ima Dhamma khippam-eva jnissat? ti
Who will be able to understand the Dhamma quickly?
Aya kho ro Klmo paito byatto medhv,
94
This ra Klma is wise, learned, intelligent,
dgharatta apparajakkhajtiko.
for a long time he has been one with little dust on his eyes.
Yan-nnha rassa Klmassa pahama Dhamma deseyya?
Now what if I teach the first Dhamma-teaching to ra Klma?
92
Here and at the end of this bhavra ChS writes: Pacavaggiyakath, but none of the
other editions know of this end-title.
93
Cf. MN 26 and 85, and the version of this story in Mahvastu, for which see Uruvilv to
ipatana elsewhere on this website.
94
ra Klma and Uddaka Rmaputta (see below), were among the Bodhisattas early
teachers (see MN 26). Another teacher is mentioned at the beginning of ThiA., as Bhaggava,
whose doctrine (samaya) he learned before going to ra Klma.

So ima Dhamma khippam-eva jnissat. ti
He will be able to understand the Dhamma quickly.95
Atha kho antarahit devat Bhagavato rocesi:
Then an invisible god96 informed the Gracious One:
Satthaklakato Bhante ro Klmo, ti
ra Klma died97 seven days ago, venerable Sir,
Bhagavato pi kho a udapdi: Satthaklakato ro Klmo. ti
and this knowledge arose in the Gracious One: ra Klma died seven days
ago.98
Mahjniyo kho ro Klmo,
ra Klma had great understanding,
sace hi so ima Dhamma sueyya khippam-eva jneyy. ti
if he had heard this Dhamma he would have understood it quickly.
95
In Mahvastu and Lalitavistara the order in which he thought of these teachers is reversed,
which is perhaps more logical as Rmaputta was considered to be at a higher level that
Klma.
96
Comm to Ag. 6.62: Antarahit ti adassana gat; Antarahit means one who has become
invisible.
97
An idiom, literally: made time.
98
Comm: kicayatane nibbatto; (and) arose in the sphere of Nothingness. This is the
cosmic equivalent of the level of meditation that he had taught to the Bodhisatta.

Aya kho Uddako Rmaputto paito byatto medhv,
This Uddaka Rmaputta is wise, learned, intelligent,
dgharatta apparajakkhajtiko.
for a long time he has been one with little dust on his eyes.
Yan-nnha Uddakassa Rmaputtassa pahama Dhamma deseyya?
Now, what if I teach the first Dhamma-teaching to Uddaka Rmaputta?
So ima Dhamma khippam-eva jnissat. ti
He will be able to understand the Dhamma quickly.
Atha kho antarahit devat Bhagavato rocesi:
Then an invisible god informed the Gracious One:
Abhidosaklakato Bhante Uddako Rmaputto, ti
Uddaka Rmaputta died yesterday evening,99 venerable Sir,
Bhagavato pi kho a udapdi: Abhidosaklakato Uddako Rmaputto. ti
and this knowledge arose in the Gracious One: Uddaka Rmaputta died yesterday
evening.
Mahjniyo kho Uddako Rmaputto,
Uddaka Rmaputta had great understanding,
sace hi so ima Dhamma sueyya khippam-eva jneyy. ti
if he had heard this Dhamma he would have understood it quickly.
99
According to Mahvastu and Lalitavistara he had died three days earlier. The Pi
commentary says he had been reborn in the Nevasansayatana (the Sphere of
Neither-Pereception-nor-Non-Perception), again the level of meditation he had reached, the
8th level of absorption. Part of the rpaloka (Formless Worlds), it is the highest level in
the Universe, 17 levels higher than the Mahbrahm Worlds, from which Brahm
Sahampati had descended.

Bahpakr kho me pacavaggiy bhikkh,
The group-of-five monks100 were very helpful to me,
ye ma padhnapahitatta upahahisu.
they attended on me when I was striving resolutely.
Yan-nnha pacavaggiyna bhikkhna pahama Dhamma
deseyyan?-ti
Now, what if I teach the first Dhamma-teaching to the group-of-five monks?
Kaha nu kho etarahi pacavaggiy bhikkh viharant? ti
Where are the group-of-five monks dwelling now?
Addas kho Bhagav dibbena cakkhun visuddhena atikkantamnusakena
The Gracious One saw with the divine eye which is purified and surpasses than of
(normal) men
pacavaggiye bhikkh Brasiya viharante Isipatane Migadye.
that the group-of-five monks were dwelling near Bras, in the Deer Park at
101
Isipatana.
[Upako jvako]
[7: The Abstainer Upaka]
Atha kho Bhagav Uruvelya yathbhiranta viharitv,
Then the Gracious One, having dwelt for as long as he liked
yena Bras tena crika pakkmi.
left on walking tour for Bras.102
100
It is interesting that even here the group-of-five are referred to as monks (bhikkh), before
they were Awakened or had even been ordained by the Buddha, this is not the case in
Mahvastu.
101
Uruvel, where the Buddha Awakened, was in Magadha, whereas Bras was the capital
of the neighbouring state of Ks.
102
J Nid says this took place on the morning of the 14th day of the fortnight, which would
only give the Buddha a day to reach Isipatana, about 250 km away; Mahvastu is more
realistic, giving much more detail which, when we inspect it would mean the Buddha took at
least a week to make the journey, see Uruvilv to ipatana elsewhere on this website.

Addas kho Upako jvako Bhagavanta
The Abstainer103 Upaka saw the Gracious One
antar ca Gaya antar ca Bodhi addhnamaggappaipanna,
going along the highway between the Bodhi (tree) and Gay,104
and after seeing (him), he said this to the Gracious One:
Vippasannni kho te vuso indriyni, parisuddho chavivao pariyodto,
Your faculties, friend,105 are very clear, purified is your skin and bright,
kasi tva vuso uddissa pabbajito
on account of whom, friend, did you go forth
ko v te Satth, kassa v tva Dhamma roces? ti
or who is your teacher, or what Dhamma do you prefer?
Eva vutte Bhagav Upaka jvaka gthhi ajjhabhsi:
After this was said, the Gracious One addressed the Abstainer Upaka with verses:
Sabbbhibh Sabbavidham-asmi,
All-Conquering, All-Wise am I,106
Sabbesu dhammesu anpalitto,
Undefiled in regard to all things,
Sabbajaho tahakkhaye vimutto
Having given up everything, liberated through the destruction of craving,
Saya abhiya kam-uddiseyya?
Having deep knowledge myself, who should I point to (as Teacher)?107
103
He belonged to the jvaka sect founded by Gosla Makkhaliputta, one of the six famous
teachers in Lord Buddhas time. The title of the sect indicates that they were known to have
special rules in regard to their livelihood (jva), and abstained from taking support from
various people or in various circumstances.
104
According to Mahvastu the meeting took place at Cundadvl, which is mentioned
elsewhere in the Pi texts as Cundavl.
105
vuso is a contraction of yasmanto, a plural form, normally used politely when
addressing an individual.
106
First verse = Dhp 353. Comm: sabbbhibh ti sabba tebhmakadhamma abhibhavitv
hito, sabbavid ti sabba catubhmakadhamma avedi asi; All-Conquering means
he stood having conquered all states in the three grounds (of existence), All-Wise means he
knew and understood all states in the four grounds (including Emancipation).
107
Comm: kam-uddiseyyan-ti ka aa aya me cariyo ti uddiseyya, who should I
point to means what other should I point to saying, this is my Teacher?

Na me cariyo atthi, sadiso me na vijjati,
There is no Teacher for me,108 no one like me is found,
Sadevakasmi lokasmi natthi me paipuggalo.
There is no person equal to me in the world with its gods.
Aha-hi Arah loke aha Satth Anuttaro,
I am a Worthy One in the world, I am the Unsurpassed Teacher,
Ekomhi Sammsambuddho stibhtosmi nibbuto.
I am the One Perfect Sambuddha, cool and passionless.
Dhammacakka pavattetu gacchmi Ksina pura,
109
I go to Kss city to set the Dhamma-Wheel rolling,
Andhabhtasmi lokasmi hacha Amatadundubhin.-ti
I will beat the drum of the Deathless in a world that is blind.
Yath kho tva vuso paijnsi Arahasi Anantajino! ti
It is as if you claim, friend, you are a Worthy One, an Infinite Victor!110
Mdis ve Jin honti, ye patt savakkhaya.
There are surely Victors like me,111 who have attained the destruction of the
pollutants.
Jit me ppak dhamm, tasmham-Upak Jino. ti
I have been victorious over all wicked things, therefore, Upaka, I am a Victor.
Eva vutte Upako jvako Huveyyvuso ti vatvna,
When this was said, the Abstainer Upaka, after saying: It may be so, friend,112
ssa okampetv ummagga gahetv pakkmi.
shaking his head, and taking the wrong path,113 went away.
108
The commentary makes clear that this refers to being a Teacher of the Supermundane
state (Lokuttaradhamma), of course the Bodhisatta is not forgetting his mundane teachers.
109
Ks is the state of which Bras was the capital.
110
This is apparently said incredulously, although the words themselves do not really make it
clear.
111
This sounds odd here after the claims to uniqueness above.
112
The form Huveyya is a dialectical form that has been preserved here, which probably
marks it as an authentic remembrance. It is missing from Mahvastu though.
113
Ummagga is evidently mentioned here in contrast to the Ariyamagga, Noble Path, which is
soon to be introduced.
[Isipatanasamosaraa]
[8: The Meeting at Isipatana]
Atha kho Bhagav anupubbena crika caramno
Then the Gracious One, while walking gradually on walking tour
yena Bras Isipatana Migadyo
o
approached Bras and the group-of-five monks
yena pacavaggiy bhikkh tenupasakami.
114
at the Deer Park in Isipatana.
Addasasu kho pacavaggiy bhikkh Bhagavanta drato va gacchanta
The group-of-five monks saw the Gracious One coming from afar
disvna aam-aa sahapesu:
and after seeing (him), they resolved among themselves (on this course of action):
Aya vuso Samao Gotamo gacchati bhuliko,
This Ascetic Gotama who is coming, friends, is given to luxury,
padhnavibbhanto vatto bhullya.
forsaking the striving he has gone back to luxury.
So neva abhivdetabbo na paccuhtabbo,
He should certainly not be worshipped or stood up for,
nssa pattacvara paiggahetabba,
nor should his bowl and robe be taken,
api ca kho sana hapetabba sace kakhissati nisdissat. ti
however, we can prepare a seat - if he wishes he will sit down.
Yath yath kho Bhagav pacavaggiye bhikkh upasakamati,
As the Gracious One approached the group-of-five monks,
tath tath te pacavaggiy bhikkh sakya katikya asahahant,
the group-of-five monks were unable to continue with their own agreement,115
114
Mahvastu and Lalitavistara again have more detail. Apparently the Buddha met some
yakkhas on the way; and had an encounter with a ferryman when he needed to cross the
river Ganges, but having no money he crossed by supernatural power (see From Uruvilva to
ipatana elsewhere on this website); this incident is said to have led to King Bimbisra
abolishing fares for monks on ferries.
115
According to J Nid this was because the Buddha was pervading them with lovingkindness (mett).

Bhagavanta paccuggantv, eko Bhagavato pattacvara paiggahesi,
and after going out to meet the Gracious One, one took the Gracious Ones bowl and
robe,
eko sana papesi,
one prepared the seat,
eko pdodaka pdapha pdakathalika upanikkhipi.
one placed the water (for washing) the feet, the foot-stool, and the foot-stand,
nisdi Bhagav paatte sane,
and the Gracious One sat down on the prepared seat,
nisajja kho Bhagav pde pakkhlesi.
and while sitting the Gracious One washed his feet.
Apissu Bhagavanta nmena ca vusovdena ca samudcaranti.
Then they addressed the Gracious One by name and by the word friend.
Eva vutte Bhagav pacavaggiye bhikkh etad-avoca:
After this was said, the Gracious One said this to the group-of-five monks:
M bhikkhave Tathgata nmena ca vusovdena ca samudcarittha,
Do not address the Gracious One by name, monks, and by the word friend,
Araha bhikkhave Tathgato Sammsambuddho,
the Realised One is a Worthy One, a Perfect Sambuddha,
odahatha bhikkhave sota, Amatam-adhigata aham-anussmi,
116
lend an ear, monks, I will instruct you about the attainment of the Deathless,
aha Dhamma desemi, yathnusiha tath paipajjamn,
I will teach the Dhamma, (and) following the path as it has been preached,
na cirasseva, yassatthya kulaputt sammad-eva
after no long time you will (attain) that good for which young men of good family
agrasm anagriya pabbajanti,
rightly go forth from the home to the homeless life,
116
Comm: Amata Nibbna may adhigatan-ti dasseti; the Deathless Emancipation attained
by me is what is meant; which refers the clause back to himself, though one might have
thought it meant the Buddha intends teaching the others the Path to the Deathless
Emancipation, in the Pi it can be read either way.

dihe va dhamme saya abhi sacchikatv upasampajja viharissath. ti
and will dwell having known, experienced, and attained it yourselves in this very
life.
Eva vutte pacavaggiy bhikkh Bhagavanta etad-avocu:
After this was said, the group-of-five monks said this to the Gracious One:
Tya pi kho tva vuso Gotama cariyya,
But you, friend Gotama,117 by that (ascetic) lifestyle,
tya paipadya tya dukkarakrikya,
that practice, that difficult way of living,
nevajjhag uttarimanussadhamma alam-ariyaadassanavisesa.
did not arrive at a state beyond (ordinary) human beings, a distinction of what is
truly noble knowledge and insight.
Ki pana tva etarahi bhuliko,
So how can you now, given to luxury,
padhnavibbhanto, vatto bhullya, adhigamissasi
forsaking the striving, gone back to luxury, attain
uttarimanussadhamma alam-ariyaadassanavisesan?-ti
a state beyond (ordinary) human beings, a distinction of what is truly noble
Na bhikkhave Tathgato bhuliko,
The Realised One, monks, is not given to luxury,
na padhnavibbhanto, na vatto bhullya.
is not forsaking the striving, and has not gone back to luxury.
The Realised One is a Worthy One, a Perfect Sambuddha,
odahatha bhikkhave sota Amatam-adhigata aham-anussmi,
aha Dhamma desemi yathnusiha that paipajjamn,
117
They are still using vuso and his clan name, even though told not to because they are still
unconvinced of the Buddhas achievement.

after no long time (you will attain) that good for which young men of good family
and will dwell having known, experienced, and attained it yourselves in this very
life.
Dutiyam-pi kho pacavaggiy bhikkh Bhagavanta etad-avocu:
For a second time the group-of-five monks said this to the Gracious One:
But you, friend Gotama, by that (ascetic) lifestyle,
Dutiyam-pi kho Bhagav pacavaggiye bhikkh etad-avoca:
For a second time, the Gracious One said this to the group-of-five monks:
Na bhikkhave Tathgato bhuliko,
The Realised One, monks, is not given to luxury,
na padhnavibbhanto, na vatto bhullya.
is not forsaking the striving, and has not gone back to luxury.

aha Dhamma desemi yathnusiha tath paipajjamn,
and will dwell having known, experienced, and attained it yourself in this very life.
Tatiyam-pi kho pacavaggiy bhikkh Bhagavanta etad-avocu:
For a third time the group-of-five monks said this to the Gracious One:
But you, friend Gotama, by that (ascetic) lifestyle,
Abhijntha me no tumhe bhikkhave ito pubbe evarpa bhsitam-etan?-ti
Are you aware of my having spoken to you like this before?

No heta Bhante.
Certainly not, venerable Sir.118
aha Dhamma desemi yathnusiha tath paipajjamn,
dihe va dhamme saya abhi sacchikatv upasampajja viharissath, ti
and will dwell having known, experienced, and attained it yourself in this very life,
asakkhi kho Bhagav pacavaggiye bhikkh sapetu.
119
and the Gracious One was able to persuade the group-of-five monks.
Atha kho pacavaggiy bhikkh Bhagavanta susssisu,
Then the group-of-five monks listened to the Gracious One,
sota odahisu aya citta upahpesu.
they lent an ear, (so as) to attend with their mind to deep knowledge.
118
Here they address the Buddha as Bhante, rather than vuso, marking their conviction that
he really has attained Sambodhi, and their willingness to listen to him with respect.
119
Comm: Aha Buddho ti jnpetu asakkhi; was able to persuade them: I am a
Buddha.
[Dhammacakkappavattanasutta]
[9: The Discourse Setting the Dhamma Wheel Rolling]120
Atha kho Bhagav pacavaggiye bhikkh mantesi:
Then the Gracious One addressed the group-of-five monks, saying:
associate with,
which is this: devotion and clinging to the pleasure in sense pleasures,
and which leads to peace, deep knowledge, Complete Awakening, and Emancipation.
121
knowledge,
and which leads to peace, deep knowledge, Complete Awakening, and Emancipation?
120
Cf. SN 56, Saccasayutta, 11. J Nid: paatte Varabuddhsane nisinno

Uttarshanakkhattayoge vattamne ahrasahi Brahmakohi parivuto Pacavaggiye
There mantetv Dhammacakkappavattanasuttanta desesi; sitting on the best of Buddha
seats that had been prepared, at the conjunction of the Uttarsha constellation, surrounded
by 180,000,000 Brahms, after addressing the Group-of-Five elders, he taught the Discourse
Setting the Dhamma Wheel Rolling.
121
Comm: pacakkhu sandhyha; said in reference to the eye of wisdom.

Ayam-eva Ariyo Ahagiko Maggo, seyyathdam:
It is this Eightfold Noble Path, as follows:
sammdihi
right view
sammsakappo
right thought
sammvc
right speech
sammkammanto
right action
samm-jvo
right livelihood
sammvymo
right endeavour
sammsati
right mindfulness
sammsamdhi.
right concentration.122
knowledge,
and which leads to peace, deep knowledge, Complete Awakening, and Emancipation.
[Cattri Ariyasaccni]
[The Four Noble Truths]
Ida kho pana bhikkhave dukkha ariyasacca:
122
The Eightfold Noble Path is sometimes organised into three sections or groups: virtue
(sla): right speech, action and livelihood; mastery of mind (samdhi): right endeavour,
mindfulness and concentration; and wisdom (pa): right view and thought.

jti pi dukkh
birth is suffering
jar pi dukkh
vydhi pi dukkho
maraam-pi dukkha
in brief, the five constituent parts (of mind and body) that provide fuel for
Ida kho pana bhikkhave dukkhasamudaya ariyasacca:
follows:
kmatah
bhavatah
vibhavatah.

Ida kho pana bhikkhave dukkhanirodha ariyasacca:
Ida kho pana bhikkhave,
Now this, monks,
dukkhanirodhagmin paipad ariyasacca,
is the noble truth of the practice leading to the end of suffering,
ayam-eva Ariyo Ahagiko Maggo, seyyathdam:
it is this Eightfold Noble Path, as follows:
sammdihi
right view
sammsakappo
right thought
sammvc
right speech
sammkammanto
right action
samm-jvo
right livelihood
sammvymo
right endeavour
sammsati
right mindfulness
sammsamdhi.
[Sacchikiriy]
[Realisation]
Ida dukkha ariyasaccan-ti This is the noble truth of suffering me bhikkhave pubbe ananussutesu dhammesu
Ta kho pan ida dukkha ariyasacca parieyyan-ti Now that to which this is the noble truth of suffering refers (i.e. suffering itself)
123
ought to be fully known me bhikkhave pubbe ananussutesu dhammesu
Ida dukkhasamudaya ariyasaccan-ti This is the noble truth of the arising of suffering me bhikkhave pubbe ananussutesu dhammesu
123
The syntax of this section in Pi is very roundabout and not a little awkward. The
translation is no better, as to maintain consistency, we have to circumlocute to avoid saying
(just below): This noble truth of the arising of suffering ought to be given up, which makes it
sound as if the truth ought to be given up, rather than what causes the arising.

given up,
Ida dukkhanirodha ariyasaccan-ti This is the noble truth of the cessation of suffering me bhikkhave pubbe ananussutesu dhammesu
Emancipation) ought to be experienced me bhikkhave pubbe ananussutesu dhammesu
Ta kho pan ida dukkhanirodha ariyasacca sacchikatan-ti Now that to which this is the noble truth of the cessation of suffering refers has
been experienced me bhikkhave pubbe ananussutesu dhammesu

Ida dukkhanirodhagmin paipad ariyasaccan-ti This is the noble truth of the practice going to the cessation of suffering me bhikkhave pubbe ananussutesu dhammesu
Ta kho pan ida dukkhanirodhagmin paipad ariyasacca bhvetabban-ti Now that to which this is the noble truth of the practice leading to the end of
suffering refers (i.e. the practice itself) ought to be developed me bhikkhave pubbe ananussutesu dhammesu
suffering refers has been developed me bhikkhave pubbe ananussutesu dhammesu
[Sambodhipaccaana]
[Declaring the Awakening]
Yva kva-ca me bhikkhave imesu catusu ariyasaccesu
knowledge and insight as it really is was not quite clear,

neva tvha bhikkhave sadevake loke Samrake Sabrahmake,
for that long, monks, I did not declare to the world with its gods, Mra, and Brahm,
to this generation, with its ascetics and brhmaas, princes and men,
knowledge and insight as it really is was quite clear
athha bhikkhave sadevake loke Samrake Sabrahmake,
then, monks, I did declare to the world with its gods, Mra, and Brahm,
to this generation, with its ascetics and brhmaas, princes and men,
To me knowledge and insight arose:
Sure is my liberation of mind
ayam-antim jti
[Pahampatti]
[The First Attainment]
Idam-avoca Bhagav,
the Gracious One.

Imasmi-ca pana veyykaraasmi bhaamne, yasmato Koaassa
Moreover, as this sermon was being given, to the venerable Koaa
viraja, vtamala, Dhammacakkhu udapdi:
the dust-free, stainless, Vision-of-the-Dhamma arose:124
[Devabbhanumodan]
[The Gods Rejoice]
the Earth gods125 let loose a cry:
o
Near Bras, in the Deer Park at Isipatana,
the unsurpassed Dhamma Wheel has been set rolling by the Gracious One,
and it cannot be rolled back by an ascetic or by a brhmaa
devena v Mrena v Brahmun v kenaci v lokasmin-ti.
or by a god or by a Mra or by a Brahm or by anyone in the world.
124
Comm: ahrasahi devatkohi saddhi sotpattiphale patihitassa; together with

180,000,000 divinities he was established in the Fruit of Stream-Entry. J Nid and Mahvastu
agree with this number.
125
In the enumeration of the 31 Planes of Existence the Bhumm dev are not normally
counted as a separate group, but are included in the realm of the Four Great Kings.

o
o
o

o
o
o

Brahmakyik dev saddam-anussvesu:
the Brahmakyika gods126 let loose a cry:
o
and it cannot be rolled back by an ascetic or a brhmaa
Iti ha tena khaena tena muhuttena,
Thus at that moment, at that second,
yva Brahmalok saddo abbhuggachi,
that cry reached as far as the Brahm worlds,
and this ten-thousand world-element moved, wavered, and shook,
atikkamma devna devnubhva.
transcending the godly power of the gods.
Atha kho Bhagav ima udna udnesi:
126
All the gods so far belong to the Sensual World (Kma Loka), but the Brahmakyik dev,
of which there are 16 kinds (all listed separately in the Safeguard version of this discourse),
belong to the Form World (Rpa Loka).

Asi vata bho Koao,
Koaa surely knows,
asi vata bho Koao ti.
Koaa surely knows.
A Koao tveva nma ahosi.
[Uttarisampattiyo]
[10: Further Attainments]
Atha kho yasm A Koao dihadhammo pattadhammo,
Then the venerable A Koaa, having seen the Dhamma, attained the Dhamma,
viditadhammo pariyoghadhammo tiavicikiccho vigatakathakatho,
understood the Dhamma, penetrated the Dhamma, crossed over uncertainty, being
without doubts,
vesrajjappatto aparappaccayo Satthussane Bhagavanta etad-avoca:
having attained full confidence, having become independent of others in the
Teachers teaching, said this to the Gracious One:
Labheyyha Bhante Bhagavato santike pabbajja
May I receive the going-forth, venerable Sir, in the presence of the Gracious One,
labheyya upasampadan.-ti
Ehi bhikkh ti Bhagav avoca svkkhto Dhammo,
Come, monk, said the Gracious One, the Dhamma has been well-proclaimed,
cara brahmacariya samm dukkhassa antakiriyy. ti
live the spiritual life for the complete ending of suffering.
S va tassa yasmato upasampad ahosi.
That was this the venerable ones full ordination.127
127
He is therefore the first monk is the dispensation, and was ordained with the ehibhikkhu
formula.

Atha kho Bhagav tad-avasese bhikkh Dhammiy kathya ovadi anussi.
Then the Gracious One gave advice and instruction with a Dhamma talk to the
remaining monks.
Atha kho yasmato ca Vappassa yasmato ca Bhaddiyassa
Then to the venerable Vappa and to the venerable Bhaddiya
Bhagavat dhammiy kathya ovadiyamnna anussiyamnna
128
as the Gracious One gave advice and instruction with a Dhamma talk
the dust-free, stainless, Vision-of-the-Dhamma arose:
Te dihadhamm pattadhamm,
They, having seen the Dhamma, attained the Dhamma,129
viditadhamm pariyoghadhamm tiavicikicch vigatakathakath,
without doubts,
vesrajjappatt aparappaccay Satthussane Bhagavanta etad-avocu:
Labheyyma maya Bhante Bhagavato santike pabbajja,
May we receive the going-forth, venerable Sir, in the presence of the Gracious One,
labheyyma upasampadan.-ti
may we receive the full ordination.
Etha bhikkhavo ti Bhagav avoca svkkhto Dhammo,
Come, monks, said the Gracious One, the Dhamma has been well-proclaimed,
128
ovadiyamnna anussiyamnna are genitive absolute constructions giving durative

sense.
129
According to the commentary and J Nid Vappa attained on the first day after Veskha,
and Bhaddiya on the second, but it is hard to reconcile this with the text which treats them
both together. There is a similar problem with Mahnma and Assaji below, who are said by
the commentary to have attained on the third and fourth days of the waning moon. That
they were ordained in pairs strongly suggests that they attained at the same time.

caratha brahmacariya samm dukkhassa antakiriyy. ti
S va tesa yasmantna upasampad ahosi.
That was these venerable ones full ordination.
Atha kho Bhagav tad-avasese bhikkh nhrabhatto
Then the Gracious One, living on (those three) monks food
Dhammiy kathya ovadi anussi,
gave advice and instruction with a Dhamma talk to the remaining monks,
ya tayo bhikkh piya caritv haranti tena chabbaggo ypeti.
and the six monks subsisted on whatever, after walking for alms-food, the three
monks brought them.130
Atha kho yasmato ca Mahnmassa yasmato ca Assajissa
Then to the venerable Mahnma and to the venerable Assaji
Bhagavat Dhammiy kathya ovadiyamnna anussiyamnna
as the Gracious One gave advice and instruction with a Dhamma talk
the dust-free, stainless, Vision-of-the-Dhamma arose:
They, having seen the Dhamma, attained the Dhamma,
without doubts,
130
Horner takes this line as a quotation meaning this was the instruction and advice he gave
them, but I think this misses the point.

[Anattalakkhaasutta]
[11: The Discourse on the Characteristic of Non-Self]
(The First Arahants)
Atha kho Bhagav pacavaggiye bhikkh mantesi:
Then the Gracious One addressed the group-of-five monks (saying):
Rpa bhikkhave Anatt,
131
Bodily form, monks, is not Self,
rpa-ca hida bhikkhave Att abhavissa
for if this bodily form, monks, were Self
na-y-ida rpa bdhya savatteyya, labbhetha ca rpe:
this bodily form would not lead to affliction, and regarding bodily form it might be
possible (to say):
Eva me rpa hotu, eva me rpa m ahos. ti
Let my bodily form be thus, let my bodily form be not thus.
Yasm ca kho bhikkhave rpa Anatt,
But because bodily form, monks, is not Self,
tasm rpa bdhya savattati, na ca labbhati rpe:
therefore bodily form does lead to affliction, and regarding bodily form it is not
possible (to say):
131
It is the supposed Higher or Cosmic Self that is being denied. The first proof of lack of
Self in this sense is that we do not have ultimate control over the constituent parts
(khandha).

Eva me rpa hotu, eva me rpa m ahos. ti
Let my bodily form be thus, let my bodily form be not thus.
Vedan Anatt,
Feeling is not Self,
vedan ca hida bhikkhave Att abhavissa
for if this feeling, monks, were Self
na-y-ida vedan bdhya savatteyya, labbhetha ca vedanya:
this feeling would not lead to affliction, and regarding feeling it might be possible (to
say):
Eva me vedan hotu, eva me vedan m ahos. ti
Let my feeling be thus, let my feeling be not thus.
Yasm ca kho bhikkhave vedan Anatt,
But because feeling, monks, is not Self,
tasm vedan bdhya savattati, na ca labbhati vedanya:
therefore feeling does lead to affliction, and regarding feeling it is not possible (to
say):
Eva me vedan hotu, eva me vedan m ahos. ti
Let my feeling be thus, let my feeling be not thus.
Sa Anatt,
Perception is not Self,
sa ca hida bhikkhave Att abhavissa
for if this perception, monks, were Self
na-y-ida sa bdhya savatteyya, labbhetha ca saya:
this perception would not lead to affliction, and regarding perception it might be
possible (to say):
Eva me sa hotu, eva me sa m ahos. ti
Let my perception be thus, let my perception be not thus.
Yasm ca kho bhikkhave sa Anatt,
But because perception, monks, is not Self,
tasm sa bdhya savattati, na ca labbhati saya:
therefore perception does lead to affliction, and regarding perception it is not
possible (to say):

Eva me sa hotu, eva me sa m ahos. ti
Let my perception be thus, let my perception be not thus.
Sakhr Anatt,
(Mental) processes132 are not Self,
sakhr ca hida bhikkhave Att abhavissasu
for if these (mental) processes, monks, were Self
na-y-ime sakhr bdhya savatteyyu, labbhetha ca sakhresu:
these (mental) processes would not lead to affliction, and regarding (mental)
processes it might be possible (to say):
Eva me sakhr hontu, eva me sakhr m ahesun. ti
Let my (mental) processes be thus, let my (mental) processes be not thus.
Yasm ca kho bhikkhave sakhr Anatt,
But because (mental) processes, monks, are not Self,
tasm sakhr bdhya savattanti, na ca labbhati sakhresu
therefore (mental) processes do lead to affliction, and regarding (mental) processes it
is not possible (to say):
Eva me sakhr hontu, eva me sakhr m ahesun.-ti
Let my (mental) processes be thus, let my (mental) processes be not thus.
Via Anatt,
Consciousness is not Self,
via-ca hida bhikkhave Att abhavissa
for if this consciousness, monks, were Self
na-y-ida via bdhya savatteyya, labbhetha ca vie:
this consciousness would not lead to affliction, and regarding consciousness it might
be possible (to say):
Eva me via hotu, eva me via m ahos. ti
Let my consciousness be thus, let my consciousness be not thus.
Yasm ca kho bhikkhave via Anatt,
But because consciousness, monks, is not Self,
tasm via bdhya savattati, na ca labbhati vie:
therefore consciousness does lead to affliction, and regarding consciousness it is not
possible (to say):
132
This is given in the plural, whereas the others are all in the singular form.

Eva me via hotu, eva me via m ahos. ti
Let my consciousness be thus, let my consciousness be not thus.
Ta ki maatha bhikkhave:
What do you think of this, monks:
Rpa nicca v anicca v? ti
(Is) bodily form permanent or impermanent?
Anicca Bhante.
Impermanent, venerable Sir.
Ya pannicca dukkha v ta sukha v? ti
But that which is impermanent, (is) that unpleasant or pleasant?
Dukkha Bhante.
Unpleasant, venerable Sir.
Ya pannicca dukkha viparimadhamma,
But that which is unpleasant and changeable,
kalla nu ta samanupassitu:
is it proper to regard it thus:
Eta mama esoham-asmi eso me Att? ti
This is mine, this I am, this is my Self?
No heta Bhante.
Certainly not, venerable Sir.133
Vedan nicc v anicc v? ti
(Is) feeling permanent or impermanent?
Anicc Bhante.
Dukkha Bhante.
133
It is interesting that the second argument against the concept of a Self relies on the notion
of suitability to uphold its truth.

No heta Bhante.
Certainly not, venerable Sir.
Sa nicc v anicc v? ti
(Is) perception permanent or impermanent?
Anicc Bhante.
Dukkha Bhante.
No heta Bhante.
Sakhr nicc v anicc v? ti
(Are) (mental) processes permanent or impermanent?
Anicc Bhante.
Dukkha Bhante.

No heta Bhante.
Via nicca v anicca v? ti
(Is) consciousness permanent or impermanent?
Anicca Bhante.
Dukkha Bhante.
No heta Bhante.
Tasmtiha bhikkhave ya kici rpa attngatapaccuppanna,
Therefore monks, whatever bodily form (there is) in the past, future or present,
ajjhatta v bahiddh v, orika v sukhuma v hna v pata v,
internal or external, gross or fine, inferior or excellent,
ya dre v santike v sabba rpa:
whether far or near, regarding all form:
Neta mama, nesoham-asmi, na me so att, ti
This is not mine, I am not this, this is not my Self,
in just this way, as it really is, it should be seen with full wisdom.

Y kci vedan attngatapaccuppann,
Whatever feeling (there is) in the past, future or present,
ajjhatt v bahiddh v, orik v sukhum v hn v pat v,
y dre v santike v sabb vedan:
whether far or near, regarding all feeling:
Y kci sa attngatapaccuppann,
Whatever perception (there is) in the past, future or present,
y dre v santike v sabb sa:
whether far or near, regarding all perception:
Ye keci sakhr attngatapaccuppann,
Whatever (mental) processes (there are) in the past, future or present,
ye dre v santike v sabbe sakhr:
whether far or near, regarding all (mental) processes:

Ya kici via attngatapaccuppanna,
Whatever consciousness (there is) in the past, future or present,
ajjhatta v bahiddh v, orika v sukhuma v hna v pata v,
ya dre v santike v sabba via:
whether far or near, regarding all consciousness:
Eva passa bhikkhave sutav Ariyasvako rpasmim-pi nibbindati,
Seeing in this way, monks, the learned, Noble disciple, grows weary of bodily form,
vedanya pi nibbindati, saya pi nibbindati,
and weary of feeling, and weary of perception,
sakhresu pi nibbindati, viasmim-pi nibbindati,
and weary of (mental) processes, and weary of consciousness,
nibbinda virajjati, virg vimuccati,
through weariness he becomes dispassionate, through dispassion he is liberated,
vimuttasmi vimuttam-iti a hoti:
in liberation, there is the knowledge that such is liberation:
Kh jti
vusita brahmacariya
kata karaya
npara itthatty ti pajnt ti.
Idam-avoca Bhagav,
attaman pacavaggiy bhikkh Bhagavato bhsita abhinandu.
the Gracious One.

pacavaggiyna bhikkhna anupdya savehi cittni vimuccisu,
the group-of-five monks minds were liberated from the pollutants, without
attachment,
tena kho pana samayena cha loke Arahanto honti.
and at that time there were six Worthy Ones in the world.
Pahamabhavra
The First Section for Recital [is Finished]
77
[II: Progress of the Ssana]

Yasassa Pabbajj
12: Yasas Going Forth
Tena kho pana samayena Brasiya
Then at that time at Bras
Yaso nma kulaputto sehiputto sukhumlo hoti.
there was a delicate young man of good family, Yasa by name,134 a merchants son.
Tassa tayo psd honti: eko hemantiko eko gimhiko eko vassiko.
There were three palaces for him: one for the winter time, one for the summer time,
and one for the rainy season.135
So vassike psde cattro mse nippurisehi turiyehi paricrayamno,
During the four months in the rainy season palace, while a female136 musical
ensemble was entertaining him,
na hehpsda orohati.
he did not descend to the bottom of the palace.
Atha kho Yasassa kulaputtassa,
Then while the young man Yasa,
pacahi kmaguehi samappitassa samagibhtassa paricrayamnassa
possessed of and endowed with the five strands of sensual pleasure, was being
entertained
paikacceva nidd okkami parijanassa pi pacch nidd okkami,
he fell asleep first, and his retinue fell asleep afterwards,
sabbarattiyo ca telappadpo jhyati.
and all night an oil-lamp burned.
Atha kho Yaso kulaputto paikacceva pabujjhitv,
Then the young man Yasa, after waking first,
addasa saka parijana supanta, aiss kacche va,
saw his retinue sleeping, one with a lute in her armpit,
134
Called Yaoda in Mahvastu (see e.g. 3.405).

This story of the palaces and the reason for Yasa leaving home seems to have been later
applied to the Bodhisattas own story.
136
Lit: non-male, nippurisa.
135

aiss kahe mudiga, aiss ure alambara,
another with a small drum on her neck, another with a drum on her chest,
aa vikesika, aa vikheika, a vippalapantiyo,
another with hair dishevelled, another dribbling, another muttering,
hatthappatta susna mae.
(so that) it seemed as if there was a cemetery close at hand.
Disvnassa dnavo ptur-ahosi nibbidya citta sahsi.
Having seen (this) the danger became clear to him, and his mind was established in
world-weariness.
Atha kho Yaso kulaputto udna udnesi:
Then the young man Yasa uttered this exalted utterance:
Upadduta vata bho upassaha vata bho. ti
Tribulation indeed, ruination indeed!
Atha kho Yaso kulaputto suvaapdukyo rohitv,
Then the young man Yasa, after donning his golden slippers,
yena nivesanadvra tenupasakami.
went to the door of his dwelling.
Amanuss dvra vivarisu:
Divine beings137 opened the door (thinking):
M Yasassa kulaputtassa koci antaryam-aksi
o
Let there be no obstacle to the going-forth of the young man Yasa
agrasm anagriya pabbajjy. ti
from the home to the homeless life.
Atha kho Yaso kulaputto yena nagaradvra tenupasakami.
Then the young man Yasa went to the city gate.
Amanuss dvra vivarisu:
Divine beings opened the gate (thinking):
M Yasassa kulaputtassa koci antaryam-aksi
o
Let there be no obstacle to the going-forth of the young man Yasa
agrasm anagriya pabbajjy. ti
from the home to the homeless life.
137
Lit: non-human beings.
II. Progress of the Ssana - 79

Atha kho Yaso kulaputto yena Isipatana Migadyo tenupasakami.
Then the young man Yasa approached the Deer Park at Isipatana.
Tena kho pana samayena Bhagav rattiy paccsasamaya paccuhya
Then at that time, towards the time of dawn, after rising, the Gracious One
ajjhokse cakamati.
was walking in the open air.
Addas kho Bhagav Yasa kulaputta drato va gacchanta
The Gracious One saw the young man Yasa coming while still far away,
disvna cakam orohitv paatte sane nisdi.
and after seeing (him) and descending from the walkway, he sat down on the
prepared seat.
Atha kho Yaso kulaputto Bhagavato avidre udna udnesi:
Then the young man Yasa, not far from the Gracious One uttered this exalted
utterance:
Upadduta vata bho upassaha vata bho ti.
Tribulation indeed, ruination indeed!
Atha kho Bhagav Yasa kulaputta etad-avoca:
Then the Gracious One said this to the young man Yasa:
Ida kho Yasa anupadduta ida anupassaha,
This, Yasa, is not tribulation, this is not ruination,
ehi Yasa nisda Dhamma te desessm. ti
come, Yasa, sit down and I will teach Dhamma to you.
Atha kho Yaso kulaputto: Ida kira anupadduta ida anupassahan,-ti
Then the young man Yasa (thinking): It seems this is not tribulation, this is not
ruination,
haho udaggo suvaapdukhi orohitv, yena Bhagav tenupasakami,
joyful, uplifted, after taking off his golden slippers, approached the Gracious One,
and after approaching and worshipping the Gracious One, he sat down on one
side.
Ekam-anta nisinnassa kho Yasassa kulaputtassa
To the young man Yasa, sitting at one side,

Bhagav anupubbikatha kathesi,
the Gracious One spoke about the gradual teaching,
seyyathda: dnakatha slakatha saggakatha,
that is to say: talk about giving, talk about virtue, talk about heaven,
kmna dnava okra sakilesa,
the danger, degradation, and defilement of sensual desires,
nekkhamme nisasa paksesi.
and the advantages of renunciation, (these) he explained.
Yad Bhagav asi Yasa kulaputta
When the Gracious One knew that the young man Yasa
kallacitta muducitta vinvaraacitta udaggacitta pasannacitta,
had a ready mind, a pliable mind, an open mind, an uplifted mind, a confident mind,
atha y Buddhna smukkasik Dhammadesan ta paksesi:
he explained to him the Dhamma teaching the Awakened Ones have discovered
themselves:
Dukkha Samudaya Nirodha Magga.
Suffering, Origination, Cessation, Path.
Seyyath pi nma suddha vattha apagatakaka
Just as it is known that a clean cloth without a stain
sammad-eva rajana paiggaheyya,
will take the dye well,
evam-eva Yasassa kulaputtassa tasmi yeva sane,
just so to the young man Yasa on that very seat,
viraja vtamala Dhammacakkhu udapdi:
138
the dust-free, stainless Vision-of-the-Dhamma arose:
sabban-ta nirodhadhamman.-ti
138
J Nid says that he became a Stream-Enterer (Sotpanna) that night and became a Worthy
One (Arahanta) the next day. Th. 117 records Yasas verse on this occasion: Suvilitto
suvasano, sabbbharaabhsito, tisso vijj ajjhagami, kata Buddhassa ssana; wellperfumed, well-clothed, adorned with all (my) ornaments, I attained the three knowledges - I
have followed the advice of the Buddha.
[Yasassa Pitu]
[13: Yasas Father]
Atha kho Yasassa kulaputtassa Mt psda rhitv,
Then the young man Yasas mother, having ascended the palace,
Yasa kulaputta apassant yena seh gahapati tenupasakami,
and not finding139 the young man Yasa approached the merchant householder,
upasakamitv sehi gahapati etad-avoca:
and after approaching the merchant householder, she said this:
Putto te gahapati Yaso na dissat. ti
Your son Yasa, householder, cannot be found.
Atha kho seh gahapati, catuddis assadte uyyojetv,
Then the merchant householder, after sending scouts on horses to the four directions,
sma yeva yena Isipatana Migadyo tenupasakami.
himself approached the Deer Park at Isipatana.
Addas kho seh gahapati suvaapdukna nikkhepa,
The merchant householder saw the cast-off golden sandals,
disvna ta yeva anugamsi.
and after seeing (them) he went after him.
Addas kho Bhagav sehi gahapati drato va gacchanta.
The Gracious One saw the merchant householder, coming while still far away,
disvna Bhagavato etad-ahosi:
and after seeing (him), this occurred to the Gracious One:
Yan-nnha tathrpa iddhbhisakhra abhisakhreyya
Now what if I were to so arrange it with my psychic powers
yath seh gahapati idha nisinno
that while the merchant householder is sitting here
idha nisinna Yasa kulaputta na passeyy. ti
he could not see the young man Yasa sitting here?
Atha kho Bhagav tathrpa iddhbhisakhra abhisakhresi.
Then the Gracious One so arranged it with his psychic powers.
139
Lit: not seeing.

Atha kho seh gahapati yena Bhagav tenupasakami,
Then the merchant householder approached the Gracious One,
Api Bhante Bhagav Yasa kulaputta passeyy? ti
Has the Gracious One, venerable Sir, seen the young man Yasa?
Tena hi gahapati nisda appeva nma idha nisinno
Sit, householder, and it may be that while you are sitting here
idha nisinna Yasa kulaputta passeyys. ti
you will see the young man Yasa sitting here.
Atha kho seh gahapati: Idheva kirha nisinno
Then the merchant householder (thought): It seems that while sitting here
idha nisinna Yasa kulaputta passissm, ti
I will see the young man Yasa sitting here,
haho udaggo Bhagavanta abhivdetv ekam-anta nisdi.
and joyful, uplifted, after worshipping the Gracious One, he sat down on one side.
Ekam-anta nisinnassa kho sehissa gahapatissa
To the merchant householder, sitting at one side
Bhagav anupubbikatha kathesi,
the Gracious One spoke about the gradual teaching,
Yad Bhagav asi sehi gahapati
When the Gracious One knew that the merchant householder
had a ready mind, a pliable mind, an open mind, an uplifted mind, a confident mind,
themselves:

evam-eva sehissa gahapatissa tasmi yeva sane,
just so to the merchant householder on that very seat,
Atha kho seh gahapati, dihadhammo pattadhammo
Then the merchant householder, having seen the Dhamma, attained the Dhamma,
viditadhammo pariyoghadhammo tiavicikiccho vigatakathakatho
without doubts,
Abhikkanta Bhante! Abhikkanta Bhante!
Excellent, venerable Sir! Excellent, venerable Sir!
Seyyath pi Bhante nikkujjita v ukkujjeyya,
Just as, venerable Sir, one might set upright what has been overturned,
andhakre v telappajjota dhreyya: cakkhumanto rpni dakkhint ti,
or carry an oil lamp into the darkness, (thinking): those with vision will see forms,
evam-eva Bhagavat anekapariyyena Dhammo paksito.
just so has the Dhamma been explained by the Gracious One in countless ways.

Esha Bhante Bhagavanta saraa gacchmi,
I go, venerable Sir, to the Gracious One for refuge,
Dhamma-ca Bhikkhusagha-ca.
and to the Dhamma, and to the Community of monks.140
Upsaka ma Bhagav dhretu
Please bear it in mind, Gracious One, that I am a lay follower
ajjatagge pupeta saraa gatan,-ti
who has gone for refuge from today forward for as long as I have the breath of life,
so va loke pahama upsako ahosi tevciko.
and he became the first lay disciple in the world with the three(-refuge) formula.
Atha kho Yasassa kulaputtassa pituno Dhamme desiyamne
Then while Dhamma was being taught to the young man Yasas father
yathdiha yathvidita bhmi paccavekkhantassa,
as (Yasa) was reflecting on the stage (he had reached), just as it was seen, as it was
understood,
anupdya savehi citta vimucci.
his mind was liberated from the pollutants without attachment.
Yasassa kho kulaputtassa pituno Dhamme desiyamne
While Dhamma was being taught to the young man Yasas father
yathdiha yathvidita bhmi paccavekkhantassa
as (Yasa) was reflecting on the stage (he had reached), just as it was seen, as it was
understood,
anupdya savehi citta vimutta.
Abhabbo kho Yaso kulaputto hnyvattitv kme paribhujitu
It is impossible that the young man Yasa could go back to enjoying the low life of
sensual pleasures
140
At this point there was no bhikkhun sagha, but it seems this formula was still in use even
after that sagha was formed, which is traditionally placed by Theravda tradition in the
6th year after the Awakening.

seyyath pi pubbe agrikabhto.
in the way he formerly did when he was at home.
Yan-nnha ta iddhbhisakhra paippassambheyyan? ti
Now what if I were to allay my psychic powers?
Atha kho Bhagav ta iddhbhisakhra paippassambhesi.
Then the Gracious One allayed his psychic powers.
Addas kho seh gahapati Yasa kulaputta nisinna,
Then the merchant householder saw the young man Yasa sitting (there),
disvna Yasa kulaputta etad-avoca:
and after seeing (him), he said this to the young man Yasa:
Mt te tta Yasa paridevisokasampann, dehi Mtuy jvitan!-ti
Your Mother, dear Yasa, is taken up with lamenting and grieving, give life to your
Mother!
Atha kho Yaso kulaputto Bhagavanta ullokesi.
Then the young man Yasa looked up at the Gracious One.
Atha kho Bhagav sehi gahapati etad-avoca:
Then the Gracious One said this to the merchant householder:
Ta ki maasi gahapati,
What do you think of this, householder,
Yasassa kulaputtassa sekhena ena sekhena dassanena
for the young man Yasa, with a trainees knowledge, with a trainees insight,
Dhammo diho vidito seyyath pi tay,
who saw the Dhamma, just as you have,
tassa yathdiha yathvidita bhmi paccavekkhantassa
(but) as he was reflecting on the stage (he had reached), just as it was seen, as it was
understood,
Bhabbo nu kho so gahapati hnyvattitv kme paribhujitu
Is it possible that he could go back to enjoying the low life of sensual pleasures
seyyath pi pubbe agrikabhto? ti
in the way he formerly did when he was at home?

No heta Bhante. ti
Yasassa kho gahapati kulaputtassa, sekhena ena sekhena dassanena,
But for the young man Yasa, householder, with a trainees knowledge, with a
trainees insight,
Dhammo diho vidito seyyath pi tay,
he saw the Dhamma, just as you have,
tassa yathdiha yathvidita bhmi paccavekkhantassa,
(and) as he was reflecting on the stage (he had reached), just as it was seen, as it was
understood,
Abhabbo kho gahapati Yaso kulaputto hnyvattitv kme paribhujitu
It is impossible that the young man Yasa could go back to enjoying the low life of
sensual pleasures
seyyath pi pubbe agrikabhto. ti
in the way he formerly did when he was at home.
Lbh Bhante Yasassa kulaputtassa suladdha Bhante Yasassa kulaputtassa
It is a gain for the young man Yasa, venerable Sir, it is a great gain, venerable Sir,
for the young man Yasa,
yath Yasassa kulaputtassa anupdya savehi citta vimutta.
that the young man Yasas mind is liberated from the pollutants without attachment.
Adhivsetu me Bhante Bhagav ajjatanya bhatta
May the Gracious One, venerable Sir, consent to me (offering him) a meal today,
together with
Yasena kulaputtena pacchsamaen. ti
the young man Yasa as the ascetic who attends on him.141
The Gracious One consented by maintaining silence.
Atha kho seh gahapati Bhagavato adhivsana viditv,
Then the merchant householder, having understood the Gracious Ones consent,
141
Lit: follows after him, which sounds unidiomatic in English, the meaning is that he attends
on him.

uhysan Bhagavanta abhivdetv padakkhia katv pakkmi.
having worshipped and circumambulated the Gracious One, went away.
Atha kho Yaso kulaputto acirappakkante sehimhi gahapatimhi
Then the young man Yasa not long after the merchant householder had gone away142
Labheyyha Bhante Bhagavato santike pabbajja,
Ehi bhikkh ti Bhagav avoca svkkhto Dhammo,
Come, monk, said the Gracious One, the Dhamma has been well-proclaimed,
cara brahmacariya samm dukkhassa antakiriyy. ti
S va tassa yasmato upasampad ahosi,
That was this venerable ones full ordination,
tena kho pana samayena satta loke arahanto honti.
and at that time there were seven Worthy Ones in the world.
Yasassa Pabbajj Nihit
Yasas Going Forth is Finished
[Yasassa Mtapuradutiyik]
[14: Yasas Mother and his Former Wife]
Atha kho Bhagav pubbahasamaya nivsetv pattacvaram-dya,
Then the Gracious One, after dressing in the morning time, and picking up his bowl
and robe,
yasmat Yasena pacchsamaena
o
went with the venerable Yasa as the ascetic who attends on him
yena sehissa gahapatissa nivesana tenupasakami,
to the merchant householders home,
142
This is a locative absolute construction, with past tense meaning, see Syntax, p.236. para c.

Atha kho yasmato Yasassa Mt ca puradutiyik ca
Then the venerable Yasas Mother143 and his former wife144
Tsa Bhagav anupubbikatha kathesi,
The Gracious One spoke about the gradual teaching to them,
Yad t Bhagav asi kallacitt muducitt,
When the Gracious One knew that they had ready minds, pliable minds,
vinvaraacitt udaggacitt pasannacitt,
open minds, uplifted minds, confident minds,
themselves:
evam-eva tsa tasmi yeva sane
just so to them on that very seat,
143
The Aguttaranikya commentary (AA 14.7, Sujtavatthu) says this was Sujta, who had
offered milk-rice to the Bodhisatta just before his Awakening, and that she was named the
foremost of the female lay followers (upsik) to take refuge.
144
Lit: former second.

T dihadhamm pattadhamm,
without doubts,
Et maya Bhante Bhagavanta saraa gacchma,
We go, venerable Sir, to the Gracious One for refuge,
and to the Dhamma, and to the Community of monks.
Upsikyo no Bhagav dhretu
Please bear it in mind, Gracious One, that we are female lay followers
ajjatagge pupet saraa gat, ti
who have gone for refuge from today forward for as long as we have the breath of
life,

t ca loke pahama upsik ahesu tevcik.
and they became the first female lay disciples in the world with the three(-refuge)
formula.
Atha kho yasmato Yasassa mt ca pit ca puradutiyik ca
Then Yasas Mother and Father and former wife
Bhagavanta-ca yasmanta-ca Yasa patena
having with their own hands served and satisfied
khdanyena bhojanyena sahatth santappetv sampavretv,
145
the Gracious One and the venerable Yasa with excellent food and drinks,
Bhagavanta bhuttvi ontapattapi, ekam-anta nisdisu.
when the Gracious One had eaten and washed his hand and bowl, sat down on one
side.
Atha kho Bhagav yasmato Yasassa Mtara-ca Pitara-ca puradutiyika-ca
Then the Gracious One, after Yasas Mother and Father and former wife
Dhammiy kathya sandassetv samdapetv
o
had been instructed, roused, enthused, and cheered
samuttejetv sampahasetv, uhysan pakkmi.
with a Dhamma talk, having risen from the seat, went away.
Catuggihisahyakapabbajj
15: The Going-Forth of (Yasas) Four Householder Friends
Assosu kho yasmato Yasassa cattro gihisahyak,
o
Four of the venerable Yasas householder friends,
Brasiya sehnusehna kulna putt,
sons of good families of greater and lesser merchants in Bras,
Vimalo Subhu Puaji Gavampati:
(named) Vimala, Subhu, Puaji and Gavampati146 heard:
145
Sometimes translated as solid and soft (food) (e.g. Horner). Ajahn hnissaro (BMC 1)
suggests that bhojanya = staple food, and khdanya = non-staple food. I have previously
tried using this and other translations, but the idiomatic thing to say in English is food and
drinks, which although it doesnt accurately translate the Pi, does get the meaning across.
146
Apart from Gavampati, for whom see Th. 38, this is the only mention of these monks in
the Canon.

Yaso kira kulaputto kesamassu ohretv,
The young man Yasa, it seems, after shaving off his hair and beard,
ksyni vatthni acchdetv, agrasm anagriya pabbajito. ti
and donning brown garments,147 has gone forth from the home to the homeless life.
Sutvna nesa etad-ahosi:
After hearing (it), this occurred to them:
Na hi nna so orako Dhammavinayo, na s orak pabbajj
This is not an inferior Dhamma and Discipline, not an inferior going-forth
yattha Yaso kulaputto kesamassu ohretv,
in which the young man Yasa, after shaving off his hair and beard,
and donning brown garments, has gone forth from the home to the homeless life.
Te yenyasm Yaso tenupasakamisu,
They approached the venerable Yasa,
upasakamitv yasmanta Yasa abhivdetv, ekam-anta ahasu.
and after approaching and worshipping the venerable Yasa, they stood on one side.
Atha kho yasm Yaso te cattro gihisahyake dya
Then the venerable Yasa took those four householder friends
and approached the Gracious One,
Ekam-anta nisinno kho yasm Yaso Bhagavanta etad-avoca:
While sitting on one side the venerable Yasa said this to the Gracious One:
Ime me Bhante cattro gihisahyak
These, venerable Sir, are four of my householder friends
Brasiya sehnusehna kulna putt,
sons of good families of greater and lesser merchants in Bras,
147
It is not clear what colour ksya really was, as the dictionaries mention red, ochre, yellow
and brown. According to CPD (s.v. kasya) it was made from the juice of myrobalan. It is
interesting that the word used in these stock phrases is vattha, garments or clothes, rather
than cvara, robes.

Vimalo Subhu Puaji Gavampati,
(named) Vimala, Subhu, Puaji and Gavampati,
ime Bhagav ovadatu anussat. ti
please advise them, Gracious One, please instruct them.
Tesa Bhagav anupubbikatha kathesi,
Yad te Bhagav asi kallacitte muducitte,
vinvaraacitte udaggacitte pasannacitte,
he explained to them the Dhamma teaching the Awakened Ones have discovered
themselves:
evam-eva tesa tasmi yeva sane,

without doubts,
Atha kho Bhagav te bhikkh Dhammiy kathya ovadi anussi.
Then the Gracious One gave advice and instruction with a Dhamma talk to those
monks.
Tesa Bhagavat Dhammiy kathya ovadiyamnna anussiyamnna
As the Gracious One gave advice and instruction with a Dhamma talk
anupdya savehi cittni vimuccisu,
their minds were liberated from the pollutants, without attachment,
tena kho pana samayena ekdasa loke arahanto honti.
and at that time there were eleven Worthy Ones in the world.
Catuggihisahyakappabbajj Nihit.
The Going Forth of the Four Householder Friends is Finished
Pasagihisahyakapabbaj
16: The Going-Forth of the Fifty Householder Friends
Assosu kho yasmato Yasassa pasamatt gihisahyak,
o
About fifty of the venerable Yasas householder friends,
Jnapad pubbnupubbakna kulna putt:
sons of the traditional leading families148 in the State heard:
Yaso kira kulaputto kesamassu ohretv,
The young man Yasa, it seems, after shaving off his hair and beard,
Sutvna nesa etad-ahosi:
After hearing (it), this occurred to them:
Na hi nna so orako Dhammavinayo, na s orak pabbajj
This is not an inferior Dhamma and Discipline, not an inferior going-forth
yattha Yaso kulaputto kesamassu ohretv,
in which the young man Yasa, after shaving off his hair and beard,
Te yenyasm Yaso tenupasakamisu,
They approached the venerable Yasa,
upasakamitv yasmanta Yasa abhivdetv, ekam-anta ahasu.
and after approaching and worshipping the venerable Yasa, they sat down on one
side.
Atha kho yasm Yaso te pasamatte gihisahyake dya
Then the venerable Yasa took those fifty householder friends
and approached the Gracious One,
Ekam-anta nisinno kho yasm Yaso Bhagavanta etad-avoca:
While sitting on one side the venerable Yasa said this to the Gracious One:
148
Comm: paveivasena pornupornan-ti attho; ancient and not-so-ancient on account

of their lineage is the meaning.

Ime me Bhante pasamatt gihisahyak
These, venerable Sir, are about fifty of my householder friends
Jnapad pubbnupubbakna kulna putt,
sons of the traditional leading families in the State,
ime Bhagav ovadatu anussat. ti
please advise them, Gracious One, please instruct them.
themselves:

viditadhamm pariyoghadhamm tiavicikicch vigatakathakath
without doubts,
Atha kho Bhagav te bhikkh Dhammiy kathya ovadi anussi.
Then the Gracious One gave advice and instruction with a Dhamma talk to those
monks.
Tesa Bhagavat Dhammiy kathya ovadiyamnna anussiyamnna
As the Gracious One gave advice and instruction with a Dhamma talk
anupdya savehi cittni vimuccisu,
their minds were liberated from the pollutants, without attachment,
tena kho pana samayena ekasahi loke arahanto honti.
and at that time there were sixty-one Worthy Ones in the world.
Pasagihisahyakapabbaj Nihit
The Going Forth of the Fifty Householder Friends is Finished
Mrakath
17: The Story about Mra149
Then the Gracious One addressed the monks, (saying):
Muttoha bhikkhave sabbapsehi ye dibb ye ca mnus,
I am liberated from all snares, monks, both divine and human,
tumhe pi bhikkhave mutt sabbapsehi ye dibb ye ca mnus.
you are also liberated from all snares, monks, both divine and human.
Caratha bhikkhave crika bahujanahitya bahujanasukhya
Go on a walk,150 monks, for the benefit of many people, for the happiness of many
people,
loknukampya atthya hitya sukhya devamanussna.
out of compassion for the world, for the welfare, benefit, and happiness of gods and
men.
M ekena dve agamittha, desetha bhikkhave Dhamma,
151
Do not let two go by one (way), teach the Dhamma, monks,
dikalya majjhekalya pariyosnakalya, sttha sabyajana;
(which is) good in the beginning, good in the middle, good in the end, with its
meaning, with its (proper) phrasing;
kevalaparipua parisuddha brahmacariya paksetha,
explain the spiritual life which is complete, full and pure,
the Dhamma,
bhavissanti Dhammassa atro.
there will be those who will understand the Dhamma.
Aham-pi bhikkhave yena Uruvel Sennigamo
I will go, monks, to Uruvel and Senni Village
tenupasakamissmi Dhammadesany. ti
in order to teach the Dhamma.
149
Cf. Dutiyamrapsasutta in Mrasayutta, SN1.4.5.

Lit: walk a walk, which is a common sort of construction in Pi, but unidiomatic in
English. We can infer from the injunction that the Rainy Season is now over and the monks
are free to wander around the countryside.
151
Following the commentarial paraphrase: ekena maggena dve m agamittha.
150

Atha kho Mro Ppim yena Bhagav tenupasakami,
Then the Wicked Mra approached the Gracious One,
upasakamitv Bhagavanta gthya ajjhabhsi:
and after approaching the Gracious One he spoke this verse:
Baddhosi sabbapsehi ye dibb ye ca mnus,
You are bound with all the snares, both divine and human,
Mahbandhanabaddhosi, na me samaa mokkhas! ti
You are bound in great bonds, you are not free from me, ascetic!
Muttoha sabbapsehi ye dibb ye ca mnus,
I am liberated from all snares, both divine and human,
Mahbandhanamuttomhi: nihato tvam-asi Antak! ti
I am liberated from the great bonds: you are brought low, End-Maker!
Antalikkhacaro pso yvya carati mnaso,
The snare is in the very space the mind travels through,
Tena ta bandhayissmi, na me samaa mokkhas. ti
Therefore it is in bondage, you are not free from me, ascetic!
Rp sadd ras gandh phohabb ca manoram,
Forms, sounds, scents, tastes, tangibles delight the mind,
Ettha me vigato chando: nihato tvam-asi Antak. ti
(But) for me there is no desire: you are brought low, End-Maker!
Atha kho Mro Ppim: Jnti ma Bhagav jnti ma Sugato! ti
Then the Wicked Mra (understood): The Gracious One knows me, the Fortunate
One knows me!
dukkh dummano tatthevantaradhyi.
and pained, depressed, he vanished right there.
Mrakath Nihit
The Story about Mra is Finished
Thi Saraagamanehi Upasampadkath

18: The Story of Full Ordination through Going to the Three Refuges
Tena kho pana samayena bhikkh nndis nnjnapad,
Then at that time monks from various districts, from various states,
pabbajjpekkhe ca upasampadpekkhe ca nenti:
were bringing those seeking the going-forth and seeking the full ordination,
(thinking):
Bhagav ne pabbjessati upasampdessat, ti
The Gracious One will give these the going-forth, will give them full ordination,
tattha bhikkh ceva kilamanti pabbajjpekkh ca upasampadpekkh ca.
and therefore the monks became tired, as did also those seeking the going-forth and
seeking the full ordination.
Atha kho Bhagavato rahogatassa paisallnassa,
Then when the Gracious One had gone into solitude, into seclusion,
Etarahi kho bhikkh nndis nnjanapad,
Now monks from various districts, from various states,
bring those seeking the going-forth and seeking the full ordination, (thinking):
and therefore the monks become tired, as do also those seeking the going-forth and
Yan-nnha bhikkhna anujneyya
What if I were to give permission to the monks, (saying):
Tumhe va dni bhikkhave tsu tsu dissu tesu tesu janapadesu,
Now you, monks, in whatever district, in whatever state,
pabbjetha upasampdeth? ti
may give the going-forth, may give the full ordination?

Atha kho Bhagav syahasamaya paisalln vuhito,
etasmi nidne etasmi pakarae Bhikkhusagha sanniptpetv,
for this cause, for this reason, after assembling the Community of monks,
Dhammi katha katv, bhikkh mantesi:
and giving them a talk on Dhamma, addressed the monks (saying):
Idha mayha bhikkhave rahogatassa paisallnassa
Here, monks, having gone into solitude, into seclusion,
this reflection arose in my mind:
Etarahi kho bhikkh nndis nnjanapad,
Now monks from various districts, from various states,
bring those seeking the going-forth and seeking the full ordination, (thinking):
and therefore the monks became tired, as also do those seeking the going-forth and
Yan-nnha bhikkhna anujneyya
What if I were to give permission to the monks, (saying):
Tumhe va dni bhikkhave tsu tsu dissu tesu tesu janapadesu,
Now you, monks, in whatever district, in whatever state,
pabbjetha upasampdeth? ti
may give the going-forth, may give the full ordination?
Anujnmi bhikkhave tumhe va dni tsu tsu dissu tesu tesu janapadesu,
Now I give permission to you, monks, in whatever district, in whatever state,
pabbjetha upasampdetha.
you may give the going-forth, may give the full ordination.
Eva-ca pana bhikkhave pabbjetabbo upasampdetabbo:
And in this way, monks, you should give the going-forth, should give the full
ordination:
pahama kesamassu ohrpetv, ksyni vatthni acchdpetv,
first, after making them shave off hair and beard, don brown garments,

ekasa uttarsaga krpetv, bhikkhna pde vandpetv,
arrange the upper robe on one shoulder, worship the monks feet,
ukkuika nisdpetv, ajali paggahpetv,
sit on their heels, and holding their hands in respectful salutation,
eva vadeh ti vattabbo:
you should say to them, speak thus:
Sagha saraa gacchmi
I go to the Sangha for refuge
Dutiyam-pi Sagha saraa gacchmi
For a second time I go to the Sangha for refuge
Tatiyam-pi dhamma saraa gacchmi
Tatiyam-pi sagha saraa gacchm. ti
For a third time I go to the Sangha for refuge.
Anujnmi bhikkhave imehi thi saraagamanehi pabbajja upasampadan.-ti
I give permission, monks, for the going-forth and the full ordination through going to
the three refuges.152
Thi Saraagamanehi Upasampadkath Nihit
The Story of Full Ordination through Going to the Three Refuges is Finished
152
The commentary gives a long explanation of the procedure for this ordination, which
explains that this gives both the going-forth and full ordination, providing that both the
ordainee and the preceptor are pure, and the procedure is correctly followed.
Dutiya-Mrakath
19: The Second Story about Mra153
Atha kho Bhagav Vassa vuttho bhikkh mantesi:
Then the Gracious One, having stayed for the Rains Retreat,154 addressed the monks,
(saying):
Mayha kho bhikkhave yoniso manasikr yoniso sammappadhn,
I, monks, through wise application of thought, through wise endeavour,
anuttar vimutti anuppatt anuttar vimutti sacchikat;
have attained supreme liberation, have experienced supreme liberation;
tumhe pi bhikkhave yoniso manasikr yoniso sammappadhn,
you also, monks, through wise application of thought, through wise endeavour,
anuttara vimutti anupputha anuttara vimutti sacchikaroth. ti
have attained supreme liberation, have experienced supreme liberation.
Atha kho Mro Ppim yena Bhagav tenupasakami,
Then the Wicked Mra approached the Gracious One,
upasakamitv Bhagavanta gthya ajjhabhsi:
and after approaching the Gracious One he spoke this verse:
Baddhosi Mrapsehi ye dibb ye ca mnus,
You are bound with Mras snares, both divine and human,
Mrabandhanabaddhosi, na me samaa mokkhas! ti
You are bound in Mras bonds, you are not free from me, ascetic!
Muttoha Mrapsehi ye dibb ye ca mnus,
I am liberated from Mras snares, both divine and human,
Mrabandhanamuttomhi: nihato tvam-asi Antak! ti
I am liberated from Mras bonds: you are brought low, End-Maker!
Atha kho Mro Ppim: Jnti ma Bhagav jnti ma Sugato! ti
Then the Wicked Mra (understood): The Gracious One knows me, the Fortunate
One knows me!
153
Cf. Pahamamrapsasutta in Mrasayutta, SN1.4.4, where the order of the sections

is reversed.
154
The mention here of the end of the Rains Retreat must mean that this section is misplaced,
or, more likely, a variation of the First Story about Mra, as that formed the basis for the
Buddha sending out the sixty monks on pilgrimage, which implies that the Rains Retreat
had already finished.

dukkh dummano tatthevantaradhyi.
and pained, depressed, he vanished right there.
Dutiya-Mrakath Nihit
The Second Story about Mra is Finished
Bhaddavaggiyasahyakna Vatthu
20: The Tale of the Good Group of Friends
Atha kho Bhagav Brasiya yathbhiranta viharitv,
Then the Gracious One, having dwelt in Bras as long as he liked,
yena Uruvel tena crika pakkmi.
155
left on a walking tour for Uruvel.
Atha kho Bhagav magg okkamma,
Then the Gracious One, having gone down from the road,
yena aataro vanasao tenupasakami,
approached a certain jungle thicket,156
upasakamitv ta vanasaa ajjhoghetv,
and after approaching and entering that jungle thicket,
aatarasmi rukkhamle nisdi.
he sat down at the root of a certain tree.
Tena kho pana samayena tisamatt bhaddavaggiy sahyak sapajpatik,
157
158
Then at that time a group of thirty good friends, together with their wives,
tasmi vanasae paricrenti.
were amusing themselves in that jungle thicket.
Ekassa pajpati nhosi, tassa atthya ves nt ahosi.
One, who was not married,159 had for that reason brought along a harlot.160
155
This is where he had attained Awakening before coming to Bras and Isipatana. It is
strange indeed that the Buddha seems to have made this journey alone.
156
Named as Kappsiya in J Nid.
157
At the beginning of the commentary to the Kahinakkhandhaka they are said to have been
30 brothers having the Kosalan king as father (kosalarao ekapitukabhtna).
158
In Mahvastu this group are all said to be batchelors and they only bring along one harlot,
who is named as Uprdha Kasik, which indicates that she was from a farming background.
159
Lit: not a husband.
160
Literally ves means a woman belonging to the third caste, but the word had come to mean
a prostitute or a harlot. If Mahvastu is correct about the name, then she would actually
belong to the sudda caste.

Atha kho s ves tesu pamattesu paricrentesu,
Then that harlot, while they were amusing themselves heedlessly,
bhaa dya palyittha.
having taken his belongings, ran away.
Atha kho te sahyak sahyakassa veyyvacca karont,
Then those friends, doing their friend a service,
ta itthi gavesant ta vanasaa hiant.
were searching for that woman and wandering around in that jungle thicket.
Addasasu Bhagavanta aatarasmi rukkhamle nisinna,
They saw the Gracious One sitting at the root of a certain tree,
disvna yena Bhagav tenupasakamisu,
and after seeing (him) they approached the Gracious One,
upasakamitv Bhagavanta etad-avocu:
and after approaching they said this to the Gracious One:
Api Bhante Bhagav itthi passeyy? ti
Can the Gracious One, venerable Sir, see a woman?
Ki pana vo kumr itthiy? ti
But why, young men, (look for) a woman?
Idha maya Bhante tisamatt bhaddavaggiy sahyak sapajpatik,
Here, venerable Sir, we, a group of thirty good friends, together with our wives,
imasmi vanasae paricrayimh.
were amusing ourselves in this jungle thicket.
Ekassa pajpati nhosi, tassa atthya ves nt ahosi.
One, who was not married, had for that reason brought along a harlot.
Atha kho s Bhante ves amhesu pamattesu paricrentesu,
Then that harlot, venerable Sir, while we were amusing ourselves heedlessly,
bhaa dya palyittha.
having taken his belongings, ran away.
Tena maya Bhante sahyak sahyakassa veyyvacca karont,
Therefore we, venerable Sir, doing our friend a service,
ta itthi gavesant ima vanasaa him. ti
are searching for that woman and wandering around in this jungle thicket.

Ta ki maatha vo kumr katama nu kho tumhka vara:
What do you think of this, young men, what is better for you:
ya v tumhe itthi gaveseyytha, ya v attna gaveseyyth? ti
that you should search for a woman, or that you should search for yourselves?161
Etad-eva Bhante amhka vara ya maya attna gaveseyym. ti
This is better for us, venerable Sir, that we should search for ourselves.
Tena hi vo kumr nisdatha Dhamma vo desessm. ti
Then, young men, be seated, I will teach the Dhamma to you.
Eva Bhante ti kho te bhaddavaggiy sahyak,
Certainly, venerable Sir, said that group of good friends,
Bhagavanta abhivdetv ekam-anta nisdisu.
and after worshipping the Gracious One, they sat down on one side.
themselves:
161
Horner: seek for the self; which gives the wrong impression, as though they were to seek
for their Higher Self. The word attna however is plural and no indication of the Self is
given in the text.

the dust-free, stainless Vision-of-the-Dhamma arose:162
without doubts,
163
162
Comm: kesa-ci Sotpattimaggo, kesa-ci Sakadgmimaggo, kesa-ci Angmimaggo

udapdi; to some arose the path of Stream-Entry, to some Once-Returning, to some NonReturning.
163
Notice that the Buddha is still giving the ehi bhikkhu ordination, even after the new goingfor-refuge ordination procedure has been introduced. Indeed even much later he will give
Sriputta and Mahmoggallna the ehibhikkhu ordination also, see below.

That was these venerable ones full ordination.164
Bhaddavaggiyasahyakna Vatthu Nihita
The Tale of the Good Group of Friends is Finished
Dutiyabhavra
The Second Section for Recital [is Finished]
164
J Nid mentions that these too were sent off to teach in the different directions.
108
[III: The Miracles at Uruvel]165

Pahama Pihriya
21: The First Miracle
(The Dragon-King - Prose)
Atha kho Bhagav anupubbena crika caramno
Then the Gracious One while walking gradually on walking tour
yena Uruvel tad-avasari.
arrived at Uruvel.
Tena kho pana samayena Uruvelya tayo jail paivasanti:
Then at that time at Uruvel there lived three yogis:166
Uruvelakassapo Nadkassapo Gaykassapo ti.
known as Uruvelakassapa, Nadkassapa, and Gaykassapa.167
Tesu Uruvelakassapo jailo pacanna jailasatna
o
Of these, the yogi Uruvelakassapa was the leader,
nyako hoti vinyako aggo pamukho pmokkho.
guide, chief, director, and instructor of five hundred yogis.
Nadkassapo jailo tia jailasatna
o
The yogi Nadkassapa was the leader,
guide, chief, director, and instructor of three hundred yogis.
Gaykassapo jailo dvinna jailasatna
o
The yogi Gaykassapa was the leader,
guide, chief, director, and instructor of two hundred yogis.
Atha kho Bhagav yena Uruvelakassapassa jailassa assamo tenupasakami,
Then the Gracious One approached the yogi Uruvelakassapas ashram,
upasakamitv Uruvelakassapa jaila etad-avoca:
and after approaching he said this to the yogi Uruvelakassapa:
165
This section with its miracle-working and supernatural elements stands out from the rest
of the narrative which seems in many ways to be so realistic.
166
Literally: one with a tangled mass of hair, a matted hair ascetic. I use yogi to be concise.
167
All the names arise from the place names where they dwelt: Kassapa at Uruvel, Kassapa
at the River (Nad, i.e. Nerajar), and Kassapa at Gay. The name Kassapa (Skt: Kyapa)
itself is a brahminical clan name.
III. The Miracles at Uruvel - 109

Sace te Kassapa agaru vaseyyma ekaratti agygre. ti
If it is not troublesome to you, Kassapa, we168 would stay for one night in the
sacrificial firehouse.169
Na kho me Mahsamaa garu,
It is not troublesome to me, Great Ascetic,
caettha Ngarj iddhim sviso ghoraviso,
(but) there is a fierce, venomous, poisonous, Dragon-King here, having psychic
power,
so ta m vihehes. ti
he should not (be allowed to) harass you.
Dutiyam-pi kho Bhagav Uruvelakassapa jaila etad-avoca:
For a second time the Gracious One said this to the yogi Uruvelakassapa:
If it is not troublesome to you, Kassapa, we would stay for one night in the
sacrificial firehouse.
power,
so ta m vihehes. ti
Tatiyam-pi kho Bhagav Uruvelakassapa jaila etad-avoca:
For a third time the Gracious One said this to the yogi Uruvelakassapa:
If it is not troublesome to you, Kassapa, we would stay for one night in the
sacrificial firehouse.
power,
168
This is the so-called royal we, a plural that is used politely in many languages when
talking about oneself.
169
SED: agn-gha, house or place for keeping the sacred fire.

so ta m vihehes. ti
Appeva ma na viheheyya igha tva Kassapa anujnhi agygran.-ti
It is all right, he will not harass me, come now, Kassapa, allow me the sacrificial
firehouse.
Vihara Mahsamaa yathsukhan.-ti
Dwell (there), Great Ascetic, according to your pleasure.
Atha kho Bhagav agygra pavisitv tiasantharaka papetv, nisdi,
Then the Gracious One, after entering the sacrificial firehouse and preparing a grass
covering, sat down,
pallaka bhujitv, uju kya paidhya, parimukha sati upahapetv.
having folded his legs crosswise, set his body straight, and established mindfulness at
the front.
Atha kho so Ngo addasa Bhagavanta paviha,
Then the Dragon saw that the Gracious One had entered,
disvna dukkh dummano padhpsi.
and after seeing (him), pained, depressed, he belched out smoke.
Yan-nnha imassa Ngassa anupahacca chavi-ca camma-ca
Now what if I, without having destroyed170 this Dragons tegument, skin,
masa-ca nhru-ca ahi-ca ahimija-ca
flesh, muscle, bone, or bone-marrow,
tejas teja pariydiyeyyan?-ti
were to overcome (the Dragons) power with (my) power?171
Atha kho Bhagav tathrpa iddhbhisakhra abhisakhritv padhpsi.
Then the Gracious One so arranged it with his psychic powers that he (also) belched
out smoke.
Atha kho so Ngo makkha asahamno pajjali.
Then that Dragon, unbearably angry, blazed forth.
170
171
Comm: anupahacc ti avinsetv.

Comm: tejas tejan-ti attano tejena ngassa teja.

Bhagav pi tejodhtu sampajjitv pajjali,
The Gracious One, having attained the fire-element, also blazed forth,
ubhinna sajotibhtna agygra ditta viya hoti,
and both of them burned so bright it was as if the sacrificial firehouse was on fire,
sampajjalita sajotibhta.
in flames, was burning down.
Atha kho te jail agygra parivretv evam-hasu:
Then those yogis, having surrounded the sacrificial firehouse, said this:
Abhirpo vata bho Mahsamao Ngena vihehiyat. ti
The Great Ascetic is surely intelligent,172 but he is harassed by the Dragon.
Atha kho Bhagav tass rattiy accayena,
Then the Gracious One, with the passing of that night,
tassa Ngassa anupahacca chavi-ca camma-ca,
without harming that Dragons tegument, skin,
masa-ca nhru-ca ahi-ca ahimija-ca,
flesh, muscle, bone, or bone-marrow,
tejas teja pariydayitv, patte pakkhipitv,
after overcoming (the Dragons) power with (his own) power and dropping him into
his bowl,
Uruvelakassapassa jailassa dassesi:
showed (him) to the yogi Uruvelakassapa, (saying):
Aya te Kassapa Ngo pariydinno assa tejas tejo ti.
This is your Dragon, Kassapa, his power was overcome by (my) power.
Atha kho Uruvelakassapassa jailassa etad-ahosi:
Then this occurred to the yogi Uruvelakassapa:
Mahiddhiko kho Mahsamao mahnubhvo,
Powerful and majestic is this Great Ascetic,
yatra hi nma caassa Ngarjassa iddhimato svisassa ghoravisassa
o
since he can overcome this fierce, venomous, poisonous, Dragon-Kings
172
This meaning for abhirpa is attested in Sanskrit, and seems much more appropriate than
handsome, beautiful in the context.

tejas teja pariydayissati,
psychic power with (his own) power,
na tveva ca kho Arah yath ahan.-ti
but he is surely not a Worthy One like I am.
22. Pahama Pihriya

22: The First Miracle173
(The Dragon-King - Verse)
Nerajarya Bhagav Uruvelakassapa jailam-avoca:
Near the (river) Nerajar the Gracious One said this to Uruvelakassapa:
Sace te Kassapa agaru viharemu ajjuh aggisaraamh. ti
If it is not troublesome to you, Kassapa, we would live for this moonlight night
in the fire shelter.
Na kho me Mahsamaa garu phsukmo ca ta nivremi,
It is not troublesome to me, Great Ascetic, but seeking your comfort I (would)
prevent you,
Caettha Ngarj iddhim sviso ghoraviso so ta m vihehes ti
(For) there is a fierce, venomous, poisonous, Dragon-King here, having psychic
power - he should not (be allowed to) harass you!
Appeva ma na viheheyya igha tva Kassapa anujnhi agygran.-ti
It is all right, he will not harass me, come now, Kassapa, allow me the sacrificial
firehouse.
Dinnan-ti na viditv abhto pvisi bhayam-atto.
Having understood that (permission is) given, not daunted he entered, unafraid.
Disv isi paviha Ahingo dummano padhpsi.
Having seen the Seer enter, the Snake-Dragon, depressed, belched out smoke.
Sumanamanaso adhimano Manussango pi tattha padhpsi.
With intent and gladdened mind the Human-Dragon also belched out smoke right
there.
Makkha-ca asahamno Ahingo pvako va pajjali.
Unbearably angry, the Snake-Dragon blazed forth like fire.
173
This is the same story told again, but in verse. Comm: Nerajarya Bhagav ti-dik
gthyo pacch pakkhitt; near the (river) Nerajar the Gracious One, etc. (these) verses
were placed here later.

Tejodhtusu kusalo Manussango pi tattha pajjali,
Skilled in the fire-element, the Human-Dragon also blazed forth right there,
Ubhinna sajotibhtna agygra udiccare jail:
They both burned so brightly that the yogis surveying the sacrificial firehouse,
(said):
Abhirpo vata bho Mahsamao Ngena vihehiyat ti bhaanti.
The Great Ascetic is surely intelligent, but he is harassed by the Dragon.
Atha rattiy accayena, hat Ngassa acciyo honti,
With the passing of the night, the Dragons flames were destroyed,
Iddhimato pana hit anekava acciyo honti.
But the multi-coloured flames of the One of Psychic Power remained.
Nl atha lohitak majeh ptak phalikavayo
Then there were blue, red, crimson, yellow, and quartz-coloured
Agrasassa kye anekava acciyo honti.
Multi-coloured flames on the body of Agirasa.174
Pattamhi odahitv, Ahinga brhmaassa dassesi:
After putting (him) in his bowl, he showed the Snake-Dragon to the brhmaa,
(saying):
Aya te Kassapa Ngo pariydinno assa tejas tejo ti.
This is your Dragon, Kassapa, his psychic power was overcome by (my) power.
Atha kho Uruvelakassapo jailo
Then the yogi Uruvelakassapa
Bhagavato imin iddhipihriyena abhippasanno Bhagavanta etad-avoca:
convinced by this psychic miracle of the Gracious One, said this to the Gracious One:
Idheva Mahsamaa vihara aha te dhuvabhatten. ti
Live right here, Great Ascetic, I (will give) a constant supply of food to you.
Pahama Pihriya
The First Miracle (is Finished)
174
DPPN: a name applied to the Buddha several times in the Piakas ... Buddhaghosa says
that it means emitting rays of various hues from the body ... It is, however, well-known
that, according to Vedic tradition, the Gautamas belong to the Agirasa tribe (see Vedic
Index: Gotama); the word, as applied to the Buddha, therefore, is probably a patronymic, in
which case we have another example of a Katriya tribe laying claim to a brhmaa Gotra.
Dutiya Pihriya
23: The Second Miracle
(The Four Great Kings)
Atha kho Bhagav Uruvelakassapassa jailassa assamassa avidre,
Then the Gracious One, not far from the yogi Uruvelakassapas ashram,
aatarasmi vanasae vihsi.
dwelt in a certain jungle thicket.
Atha kho Cattro Mahrjno, abhikkantya rattiy,
175
Then the Four Great Kings, towards the end of the night,
abhikkantava kevalakappa vanasaa obhsetv,
having lit up the whole of that jungle thicket with their surpassing beauty,
upasakamitv Bhagavanta abhivdetv,
and after approaching and worshipping the Gracious One,
catuddis ahasu seyyath pi mahant aggikkhandh.
they stood at the four directions like a great mass of fire.
Atha kho Uruvelakassapo jailo, tass rattiy accayena,
Then the yogi Uruvelakassapa, with the passing of that night,
Klo Mahsamaa nihita bhatta.
It is time, Great Ascetic, the meal is ready.
Ke nu kho te Mahsamaa abhikkantya rattiy,
Who were those, Great Ascetic, towards the end of the night, who,
abhikkantava kevalakappa vanasaa obhsetv,
having lit up the whole of that jungle thicket with their surpassing beauty,
yena tva tenupasakamisu, upasakamitv ta abhivdetv,
approached you, and after approaching and worshipping you,
175
They live in the lowest of the deva realms directly above the human world, and have
control over the yakkhas, ngas, kumbhaas and gandhabbas.

catuddis ahasu seyyath pi mahant aggikkhandh? ti
stood at the four directions like a great mass of fire?
Ete kho Kassapa Cattro Mahrjno,
Those, Kassapa, were the Four Great Kings,
yenha tenupasakamisu Dhammassavany. ti
who approached me to listen to the Dhamma.176
yatra hi nma Cattro pi Mahrjno upasakamissanti Dhammassavanya,
since even the Four Great Kings will approach him to listen to the Dhamma,
Atha kho Bhagav Uruvelakassapassa jailassa bhatta bhujitv,
Then the Gracious One, having eaten the yogi Uruvelakassapas food,
tasmi yeva vanasae vihsi.
dwelt on in that very jungle thicket.
Dutiya Pihriya
The Second Miracle (is Finished)
176
This is the infinitive-like dative.
Tatiya Pihriya
24: The Third Miracle
(Sakka, the Lord of the Gods)
Atha kho Sakko Devnam-indo, abhikkantya rattiy,
Then Sakka, the Lord of the Gods,177 towards the end of the night,
abhikkantavao kevalakappa vanasaa obhsetv,
having lit up the whole of that jungle thicket with his surpassing beauty,
upasakamitv Bhagavanta abhivdetv, ekam-anta ahsi
and after approaching and worshipping the Gracious One, he stood at one side
seyyath pi mah-aggikkhandho,
like a great mass of fire,
purimhi vaanibhhi, abhikkantataro ca patataro ca.
(having colours) more brilliant, and more excellent, than the former colours.
Ko nu kho so Mahsamaa abhikkantya rattiy,
Who was that, Great Ascetic, towards the end of the night, who,
yena tva tenupasakami, upasakamitv ta abhivdetv,
ekam-anta ahsi seyyath pi mah-aggikkhandho,
stood at one side like a great mass of fire,
177
He lives in the Tvatisadevaloka, the heavenly realm of the thirty-three gods, which
stands just above the realm of the Four Great Kings.

purimhi vaanibhhi, abhikkantataro ca patataro c. ti
Eso kho Kassapa Sakko Devnam-indo,
That, Kassapa, was Sakka, the Lord of the Gods,
yenha tenupasakami Dhammassavany. ti
who approached me to listen to the Dhamma.
yatra hi nma Sakko pi Devnam-indo upasakamissati Dhammassavanya,
since even Sakka, the Lord of the Gods, will approach him to listen to the Dhamma,
Tatiya Pihriya
The Third Miracle (is Finished)
Catuttha Pihriya
25: The Fourth Miracle
(Brahm Sahampati)
Atha kho Brahm Sahampati, abhikkantya rattiy,
Then Brahm Sahampati,178 towards the end of the night,
yena Bhagav tenupasakami, upasakamitv Bhagavanta abhivdetv,
approached the Gracious One, and after approaching and worshipping the Gracious
One,
he stood at one side like a great mass of fire,
purimhi vaanibhhi, abhikkantataro ca patataro ca.
Ko nu kho so Mahsamaa abhikkantya rattiy,
Who was that, Great Ascetic who, towards the end of the night,
yena tva tenupasakami, upasakamitv ta abhivdetv,
stood at one side like a great mass of fire,
178
According to the commentary he was the most senior of the Mah Brahms, living in one
of the Form Worlds (Rpaloka).

purimhi vaanibhhi, abhikkantataro ca patataro c. ti
Eso kho Kassapa Brahm Sahampati,
That, Kassapa, was Brahm Sahampati,
yenha tenupasakami Dhammassavany. ti
who approached me to listen to the Dhamma.
yatra hi nma Brahm pi Sahampati upasakamissati Dhammassavanya,
since even Brahm Sahampati will approach him to listen to the Dhamma,
Catuttha Pihriya
The Fourth Miracle (is Finished)
Pacama Pihriya
26: The Fifth Miracle
(Mind-Reading)
Tena kho pana samayena Uruvelakassapassa jailassa mahyao paccupahito
hoti,
Then at that time the yogi Uruvelakassapa had arranged for a great sacrifice,
kevalakapp ca Agamagadh,
and almost the whole (population) of Aga and Magadha,
pahta khdanya bhojanya dya, abhikkamitukm honti.
having gathered abundant food and drinks, had a desire to attend.
Etarahi kho me mahyao paccupahito,
Now I have arranged for a great sacrifice,
pahta khdanya bhojanya dya, abhikkamissanti.
having gathered abundant food and drinks, will attend.
Sace Mahsamao mahjanakye iddhipihriya karissati
If the Great Ascetic performs a powerful miracle in the midst of the people
Mahsamaassa lbhasakkro abhivahissati,
his gain and honour will increase,
mama lbhasakkro parihyissati.
and my gain and honour will decrease.
Aho nna Mahsamao svtanya ngaccheyy. ti
Surely the Great Ascetic should not come on the morrow.
Atha kho Bhagav, Uruvelakassapassa jailassa cetas cetoparivitakkam-aya,
Then the Gracious One, knowing with his mind the reflection that had arisen in the
yogi Uruvelakassapas mind,
Uttarakuru gantv, tato piapta haritv, Anotattadahe paribhujitv,
after approaching Northern Kuru, gathering alms from there, and eating them at lake
Anotatta,
tattheva divvihra aksi.
made his dwelling right there for the day.

and after approaching, he said this to the Gracious One:
Ki nu kho Mahsamaa hiyyo ngamsi, api ca maya ta sarma:
Why did you not come yesterday, Great Ascetic, we remembered you, (thinking):
Ki nu kho Mahsamao ngacchat? ti
Why does the Great Ascetic not come?
Khdanyassa ca bhojanyassa ca te paiviso hapito. ti
A portion of the food and drinks was set aside for you.
Nanu te Kassapa etad-ahosi:
Didnt this occur to you, Kassapa:
Etarahi kho me mahyao paccupahito,
Now I have arranged for a great sacrifice,
pahta khdanya bhojanya dya, abhikkamissanti.
having gathered abundant food and drinks, will attend.
Sace Mahsamao mahjanakye iddhipihriya karissati
If the Great Ascetic performs a powerful miracle in the midst of the people
Mahsamaassa lbhasakkro abhivahissati,
his gain and honour will increase,
mama lbhasakkro parihyissati.
and my gain and honour will decrease.
Aho nna Mahsamao svtanya ngaccheyy? ti
Surely the Great Ascetic should not come on the morrow?
So kho aha Kassapa tava cetas cetoparivitakkam-aya,
Then I, Kassapa, knowing with my mind the reflection that had arisen in your mind,

Uttarakuru gantv, tato piapta haritv, Anotattadahe paribhujitv,
after approaching Northern Kuru, gathering alms from there, and eating them at lake
Anotatta,
tattheva divvihra aksin.-ti
made my dwelling right there for the day.
yatra hi nma cetas pi citta pajnissati,
since he can even know (my) mind with (his) mind,
Pacama Pihriya
The Fifth Miracle (is Finished)
[Pasuklapihriya]
[27: The Rag-Robe Miracle]
Tena kho pana samayena Bhagavato pasukla uppanna hoti.
Then at that time there was a rag-robe that had arisen to the Gracious One.
Kattha nu kho aha pasukla dhoveyyan?-ti
Now where can I wash this rag-robe?
Atha kho Sakko Devnam-indo,
Then, Sakka, the Lord of the Gods,
Bhagavato cetas cetoparivitakkam-aya,
knowing with his mind the reflection that had arisen in the Gracious Ones mind,
pin pokkharai khaitv, Bhagavanta etad-avoca:
having dug a lake with his hand, said this to the Gracious One:
Idha Bhante Bhagav pasukla dhovat. ti
May the Gracious One, venerable Sir, wash the rag-robe here.
Kimhi nu kho aha pasukla parimaddeyyan?-ti
Now on what can I beat this rag-robe?
mahati sila upanikkhipi:
set up a great rock, (saying):
Idha Bhante Bhagav pasukla parimaddat. ti
May the Gracious One, venerable Sir, beat the rag-robe here.
Kimhi nu kho aha lambitv uttareyyan?-ti
Now having grabbed hold of what can I emerge (from the lake)?

Atha kho Kakudhe adhivatth devat
Then a god who was living in an Arjuna (tree),179
Bhagavato cetas cetoparivitakkam-aya, skha onamesi:
bent down a branch, (saying):
Idha Bhante Bhagav lambitv uttarat. ti
May the Gracious One, venerable Sir, having grabbed hold here emerge (from the
lake).
Kimhi nu kho aha pasukla vissajjeyyan?-ti
Now on what can I stretch out this rag-robe (for drying)?
mahati sila upanikkhipi:
set up a great rock, (saying):
Idha Bhante Bhagav pasukla vissajjet. ti
May the Gracious One, venerable Sir, stretch out the rag-robe here.
Ki nu kho Mahsamaa,
Now how is it, Great Ascetic,
179
Terminalia arjuna, a medicinal tree of the order Myrtales.

nya pubbe idha pokkhara, sya idha pokkhara?
this lake was not here formerly, (and yet) this lake is here?
Na-y-im sil pubbe upanikkhitt: kenim sil upanikkhitt?
This rock was not set up here formerly: this rock was set up by whom?
Na-y-imassa Kakudhassa pubbe skh onat, sya skh onat? ti
This branch of the Arjuna (tree) was not bent down formerly, (and yet) this branch is
bent down (now)?
Idha me Kassapa pasukla uppanna ahosi.
Here, Kassapa, a rag-robe arose to me.
Tassa mayha Kassapa etad-ahosi:
Then, Kassapa, this occurred to me:
Kattha nu kho aha pasukla dhoveyyan?-ti
Now where can I wash this rag-robe?
Atha kho Kassapa Sakko Devnam-indo,
Then, Sakka, the Lord of the Gods, Kassapa,
mama cetas cetoparivitakkam-aya,
knowing with his mind the reflection that had arisen in my mind,
pin pokkharai khaitv, ma etad-avoca:
having dug a lake with his hand, said this to me:
Idha Bhante Bhagav pasukla dhovat, ti
May the Gracious One, venerable Sir, wash the rag-robe here,
sya amanussena pin khat pokkhara.
the lake was dug by the divine being himself with his own hand.
Then this, Kassapa, occurred to me:
Kimhi nu kho aha pasukla parimaddeyyan?-ti
Now on what can I beat this rag-robe?
Then, Sakka, the Lord of the Gods, Kassapa,
mama cetas cetoparivitakkam-aya, mahati sila upanikkhipi:
knowing with his mind the reflection that had arisen in my mind, set up a great rock,
(saying):

Idha Bhante Bhagav pasukla parimaddat, ti
May the Gracious One, venerable Sir, beat the rag-robe here,
sya amanussena nikkhitt sil.
the rock was set up by the divine being himself.
Kimhi nu kho aha lambitv uttareyyan?-ti
Now having grabbed hold of what can I emerge (from the lake)?
Atha kho Kassapa Kakudhe adhivatth devat,
Then, Kassapa, a god who was living in an Arjuna (tree),
mama cetas cetoparivitakkam-aya, skha onamesi:
knowing with his mind the reflection that had arisen in my mind, bent down a
branch, (saying):
Idha Bhante Bhagav lambitv uttarat, ti
May the Gracious One, venerable Sir, having grabbed hold here emerge (from the
lake),
svya harahattho Kakudho.
this Arjuna (tree-spirit) gave a hand himself.
Kimhi nu kho aha pasukla vissajjeyyan?-ti
Now on what can I stretch out this rag-robe (for drying)?
Then, Kassapa, Sakka, the Lord of the Gods,
mama cetas cetoparivitakkam-aya, mahati sila upanikkhipi:
knowing with his mind the reflection that had arisen in my mind, set up a great rock,
(saying):
Idha Bhante Bhagav pasukla vissajjet, ti
May the Gracious One, venerable Sir, stretch out the rag-robe here,
sya amanussena nikkhitt sil. ti
the rock was set up by this divine being himself.

yatra hi nma Sakko pi Devnam-indo veyyvacca karissati,
since even Sakka, the Lord of the Gods, does (him) service,
[Jambupihriya]
[28: The Rose-Apple Miracle]
upasakamitv Bhagavato kla rocesi:
and after approaching he announced the time, (saying):
Klo Mahsamaa nihita bhattan.-ti
Gaccha tva Kassapa ymahan.-ti
You go ahead, Kassapa, I am coming.
Uruvelakassapa jaila uyyojetv,
After sending away the yogi Uruvelakassapa,
yya Jambuy Jambudpo payati tato phala gahetv,
picking a fruit from the Rose-Apple (tree), (after which) the Rose-Apple Island is
named,180
pahamatara gantv, agygre nisdi.
and arriving earlier, he sat down in the sacrificial firehouse.
Addas kho Uruvelakassapo jailo Bhagavanta agygre nisinna,
The yogi Uruvelakassapa saw the Gracious One sitting in the sacrificial firehouse,
180
This means specifically the Rose-Apple tree that grows on Mount Meru in the Himalayas.

Katamena tva Mahsamaa maggena gato,
By what path, Great Ascetic, did you come,
aha tay pahamatara pakkanto,
I set out earlier than you,
so tva pahamatara gantv, agygre nisinno. ti
(but) you, arriving earlier, are (already) sitting down in the sacrificial firehouse.
Idhha Kassapa ta uyyojetv,
Here, Kassapa, after sending you away,
named,
pahamatara gantv, agygre nisinno.
and arriving earlier, I sat down in the sacrificial firehouse.
Ida kho Kassapa jambuphala,
This is the Rose-Apple fruit, Kassapa,
vaasampanna gandhasampanna rasasampanna,
endowed with (good) colour, scent, and taste,
sace kakhasi paribhuj. ti
if you wish, you can eat (it).
Ala Mahsamaa tva yeveta harasi, tva yeveta paribhuj. ti
Enough, Great Ascetic, you surely brought it, you should surely eat it.
yatra hi nma ma pahamatara uyyojetv,
since after sending me away earlier,
named,
pahamatara gantv agygre nisdissati,
and arriving earlier, he can sit down in the sacrificial firehouse,

[Ambapihriya]
[29: The Mango Miracle]
yya Jambuy Jambudpo payati tass avidre Ambo tato phala gahetv,
picking a fruit from a Mango (tree) not far from the Rose-Apple (tree), (after which)
the Rose-Apple Island is named,

Ida kho Kassapa Ambaphala,
This is the Mango fruit, Kassapa,
[malakipihriya]
[30: The Emblic Myrobalan Miracle]
yya Jambuy Jambudpo payati tass avidre malak tato phala gahetv,
picking a fruit from an Emblic Myrobalan (tree) not far from the Rose-Apple (tree),
(after which) the Rose-Apple Island is named,

Ida kho Kassapa malakiphala,
This is the Emblic Myrobalan fruit, Kassapa,
[Hartakipihriya]
[31: The Yellow Myrobalan Miracle]
yya Jambuy Jambudpo payati tass avidre Hartak tato phala
gahetv,
picking a fruit from a Yellow Myrobalan (tree) not far from the Rose-Apple (tree),

yya Jambuy Jambudpo payati tass avidre Hartak tato phala gahetv,
Ida kho Kassapa Hartakiphala,
This is the Yellow Myrobalan fruit, Kassapa,
yya Jambuy Jambudpo payati tass avidre Hartak tato phala
gahetv,
[Pricchattakapupphapihriya]
[32: The Coral Tree Flower Miracle]
Tvatisa gantv, Pricchattakapuppha gahetv,
going to the Tvatisa (Heaven), picking a Coral tree flower,
Tvatisa gantv Pricchattakapuppha gahetv,

Ida kho Kassapa Pricchattakapuppha,
This is the Coral tree flower, Kassapa,
vaasampanna gandhasampanna,
endowed with (good) colour and scent,
sace kakhasi, gah. ti
if you wish, you can take (it).
Ala Mahsamaa tva yeva ta rahasi, tva yeva ta gah ti
Enough, Great Ascetic, you surely brought it, you should surely take it.
Tvatisa gantv Pricchattakapuppha gahetv,
181
181
The follow-up phrase which in the preceding accounts appears at this location, to the
effect that the Gracious One, having eaten Kassapas food, dwelt on in the jungle thicket, is
missing from here on.
[Aggipihriyni]
[33: The Sacred Fire Miracles]
Tena kho pana samayena te jail agg paricaritukm
Then at that time those yogis who wanted to tend the sacred fires
na sakkonti kahni phletu.
were not able to chop the firewood.
Atha kho tesa jailna etad-ahosi:
Then this occurred to those yogis:
Nissasaya kho Mahsamaassa iddhnubhvo
No doubt it is because of the Great Ascetics psychic power
yath maya na sakkoma kahni phletun.-ti
that we are not able to chop the firewood.
Atha kho Bhagav Uruvelakassapa jaila etad-avoca:
Then the Gracious One said this to the yogi Uruvelakassapa:
Phliyantu Kassapa kahn. ti
182
Let the firewood be chopped, Kassapa.
Phliyantu Mahsama, ti
Let it be chopped, Great Ascetic,
sakid-eva paca kahasatni phliyisu.
and more than five hundred pieces of firewood were chopped.
yatra hi nma kahni pi phliyissanti,
since (on his say so) firewood can be chopped,
***
182
From the verb phliyati, passive of phleti, unnoticed in PED.

Tena kho pana samayena te jail agg paricaritukm
Then at that time those yogis who wanted to tend the sacred fires
na sakkonti agg ujjaletu.
were not able to light the fires.
yath maya na sakkoma agg ujjaletun.-ti
that we are not able to light the sacred fires.
Ujjaliyantu Kassapa agg. ti
Let the sacred fires be lit, Kassapa.
Ujjaliyantu Mahsama, ti
Let them be lit, Great Ascetic,
sakid-eva paca aggisatni ujjalisu.
and more than five hundred sacred fires were lit.
yatra hi nma agg pi ujjaliyissanti,
since (on his say so) sacred fires can be lit,
***
Tena kho pana samayena te jail agg paricaritv,
Then at that time those yogis, after tending the sacred fires,
na sakkonti agg vijjhpetu.
were not able to put the sacred fires out.

yath maya na sakkoma agg vijjhpetun.-ti
that we are not able to put out the sacred fires.
Vijjhyantu Kassapa agg. ti
Let the sacred fires be put out, Kassapa.
Vijjhyantu Mahsama, ti
Let them be put out, Great Ascetic,
sakid-eva paca aggisatni vijjhyisu.
and more than five hundred sacred fires were put out.
yatra hi nma agg pi vijjhyissanti,
since (on his say so) sacred fires can be put out,
[Mandmukhipihriya]
[34: The Coal-Pan Miracle]
Tena kho pana samayena te jail,
Then at that time those yogis,
stsu Hemantiksu rattsu antarahaksu himaptasamaye,
in the cold Winter nights, in between the eights,183 at the time of the snowfall,
najj Nerajarya, ummujjanti pi nimujjanti pi,
in the river Nerajar, were plunging in, and plunging out,
ummujjanimujjam-pi karonti.
were plunging in and out.
Atha kho Bhagav pacamattni mandmukhisatni abhinimmini,
Then the Gracious One created about five hundred coal-pans,184
yattha te jail uttaritv visibbesu.
where those yogis, after emerging, warmed (themselves).
yath-y-im mandmukhiyo nimmit. ti
that these coal-pans were created.
183
There is a partial parallel to this section at Udna 1.9, from my translation of which the
following note is taken: the eights (ahak) refers to the eighth day after 3 of the Full
Moons in Hemanta, i.e. at the coldest time of the year, at which times there were festivals
when the brhmaas worshipped their ancestors (see SED, aak). Antarahake therefore
means between these times. See BHSD, s.v. aaka-rtri (on Lalitavistara 251.6) and CPD s.v.
atthak, antarahaka. The Commentary says that ahak means the last four days in Mgha
and the first four in Phaggua, in the season of Sisira, which shows an unexpected
ignorance of brhmaical festivals, and is certainly wrong.
184
Comm: mandmukhiyo ti aggibhjanni vuccanti.

yatra hi nma tva bah mandmukhiyo pi abhinimminissati,
since he can create so many coal-pans for them,
[Bhmipihriya]
[35: The Island Miracle]
Tena kho pana samayena mah-aklamegho pvassi,
Then at that time a great cloud poured down out of season,
mah-udakavhako sajyi,
and a great flood-water arose,
yasmi padese Bhagav viharati so padeso udakena otthao hoti.
and in that area where the Gracious One was living the (whole) place became
submerged with water.
Yan-nnha samant udaka ussdetv,
Now what if I, having risen above the water on all sides,
majjhe reuhatya bhmiy cakameyyan? ti
were to walk (on an island) in the middle on dusty ground?
Atha kho Bhagav samant udaka ussdetv,
Then the Gracious One, having risen above the water on all sides,
majjhe reuhatya bhmiy cakami.
walked (on an island) in the middle of dusty ground.
Atha kho Uruvelakassapo jailo:
Then the yogi Uruvelakassapa (thinking):
M heva kho Mahsamao udakena vuho ahos. ti
May the Great Ascetic not be carried away by water.
nvya sambahulehi jailehi saddhi
with a boat and a great many yogis
yasmi padese Bhagav viharati ta padesa agamsi.
went to that place in the area where the Gracious One was living.

Addas kho Uruvelakassapo jailo Bhagavanta, samant udaka ussdetv,
The yogi Uruvelakassapa saw that the Gracious One, having risen above the water on
all sides,
majjhe reuhatya bhmiy cakamanta,
was walking (on an island) in the middle of dusty ground,
and after seeing (it), he said this to the Gracious One:
Idha nu tva Mahsama? ti
Are you here, Great Ascetic?
Ayam-aham-asmi Kassap, ti
It is I, Kassapa,
Bhagav vehsa abbhuggantv, nvya paccuhsi.
and after rising up into the sky, he reappeared in the boat.
yatra hi nma udaka pi na pavhissati,
since even the water cannot carry him away,
[Uruvelakassapayogupasampad]
[36: The Ordination of Kassapa and his Followers]
Cira pi kho imassa moghapurisassa eva bhavissati:
For a long time this will occur to that foolish fellow:

Yan-nnha ima jaila savejeyyan? ti
Now what if I were to cause spiritual anxiety to this yogi?
Then the Gracious One said this to the yogi Uruvelakassapa
Neva kho tva Kassapa Arah.
You are certainly not a Worthy One, Kassapa.
Na pi Arahattamagga v sampanno.
Nor have you entered the path to Worthiness.
Spi te paipad natthi yya tva Arah v assasi,
This practice of yours is not one whereby you could be a Worthy One,
Arahattamagga v sampanno. ti
or one who has entered the path to Worthiness.
Atha kho Uruvelakassapo jailo Bhagavato pdesu siras nipatitv,
Then the yogi Uruvelakassapa, having fallen with his head at the Gracious Ones feet,
Labheyymaha Bhante Bhagavato santike pabbajja
labheyymi upasampadan.-ti
Tva khosi Kassapa pacanna jailasatna,
o
But you Kassapa, are the leader,
nyako vinyako aggo pamukho pmokkho.
guide, chief, director and instructor of five hundred yogis,
te pi tva apalokehi yath te maissanti tath karissant. ti
you should them give permission and they can do whatever they are thinking.
Atha kho Uruvelakassapo jailo yena te jail tenupasakami,
Then the yogi Uruvelakassapa approached those yogis,
upasakamitv te jaile etad-avoca:
and after approaching he said this to those yogis:
Icchmaha bho Mahsamae brahmacariya caritu,
I wish to live the spiritual life under the Great Ascetic,

yath bhavanto maanti tath karont. ti
you, dear friends, can do whatever you are thinking.
Cirapaik maya bho Mahsamae abhippasann,
[They replied:] For a long time, friend, we have had confidence in the Great
Ascetic,
sace bhava Mahsamae brahmacariya carissati,
if you, friend, will live the spiritual life under the Great Ascetic,
sabbe va maya Mahsamae brahmacariya carissm. ti
all of us will live the spiritual life under the Great Ascetic.
Atha kho te jail, kesamissa jamissa,
o
Then those yogis, after throwing their hair,185 locks,
khrikjamissa aggihuttamissa udake pavhetv,
pole and basket and sacred fire equipment into the water,
upasakamitv Bhagavato pdesu siras nipatitv,
and after approaching and falling with their heads at the feet of the Gracious One,
Bhagavanta etad-avocu:
they said this to the Gracious One:
185
Lit: mixing their hair, mixing their locks, etc. in the water, which sounds odd, even in Pi.
[Atirekayogupasampad]
[37: The Ordination of the Other Yogis]
Addas kho Nadkassapo jailo kesamissa jamissa,
The yogi Nadkassapa saw the hair, locks,
khrikjamissa aggihuttamissa udake vuyhamne,
pole and basket and sacred fire equipment floating in the water,
disvnassa etad-ahosi:
and after seeing (them), this occurred to him:
M heva me bhtuno upasaggo ahos, ti
Let there be no danger for my brothers,
Jaile phesi: Gacchatha me bhtara jnth, ti
and he sent yogis, (saying): Go and find out about my brothers,
sma-ca thi jailasatehi saddhi yenyasm Uruvelakassapo tenupasakami,
and he together with three hundred yogis approached the venerable Uruvelakassapa,
upasakamitv yasmanta Uruvelakassapa etad-avoca:
and after approaching he said this to the venerable Uruvelakassapa:
Ida nu kho Kassapa seyyan?-ti
Is this better, Kassapa?
mvuso ida seyyan-ti
Yes, friend, this is better.
o
Then those yogis, after throwing their hair, locks,

Addas kho Gaykassapo jailo kesamissa jamissa
The yogi Gaykassapa saw the hair, locks,
khrikjamissa aggihuttamissa udake vuyhamne,
pole and basket and sacred fire equipment floating in the water,
and after seeing (them), this occurred to him:
M heva me bhtna upasaggo ahos, ti
Let there be no danger for my brothers,
Jaile phesi: Gacchatha me bhtaro jnth, ti
and he sent yogis, (saying): Go and find out about my brothers,
sma-ca dvhi jailasatehi saddhi yenyasm Uruvelakassapo tenupasakami,
and he together with two hundred yogis approached the venerable Uruvelakassapa,
upasakamitv yasmanta Uruvelakassapa etad-avoca:
and after approaching he said this to the venerable Uruvelakassapa:
Ida nu kho Kassapa seyyan?-ti
Is this better, Kassapa?
mvuso ida seyyan-ti
Yes, friend, this is better.
o
Then those yogis, after throwing their hair, locks,

Bhagavato adhihnena paca kahasatni
Through186 the Gracious Ones determining five hundred pieces of firewood
na phliyisu phliyisu,
that were not chopped were chopped,
agg na ujjalisu ujjalisu,
fires that were not lit were lit,
na vijjhyisu vijjhyisu,
that were not put out were put out,
paca mandmukhisatni abhinimmini.
(and) five hundred coal-pans were created.
Etena nayena ahuhapihriyasahassni honti.
In this way there were three and a half thousand miracles.
186
These lines seem to be misplaced and really should appear earlier in the story after the
events they refer to.
dittapariyya
38: The Instruction About Burning
Atha kho Bhagav Uruvelya yathbhiranta viharitv,
Then the Gracious One, having dwelt at Uruvel for as long as he liked,
yena Gayssa tena crika pakkmi,
left on walking tour for Gays Head,
mahat Bhikkhusaghena saddhi,
together with a great Community of monks,
bhikkhusahassena sabbeheva purajailehi.
with a thousand monks all of whom were formerly yogis.
Tatra suda Bhagav Gayya viharati,
There the Gracious One dwelt near Gay,
Gaysse saddhi bhikkhusahassena.
on Gays Head together with a thousand monks.
There the Gracious One addressed the monks, (saying):
Sabba bhikkhave ditta.
All is burning, monks.
Ki-ca bhikkhave sabba ditta?
What all is burning, monks?
Cakkhu bhikkhave ditta, rp ditt,
The eye is burning, monks, forms are burning,187
cakkhuvia ditta, cakkhusamphasso ditto,
eye-consciousness is burning, eye-contact is burning,
yam-pida cakkhusamphassapaccay uppajjati vedayita,
and whatever feeling arises dependent on eye-contact,
sukha v dukkha v adukkhamasukha v, tam-pi ditta.
whether pleasant, unpleasant, or neither-unpleasant-nor-pleasant, that also is burning.
Kena ditta?
With what is it burning?
187
The analysis that follows here is of the internal and external sense-spheres (yatanni)
skilfully applied to the fire-worshippers, showing what is really burning, and what it is
burning with.

Rgaggin dosaggin mohaggin ditta.
It is burning with the fire of passion, with the fire of hatred, with the fire of
delusion.
Jtiy jarya maraena,
o
It is burning with birth, with old age and death,
sokehi paridevehi dukkhehi domanassehi upysehi dittan-ti vadmi.
with griefs, with lamentations, with pains, with sorrows, and with despairs, I say.
Sota ditta, sadd ditt,
The ear is burning, sounds are burning,
sotavia ditta, sotasamphasso ditto,
ear-consciousness is burning, ear-contact is burning,
yam-pida sotasamphassapaccay uppajjati vedayita,
and whatever feeling arises dependent on ear-contact,
Kena ditta?
delusion.
Jtiy jarya maraena,
o
Ghna ditta, gandh ditt,
The nose is burning, scents are burning,
ghnavia ditta, ghnasamphasso ditto,
nose-consciousness is burning, nose-contact is burning,
yam-pida ghnasamphassapaccay uppajjati vedayita,
and whatever feeling arises dependent on nose-contact,

Kena ditta?
delusion.
Jtiy jarya maraena,
o
Jivh ditt, ras ditt,
The tongue is burning, tastes are burning,
jivhvia ditta, jivhsamphasso ditto,
tongue-consciousness is burning, tongue-contact is burning,
yam-pida jivhsamphassapaccay uppajjati vedayita,
and whatever feeling arises dependent on tongue-contact,
Kena ditta?
delusion.
Jtiy jarya maraena,
o
Kyo ditto, phohabb ditt,
The body is burning, tangibles are burning,
kyavia ditta, kyasamphasso ditto,
body-consciousness is burning, body-contact is burning,
yam-pida kyasamphassapaccay uppajjati vedayita,
and whatever feeling arises dependent on body-contact,

Kena ditta?
delusion.
Jtiy jarya maraena,
o
Mano ditto, dhamm ditt,
The mind is burning, thoughts are burning,
manovia ditta, manosamphasso ditto,
mind-consciousness is burning, mind-contact is burning,
yam-pida manosamphassapaccay uppajjati vedayita,
and whatever feeling arises dependent on mind-contact,
Kena ditta?
delusion.
Jtiy jarya maraena,
o
Eva passa bhikkhave sutav Ariyasvako
Seeing this, monks, the learned Noble disciple
cakkhusmi pi nibbindati, rpesu pi nibbindati,
grows weary of the eye, grows weary of forms,

cakkhuvie pi nibbindati, cakkhusamphasse pi nibbindati,
grows weary of eye-consciousness, grows weary of eye-contact,
yam-pida cakkhusamphassapaccay uppajjati vedayita,
and whatever feeling that arises dependent on eye-contact,
sukha v dukkha v adukkhamasukha v, tasmi pi nibbindati.
whether pleasant, unpleasant, or neither-unpleasant-nor-pleasant, he also grows weary
of that.
Sotasmi pi nibbindati, saddesu pi nibbindati,
He grows weary of the ear, grows weary of sounds,
sotavie pi nibbindati, sotasamphasse pi nibbindati,
grows weary of ear-consciousness, grows weary of ear-contact,
yam-pida sotasamphassapaccay uppajjati vedayita,
and whatever feeling that arises dependent on ear-contact,
of that.
Ghnasmi pi nibbindati, gandhesu pi nibbindati,
He grows weary of the nose, grows weary of scents,
ghanavie pi nibbindati, ghanasamphasse pi nibbindati,
grows weary of nose-consciousness, grows weary of nose-contact,
yam-pida ghanasamphassapaccay uppajjati vedayita,
and whatever feeling that arises dependent on nose-contact,
of that.
Jivhya pi nibbindati, rasesu pi nibbindati,
He grows weary of the tongue, grows weary of tastes,
jivhvie pi nibbindati, jivhsamphasse pi nibbindati,
grows weary of tongue-consciousness, grows weary of tongue-contact,
yam-pida jivhsamphassapaccay uppajjati vedayita,
and whatever feeling that arises dependent on tongue-contact,

of that.
Kyasmi pi nibbindati, phohabbesu pi nibbindati,
He grows weary of the body, grows weary of tangibles,
kyavie pi nibbindati, kyasamphasse pi nibbindati,
grows weary of body-consciousness, grows weary of body-contact,
yam-pida kyasamphassapaccay uppajjati vedayita,
and whatever feeling that arises dependent on body-contact,
of that.
Manasmi pi nibbindati, dhammesu pi nibbindati,
He grows weary of the mind, grows weary of thoughts,
manovie pi nibbindati, manosamphasse pi nibbindati,
grows weary of mind-consciousness, grows weary of mind-contact,
yam-pida manosamphassapaccay uppajjati vedayita,
and whatever feeling that arises dependent on mind-contact,
sukha v dukkha v adukkhamasukha v, tasmi pi nibbindati,
of that,
nibbinda virajjati, virg vimuccati,
through weariness he becomes dispassionate, through dispassion he is liberated,
vimuttasmi vimuttam-iti a hoti:
in liberation, there is the knowledge that such is liberation:
Kh jti
vusita brahmacariya
kata karaya
npara itthatty ti pajnt ti.
there is no more of this mundane state - this he knows.

tassa bhikkhusahassassa anupdya savehi cittni vimuccisu.
those one thousand monks minds were liberated from the pollutants, without
attachment.188
dittapariyya Nihita
The Instruction About Burning is Finished
Uruvelapihriya
The Miracles at Uruvel [are Finished]
Tatiyabhavra Nihita
The Third Section for Recital is Finished
188
According to Mahvastu the Buddha converted another 250 yogis who were followers of
Upasena (perhaps this means Sriputtas brother, who later became a monk); he also taught
the Sahasravarga of the Dharmapada in Uruvilvakyapas ashram before leaving for
Rjagha.
155
[IV: In Rjagaha]
Bimbisrasamgamakath
39: The Meeting with King Bimbisra
Atha kho Bhagav Gaysse yathbhiranta viharitv,
Then the Gracious One, having dwelt at Gays Head for as long as he liked,
yena Rjagaha tena crika pakkmi,
left on walking tour for Rjagaha,
with a thousand monks all of whom were formerly yogis.189
Atha kho Bhagav, anupubbena crika caramno,
Then the Gracious One, walking gradually on walking tour,
yena Rjagaha tad-avasari.
went and entered Rjagaha.
Tatra suda Bhagav Rjagahe viharati,
There the Gracious One dwelt near Rjagaha,
Lahivane Suppatihe Cetiye.
by the Suppatiha Shrine in the Palmyra Wood.190
Assosi kho Rj Mgadho Seniyo Bimbisro:
The Magadhan King Seniya Bimbisra heard:191
Samao khalu bho Gotamo Sakyaputto Sakyakul pabbajito,
The ascetic Gotama, the Sakyan Son, who has gone forth from the Sakya family,
Rjagaha anuppatto Rjagahe viharati,
has arrived in Rjagaha, and is dwelling near Rjagaha,
189
Note that again no mention is made of the monks who ordained at Bras.
Comm: Tluyyne; lahi normally means a sapling, so Sapling Wood would be another
translation, in Mahvastu the name is given as Yavana, which supports the alternative
translation. Comm: Suppatihe Cetiye ti aatarasmi vaarukkhe, tassa kireta nma; it
appears from this that the banyan tree itself was known as the Suppatiha Cetiya
(Suppatiha = Well-Established).
191
J Nid says he heard from the Park Keeper (Uyynapla).
190

Lahivane Suppatihe Cetiye.
by the Suppatiha Shrine in the Palmyra Garden.
Ta kho pana Bhagavanta Gotama
But about that Gracious One Gotama
eva kalyo kittisaddo abbhuggato:
this beautiful report has gone round:
one who understands the worlds,
Satth devamanussna Buddho Bhagav.
So ima loka sadevaka Samraka Sabrahmaka,
This world with its gods, Mra, and Brahm,
sassamaabrhmai paja sadevamanussa,
this generation, with its ascetics and brhmaas, princes and men,
saya abhi sacchikatv pavedeti.
he makes known, after gaining deep knowledge for himself.
So Dhamma deseti dikalya,
He teaches the Dhamma (which is) good in the beginning,
majjhekalya pariyosnakalya; sttha sabyajana;
good in the middle, good in the end; with its meaning, with its (proper) phrasing;
kevalaparipua parisuddha brahmacariya pakseti.
and explains the spiritual life which is complete, full and pure.
Sdhu kho pana tathrpna Arahata dassana hot. ti
But the sight of such Worthy Ones is good.
IV. In Rjagaha - 157

Atha kho Rj Mgadho Seniyo Bimbisro,
Then the Magadhan King Seniya Bimbisra,
dvdasanahutehi Mgadhikehi brhmaagahapatikehi parivuto
surrounded by twelve myriads192 of brhmaas and householders from Magadha
and after approaching and worshipping the Gracious One, he sat down at one side.
Te pi kho dvdasanahut Mgadhik brhmaagahapatik,
Of those twelve myriads of brhmaas and householders from Magadha,
appekacce Bhagavanta abhivdetv, ekam-anta nisdisu.
some, after worshipping the Gracious One, sat down on one side.
Appekacce Bhagavat saddhi sammodisu,
Some exchanged greetings with the Gracious One,
sammodanya katha srya vtisretv, ekam-anta nisdisu.
Appekacce yena Bhagav tenajali pametv, ekam-anta nisdisu.
on one side.
Appekacce Bhagavato nmagotta svetv, ekam-anta nisdisu.
Some, after announcing their name and family to the Gracious One, sat down on one
side.
Atha kho tesa dvdasanahutna Mgadhikna
Then this occurred to those twelve myriads
brhmaagahapatikna etad-ahosi:
of brhmaas and householders from Magadha:
Ki nu kho Mahsamao Uruvelakassape brahmacariya carati,
How is it: does the Great Ascetic live the spiritual life under Uruvelakassapa,
192
Nahuta = 10,000 = myriad.

udhu Uruvelakassapo Mahsamae brahmacariya carat? ti
or does Uruvelakassapa live the spiritual life under the Great Ascetic?
Atha kho Bhagav tesa dvdasanahutna Mgadhikna
o
brhmaagahapatikna cetas cetoparivitakkam-aya,
that had arisen in the minds of the Magadhan brhmaas and householders,
yasmanta Uruvelakassapa gthya ajjhabhsi:
addressed the venerable Uruvelakassapa with a verse:
Kim-eva disv Uruvelavs,
o Having seen what did you, one of Uruvel,
Pahsi aggi kisako vadno?
Who spoke of austerity,193 give up the sacrificial fire?
Pucchmi ta Kassapa etam-attha,
I ask you the reason for this, Kassapa,
Katha pahna tava aggihuttan?-ti
Why did you give up the fire sacrifice?
Rpe ca sadde ca atho rase ca,
o The sacrifices speak of forms, sounds,
Kmitthiyo cbhivadanti ya.
And also tastes, sensuality, and women.
Eta malan-ti upadhsu atv,
Having understood that in the attachments this is a stain,
Tasm na yihe na hutte arajin.-ti
Ettha ca te mano na ramittha Kassap, ti Bhagav,
If your mind takes no delight, Kassapa, said the Gracious One,
Rpesu saddesu atho rasesu,
In forms, sounds and also tastes,
193
The commentary offers two explanations of kisako vadno, either it means Kassapa was
spoken of as austere, or that he recommended austerity. I prefer the latter as that is what is
in need of explanation.

Atha kocarahi devamanussaloke,
Then where in the world with its gods and men,
Rato mano Kassapa brhi metan.-ti
Does your mind take delight, Kassapa, speak about this.
Disv pada santam-anpadhka,
Having seen the state of peace, free of attachments,
Akicana kmabhave asatta,
(That) nothingness, unattached to the sensual realm,
Anaathbhvim-anaaneyya,
The Unchangeable,194 unknown to others,
Tasm na yihe na hutte arajin.-ti
195
Atha kho yasm Uruvelakassapo uhysan,
Then the venerable Uruvelakassapa, after rising from his seat,
ekasa uttarsaga karitv,
arranging his outer robe on one shoulder,
Bhagavato pdesu siras nipatitv,
196
and falling with his head at the feet of the Gracious One,
said to the Gracious One:197
Satth me Bhante Bhagav svakoham-asmi,
The Gracious One is my Teacher, venerable Sir, I am his disciple,
Satth me Bhante Bhagav svakoham-asm. ti
the Gracious One is my Teacher, venerable Sir, I am his disciple.198
194
Lit: that which does not become other.

Mahvastu has these verses (with some variations) and follows them with several more
unrecorded in the Pi, which appear to be late additions.
196
Nidna: pdapihe, at the foot-stool.
197
Nidna: sattatlappama sattakkhattu vehsa abbhuggantv; after having risen into
the sky seven times the height of seven Palmyra trees.
198
Nidna says the Buddha took the opportunity to preach the Mahnradakassapajtaka (J
544) at this point, which describes how he converted Kassapa in a previous life.
195

Atha kho tesa dvdasanahutna Mgadhikna
Then this occurred to those twelve myriads
brhmaagahapatikna etad-ahosi:
of brhmaas and householders from Magadha:
Uruvelakassapo Mahsamae brahmacariya carat. ti
Uruvelakassapa lives the spiritual life under the Great Ascetic.
Atha kho Bhagav tesa dvdasanahutna Mgadhikna
brhmaagahapatikna cetas cetoparivitakkam-aya,
that had arisen in the minds of the Magadhan brhmaas and householders,
anupubbikatha kathesi,
spoke about the gradual teaching to them,
themselves:
Suffering, Origination, Cessation, Path.199
199
The Pi texts only give this synopsis, but Mahvastu records a talk at this point, which is
reproduced elsewhere on this website as The Fourth Discourse of the Buddha.

evam-eva ekdasanahutna Mgadhikna brhmaagahapatikna,
just so to eleven myriads of the Magadhan brhmaas and householders,200
Bimbisrappamukkhna tasmi yeva sane,
with Bimbisra at their head on that very seat,
201
ekanahuta upsakatta paivedesi.
and one myriad (of them) made known their state as lay-followers.
Atha kho Rj Mgadho Seniyo Bimbisro, dihadhammo pattadhammo,
Then the Mgadhan King Seniya Bimbisra, having seen the Dhamma, attained the
Dhamma,
viditadhammo pariyoghadhammo tiavicikiccho vigatakathakatho,
without doubts,
Pubbe me Bhante kumrassa sato paca asssak ahesu
202
Formerly, venerable Sir, when I was a boy I had five wishes
te me etarahi samiddh.
203
which are fulfilled for me now.
200
This number is confirmed by Mahvastu (3.449), but the latter text omits the mention that
one myriad more became lay-followers, mentioning instead that twelve myriads of the
coachmen and drivers became lay-followers. See the end of The Fourth Discourse of the
Buddha.
201
Comm: Dhammacakkhun-ti sotpattimaggaa; knowledge of the Path of Stream-Entry.
202
Comm: Asssak ti ssan; patthan ti attho; asssaka means desires, wishes is the
meaning.
203
Lit: are successful, have taken effect.

Pubbe me Bhante kumrassa sato etad-ahosi:
Formerly, venerable Sir, when I was a boy this occurred to me:
Aho vata ma rajje abhisiceyyun ti Oh, may I be anointed (King) in the Kingdom aya kho me Bhante pahamo asssako ahosi, so me etarahi samiddho.
this was my first wish, venerable Sir, which has been fulfilled for me now.
Tassa ca me vijita Araha Sammsambuddho okkameyy ti May a Worthy One, a Perfect Sambuddha enter into my realm aya kho me Bhante dutiyo asssako ahosi, so me etarahi samiddho.
this was my second wish, venerable Sir, which has been fulfilled for me now.
Ta-cha Bhagavanta payirupseyyan-ti May I attend on that Gracious One aya kho me Bhante tatiyo asssako ahosi, so me etarahi samiddho.
this was my third wish, venerable Sir, which has been fulfilled for me now.
So ca me Bhagav dhamma deseyy ti May that Gracious One teach me the Dhamma aya kho me Bhante catuttho asssako ahosi, so me etarahi samiddho.
this was my fourth wish, venerable Sir, which has been fulfilled for me now.
Tassa cha Bhagavato Dhamma jneyyan-ti May I understand that Gracious Ones Dhamma aya kho me Bhante pacamo asssako ahosi, so me etarahi samiddho.
this was my fifth wish, venerable Sir, which has been fulfilled for me now.
Pubbe me Bhante kumrassa sato ime paca asssak ahesu
Formerly, venerable Sir, when I was a boy I had these five wishes
te me etarahi samiddh.
and these I am successful in now.

I go, venerable Sir, to the Gracious One for refuge,
Please bear it in mind, Gracious One, that I am a lay follower
ajjatagge pupeta saraa gata.
Adhivsetu ca me bhante Bhagav,
May the Gracious One consent, reverend Sir, to me
svtanya bhatta saddhi Bhikkhusaghen ti.
(offering him) a meal on the morrow, together with the Community of monks.
Atha kho Rj Mgadho Seniyo Bimbisro Bhagavato adhivsana viditv,
Then the Mgadhan King Seniya Bimbisra, having understood the Gracious Ones
consent,
uhysan, Bhagavanta abhivdetv, padakkhia katv, pakkmi.
after rising from his seat, worshipping and circumambulating the Gracious One, went
away.
[Veuvanadna]
[40: The Donation of the Bamboo Wood]
Atha kho Rj Mgadho Seniyo Bimbisro, tass rattiy accayena,
Then the Magadhan King Seniya Bimbisra, with the passing of that night,
pata khdanya bhojanya paiydpetv,
having had excellent food and drinks made ready,
Bhagavato kla rocpesi: Klo bhante nihita bhattan-ti.
had the time announced to the Gracious One, (saying): It is time, reverend Sir, the
meal is ready.
Atha kho Bhagav, pubbahasamaya nivsetv,
pattacvaram-dya, Rjagaha pvisi,
after taking up his bowl and robe, entered Rjagaha,
with a thousand monks all of whom were formerly yogis.
Tena kho pana samayena Sakko Devnam-indo,
Then at that time Sakka, the Lord of the Gods,
mavakavaa abhinimminitv,
having created (for himself) the form of a young brhmaa,
Buddhappamukhassa Bhikkhusaghassa purato purato gacchati
went ahead of the Community of monks with the Buddha at its head
im gthyo gyamno:
204
singing these verses:
Danto dantehi saha purajailehi Vippamutto Vippamuttehi,
The Tamed One with the Tamed, with the former yogis, the Liberated One with
the Liberated,
Signikkhasuvao Rjagaha pvis Bhagav.
The Gracious One who has skin like a golden coin has entered Rjagaha.
204
J Nid explains that the whole citizenry of Rjagaha (1,800,000) had come out to the
Lahivana and were blocking the road. Sakkas seat in Tvatisa became hot and he
understood the Buddha might not get his meal, so he descended and opened up the way,
praising the Buddha as he went.

Mutto muttehi saha purajailehi vippamutto vippamuttehi,
The Freed One with the Freed, with the former yogis, the Liberated One with the
Liberated,
Tio tiehi saha purajailehi vippamutto vippamuttehi
The One Gone Beyond with those Gone Beyond, with the former yogis, the
Liberated One with the Liberated,
Santo santehi saha purajailehi vippamutto vippamuttehi,
The Peaceful One with the Peaceful, with the former yogis, the Liberated One
with the Liberated,
Dasavso Dasabalo Dasadhammavid Dasabhi cupeto,
The One of Ten Abidings, Ten Strengths, knowing the Ten Things, endowed with
Ten,205
So dasasataparivro Rjagaha pvis Bhagav. ti
The Gracious One surrounded by the ten-hundred has entered Rjagaha.
Manuss Sakka Devnam-inda passitv evam-hasu:
This occurred to the people, after seeing Sakka, the Lord of the Gods:
Abhirpo vatya mavako dassanyo vatya mavako,
Handsome, indeed is this young brhmaa, beautiful, indeed is this young brhmaa,
psdiko vatya mavako,
pleasing, indeed is this young brhmaa,
kassa nu kho aya mavako? ti
now just who is this young brhmaa?
205
Comm: Dasavso ti dasasu Ariyavsesu vutthavso, Dasadhammavid ti

dasakammapathavid, Dasabhi cupeto ti dasahi asekhehi agehi upeto; the One of Ten
Abidings means the one who has lived in the Ten Noble Abidings, knowing the Ten Things
means knowing the ten courses of action, endowed with Ten means endowed with the ten
factors of the one beyond training.

Eva vutte Sakko Devnam-indo te manusse gthya ajjhabhsi:
After this was said, Sakka, the Lord of the Gods, addressed those people with a verse:
Yo dhro sabbadh danto suddho appaipuggalo,
He who is firm, tamed in every way, pure, a person unmatched,
Araha Sugato - loke tassha paricrako. ti
A Worthy One, a Fortunate One - I am his attendant in the world.
Atha kho Bhagav yena Rao Mgadhassa
o
Then the Gracious One approached the Magadhan King
Seniyassa Bimbisrassa nivesana tenupasakami,
Seniya Bimbisras residence,
upasakamitv paatte sane nisdi, saddhi Bhikkhusaghena.
and after approaching he sat down on the prepared seat, together with the
Community of monks.
Atha kho Rj Mgadho Seniyo Bimbisro,
Then the Magadhan King Seniya Bimbisra,
Buddhappamukha Bhikkhusagha patena khdanyena
after serving and satisfying with his own hand the Community of monks
bhojanyena sahatth santappetv sampavretv,
with the Buddha at its head with excellent food and drinks,
Bhagavanta bhuttvi ontapattapi, ekam-anta nisdi.
when the Gracious One had eaten and washed his hand and bowl, sat down on one
side.
Ekam-anta nisinnassa kho
While sittting on one side
Rao Mgadhassa Seniyassa Bimbisrassa etad-ahosi:
this occurred to the Magadhan King Seniya Bimbisra:
Kattha nu kho Bhagav vihareyya
Now where can the Gracious One dwell
ya assa gmato neva atidre na accsanne,
that is neither too far from a village nor too near,
gamangamanasampanna, atthikna manussna abhikkamanya,
easy for coming and going, approachable for people who desire (to hear the
Dhamma),

div appakia ratti appasadda appanigghosa,
uncrowded during the day, with little sound at night, little noise,
vijanavta manussarhaseyyaka paisallnasruppan? ti
which has a lonely atmosphere, lying hidden away from men, which is suitable for
seclusion?
Atha kho Rao Mgadhassa Seniyassa Bimbisrassa etad-ahosi:
Then this occurred to the Magadhan King Seniya Bimbisra:
Ida kho amhka Veuvana uyyna
This Bamboo Wood garden of ours
gmato neva atidre na accsanne,
is neither too far from the village nor too near,
gamangamanasampanna atthikna manussna abhikkamanya,
easy for coming and going, approachable for people who desire (to hear the
Dhamma),
div appakia ratti appasadda appanigghosa,
uncrowded during the day, with little sound at night, little noise,
vijanavta manussarhaseyyaka paisallnasruppa.
which has a lonely atmosphere, lying hidden away from men, which is suitable for
seclusion.
Yan-nnha Veuvana uyyna
Now what if I were to give the Bamboo Wood garden
Buddhappamukhassa Bhikkhusaghassa dadeyyan? ti
to the Community of monks with the Buddha at its head?
Atha kho Rj Mgadho Seniyo Bimbisro
Then the Magadhan King Seniya Bimbisra
sovaamaya bhikra gahetv, Bhagavato onojesi:
having taken a golden water vessel, dedicated (it) to the Gracious One, (saying):
Etha Bhante Veuvana uyyna,
o
Can I give this Bamboo Wood garden, venerable Sir,
Buddhappamukhassa Bhikkhusaghassa damm? ti
to the Community of monks with the Buddha at its head?

Paiggahesi Bhagav rma.
The Gracious One accepted the park.206
Atha kho Bhagav Rjna Mgadha Seniya Bimbisra
o
Then the Gracious One, after instructing, rousing,
Dhammiy kathya sandassetv samdapetv samuttejetv sampahasetv,
enthusing, and cheering the Magadhan King Seniya Bimbisra with a Dhamma talk,
uhysan pakkmi.
having risen from his seat, went away.
Atha kho Bhagav etasmi nidne,
Then the Gracious One, with this as the basis,
Dhammi katha katv bhikkh mantesi:
after giving a Dhamma talk, addressed the monks, (saying):
Anujnmi bhikkhave rman.-ti
I allow, monks, a park.
Sriputta-Moggallnapabbajjkath
41: The Story of the Going-Forth of Sriputta and Moggallna
Tena kho pana samayena Sajayo paribbjako Rjagahe paivasati
207
Then at that time the wanderer Sajaya was living near Rjagaha
mahatiy paribbjakaparisya saddhi,
together with a great assembly of wanderers,
ahateyyehi paribbjakasatehi.
with two hundred and fifty wanderers.
Tena kho pana samayena Sriputta-Moggalln
Then at that time Sriputta and Moggallna
Sajaye paribbjake brahmacariya caranti,
were living the spiritual life under the wanderer Sajaya,
206
J Nid: tasmi rmapaiggahae Buddhassanassa mlni otin ti Mahpathav

kampi. Jambudpasmi-hi hapetv Veuvana aa Mahpathavi kampetv
gahitasensana nma natthi; with the acceptance of that park, (knowing): the roots of the
Buddhas Dispensation have taken hold, the great Earth shook. In the Land of the Rose
Apples, apart from the Bamboo Wood, the great Earth never shook on the acceptance of a
dwelling place.
207
Apparently to be identified with Sajaya Belahiputta, one of the six famous teachers in
Lord Buddhas time, who taught a radical scepticism.

tehi katik kat hoti:
and there was an agreement amongst themselves:
Yo pahama Amata adhigacchati, so itarassa rocet. ti
Whoever attains the Deathless first, he should inform the other.208
Atha kho yasm Assaji, pubbahasamaya nivsetv,
Then the venerable Assaji, having dressed in the morning time,
pattacvaram-dya Rjagaha piya pvisi,
after taking up his bowl and robe, entered Rjagaha for alms,
psdikena abhikkantena paikkantena, lokitena vilokitena,
pleasing in going forwards, in going back, in looking ahead, in looking around,
sammijitena pasritena, okkhittacakkhu iriypathasampanno.
in bending, in stretching, having downcast eyes, and endowed with good posture.
Addas kho Sriputto paribbjako
The wanderer Sriputta saw
yasmanta Assaji Rjagahe piya caranta,
the venerable Assaji walking for alms in Rjagaha,
sammijitena pasritena, okkhittacakkhu iriypathasampanna,
in bending, in stretching, having downcast eyes, and endowed with good posture,
and having seen (him), this occurred to him:
Ye vata loke Arahanto v Arahattamagga v sampann
Of those in the world who are Worthy or have entered the path to Worthiness
aya tesa bhikkhu aataro.
this monk is a certain one of them.
Yan-nnha ima bhikkhu upasakamitv puccheyya:
Now what if I, having approached this monk, were to ask:
208
The comm. explains that seeking the Deathless the two friends had joined Sajayas
Wanderers, but soon realised that the essence (sra = Nibbna) was not to be found there, so
they made the above pact.

Kasi tva vuso uddissa pabbajito,
On account of whom, friend, did you go forth,
who is your teacher, what Dhamma do you prefer?
Atha kho Sriputtassa paribbjakassa etad-ahosi:
Then this occurred to the wanderer Sriputta:
Aklo kho ima bhikkhu pucchitu,
This is the wrong time to ask the monk,
antaraghara paviho piya carati.
he has entered amongst the houses for alms.
Yan-nnha ima bhikkhu pihito pihito anubandheyya
Now what if I were to follow along closely behind209 this monk
atthikehi upata maggan? ti
with a desire (to find) the path he has found?
Atha kho yasm Assaji, Rjagahe piya caritv
Then the venerable Assaji, after walking for alms in Rjagaha
piapta dya paikkami.
and taking his alms food, went back.
Atha kho Sriputto paribbjako yenyasm Assaji tenupasakami,
Then the wanderer Sriputta approached the venerable Assaji,
upasakamitv yasmat Assajin saddhi sammodi,
and after approaching he exchanged greetings with the venerable Assaji,
sammodanya katha srya vtisretv, ekam-anta ahsi.
and after exchanging polite and courteous greetings, he stood on one side.
Ekam-anta hito kho Sriputto paribbjako
While standing on one side the wanderer Sriputta
yasmanta Assaji etad-avoca:
said this to the venerable Assaji:
Your faculties, friend, are very clear, purified is your skin and bright,
209
Word repetition normally signifies emphasis in Pi: pihito = behind, pihito pihito =
closely behind.

kasi tva vuso uddissa pabbajito,
on account of whom, friend, did you go forth,
Atthvuso Mahsamao Sakyaputto Sakyakul pabbajito,
There is, friend, a Great Ascetic, a Sakyan Son, who has gone forth from the Sakya
family,
tha Bhagavanta uddissa pabbajito,
on account of that Gracious One I went forth,
so ca me Bhagav Satth, tassa cha Bhagavato Dhamma rocem. ti
that Gracious One is my Teacher, that Gracious Ones Dhamma I prefer.
Kivd panyasmato Satth kim-akkhy? ti
But what is the doctrine of the venerables Teacher, what does he say?
Aha kho vuso navo acirapabbajito,
I am new, friend, one not long gone forth,
adhungato ima Dhammavinaya,
recently come to this Dhamma and Discipline,210
na tha sakkomi vitthrena Dhamma desetu,
I am not able to teach the Dhamma at length,
api ca te sakhittena attha vakkhm. ti
but I can explain the meaning to you in brief.
Atha kho Sriputto paribbjako yasmanta Assaji etad-avoca: Hotu vuso,
Then the wanderer Sriputta said this to the venerable Assaji: Friend,
Appa v bahu v bhsassu attha yeva me brhi,
Speak little or much, but tell the meaning to me,
Attheneva me attho, ki khasi byajana bahun?-ti
The meaning is useful to me, what to do with many words?211
210
This Assaji is always identified as one of the group-of-five disciples, who listened to the
Discourse that Set the Dhamma Wheel Rolling and became a Worthy One while listening to
the Discourse on the Characteristic of Non-Self --- he was one of the five most senior
disciples in the Sagha. It is hard to reconcile these facts with his self-characterisation here.
Also there is no mention of Assaji accompanying the Buddha to Rjagaha. Assaji must have
been a common name at the time, and I think it likely we are dealing with a different Assaji
here to the one whom we met in Isipatana.
211
Byajana literally means syllable in this context.

Atha kho yasm Assaji Sriputtassa paribbjakassa
o
Then the venerable Assaji recited this Dhamma instruction
ima Dhammapariyya abhsi:
to the wanderer Sriputta:
Ye dhamm hetuppabhav tesa hetu Tathgato ha,
Whatever things212 have a cause and source, their cause the Realised One has
told,
Tesa-ca yo nirodho - evavd Mahsamao. ti
And also that which is their cessation213 - such is the Great Ascetics doctrine.
Atha kho Sriputtassa paribbjakassa, ima Dhammapariyya sutv,
Then to the wanderer Sriputta, after hearing this Dhamma instruction,
Eseva Dhamm yadi tvad-eva paccavyath Padam-Asoka,
And he said: This really is the Dhamma if you have penetrated the Sorrowless
State,
adiha abbhatta bahukehi kappanahuteh. ti
unseen through many myriads of past aeons.
Atha kho Sriputto paribbjako yena Moggallno paribbjako tenupasakami.
Then the wanderer Sriputta approached the wanderer Moggallna.
Addas kho Moggallno paribbjako
The wanderer Moggallna saw
Sriputta paribbjaka drato va gacchanta,
the wanderer Sriputta coming while still far away,
212
Comm: pacakkhandh; the five constituents (of mind and matter making up a human
being).
213
Regarding this famous verse the commentary points out that the first line refers to the
Truth of Suffering the second to the Arising of Suffering, and the third to the Cessation of
Suffering.

disvna Sriputta paribbjaka etad-avoca:
and after seeing (him), he said this to the wanderer Sriputta:
kacci nu tva vuso Amatam-adhigato? ti
have you, friend, attained the Deathless?
mvuso Amatam-adhigato. ti
Yes, friend, I have attained the Deathless.
Yath katha pana tva vuso Amatam-adhigato? ti
But how did you, friend, attain the Deathless?
Idhha vuso addasa Assaji bhikkhu Rjagahe piya caranta,
Here, friend, I saw the monk Assaji walking for alms in Rjagaha,
sammijitena pasritena, okkhittacakkhu iriypathasampanna,
in bending, in stretching, having downcast eyes, and endowed with good posture,
disvna me etad-ahosi:
and having seen (him), this occurred to me:
Ye vata loke Arahanto v Arahattamagga v sampann
Of those in the world who are Worthy or have entered the path to Worthiness
aya tesa bhikkhu aataro.
this monk is one of them.
Yan-nnha ima bhikkhu upasakamitv puccheyya:
Now what if I, having approached this monk, were to ask:
Kasi tva vuso uddissa pabbajito,
On account of whom, friend, did you go forth,
Tassa mayha vuso etad-ahosi:
Then this, friend, occurred to me:
Aklo kho ima bhikkhu pucchitu,
This is the wrong time to ask the monk,

antaraghara paviho piya carati.
he has entered amongst the houses for alms.
Yan-nnha ima bhikkhu pihito pihito anubandheyya
Now what if I were to follow along close behind this monk
atthikehi upata maggan?-ti
with a desire to find out the path?
Atha kho vuso Assaji bhikkhu Rjagahe piya caritv,
Then, friend, the monk Assaji, after walking for alms in Rjagaha,
piapta dya paikkami.
and taking his alms food, went back.
Atha khvha vuso yena Assaji bhikkhu tenupasakami,
Then I, friend, approached the monk Assaji,
upasakamitv Assajin bhikkhun saddhi sammodi,
and after approaching I exchanged greetings with the monk Assaji,
sammodanya katha srya vtisretv ekam-anta ahsi.
and after exchanging polite and courteous greetings, I stood on one side.
Ekam-anta hito kho aha vuso Assaji bhikkhu etad-avoca:
While standing on one side, friend, I said this to the monk Assaji:
kasi tva vuso uddissa pabbajito,
on account of whom, friend, did you go forth,
Atthvuso Mahsamao Sakyaputto Sakyakul pabbajito,
There is, friend, a Great Ascetic, the Sakyan Son, who has gone forth from the
Sakya family,
tha Bhagavanta uddissa pabbajito,
on account of that Gracious One I went forth,
so ca me Bhagav Satth, tassa cha Bhagavato Dhamma rocem. ti
that Gracious One is my Teacher, that Gracious Ones Dhamma I prefer.

Kivd panyasmato Satth kim-akkhy? ti
But what is the doctrine of the venerables Teacher, what does he say?
Aha kho vuso navo acirapabbajito,
I am new, friend, not long gone forth,
adhungato ima Dhammavinaya,
recently come to this Dhamma and Discipline,
na tha sakkomi vitthrena Dhamma desetu,
I am not able to teach the Dhamma at length,
api ca te sakhittena attha vakkhm. ti
but I can explain the meaning to you in brief.
Atha khvha vuso Assaji bhikkhu etad-avoca: Hotu vuso,
Then, friend, I said this to the venerable Assaji: Friend,
Appa v bahu v bhsassu attha yeva me brhi,
Speak little or much, but tell the meaning to me,
Attheneva me attho ki khasi byajana bahun?-ti
The meaning is useful to me, what to do with many words?
Atha kho vuso Assaji bhikkhu ima Dhammapariyya abhsi:
Then, friend, the monk Assaji recited this Dhamma instruction:
Ye dhamm hetuppabhav tesa hetu Tathgato ha,
Whatever things have a cause and source, their cause the Realised One told,
Tesa-ca yo nirodho - evavd Mahsamao. ti
And also that which is their cessation - such is the Great Ascetics doctrine.
Atha kho Moggallnassa paribbjakassa ima Dhammapariyya sutv,
Then to the wanderer Moggallna, after hearing this Dhamma instruction,

Eseva Dhamm yadi tvad-eva paccavyath Padam-Asoka,
And he said: This really is the Dhamma if you have penetrated the Sorrowless
State,
adiha abbhatta bahukehi kappanahuteh. ti
unseen through many myriads of past aeons.
Atha kho Moggallno paribbjako Sriputta paribbjaka etad-avoca:
Then the wanderer Moggallna said this to the wanderer Sriputta:
Gacchma maya vuso Bhagavato santike, so no Bhagav Satth. ti
Let us go, friend, to the Gracious One, the Gracious One is the Teacher for us.
Imni kho vuso ahateyyni paribbjakasatni,
These two hundred and fifty wanderers, friend,
amhe nissya amhe sampassant idha viharanti,
are living here depending on us, looking to us,
te pi tva apalokema yath te maissanti tath karissant. ti
we should get their permission, then whatever they will think that they will do.
Atha kho Sriputta-Moggalln yena te paribbjak tenupasakamisu,
Then Sriputta and Moggallna approached those wanderers,
upasakamitv te paribbjake etad-avocu:
and after approaching, they said this to those wanderers:
We are going, friends, to the Gracious One, the Gracious One is the Teacher for us.
Maya yasmante nissya yasmante sampassant idha viharma,
We are living here depending on you, venerable ones, looking to you, venerable
ones,
sace yasmant Mahsamae brahmacariya carissanti
if you venerable ones will live the spiritual life under the Great Ascetic
sabbe va maya Mahsamae brahmacariya carissm. ti
all of us will surely live the spiritual life under the Great Ascetic.
Atha kho Sriputta-Moggalln yena Sajayo paribbjako tenupasakamisu,
Then Sriputta and Moggallna approached the wanderer Sajaya,
upasakamitv Sajaya paribbjaka etad-avocu:
and after approaching, they said this to the wanderer Sajaya:

We are going, friend, to the Gracious One, the Gracious One is our Teacher.
Ala vuso m gamittha sabbe va tayo ima gaa pariharissm. ti
Enough, friend, dont go, the three of us will look after this group.214
Dutiyam-pi kho Sriputta-Moggalln Sajaya paribbjaka etad-avocu:
For a second time Sriputta and Moggallna said this to the wanderer Sajaya:
Enough, friend, dont go, the three of us will look after this group.
Tatiyam-pi kho Sriputta-Moggalln Sajaya paribbjaka etad-avocu:
For a third time Sriputta and Moggallna said this to the wanderer Sajaya:
Enough, friend, dont go, the three of us will look after this group.
Atha kho Sriputta-Moggalln tni ahateyyni paribbjakasatni dya
Then Sriputta and Moggallna taking those two hundred and fifty wanderers
yena Veuvana tenupasakamisu.
approached the Bamboo Wood.
Sajayassa pana paribbjakassa tattheva uha lohita mukhato uggachi.
But the wanderer Sajaya right there threw up hot blood from his mouth.
Addas kho Bhagav Sriputta-Moggallne drato va gacchante,
The Gracious One saw Sriputta and Moggallna coming while still far away,
disvna bhikkh mantesi:
and having seen (them), he addressed the monks, (saying):
Ete bhikkhave dve sahy gacchanti, Kolito Upatisso ca,
These two companions who are coming, Kolita and Upatissa,
eta me Svakayuga bhavissati Agga bhaddayugan. ti
will be my pair of Chief Disciples, an auspicious pair.
214
I.e. he is offering them joint leadership of the group.

Gambhre avisay anuttare upadhisakhay vimutte
After (they had) attained deep knowledge in the realm of unsurpassed liberation
with the destruction of attachments215
Anuppatte Veuvana atha n Satth byksi:
The Teacher then spoke about them in the Bamboo Wood, (saying):
Ete dve sahy yanti, Kolit Upatisso ca,
These two companions who are coming, Kolita and Upatissa
Eta m Svakayuga bhavissati Agga bhaddayugan. ti
Will be my pair of Chief Disciples, an auspicious pair.
Atha kho Sriputta-Moggalln yena Bhagav tenupasakamisu,
Then Sriputta and Moggallna approached the Gracious One,
216
217
215
This phrase is a locative absolutive, not as extraordinary as Rhys-Davids makes out.

Comm: Mahmoggallnatthero sattahi divasehi Arahatte patihito, Sriputtatthero
ahamsena; the Elder Mahmoggallna was established in Worthiness within seven days,
the Elder Sriputta within half a month.
217
The commentary explains that at the time of the Buddha Anomadass there were two
ascetics named Sarada and Sirvaha who, seeing that Buddhas Chief Disciples, aspired to
be Chief Disciples themselves, and later were reborn and became Sriputta and
Mahmoggallna respectively.
216
Abhitna Pabbajj
42: The Going-Forth of the Well-Known (Sons of Good Families)
Tena kho pana samayena abhit abhit
Then at that time many well-known
Mgadhik kulaputt Bhagavati brahmacariya caranti.
sons of good families from Magadha were living the spiritual life under the Gracious
One.
Manuss ujjhyanti khyanti vipcenti:
218
People were grumbling, moaning, cursing:
Aputtakatya paipanno Samao Gotamo,
The Ascetic Gotamas method is making (families) childless,
vedhavyya paipanno Samao Gotamo,
219
the Ascetic Gotamas method is causing breakage and loss,
kulupacchedya paipanno Samao Gotamo,
the Ascetic Gotamas method is family-smashing,
idni tena jailasahassa pabbjita,
now through him a thousand yogis have gone forth,
imni ca ahateyyni paribbjakasatni Sajayni pabbjitni,
and these two-hundred and fifty of Sajayas wanderers have gone forth,220
ime ca abhit abhit Mgadhik kulaputt
and these many well-known sons of good families from Magadha
Samae Gotame brahmacariya carant, ti
are (all) living the spiritual life under the Ascetic Gotama,
apissu bhikkh disv, imya gthya codenti:
and having seen the monks, they scolded them with this verse:
218
The exact meaning of the 2nd & 3rd words is not clear as they only appear here. PED
suggests that khyati may be related to Sanskrit kyati, to burn (with anger?); and vipceti
may be a dialectical form of vivceti, otherwise also unattested.
219
Comm: ysa pat pabbajanti, tsa vedhavyya vidhavbhvya; whatever fathers went
forth, those (families) suffered breakage and loss, and (the women) became widows.
220
Notice that again there is no mention of those who went forth in Bras.

gato kho Mahsamao Mgadhna Giribbaja
The Great Ascetic has come to Giribbaja221 in Magadha
Sabbe Sajaye netvna, ka su dni nayissat? ti
After leading off all those under Sajaya, who will he lead off now?
Assosu kho bhikkh tesa manussna
The monks heard those people
ujjhyantna khyantna vipcentna.
grumbling, moaning, cursing.
Atha kho te bhikkh Bhagavato etam-attha rocesu.
Then those monks informed the Gracious One of it.
Na bhikkhave so saddo cira bhavissati, sattham-eva bhavissati,
This noise will not last long, monks, it will last for only seven days,
satthassa accayena antaradhyissati.
and with the passing of seven days it will disappear.
Tena hi bhikkhave ye tumhe imya gthya codenti:
Therefore, monks, whoever scolds you with this verse:
The Great Ascetic has come to Giribbaja in Magadha
te tumhe imya gthya paicodetha:
you scold them back with this verse:
Nayanti ve Mahvr Saddhammena Tathgat,
The Great Heros, the Realised Ones, lead with the True Dhamma,
Dhammena nayamnna, k usuyy vijnatan. -ti
By the Dhamma222 they are leading, why be jealous of the wise?
221
Another name for Rjagaha. Cf. Pabbajsutta of Suttanipta (Sn 3.4): Agam Rjagaha
Buddho, Magadhna Giribbaja; the Buddha went to Rjagaha, to Giribbaja of the
Magadhans.
222
The commentary has an interesting note here explaining that this word can be taken as
having locative, genitive, or instrumental sense, giving the meanings: in the Dhamma, for the
Dhamma, or by the Dhamma; however the form is an instrumental and I translate it as such.

Tena kho pana samayena manuss bhikkh disv imya gthya codenti:
Then at that time people, after seeing the monks, scolded them with this verse:
The Great Ascetic has come to Giribbaja in Magadha
bhikkh te manusse imya gthya paicodenti:
and the monks scolded those people back with this verse:
Nayanti ve Mahvr Saddhammena Tathgat,
The Great Heros, the Realised Ones, lead with the True Dhamma,
Dhammena nayamnna, k usuyy vijnatan?-ti
By the Dhamma they are leading, why be jealous of the wise?
Manuss Dhammena kira sama Sakyaputtiy,
It seems the people and ascetics (are led) with Dhamma by the Sakyan son,
nenti no adhammen. ti
they are not led by what is not Dhamma.
Sattham-eva so saddo ahosi, satthassa accayena antaradhyi.
That noise lasted only seven days, and with the passing of those seven days it
disappeared.
Sriputta-Moggallnapabbajj Nihit
The Going Forth of Sriputta and Moggallna is Finished
Catutthabhavra Nihita
The Fourth Section for Recital is Finished
Pryanavagga
The Way to the Beyond
nandajoti Bhikkhu
(original translation 1999, revised, May 2007)
Table of Contents
Vatthugth
1: Ajitamavapucch
2: Tissametteyyamavapucch
3: Puakamavapucch
4: Mettagmavapucch
5: Dhotakamavapucch
6: Upasvamavapucch
7: Nandamavapucch
8: Hemakamavapucch
9: Todeyyamavapucch
10: Kappamavapucch
11: Jatukamavapucch
12: Bhadrvudhamavapucch
13: Udayamavapucch
14: Poslamavapucch
15: Mogharjamavapucch
16: Pigiyamavapucch
(Pryanatthutigth)
(Pryannugtigth)
Preface
I first completed this translation of Pryanavagga around 1999, and as this text was
one of the works that first inspired me to study the Pi language, it was also one of
the first translations I worked on. Since that time, naturally enough, my ideas about
translation have changed somewhat and I have now revised this work in line with my
current thinking. In this revised version I have been less literal in the translation, and
hopefully this makes the text easier to read.
I have also had a reading of the text in mind during the revision, and indeed I have
read it over and over out loud to make sure the rhythms scan well. I originally made
the translation into eight-syllabic lines, but later I made so many changes to
vocabulary and so on that the metre was lost. Here I have been less strict about the
syllabic count, and more intent on the inherent rhythm. I hope at a later date to
record a reading of the text to illustrate this.
As the discussions recorded here were between the Buddha and highly developed
meditators, some of the references may be obscure to the lay reader. I have therefore
added sufficient notes to the translation to clear up anything that may be obscure in
the text, but I have tried not to overburden the text in this regard. For many years I
have thought that a translation of the Commentary is highly desirable, and I may
pursue this in the future.
Those interested in how the text was established can see my original study of the
Pryanavagga, A New Edition in the Prosody section, which also examines the
metrical form in depth.
nandajoti Bhikkhu
May, 2007
Cullaniddesa
The Short Explanation
Reverence to him, The Gracious One, The Worthy One, The Perfect Sambuddha
Pryanavagga
The Way to the Beyond
Vatthugth
Introductory Verses
Kosalna pur ramm agam Dakkhipatha
From the delightful city of the Kosalans1 to the Southern lands went
kicaa patthayno brhmao Mantaprag. [1 (976)]
one who wanted to have no possessions, a brahmin perfect in the Vedas.2
So Assakassa visaye, Makassa samsane,
In the locality of Assaka, and near to Maka
vasi Godhvarkle uchena ca phalena ca. [2 (977)]
close to the bank of the Godhvari he lived on gleanings and fruit.
Tass eva upanissya gmo ca vipulo ahu,

In the vicinity (of the river) there was a large village,
tato jtena yena mahyaam-akappayi. [3 (978)]
and with the income that arose from that he offered a great sacrifice.
Mahyaa yajitvna puna pvisi assama,
When that great sacrifice had been given he entered his hermitage again,
tasmi patipavihamhi ao gachi brhmao - [4 (979)]
and when he had re-entered it, another brahmin came along ugghaapdo tasito, pakadanto rajassiro,
he had sore feet, and was thirsty, with dirty teeth, and dust on his head so ca na upasakamma, satni paca ycati. [5 (980)]
and after approaching (the first brahmin), he begged for five hundred (coins).
Svatth.
Literally: perfect in the mantras (mantprag).
3
This is in modern-day Maharasthra, East of Bombay, and was at that time about as far South
as the Ariyans had penetrated, so that it was a very remote place indeed.
2
Pryanavagga - The Way to the Beyond - 5

Tam-ena Bvar disv sanena nimantayi,
After seeing him Bvari invited him to take a seat,
sukha-ca kusala pucchi, ida vacanam-abravi: [6 (981)]
and he asked after his happiness and welfare, and this is the word he spoke:
Ya kho mama deyyadhamma sabba vissajjita may,
Whatever kind of gift I had, all that has been given away by me,
anujnhi me brahme, n atthi paca satni me. [7 (982)]
please excuse me brahmin, I do not have the five hundred.
Sace me ycamnassa bhava nnupadassati,
If your honour will not give me what I am begging for,
sattame divase tuyha muddh phalatu sattadh! [8 (983)]
then within seven days may your head split into seven pieces!
Abhisakharitv kuhako bherava so akittayi.
Having made (a scene) the dishonest man proclaimed this fearful thing.
Tassa ta vacana sutv, Bvar dukkhito ahu. [9 (984)]
After hearing this word of his, Bvari became miserable.
Ussussati anhro, sokasallasamappito,
(Going) without food he dried up, and was affected by the dart of grief,
atho pi evacittassa jhne na ramat mano. [10 (985)]
and when his heart was like that his mind did not delight in meditation.
Utrasta dukkhita disv, Devat atthakmin
Having seen him terrified and miserable, a God1 who desired his welfare,
Bvari upasakamma, ida vacanam-abravi: [11 (986)]
approached Bvari, and this is the word he spoke:
Na so muddha pajnti, kuhako so dhanatthiko!
He does not know the head - he is a dishonest man who wants wealth!
Muddhani muddhapte v, a tassa na vijjati. [12 (987)]
He does not have knowledge about the head or head-splitting.
Bhot carahi jnti! Ta me akkhhi pucchit:
But now your honour knows! Please explain this to me when asked:
A God (Deva) who was living in the vicinity of the hermitage.

muddha muddhdhipta-ca ta suoma vaco tava. [13 (988)]
the head and head-splitting, may we hear that word of yours.
Aham-p eta na jnmi, a m ettha na vijjati.
I also do not know about this, I do not have this knowledge here.
Muddha muddhdhipto ca Jinna h eta dassana. [14 (989)]
The head and head-splitting! Indeed only Victors see this!1
Atha ko carahi jnti asmi puthavimaale
Then who knows about the head and head-splitting
muddha muddhdhipta-ca? Ta me akkhhi Devate. [15 (990)]
on the face of the earth? O God, please explain this to me.
Pur Kapilavatthumh nikkhanto lokanyako,
From out of the city of Kapilavatthu a world leader has renounced,
apacco Okkkarjassa Sakyaputto pabhakaro. [16 (991)]
he is of king Okkkas line, a Sakyans son, a light-maker.
So hi brhmaa Sambuddho, sabbadhammna prag,
He is a Sambuddha, brahmin, in everything he is perfect,
Sabbbhibalappatto, sabbadhammesu Cakkhum
having attained all deep knowledges and strengths, endowed with Vision regarding
all things,
Sabbakammakkhayam-patto vimutto upadhikkhaye. [17 (992)]
he has come to the end of all actions, in the end of all clinging he is freed.
Buddho so Bhagav loke, Dhamma deseti Cakkhum,
He is the Buddha in the world, the Gracious One, the Visionary who teaches
Teaching,
ta tva gantvna pucchassu, so te ta bykarissati. [18 (993)]
after going there you can ask him about it, he will explain it to you.
Sambuddho ti vaco sutv, udaggo Bvar ahu,
Having heard the word Sambuddha, Bvari became elated,
sok assa tanuko si pti-ca vipula labhi. [19 (994)]
then his grief became but little, and he received great happiness.
Jin, i.e. Buddhas.

So Bvar attamano udaggo,
Bvari, uplifted and elated,
ta Devata pucchati vedajto:
enthusiastically asked that God:
Katamamhi gme nigamamhi v puna,
In which village, or again in which town,
katamamhi v janapade Lokantho?
in which country, is the Lord of the World?
Yattha gantv namassemu Sambuddha Dipaduttama? [20 (995)]
Where having gone to can we revere the Sambuddha, the Supreme Human Being?
Svatthiya Kosalamandire Jino,
The Victor is in the Kosalans city, Svatth,
pahtapao varabhrimedhaso,
he has much wisdom, excellent and great intelligence,
so Sakyaputto vidhuro ansavo,
that Sakyans son, who is free from burden and pollutant,
muddhdhiptassa vid Narsabho. [21 (996)]
that Bull of a Man has understanding of head-splitting.
Tato mantay sisse, brhmao mantaprage:
So then the brahmin addressed his students, who were perfect in the Vedas:
Etha mav akkhissa suotha vacana mama, [22 (997)]
Come, young men, and I shall explain, please listen to this word of mine:
yass eso dullabho loke ptubhvo abhihaso,
He whose manifestation in the world is always exceptional,
svajja lokamhi uppanno, Sambuddho iti vissuto.
has now arisen in the world, renowned as one called a Sambuddha.
Khippa gantvna Svatthi passavho Dipaduttama. [23 (998)]
Having gone quickly to Svatth, you can see the Supreme Human Being.
Katha-carahi jnemu disv Buddho ti brhmaa?
Having seen him how will we know that he is the Buddha, O brahmin?
Ajnata no pabrhi, yath jnemu ta maya. [24 (999)]
You must tell us who do not know, how we can know it is him.

gatni hi Mantesu Mahpurisalakkha,
There has come down to us in the Vedas the marks of a Great Man,
dvattis ca bykht samatt anupubbaso, [25 (1000)]
they are explained as thirty-two, complete in regular order.
yass ete honti gattesu Mahpurisalakkha,
For whoever has on his limbs the marks of a Great Man,
dve yeva tassa gatiyo, tatiy hi na vijjati, [26 (1001)]
there can be just two destinies, for a third cannot be found:
sace agra vasati vijeyya pahavi ima,
If he lives in a house, when he has been victorious over this earth,
adaena asatthena Dhammena-m-anussati. [27 (1002)]
without a stick or a sword he will rule according to the Teaching.
Sace ca so pabbajati agr anagriya

But if he goes forth from the house to the houseless life,
vivaacchadd Sambuddho Arah bhavati anuttaro. [28 (1003)]
he becomes a Cover-Remover, a Sambuddha, a Worthy One, unexcelled.
Jti gotta-ca lakkhaa, mante sisse punpare,
About my birth, family, and marks; lore, students and other things,
muddha muddhdhipta-ca manas yeva pucchatha. [29 (1004)]
about the head and head-splitting, you must ask in your mind.
Anvaraadassv yadi Buddho bhavissati,
If he should be a Buddha, one who sees without obstruction,
manas pucchite pahe vcya vissajessati. [30 (1005)]
the questions that are asked in your mind he will answer by way of speech.
Bvarissa vaco sutv, siss soasa brhma:
After hearing Bvaris words, the sixteen brahmin students:
Ajito Tissametteyyo, Puako atha Mettag, [31 (1006)]
Ajita, Tissa Metteyya, Puaka, also Mettag,
Dhotako Upasvo ca, Nando ca atha Hemako,
Dhotaka, and Upasva, Nanda, and also Hemaka,
Will be an Universal Monarch (Cakkavattirja).

Todeyya-Kapp dubhayo, Jatuka ca paito, [32 (1007)]
the two: Todeyya and Kappa, and Jatuka, the one who is wise,
Bhadrvudho Udayo ca, Poslo cpi brhmao,
Bhadrvudha and Udaya, and also the brahmin Posla,
Mogharj ca medhv, Pigiyo ca mah isi, [33 (1008)]
Mogharja, the intelligent one, and the great seer, Pigiya,
paccekagaino sabbe, sabbalokassa vissut,
each one with his own group, 1 renowned throughout the whole world,
jhy jhnarat dhr, pubbavsanavsit, [34 (1009)]
meditators delighting in meditation, 2 wise ones, influenced by their pre-dispositions,
Bvari abhivdetv, katv ca na padakkhia,
after worshipping Bvari, and circumambulating him,
jajinadhar sabbe pakkmu uttarmukh: [35 (1010)]
they all, wearing matted-hair and deer-skins,3 set out for the North:
Makassa Patihna purima Mhissati tad,
From Maka to Patihna first, then on to Mahissati,
Ujjeni-cpi Gonaddha Vedisa Vanasavhaya, [36 (1011)]
to Ujjen, and Gonaddha, to Vedisa, and to the place called Vanasa,
Kosambi-cpi Sketa, Svatthi-ca puruttama,
to Kosamb, and Sketa, and Svatth, the city supreme,
Setabya Kapilavatthu, Kusinra-ca mandira, [37 (1012)]
to Setabya, and Kapilavatthu, and to the city of Kusinr,
Pva-ca Bhoganagara, Vesli Mgadha pura,
to Pva, to Bhoganagara, to Vesli, and to the Magadhan city (Rjagaha),
Psaka-cetiya-ca, ramaya manorama. [38 (1013)]
and to the Psaka shrine, 4 delightful, it is the minds delight.
They are said to have had a group of one thousand disciples each, and they all made the
journey of some 1,500 kilometres by foot to see the Buddha.
2
Many of them had attained very high levels of concentration (samdhi), including the spheres
(yatana) developed through refinement of the fourth absorption (jhna).
3
Traditional wear for brahmin ascetics in those days.
4
The Commentary explains that the Buddha was at Svatth when he saw them coming but
realised they were still not mature enough to understand the Teaching, he therefore
withdrew to Rjagaha, and to the Psaka Shrine.
Tasito v udaka sta, mahlbha va vijo,

Just like a thirsty man to cool water, or like a trader to great gain,
chya ghammbhitatto va turit pabbatam-ruhu. [39 (1014)]
like one scorched by the heat to shade, quickly he climbed the mountain.
Bhagav ca tamhi samaye Bhikkhusaghapurakkhato,
Now at that time the Gracious One was in front of the Community of monks,
bhikkhna Dhamma deseti sho va nadat vane. [40 (1015)]
teaching the Teaching to the bhikkhus, roaring like a lion in a forest,
Ajito addasa Sambuddha, satarasi va bhnuma,
Ajita saw the Sambuddha, brilliant like the hundred-rayed sun,
canda yath paarase pariprim-upgata, [41 (1016)]
like the moon which has reached fullness on the fifteenth day of the month,
ath assa gatte disvna paripra-ca byajana.
and after seeing on his limbs the characteristics in their fullness,
Ekam-anta hito haho manopahe apucchatha: [42 (1017)]
standing cheerfully on one side he asked a question in his mind:

dissa jammana brhi, gotta brhi salakkhaa,
Speak and point out his birth, speak of his family, and marks,
mantesu prami brhi, kati vceti brhmao? [43 (1018)]
speak of his perfection in the Vedas, how many does the brahmin school?
Vsavassasata yu, so ca gottena Bvari,
One hundred and twenty years his age, his family is Bvari,
t assa lakkha gatte tia Vedna prag. [44 (1019)]
three marks are on his limbs, he is perfect in the three Vedas.
Lakkhae itihse ca, sanighausakeubhe,
In the marks, and the traditions, with the glossaries, and the ritual,
paca satni vceti, sadhamme prami gato. [45 (1020)]
he schools five hundred, in his own teaching he is perfect.
Lakkhana pavicaya Bvarissa Naruttama
(Your) investigation of Bvaris marks, O One Supreme among Men,
tahacchida paksehi, m no kakhyita ahu. [46 (1021)]
O craving-cutter, make that clear, so that we are not left doubting.
Mukha jivhya chdeti, u assa bhamukantare,
He can cover his face with his tongue, there is hair between his eyebrows,
kosohita vatthaguyha eva jnhi mava. [47 (1022)]
what is covered by a cloth is ensheathed: know it is so young man.
Puccha hi kici asuanto, sutv pahe viykate,
Not hearing any question, but having heard the questions answered,
vicinteti jano sabbo vedajto katajali: [48 (1023)]
all the people were enthusiastic, and raised their hands, thinking:
Ko nu devo va brahm v Indo v pi Sujampati,
Now who was it, a God, or a Brahma, or Inda, the lord of Suj,
manas pucchi te pahe? Kam-eta paibhsati? [49 (1024)]
who asked those questions with the mind? To whom did he make reply?
Muddha muddhdhipta-ca, Bvar paripucchati,
About the head and head-splitting, Bvari asks (this question),
bykarohi Bhagav, kankha vinaya no ise. [50 (1025)]
please explain that O Gracious One, please remove our doubts, O seer.

Avijj muddh ti jnhi, vijj muddhdhiptin,
"Know ignorance is called the head, and understanding is the head-splitter,
saddhsatisamdhhi, chandaviriyena sayut. [51 (1026)]
joined with confidence, mindfulness, concentration, desire, and energy.
Tato vedena mahat santhambhitvna mavo,
Then with great enthusiasm, being resolute, the young man,
ekasa ajina katv, pdesu siras pati: [52 (1027)]
having put his deer-skin on one shoulder, fell placing his head at (the Buddhas) feet:
Bvar brhmao bhoto, saha sissehi mrisa,
The honourable brahmin Bvari, and his students, dear Sir,
udaggacitto sumano, pde vandati Cakkhuma. [53 (1028)]
elated in heart, and happy in mind, worships your feet, O Visionary One.
Sukhito Bvar hotu saha sissehi brhmao!
May the brahmin Bvari, together with his students, be happy!
Tva-cpi sukhito hohi cira jvhi mava! [54 (1029)]
And may you also be happy! May you live for a long time, young man!
Bvarissa va tuyha v sabbesa sabbasasaya,
All of the doubts that Bvari, or you, or anyone else has,
katvaks pucchavho ya kici manas icchatha. [55 (1030)]
having received leave, ask whatever you long (to know) in the mind.
Sambuddhena katokso, nisditvna pajali,
Having received leave from the Sambuddha, sitting with hands raised in reverence,
Ajito pahama paha tattha pucchi Tathgata: [56 (1031)]
Ajita asked the Realised One the first question in that place:
Vatthugth Nihit
The Introductory Verses are Finished
1: Ajitamavapucch
The Young Man Ajitas Questions
Kenassu nivuto loko? icc-yasm Ajito,
By what is the world enveloped? said venerable Ajita,
Kenassu nappaksati?
Why does it not become clear?
Kissbhilepana brsi? Ki su tassa mahabbhaya? [57 (1032) 11]
What do you say is its defilement? What is (the worlds) great fear?
Avijjya nivuto loko, Ajit ti Bhagav,
The world is enveloped by ignorance, Ajita, said the Gracious One,
vevicch pamd nappaksati.
because of heedlessness and meanness it does not
become clear.
Jappbhilepana brmi dukkham~assa mahabbhaya [58 (1033) 12]
Hunger is its defilement, I say; 1 suffering is (the worlds) great fear.
Savanti sabbadhi sot, icc-yasm Ajito,
Streams are flowing everywhere, 2 said venerable Ajita,
sotna ki nivraa?
what is the constraint for streams?
Sotna savara brhi, kena sot pithiyyare? [59 (1034) 13]
Tell me the restraint for streams; by what are the streams shut off?
Yni sotni lokasmi, Ajit ti Bhagav,
Whatever streams there are in the world, Ajita, said the Gracious One,
sati tesa nivraa.
mindfulness is the constraint for them.
Sotna savara brmi, pay ete pithiyyare. [60 (1035) 14]
That is the restraint for streams, I say; by wisdom they are shut off.
1
2
Hunger (jappa) = craving (tah).

Streams = cravings.

Pa c eva sati cpi, icc-yasm Ajito,
Wisdom and also mindfulness, said venerable Ajita,
nmarpa-ca mrisa,
and mind and body, dear Sir,
eta me puh pabrhi: katth eta uparujjhati? [61 (1036) 15]
please tell me this when asked: where does this cease?
Yam-eta paha apucchi Ajita ta vadmi te!
This question that was asked, Ajita, I can answer it!
Yattha nma-ca rpa-ca asesa uparujjhati:
As to where mind and body ceases without remainder:
viassa nirodhena, etth eta uparujjhati. [62 (1037) 16]
with the cessation of consciousness, 1 in this place it ceases.
Ye ca sakhtadhammse, ye ca sekh puth idha,
Those who have discerned the Teaching, and the many in training here,
tesa me nipako iriya puho pabrhi mrisa. [63 (1038) 17]

when I ask the prudent one, please tell me their conduct, dear Sir.
Kmesu nbhigijjheyya, manasnvilo siy.
He should not be greedy for sense pleasures, or be disturbed in mind.
Kusalo sabbadhammna sato bhikkhu paribbaje ti. [64 (1039) 18]
Skilful in all things, the monk should wander mindfully.3
Ajita-mava-pucch Nihit
The Young Man Ajitas Questions are Finished
i.e. relinking consciousness (paisandhivia).

Trainees are those who have attained the first Path (sotpatti), but not yet the final Path
(Arahatta).
3
After this exchange the Commentary notes that Ajita and his thousand students attained
Arahatta, and that countless others attained the Vision of the Teaching (Dhammacakkhu).
The same is repeated after all the questions and answers, except for the last, where Pigiya
attains to the stage of Non-Returner (Angm).
2
2: Tissametteyyamavapucch
The Young Man Tissa Metteyyas Questions
Ko dha santusito loke? icc-yasm Tissametteyyo,
Who is satisfied here in the world? said venerable Tissa Metteyya,
Kassa no santi ijit?
For whom is there no turmoil?
Ko ubh antam-abhiya, majjhe mant na lippati?
Who is the wise man, who has known both ends, and is undefiled in the middle?
Ka brsi Mahpuriso ti? Ko dha sibbanim-accag? [65 (1040) 21]
Who do you say is a Great Man? Who has gone beyond the seamstress here?1
Kmesu brahmacariyav, Metteyy ti Bhagav,
He who is chaste in regard to sense pleasures, Metteyya, said the Gracious One,
vtataho sad sato,
free from craving, always mindful,
sakhya nibbuto bhikkhu, tassa no santi ijit. [66 (1041) 22]
having discernment2 the monk is emancipated, for him there is no turmoil.
So ubh anta-m-abhiya, majjhe mant na lippati.
He is the wise man, who has known both ends, and is undefiled in the middle.
Ta brmi Mahpuriso ti, so dha sibbanim-accag ti. [67 (1042) 23]
He, I say, is a Great Man, he has gone beyond the seamstress here.
Tissametteyyamvapucch nihit
The Young Man Tissa Metteyyas Questions are Finished
1
2
The seamstress = craving, personified as one who ties one into continued existence.
Having discerned the truth of impermanence, etc.
3: Puakamavapucch
The Young Man Puakas Questions
Aneja mladassvi, icc-yasm Puako,
To the one who is unmoved, who sees the root, 1 said venerable Puaka,
atthi pahena gama:
I have come in need with a question:
Ki nissit isayo manuj,
On account of what did the seers and men,
khattiy brhma devatna
nobles, and brahmins, here in the world
yaam-akappayisu puthdha loke?
offer many sacrifices to the gods?
Pucchmi ta Bhagav brhi me ta. [68 (1043) 31]
I ask you, Gracious One, please tell this to me.
Ye kec ime isayo manuj, Puak ti Bhagav,
Whoever of those seers and men, Puaka, said the Gracious One,
khattiy brhma devatna,
nobles, and brahmins, here in the world,
yaam-akappayisu puthdha loke
offered many sacrifices to the gods,
sisamn Puaka itthabhva
they did so yearning, Puaka, for mundane existence,
jara sit yaam-akappayisu. [69 (1044) 32]
on account of old age, 2 they offered sacrifices.
Ye kec ime isayo manuj, icc-yasm Puako,
Whoever of those seers and men, said venerable Puaka,
khattiy brhma devatna,
nobles, and brahmins, here in the world,
1
2
The root of unwholesomeness.

i.e. fearing old age and death.

yaam-akappayisu puthdha loke,
offered many sacrifices to the gods,
kaccissu te Bhagav yaapathe appamatt
O Gracious One, perhaps those heedful of the path of sacrifice
atru jti-ca jara-ca mrisa?
have crossed over birth and old age, dear Sir?
sisanti thomayanti, abhijappanti juhanti, Puak ti Bhagav,
They yearn and they praise, they hunger, and they offer, said the Gracious One to
Puaka,
Kmbhijappanti paicca lbha,

They hunger for sense pleasures, because of gain
te yjayog bhavargaratt.
they engage in sacrifice, excited by the passion for existence.
Ntarisu jtijaran-ti brmi. [71 (1046) 34]
They have not crossed over birth and old age, I say.
Te ce ntarisu yjayog icc-yasm Puako,
If those engaged in sacrifice have not crossed over, said venerable Puaka,
yaehi jti-ca jara-ca mrisa,
birth and old age by their sacrifices, dear Sir,
atha ko carahi Devamanussaloke
then just who in the world of the Gods and men
atri jti-ca jara-ca mrisa?
has crossed over birth and old age, dear Sir?

Sakhya lokasmi paroparni, Puak ti Bhagav,
The one who has discerned far and near in the world, said the Gracious One to
Puaka,
yass ijita n atthi kuhici loke,

who has no turmoil anywhere in the world,
santo vidhmo angho nirso,
who is peaceful, not incensed, not troubled, not yearning,
atri so jtijaran-ti brm ti [73 (1048) 36]
he has crossed over birth and old age, I say
Puakamavapucch nihit
The Young Man Puakas Questions are Finished
4: Mettagmavapucch
The Young Man Mettags Questions
Pucchmi ta Bhagav brhi me ta, icc~yasm Mettag,
I ask you, Gracious One, please tell this to me, said venerable Mettag,
mami ta vedagu bhvitatta I think you have true understanding, and a developed self kuto nu dukkh samudgat ime
how have these countless kinds of suffering
ye keci lokasmi anekarp? [74 (1049) 41]
arisen for whoever is in the world?
Dukkhassa ve ma pabhava apucchasi, Mettag ti Bhagav,
You asked me about the origin of suffering, Mettag said the Gracious One,
ta te pavakkhmi yath pajna:
as I know it I will declare it to you:
Upadhnidn pabhavanti dukkh
Because of clinging to a basis1 countless kinds
ye keci lokasmi anekarp. [75 (1050) 42]
of suffering originate for whoever is in the world.
Yo ve avidv upadhi karoti
The foolish one, without wisdom, clings to a basis,
punappuna dukkham-upeti mando.
and comes to suffering again and again, the fool.
Tasm pajna upadhi na kayir,
Therefore knowing this, do not cling to a basis,
dukkhassa jtippabhavnupass. [76 (1051) 43]
seeing the birth and origin of suffering.
Clinging to a basis translates the one word upadhi in the Pi, which carries both the meaning
of clinging, and forming a basis for the very same clinging.

Yan-ta apucchimha akittay no, icc~yasm Mettag,
You have proclaimed to us what we asked you about, said venerable Mettag,
aa ta pucchma tad-igha brhi:
another thing we ask, come on, please answer it:
Kathan-nu dhr vitaranti ogha
How do the wise ones cross over the flood
jti jara sokapariddava-ca?
of birth, old age, grief, and lamentation?
Ta me muni sdhu viykarohi,
Please explain this to me, O sage,
tath hi te vidito esa Dhammo. [77 (1052) 44]
for this Teaching has been understood by you.
Kittayissmi te Dhamma, Mettag ti Bhagav,
I shall proclaim the Teaching to you, Mettag said the Gracious One,
dihe dhamme antiha,
which is not hearsay in this world,
ya viditv sato cara, tare loke visattika. [78 (1053) 45]
which, having understood, and living mindfully, one can cross over clinging to the
world.
Ta-cha abhinandmi mahesi Dhammam-uttama,
I greatly rejoice in that supreme Teaching, great seer,
ya viditv sato cara, tare loke visattika. [79 (1054) 46]
world.
Ya kici sampajnsi, Mettag ti Bhagav,
Whatever you know, Mettag said the Gracious One,
uddha adho tiriya-cpi majjhe,
above, below, and across the middle,

etesu nandi-ca nivesana-ca
dispel the enjoyment of, and settling on, these things,
panujja via bhave na tihe. [80 (1055) 47]
and consciousness, 1 and one will not remain in existence.
Evavihr sato appamatto,
Living in this way, mindful, and heedful,
bhikkhu cara hitv mamyitni,
the monk who lives on after giving up loved things,
jti jara sokapariddava-ca
can, being wise, give up birth, old age,
idh eva vidv pajaheyya dukkha. [81 (1056) 48]
grief, lamentation, and suffering right here.
Etbhinandmi vaco Mahesino, icc~yasm Mettag,
I greatly rejoice in this, the Great Seers word, said venerable Mettag,
Sukittita Gotam anpadhka.
O Gotama, well proclaimed is freedom from clinging.
Addh hi Bhagav pahsi dukkha,
Surely the Gracious One gave up suffering,
tath hi te vidito esa Dhammo. [82 (1057) 49]
Te cpi nna pajaheyyu dukkha,
Surely they too can give up suffering,
ye tva Mun ahita ovadeyya,
whomever you would continually advise, O Sage,
ta ta namassmi samecca Nga,
therefore having met the Strong One, I revere him,
appeva ma Bhagav ahita ovadeyya! [83 (1058) 410]
perhaps the Gracious One could continuously advise me!
It means the type of consciousness that is still engaged in result-producing actions (kamma).

Ya brhmaa vedagu bhija, Mettag ti Bhagav,
You should know the brahmin who has true understanding, Mettag, said the
Gracious One,
akicana kmabhave asatta,

who has nothing, and is not clinging to sense existence,
addh hi so ogham-ima atri,
for he has surely crossed over the flood,
tio ca pra akhilo akakho. [84 (1059) 411]
without hindrance or doubt, he has crossed beyond.
Vidv ca so vedag naro idha,
That man here who is wise, and has true understanding,
bhavbhave sagam-ima visajja,
who has released the shackle of repeated existence,
so vtataho angho nirso he is craving-free, not troubled, not yearning atri so jtijaran-ti brm ti [85 (1060) 4-12]
he has crossed over birth and old age, I say.
Mettagmavapucch nihit
The Young Man Mettags Questions are Finished
5: Dhotakamavapucch
The Young Man Dhotakas Questions
Pucchmi ta Bhagav brhi me ta, icc-yasm Dhotako,
I ask you, Gracious One, please tell this to me, said venerable Dhotaka,
vcbhikakhmi Mahesi tuyha,
I am waiting for a word of yours, Great Seer,
tava sutvna nigghosa sikkhe Nibbnam-attano. [86 (1061) 5-1]
having heard your utterance I could train for my own Nibbna.
Tena h tappa karohi, Dhotak ti Bhagav,
Then you must become ardent, Dhotaka said the Gracious One,
idh eva nipako sato,
being prudent and mindful right here,
ito sutvna nigghosa, sikkhe Nibbnam-attano. [87 (1062) 5-2]
henceforth, after hearing this utterance you should train for your own Nibbna.
Passm aha devamanussaloke, icc-yasm Dhotako,
I see in the world with its gods and men, said venerable Dhotaka,
akicana brhmaam-iriyamna,
a brahmin who moves about having nothing,
ta ta namassmi Samantacakkhu,
therefore I revere you, All-Seeing Visionary,
pamuca ma Sakka kathakathhi. [88 (1063) 5-3]
O Sakyan, please free me from my doubts.
Nha sahissmi pamocanya,
I will not be able to free
kathakathi Dhotaka kaci loke,
anyone in the world who is having doubts, Dhotaka,
dhamma-ca seha jnamno,
but knowing (Nibbna), the best thing,
eva tuva ogham-ima taresi. [89 (1064) 5-4]
in this way you can cross over the flood.1
Confidence (saddh) being a basis upon which to make effort.

Anussa brahme karuyamno, icc-yasm Dhotako,
Brahmin! Being compassionate teach, said venerable Dhotaka,
vivekadhamma yam-aha vijaa,
the state of detachment that I should know,
yath ham-kso va abypajjamno,
then I, being undisturbed, just like the sky,
idh eva santo asito careyya. [90 (1065) 5-5]
may live peaceful and independent right here.
Kittiyissmi te santi, Dhotak ti Bhagav,
I shall proclaim the peace to you, Dhotaka, said the Gracious One,
dihe dhamme antiha,
which is not hearsay here in the world,
ya viditv sato cara, tare loke visattika. [91 (1066) 5-6]
world.
Ta-cha abhinandmi Mahesi santim-uttama,
I greatly rejoice in that supreme peace, Great Seer,
world.
Ya kici sampajnsi, Dhotak ti Bhagav,
Whatever you know, Dhotaka, said the Gracious One,
eta viditv sago ti loke,
having understood this is called a shackle in the world,
bhavbhavya m ksi tahan-ti. [93 (1068) 5-8]
you must not have craving for repeated existence.
Dhotakamavapucch Nihit
The Young Man Dhotakas Questions are Finished
6: Upasvamavapucch
The Young Man Upasvas Questions
Eko aha Sakka mahantam-ogha, icc-yasm Upasvo,
Alone, Sakyan, with nothing to depend on, said venerable Upasva,
anissito no visahmi tritu.
I am not able to cross over the great flood.
rammaa brhi Samantacakkhu,

Please tell me of a support, All-Seeing Visionary,
ya nissito ogham-ima tareyya. [94 (1069) 6-1]
depending on which I can cross over this flood.
kicaa pekkhamno satm, Upasv ti Bhagav,
Looking to nothingness, and being mindful, Upasva, said the Gracious One,
n atth ti nissya tarassu ogha.
depending on nothing, cross over the flood.
Kme pahya virato kathhi,

Having given up sense pleasures, abstaining from talk,
tahakkhaya nattamahbhipassa. [95 (1070) 6-2]
day and night you must look for the end of suffering.
Sabbesu kmesu yo vtargo, icc~yasm Upasvo,
He who is passionless regarding all sense pleasures, said venerable Upasva,
kicaa nissito hitva-m-aa,
who is depending on nothingness, having given up all else,
savimokkhe parame dhimutto intent on the highest freedom which still has perception tihe nu so tattha annuyyi? [96 (1071) 6-3]
will he remain there without going away?3
The great flood of existence.

Paraphrase: having developed the sphere of nothingness (kicayatana), emerging and
gaining insight into impermanence, cross over the flood.
3
He is asking about the state of the Non-Returner (Angm) in the kicayatana
Brahmloka. The next higher state (nevasansayatana) cannot be said to have
perception or no perception.
2

Sabbesu kmesu yo vta-rgo, Upasv ti Bhagav,
He who is passionless regarding all sense pleasures, Upasva, said the Gracious
One,
kicaa nissito hitva-m-aa,

who is depending on nothingness, having given up all else,
savimokkhe parame dhimutto intent on the highest freedom which still has perception tiheyya so tattha annuyyi. [97 (1072) 6-4]
he will remain there without going away.1
Tihe ce so tattha annuyyi,
If he remains there without going away
pgam-pi vassna Samantacakkhu,
for a great number of years, All-Seeing Visionary,
tatth eva so stisiy vimutto,
will he become cool and free right there,
cavetha via tathvidhassa? [98 (1073) 6-5]
or will the consciousness of such a one fall away?2
Acc yath vtavegena khitt, Upasv ti Bhagav,
As a flame overthrown by the force of the wind, Upasva, said the Gracious One,
attha paleti na upeti sakha,
goes to rest and can no longer be discerned,
eva Mun nmaky vimutto
just so the Sage free from the mental body
attha paleti na upeti sakha. [99 (1074) 6-6]
goes to rest and can no longer be discerned.
Atthagato so uda v s n atthi? icc~yasm Upasvo,
The one who has come to rest, is he then nothing? said venerable Upasva,
1
2
It means he will not return to this world.

The discussion now turns to the one who has attained Arahatta.

Udhu ve sassatiy arogo?
or is he actually eternally healthy?
Ta me Mun sdhu viykarohi,

Please explain this to me, O Sage,
tath hi te vidito esa Dhammo. [100 (1075) 6-7]
Atthagatassa na pamam-atthi, Upasv ti Bhagav,
There is no measure of the one who has come to rest, Upasva, said the Gracious
One,
yena na vajju ta tassa n atthi,

there is nothing by which they can speak of him,
sabbesu dhammesu samhatesu,
when everything has been completely removed,
samhat vdapath pi sabbe ti. [101 (1076) 6-8]
all the pathways for speech are also completely removed.
Upasvamavapucch nihit
The Young Man Upasvas Questions are Finished
Upasva is still thinking in terms of annihilation (uccheda) or eternal life (sassata). The
Buddha points out that the truth is outside of conditioned reality.
7: Nandamavapucch
The Young Man Nandas Questions
Santi loke munayo, icc-yasm Nando,
There are sages in the world, said venerable Nanda,
jan vadanti ta-y-ida katha su?
that is what people say - how is this so?
papanna no muni vadanti
Do they say he is a sage because he has knowledge
Udhu ve jvitenpapanna? [102 (1077) 7-1]
Or because of the life he leads?
Na dihiy na sutiy na ena
Not by view, tradition, or knowledge,
mundha Nanda kusal vadanti,
do the skilful say one is a sage here, Nanda,
visenikatv angh nirs whoever lives without company, not troubled,
caranti ye te munayo ti brmi. [103 (1078) 7-2]
not yearning, they are sages, I say.
Ye kec ime samaabrhmase, icc~yasm Nando,
Whoever (among) these ascetics and brahmins, said venerable Nanda,
dihassutenpi vadanti suddhi,
say that purity is through what is seen or heard,
slabbatenpi vadanti suddhi,
say that purity is through virtue and practices,
anekarpena vadanti suddhi,
say that purity is through countless (other) ways, 1
kaccissu te Bhagav tattha yat carant
Gracious One, perhaps those living restrained in this way
The first group refers to auspicious sights and sounds; the second (= slabbata), may be good
or bad, but are always insufficient in themselves; the third group includes other things short
of the destruction of craving.

atru jti-ca jara-ca mrisa?
Pucchmi ta Bhagav brhi me ta. [104 (1079) 7-3]
Ye kec ime samaabrhmase, Nand ti Bhagav,
Whoever (among) these ascetics and brahmins, Nanda, said the Gracious One,
say that purity is through countless (other) ways,
kicpi te tattha yat caranti
although they are living restrained in this way,
ntarisu jtijaran-ti brmi. [105 (1080) 7-4]
they have not crossed over bith and old age, I say.
Ye kec ime samaabrhmase, icc~yasm Nando,
Whoever (among) these ascetics and brahmins, said venerable Nanda,
say that purity is through countless (other) ways,
te ce mun brsi anoghatie,
if you say these sages have not crossed the flood,
atha ko carahi devamanussaloke
then just who in the world of the gods and men
atri jti-ca jara-ca mrisa?
Pucchmi ta Bhagav brhi me ta. [106 (1081) 7-5/6]

Nha sabbe samaabrhmase, Nand ti Bhagav,
I do not say that all ascetics and brahmins, Nanda, said the Gracious One,
jtijarya nivut ti brmi:
are enveloped in birth and old age:
ye sdha diha va suta muta v,
whoever here has given up (reliance on) what is seen,
slabbata v pi pahya sabba,
heard, or sensed, and virtue and practices,
anekarpam-pi pahya sabba,
and has also given up all the countless (other) ways,
taha pariya ansavse who, by fully knowing craving, are pollutant-free te ve nar ogha ti ti brmi. [107 (1082) 7-7]
I say those men have crossed over the flood.
Etbhinandmi vaco mahesino,
I greatly rejoice in the great seers word,
sukittita Gotam anpadhka!
Gotama, well-proclaimed is freedom from clinging!
Ye sdha diha va suta muta v
Whoever here has given up (reliance on) what is seen,
slabbata v pi pahya sabba,
heard, or sensed, and virtue and practices,
anekarpam-pi pahya sabba,
and has also given up all the countless (other) ways,
taha pariya ansavse who, by fully knowing craving, are pollutant-free aham-pi te ogha ti ti brm ti. [108 (1083) 7-8]
I also say they have crossed over the flood.
Nandamavapucch nihit
The Young Man Nandas Questions are Finished
8: Hemakamavapucch
The Young Man Hemakas Questions
Ye me pubbe viykasu, icc-yasm Hemako,
Those who explained (things) to me in the past, said venerable Hemaka,
hura Gotamassan,
before Gotamas teaching,
iccsi iti bhavissati, sabba ta itihtiha,
saying it was so, and so it will be, all that was just hearsay,
sabba ta takkavahana nha tattha abhirami. [109 (1084) 8-1]
all that just increased my thoughts, and I did not delight therein.
Tva-ca me Dhammam-akkhhi tahnigghtana Muni,
You must explain the Teaching to me, O Sage, and the destruction of craving,
world.
Idha dihasutamutavitesu piyarpesu Hemaka,
In regard to likeable forms here seen, heard, sensed, and cognized, Hemaka,
chandargavinodana Nibbnapadam-accuta. [111 (1086) 8-3]
the dispelling of desire and passion (for them) - this is the undying Nibbna.
Etad-aya ye sat, dihadhammbhinibbut,
Knowing this, those who are mindful, who are Emancipated1 in this very life,
upasant ca te sad, ti loke visattikan-ti [112 (1087) 8-4]
those who are always peaceful, have crossed over clinging to the world.
Hemakamavapucch nihit
The Young Man Hemakas Questions are Finished
Abhinibbut.
9: Todeyyamavapucch
The Young Man Todeyyas Questions
Yasmi km na vasanti, icc-yasm Todeyyo,
He who has no in-dwelling sense desires, said venerable Todeyya,
tah yassa na vijjati,
he in whom no craving is found,
kathakath ca yo tio, vimokkho tassa kdiso? [113 (1088) 9-1]
he who crossed beyond doubts, what kind of freedom is there for him?
Yasmi km na vasanti, Todeyy ti Bhagav,
He who has no in-dwelling sense desires, said the Gracious One,
tah yassa na vijjati,
he in whom no craving is found,
kathakath ca yo tio, vimokkho tassa nparo. [114 (1089) 9-2]
he who has crossed beyond doubts, there is no further freedom for him.
Nirsaso so uda sasno? icc~yasm Todeyyo,
Is he without yearning, or is he still yearning? said venerable Todeyya,
Panav so uda paakapp?
Is he wise, or is he still acquiring wisdom?
Muni aha Sakka yath vijaa:
I would know just what the sage is like, Sakyan:
Ta me viycikkha Samantacakkhu. [115 (1090) 9-3]
Explain that to me, All-Seeing Visionary.
Nirsaso so na so sasno.
He is without yearning, he is not still yearning.
Panav so na ca paakapp.
He is wise, he is not still acquiring wisdom.
Evam-pi Todeyya Muni vijna:
Know that the Sage is just like this, Todeyya:
akicana kmabhave asattan-ti. [116 (1091) 9-4]
he has nothing, and is not clinging to sense existence.
Todeyyamavapucch nihit
The Young Man Todeyyas Questions are Finished
10: Kappamavapucch
The Young Man Kappas Questions
Majjhe sarasmi tihata, icc-yasm Kappo,
For those standing in the middle of a lake, said venerable Kappa,
oghe jte mahabbhaye,
when a fearful flood has arisen,
jarmaccuparetna, dpa pabrhi mrisa,
for those overcome by old age and death, speak (about) an island, dear Sir,
tva-ca me dpam-akkhhi yatha-y-ida npara siy. [117 (1092) 10-1]
you must explain an island to me, so there will be no more after this.
Majjhe sarasmi tihata, Kapp ti Bhagav,
For those standing in the middle of a lake, Kappa, said the Gracious One,
oghe jte mahabbhaye
when a fearful flood has arisen,
jarmaccuparetna, dpa pabrmi Kappa te: [118 (1093) 10-2]
for those overcome by old age and death, I speak (about) an island, Kappa:
akicana andna, eta dpa anpara,
having nothing, no attachment, this is the island with nothing beyond,
Nibbna iti ta brmi jarmaccuparikkhaya. [119 (1094) 10-3]
this is called Nibbna, I say, the end of old age and death.
Etad-aya ye sat, dihadhammbhinibbut,
Knowing this, those who are mindful, who are emancipated in this very life,
na te Mravasnug, na te Mrassa paddhag ti. [120 (1095) 10-4]
come not under Mras control, they are not servants to Mra.
Kappamavapucch nihit
The Young Man Kappas Questions are Finished
11: Jatukamavapucch
The Young Man Jatukas Questions
Sutvna ha vram-akmakmi, icc~yasm Jatuka,
Having heard of a hero who has no desire for sense pleasures, said venerable
Jatuka,
oghtiga puhum-akmam-gama,
I came to ask that desireless one who is beyond the flood,
santipada brhi sahjanetta,
please speak of the state of peace, conascent-eye,
yathtaccha Bhagav brhi me ta. [121 (1096) 11-1]
as it really is, Gracious One, please tell me this.
Bhagav hi kme abhibhuyya iriyati,
the Gracious One moves about having vanquished sense desires,
dicco va pahavi teji tejas.
as the splendid sun (vanquishes) the earth with its splendour.
Parittapaassa me Bhripaa,
To me of little wisdom, O One of Great Wisdom,
cikkha Dhamma yam-aha vijaa
explain the Teaching so that I may know
jtijarya idha vippahna. [122 (1097) 11-2]
the complete giving up of birth and old age here.
Kmesu vinaya gedha, Jatuka ti Bhagav,
Remove the greed for sense pleasures, Jatuka, said the Gracious One,
nekkhamma dahu khemato;
having seen there is safety in renunciation;
uggahta niratta v m te vijjittha kicana. [123 (1098) 11-3]
let there be nothing found in you that has been taken up or put down.
Ya pubbe ta visosehi, pacch te mhu kicana.
You should erase that which is past, and have nothing for the future,
Majjhe ce no gahessasi upasanto carissasi. [124 (1099) 11-4]
if you take up nothing in the present you will live peacefully.

Sabbaso nmarpasmi vtagedhassa brhmaa,
For one altogether without greed for mind and body, O brahmin,
sav ssa na vijjanti yehi Maccuvasa vaje ti. [125 (1100) 11-5]
no pollutants are found whereby he can come under Deaths control.
Jatukamavapucch nihit
The Young Man Jatukas Questions are Finished
12: Bhadrvudhamavapucch
The Young Man Bhadrvudhas Questions
Okajaha tahacchida aneja, icc~yasm Bhadrvudho,
The home-leaver, the craving-cutter, the unmoved one, said venerable
Bhadrvudha,
nandijaha oghatia vimutta,

the enjoyment-leaver, the flood-crosser, the free one,
kappajaha abhiyce sumedha,
the speculation-leaver, the intelligent one - (him) I beg,
sutvna Ngassa apanamissanti ito. [126 (1101) 12-1]
after hearing the Strong One, they will go away from here.
Nn jan janapadehi sagat,
Various people have come from the countries,
tava vra vkya abhikakhamn,
and are waiting for your saying, O hero,
tesa tuva sdhu viykarohi,
you must explain (the Teaching) properly to them,
tath hi te vidito esa Dhammo. [127 (1102) 12-2]
dnataha vinayetha sabba, Bhadrvudh ti Bhagav,
You must remove all attachment to craving, Bhadrvudha, said the Gracious One,
ya ya hi lokasmi updiyanti
for with whatever they are attached to in the world,
ten eva Mro anveti jantu. [128 (1103) 12-3]
with just that Mra follows a man.

Tasm pajna na updiyetha
Therefore knowing (this), the mindful monk should
bhikkhu sato kicana sabbaloke,
not be attached to anything in the whole world,
dnasatte iti pekkhamno,
seeing that with what is called attachment to clinging,
paja ima Maccudheyye visattan-ti. [129 (1104) 12-4]
these people are clinging to the realm of Death.
Bhadrvudhamavapucch nihit
The Young Man Bhadrvudhas Questions are Finished
13: Udayamavapucch
The Young Man Udayas Questions
Jhyi virajam-sna, icc-yasm Udayo,
To the meditator who sits dust-free, said venerable Udaya,
katakicca ansava,
with duty-done, pollutant-free,
pragu sabbadhammna, atthi pahena gama:
who is perfect in all things, I have come in need with a question:
avimokkha pabrhi, avijjya pabhedana. [130 (1105) 13-1]
please tell of freedom through knowledge, the breaking up of ignorance.
Pahna kmachandna, Uday ti Bhagav,
The giving up of sensual desire, Udaya, said the Gracious One,
domanassna cbhaya,
and of sorrow, (these) two,
thnassa ca pandana, kukkuccna nivraa, [131 (1106) 13-2]
the dispelling of sloth, and the constraint of worry (about wrong-doing),
upekkhsatisasuddha, Dhammatakkapurejava
purity through equanimity and mindfulness, 1 preceded by thought of impermanent
things,2
avimokkha pabrmi, avijjya pabhedana. [132 (1107) 13-3]
this I call freedom through knowledge, the breaking up of ignorance.
Ki su sayojano loko? icc-yasm Udayo,
By what is the world fettered? said venerable Udaya,
Ki su tassa vicraa?
By what does it roam about?
Kiss assa vippahnena Nibbna iti vuccati? [133 (1108) 13-4]
By completely giving up what thing is there what is called Nibbna?
Alluding to the fourth absorption (jhna), said to have complete purity of mindfulness and
equanimity (upekkhsatiprisuddhi).
2
It refers to seeing the passing away of the factors of absorption (jhnagni).

Nandisayojano loko, Uday ti Bhagav,
The world is fettered by enjoyment, Udaya, said the Gracious One,
vitakk assa vicra.
it roams about through reflections.
Tahya vippahnena Nibbna iti vuccati. [134 (1109) 13-5]
By completely giving up craving there is what is called Nibbna.
Katha satassa carato via uparujjhati?
For he who lives mindfully, how is it consciousness ceases?
Bhagavanta puhum-gamma, ta suoma vaco tava. [135 (1110) 13-6]
We have come to ask the Gracious One, therefore may we hear your word.
Ajjhatta-ca bahiddh ca vedana nbhinandato Without rejoicing over feeling on the inside or outside eva satassa carato via uparujjhat ti. [136 (1111) 13-7]
for he who lives mindfully in this way, consciousness ceases.1
Udayamavapucch nihit
The Young Man Udayas Questions are Finished
i.e. rebirth-consciousness (paisandhivia).
14: Poslamavapucch
The Young Man Poslas Questions
Yo atta disati, icc-yasm Poslo,
(To) the one who points out the past, said venerable Posla,
anejo chinnasasayo,
the unmoved one, who has cut off doubt,
pragu sabbadhammna atthi pahena gama: [137 (1112) 14-1]
who is perfect in everything, I have come in need with a question:
Vibhta-rpa-saissa, sabba-kyappahyino,
For the one in whom perception of form has ended,
ajjhatta-ca bahiddh ca n atthi kic ti passato,
(who), on the inside and outside is seeing there is nothing whatsoever,
a Sakknupucchmi, katha neyyo tathvidho? [138 (1113) 14-2]

I ask about (his) knowledge, Sakyan, how is such a one led further?
Viahitiyo sabb, Posl ti Bhagav,
All the stations of consciousness, Posla, said the Gracious One,
abhijna Tathgato,
the Realised One knows,
tihantam-ena jnti, adhimutta tapparyaa. [139 (1114) 14-3]
he knows where that one stands, what he is intent on, what he is going towards.
kicasambhava atv, nandi sayojana iti,
Having known the origin of nothingness, and that enjoyment is called a fetter,
evam-eta abhiya, tato tattha vipassati:
knowing deeply that it is so, and then having insight into this:
eta a tatha tassa, brhmaassa vusmato ti. [140 (1115) 14-4]
this is real knowedge for him, for the brahmin who is accomplished.
Poslamavapucch nihit
The Young Man Poslas Questions are Finished
This again refers to the sphere of nothingness (kicayatana).
15: Mogharjamavapucch
The Young Man Mogharjas Questions
Dvha Sakka apucchissa, icc-yasm Mogharj,
Twice I asked the Sakyan, said venerable Mogharja,
na me byksi Cakkhum,
but the Visionary did not answer me,1
yvatatiya-ca Devisi bykarot ti me suta. [141 (1116) 15-1]
if (asked) up to a third time the Divine Seer answers, I have heard.
Aya loko paro loko, Brahmaloko Sadevako:
This world, the other world, the Brahma world with its Gods:
dihi te nbhijnmi Gotamassa yasassino. [142 (1117) 15-2]
one does not know what view of this the reputable Gotama has.
Eva abhikkantadassvi, atthi pahena gama:
So, to the One With Excellent Sight, I have come in need with a question:
Katha loka avekkhanta Maccurj na passati? [143 (1118) 15-3]
Looking on the world in what way does the king of Death not see (one)?
Suato loka avekkhassu, Mogharja sad sato.
Look on the world as empty, 2 Mogharja, being always mindful.
Attnudihi hacca, eva Maccutaro siy.
Having removed (wrong) view of self, in this way one will cross beyond Death.
Eva loka avekkhanta Maccurj na passat ti. [144 (1119) 15-4]
When looking on the world in this way the king of Death does not see (one).
Mogharjamavapucch nihit
The Young Man Mogharjas Questions are Finished
Mogharja had tried to ask his question earlier on two occasions, but understanding that he
was not ready, the Buddha accepted other questions first, giving him a chance to mature.
2
This is one of the earliest references to suat, which was to play such an important role in
the Mahyna teachings.
16: Pigiyamavapucch
The Young Man Pigiyas Questions
Jio ham~asmi abalo vtavao, icc~yasm Pingiyo,
I am old, without strength, with poor complexion, said venerable Pigiya,
nett na suddh savaa na phsu my eyes are unclear, and hearing is difficult m ha nassa momuho antar va!
may I indeed not perish a fool mid-way! 1
Explain the Teaching so that I may know
Disvna rpesu vihaamne, Pingiy ti Bhagav,
Having seen (people) being struck down amid forms, Pigiya, said the Gracious
One,
ruppanti rpesu jan pamatt (and that) heedless people are pained amid forms tasm tuva Pigiya appamatto,
therefore you, Pigiya, being heedful,
jahassu rpa apunabbhavya. [146 (1121) 16-2]
must give up form, and not come into existence again.
Dis catasso vidis catasso, icc-yasm Pigiyo,
The four directions, the four intermediate directions, said venerable Pigiya,
uddha adho dasa dis imyo
above and below: in these ten directions,
The Commentary explains that Pigiya was 120 years old. Mid-way refers to what is short of
Arahatta.

na tyha adiha asutamuta v
there is nothing for you that is unseen, unheard,
atho avita kicinam-atthi loke!
unsensed, or uncognized in the world!
Explain the Teaching so that I may know
Tahdhipanne manuje pekkhamno, Pingiy ti Bhagav,
Seeing human beings, victims of craving, Pigiya, said the Gracious One,
santpajte jaras parete are tormented, and overcome by old age tasm tuva Pigiya appamatto,
therefore you, Pigiya, being heedful,
jahassu taha apunabbhavy ti. [148 (1123) 16-4]
must give up craving and not come into existence again.
Pigiyamavapucch nihit
The Young Man Pigiyas Questions are Finished
(Pryanatthutigth)
(Verses in Praise of the Way to the Beyond)
Idam~avoca Bhagav Magadhesu viharanto Psake cetiye.
This was said by the Gracious One while living among the Magadhans at the
Psaka shrine.
Paricrika-soasna brhmana ajjhiho,
The sixteen attendent brahmins requested,
puho puho paha byksi.
asked, and asked, and he answered the questions.
Ekamekassa ce pi pahassa attham~aya,
If, knowing the meaning of each question,
Dhammam~aya, Dhammnudhamma paipajjeyya,
knowing the Teaching, he would practice in conformity with the Teaching,
gaccheyy eva jar-maraassa pra.
he would surely go beyond old age and death.
Pra gamany ime Dhamm ti,
It is said These teachings go to the beyond,
tasm imassa Dhammapariyyassa
therefore this presentation of the Teaching
Pryana tv eva adhivacana.
is indeed called The Way to the Beyond.
Ajito TissaMetteyyo, Puako atha Mettag,
Ajita, Tissa Metteyya, Puaka, also Mettag,
Dhotako Upasvo ca, Nando ca atha Hemako, [149 (1124) 1]
Dhotaka, and Upasva, Nanda, and also Hemaka,
TodeyyaKapp dubhayo, Jatuka ca paito,
the two: Todeyya, and Kappa, and Jatuka, the one who is wise,
Bhadrvudho Udayo ca, Poslo cpi brhmao,
Bhadrvudha, and Udaya, also the brahmin Posla,
Mogharj ca medhv, Pingiyo ca mah isi. [150 (1125) 2]
Mogharja, the intelligent one, and the great seer Pigiya.
Ete Buddha upgacchu, sampannacaraa isi,
These went to the Buddha, to the seer with perfect conduct,

pucchant nipue pahe, Buddhaseha upgamu. [151 (1126) 3]
asking subtle questions, they went to the Buddha who is best.
Tesa Buddho byksi pahe puho yathtatha,
The Buddha answered as it truly is the questions that they asked,
pahna veyykaraena tosesi brhmae muni. [152 (1127) 4]
and by answering the questions the sage satisfied those brahmins.
Te tosit Cakkhumat, Buddhen diccabandhun,
They, being satisfied by the Visionary, the Buddha, the kinsman of the sun,
brahmacariyam-acarisu varapaassa santike. [153 (1128) 5]
lived the spiritual life under the One With Excellent Wisdom.
Ekamekassa pahassa yath Buddhena desita,
The Buddha taught like this (in response) to the questions one by one,
tath yo paipajjeyya gacche pra aprato. [154 (1129) 6]
he who practices like this can go from here to the beyond.
Apr pra gaccheyya bhvento maggam-uttama.
From here to the beyond he can go by developing the supreme path.
Maggo s pra gamanya, tasm Pryana iti. [155 (1130) 7]
This is the path for going to the beyond, therefore it is called The Way to the
Beyond.
(Pryannugtigth)
(Verses on the Recital of the Way to the Beyond)
Pryana anugyissa, icc-yasm Pingiyo,
I will recite the Way to the Beyond, said venerable Pigiya,
yath addakkhi tath akkhsi: vimalo bhrimedhaso,
as he saw it, so he explained: unstained, with great intelligence,
nikkmo nibbano Ngo, kissa hetu mus bhae? [156 (1131) 8]
the one free from sense desire, the unentangled one, the Strong One, why should he
speak falsely?
Pahnamalamohassa, mnamakkhappahyino,
Of the one who gave up stain and delusion, who gave up conceit and malevolence,
handha kittayissmi gira vapasahita:[157 (1132) 9]
come now, I will proclaim this lyric which is endowed with beauty:
Tamonudo Buddho SamantaCakkhu,
The Buddha, the darkness-dispeller, the All-Seeing Visionary,
lokantag sabbabhavtivatto,
who has gone to the end of the world, transcended all of existence
ansavo sabbadukkhappahno,
given up all suffering, the one pollutant-free,
saccavhayo brahme upsito me. [158 (1133) 10]
whose very name is truth - O brahmin, (you are) worshipped by me.
Dijo yath kubbanaka pahya,
Just as a bird who has given up a barren woodland,
bahupphala knanam-vaseyya,
might live in a forest which has much fruit,
eva p aha appadasse pahya,
so too I have given up those of little wisdom,
mahodadhi hasa-r-iv ajjhapatta. [159 (1134) 11]
like a swan who has arrived at the great sea.
Ye me pubbe viykasu, hura Gotamassan,
Those who explained (things) to me in the past, before Gotamas teaching,
iccsi iti bhavissati, sabba ta itihtiha,
saying it was so, and so it will be, all that was just hearsay,

sabba ta takkavahana. [160 (1135) 12]
all that just increased my thoughts.
Eko Tamanud sno, Jutim so Pabhankaro,
Alone sits the Darkness-Dispeller, the Bright One, the Light-Maker,
Gotamo Bhripao, Gotamo Bhrimedhaso. [161 (1136) 13]
Gotama of Great Knowledge, Gotama of Great Intelligence.
Yo me Dhammam-adesesi, sandihikam-aklika,
He who taught the Teaching to me, which is visible, not subject to time,
tahakkhayam-antika, yassa n atthi upam kvaci. [162 (1137) 14]
the end of craving, beyond calamity, for which there is nowhere a likeness.
Kin-nu tamh vippavasasi muhuttam-api Pigiya,
[Bvari:] Then why do you dwell apart from him, even for a second, Pigiya,
Gotam Bhripa, Gotam Bhrimedhas, [163 (1138) 15]
from Gotama of Great Knowledge, Gotama of Great Intelligence,
yo te Dhammam-adesesi, sandihikam-aklika,
he who taught the Teaching to you, which is visible, not subject to time,
tahakkhayam-antika, yassa n atthi upam kvaci? [164 (1139) 16]
the end of craving, beyond calamity, for which there is nowhere a likeness?
Nha tamh vippavasmi muhuttam-api brhmaa,
I would not dwell apart from him even for a second, brahmin,
Gotam Bhripa, Gotam Bhrimedhas, [165 (1140) 17]
from Gotama of Great Knowledge, Gotama of Great Intelligence,
yo me Dhammam-adesesi, sandihikam-aklika,
he who taught the Teaching to me, which is visible, not subject to time,
tahakkhayam-antika, yassa n atthi upam kvaci. [166 (1141) 18]
the end of craving, beyond calamity, for which there is nowhere a likeness.
Passmi na manas cakkhun va,
I see him in my mind as though with the eye,
rattindiva brhmaa appamatto.
(as I dwell) heedful night and day, brahmin.

Namassamno vivasemi ratti,
revering him I make the night pass by,
ten eva mami avippavsa. [167 (1142) 19]
for that reason I think there is no (real) dwelling apart.
Saddh ca pti ca mano sat ca
My confidence, happiness, mind, and mindfulness,
npenti me Gotamassanamh,
do not depart from Gotamas teaching,
ya ya disa vajati Bhripao
whatever direction the One of Great Wisdom goes to
sa tena ten eva nato ham-asmi. [168 (1143) 20]
it is that very place that I am inclined.
Jiassa me dubbalathmakassa,
I am old, without strength and feeble,
ten eva kyo na paleti tattha,
because of that my body does not go there,
sankappayattya vajmi nicca,
but by an effort of thought I always go,
mano hi me brhmaa tena yutto. [169 (1144) 21]
for my mind, Brahmin, is joined to him.
Panke sayno pariphandamno,
Lying down in a quagmire I was trembling,
dp dpa upallavi,
I drifted from island to island,
ath addassi Sambuddha, oghatiam-ansava. [170 (1145) 22]
then I saw the Sambuddha, the flood-crosser, the one pollutant-free.
Yath ah Vakkali muttasaddho [The Buddha said:] Just as Vakkali released his confidence Bhadrvudho avigotamo ca and Bhadrvudha, and avi-Gotama -

vam-eva tvam-pi pamucassu saddha,
just like that you must release your confidence,
gamissasi tva Pigiya Maccudheyyassa pra. [171 (1146) 23]
and you will go, Pigiya, beyond the realm of Death.1
Esa bhiyyo pasdmi, sutvna munino vaco,
I am more and more sure about this, having heard the sages word,
vivaacchadd Sambuddho, akhilo paibhnav, [172 (1147) 24]
the cover-remover, the Sambuddha, who is unhindered, assured in speech,
adhideve abhiya, sabba vedi paropara,
who knows the great gods, who has understood everything far and near,
pahn antakaro Satth kankhna paijnata. [173 (1148) 25]
the Teacher who makes an end to questions in those who have doubts, and make
them known.
Asahra Asakuppa, yassa n atthi upam kvaci,
The Indestructible, the Unagitated, for which there is nowhere a likeness,
Addh gamissmi na m ettha kankh,
Surely I will go there, about this I have no doubt,
eva ma dhrehi adhimuttacittan-ti. [174 (1149) 26]
thus bear me in mind as one whose heart is intent (on Nibbna).
Pigiyasuttanta Soasi
The Discourse on Pigiya, the Sixteenth
Pryanavaggo Nihito
The Way to the Beyond is Finished
The Buddha said this because Pigiya was still at the stage of Non-Returner (Angm).
[Uruvilvto ipatana Gamana]

[The Journey from Uruvilv to ipatana]
from Mahvastu Vol. III, pp. 322-329
Text as Edited by Emile Senart (1897)

Translation by nandajoti Bhikkhu (May 2009)
Acknowledgement
I am very grateful again to Rod Bucknell who kindly went through the whole work for
me and made a number of useful suggestions and corrections, which has helped clarify
the presentation of this work.
Introduction
The translation that follows is from a section of the Mahvastu (Great Story) dealing
with the period after Lord Buddha left the area where he had attained Awakening until
he arrives at the place where he will give his first official teachings. I made the
translation while working on a part of the Mahkhandhaka of the Vinaya, which
describes the whole period from just after the Awakening up and till the conversion of
Sriputta and Mahmoggallna.
The section provides interest in the variations it provides on the one hand, and the extra
information it gives about this journey on the other. As regards the variations they are
numerous and complex. In this version of events the Buddha first thinks of teaching
Udraka Rmaputra, not ra Klma as in the Pi; the interview with the grumbling
brhmaa is placed on the journey, whereas in the Pi it is said to have happened while
still in the vicinity of Uruvilv; the meeting with the Abstainer Upaka is more
elaborated here.
As to the additions they are many, but none so very significant: including the
preparation of the road by the Pure Land gods; a description of the journey; the meeting
with the Dragon-King Sudarana; many more incidental meetings that are mentioned
along the way; and the problem with crossing the Ganges on the final part of the
journey. Perhaps one significant thing is that all the days seem to have been accounted
for and we can tell from the text that the Buddha spent at least one week on the journey
and who entertained him during that time is mentioned in the story.
The text itself is written in a very imperfect Sansritised Prkt which, even in this short
extract, is very unstable in regards to its form, indeed the Sanskritisation seems to be
almost haphazard as some examples will show: the text first writes tasmd-aha Upaka
Jino, which shows the Prktic ending to the noun, whereas just two lines below we find:
tasmd-aha Upaka Jina, which has the Sanskritised ending.
The application of the sandhi rules is equally haphazard, writing yvac-ca Bodhi yvacca Vras one time (semi-Sanskritised); yvac-ca Bodhir-yvac-ca Vras on
another occasion (properly Sanskritised); and then yva ca Bodhir-yva ca Vras on
another (not Sanskritised). Similarly the text has no problem reading gthye dhyabhe
with the loss of the vowel according to sandhi rules one time; and then gthye
adhyabhe elsewhere.
These differences and variations make for interest both for the casual reader and for the
scholar, and what the work stands in need of is a thorough examination of its historical
and linguistic materials which would further deepen our understanding of the earliest
tradition.
nandajoti Bhikkhu
May 2009
[Uruvilvto ipatana Gamana]1

[The Journey from Uruvilva to ipatana]
[1. Deciding Who to Teach]2
... atha khalu Bhagav ... etad-abhi:
... then this occurred ... to the Gracious One:
Ya nnham-ryam-anuttara Dharmacakra pravartayeya?
Now what if I were to set rolling the unsurpassed and Noble Dharma-Wheel?
Ko nu khalu me pratibalo prathama Dharma deita jnitu,
Who would be able to understand my first Dharma-teaching,
na ca me vihisaye yam-ida Dharmadeanye?
and would not become annoyed at this Dharma-teaching?
Atha khalu Bhagavato etad-abhi:
Udrako Rmaputro uddho alparajo aparokajtyo,
Udraka Rmaputra3 is pure, having little dust, an open-minded person,4
so ca dragato atikrntagato,
he has gone far (along the path), has gone a long way,
naivasajnsajyatanasahavratye Dharma deayati,
he preaches the Dharma concerning the duty of (attaining) the sphere of neitherperception-nor-non-perception,
This title is given by the present editor based on the contents.

Cf. the Pi version of this story (Mahkhandhaka I.6). These subdivisions have been added by
the present editor to help outline the story.
3
The Pi version of his name is Uddaka Rmaputta; in the Pi texts he is thought of secondly,
after ma Klma who is mentioned below.
4
It is not clear whether aparokajtyo is a mistake in the transmission of the text for
alparajaskajtyo, which occurs in the section about ra Klma below, but something
similar also occurs in Lalitavistara. If it is correct then I think we have to take it as Edgerton
suggests in BHSD (s.v.), perhaps it means that he would be open to accepting the new teaching,
the fact that here it says that the Buddha was looking for someone who would not become
annoyed would support this interpetation.
2
The Journey from Uruvilva to ipatana - 4

adya saptha klagato Udrako Rmaputro, mahhnir-Udrako Rmaputro.
(but) Udraka Rmaputra died5 seven days ago, Udraka Rmaputra (has suffered) a great
loss.6
Katamo pi khalv-anyo pi satvo uddho alparajo aparokajtyo,
Now what other being is pure, having little dust, an open-minded person,
yo me pratibalo prathama Dharma deitam-jnitu,
who would be able to understand my first Dharma-teaching,
na ca me vihehey yam-ida Dharmaravaya?
and would not become annoyed at hearing this Dharma?
ro Klmo uddho alparajo alparajaskajtyo,
ra Klma is pure, having little dust, with little dust on his eyes,
he would be able to understand my first Dharma-teaching,
na ca me vihehaye yam-ida Dharmaravaya,
and would not become annoyed at hearing this Dharma-teaching,
mahhnir-rasya adya, try-aha klagato ro Klmo.
(but) for ra there is great loss, (for) ra Klma died three days ago.
Katamo punar-anyo pi satvo uddho alparajaskajtyo,
Now what other being is pure, with little dust on his eyes,
who would be able to understand my first Dharma-teaching,
na ca me vihehaye yam-ida Dharmaravaya?
and would not become annoyed at hearing this Dharma-teaching?
Atha khalu Bhagavato etad-abhi:
Pacak bhadravargiy uddh alparaj alparajaskajtys-,
The good group-of-five7 are pure, having little dust, with little dust on their eyes,
te me pratibal prathama Dharma deita jnitu,
they would be able to understand my first Dharma-teaching,
Lit: gone to (or fulfilled his) time; the Pi equivalent of this term is klakata, made time.
I take it to mean that he has suffered a great loss because he was unable to hear a Teaching he
would so greatly have benefited from, cf. the section about ra below.
7
Called bhikkh, monks, in the Pi, but prematurely as they are not ordained in the sana yet.
6

na ca me vihehayensu yam-ida Dharmaravaya,
they would not become annoyed with me at hearing this Dharma-teaching,
prvam-eva dukara carantasya anubadhensu.
they followed me during my life of austerity.
Te ca Vrasy viharanti ipatane Mgadve.
They are now living near Vras, in the Deer Park at ipatana.
Ya nnha Vras gatv, Vrasy ipatane Mgadve,
Now what if I, having gone to Vras, to the Deer Park at ipatana, near Vras,
pacn bhadravargiyn prathama Dharma deayeya?
were to preach the first Dharma-teaching to the good group-of-five?
[2. Preparing the Road]

Atha khalu sabahul mahekhy uddhvsakyik dev,
8
Then a great many very powerful gods from the Hosts in the Pure Lands,
yena Bhagavns-tenopasakramitv,
after approaching the Gracious One,
Bhagavata pdau iras vanditv, eknte asthnsu.
and worshipping the Gracious Ones feet with their heads, stood at one side.
Ekntas-thits-te Bhagavantam-etad-uvca:
While standing on one side they said this to the Gracious One:
Ya Bhagavato antevsin abhijta parijta
The Gracious Ones pupils understand and know very well
pratibal-ca punar-vaya Bhagavato vividhni vicitri ddhiprtihryi
kartu,
that for the Gracious One we are able to do various and diverse miracles,
yena Bhagavn-mrgea Bodhito
o
and along the path the Gracious One will go from the Bodhi (Tree)
Vrasy gamiyati ipatana Mgadva,
to the Deer Park at ipatana, near Vras,
anuttara Dharmacakra pravartayitu,
to set rolling the unsurpassed Dharma-Wheel,
tato vaya Bhagavato
o
we will attend on the Gracious One
8
The five Pure Lands are the highest of the worlds in the Form Worlds (Rpaloka).

yvac-ca Bodhi yvac-ca Vras mrga pratijgariyma,
along the path from the Bodhi (Tree) to Vras,
sama asamaviama pitalajta,
(making it) even, level like the palm of a hand,
vitatavitna citradyaparikipta osaktapaadmakalpa,
covered with a canopy, surrounded with beautiful cloth, bound round with bunches of
silken cloth,
siktasamma dhpitadhpana,
sprinkled and swept, perfumed with incense,
muktapupvakra suvaravliksastta,
bestrewn with flowers, covered with beautifully coloured sand,
divyamuktcrasastta divyasphaikacrasastta,
covered with divine powdered pearls, covered with divine powdered crystal,
divyamusragalvacrasastta divyalohitikcrasastta.
covered with divine powdered coral, covered with divine powdered rubies.
Tatra ca vaya Bhagava mrge yvac-ca Bodhir-yvac-ca Vras
There, Gracious One, along the path from the Bodhi (Tree) to Vras
divy tlapaktiyo abhinirminiyma,
we will create divine rows of palm trees,
[acch sam saikat] 9 sukhopant citri daranyni,
[transparent, even, sandy,] pleasant, beautiful, good-looking,
10
saptn varn: suvarasya rpyasya mukty,

(made of) seven forms: of gold, silver, pearl,
vairyasya sphaikasya musgalvasya lohitiky.
beryl, crystal, coral, and of ruby.
Tatra ca vaya Bhagava mrge vmadakiato
There, Gracious One, along the path, on the left and the right
divyyo nadyo abhinirminiyma acch sam saikat sukhopant,
we will create divine streams, transparent, even, sandy, pleasant,
We need to exclude these words which have been inserted by mistake. Jones would exclude the
following word also, but it seems appropriate enough so I leave it in the text.
10
Called seven treasures (saptn ratnn) just below.

suvaravluksastt utpalapadmakumudapuarkanalincovered with beautifully coloured sand, with a pond (full) of water-lilies, lotuses, white
lotuses,
saugandhika-mrajambukalakucapanasanrikelao
and shaded completely with sweet smelling mangoes, rose-apples, bread-fruit, jackfruit, coconuts,
plevatakabhavyadimavddhikapracchann.
ebony, star-fruit, and pomegranite.
Tatra ca vaya Bhagavan-mrge yva ca Bodhir-yva ca Vras
There, Gracious One, along the path between the Bodhi (Tree) and Vras
divyni cchattri abhinirminitv, divyni dhvajni abhinirminiyma,
after creating divine sunshades, we will create divine banners,
divyni kgri abhinirminiyma citri daranyni,
we will create divine peaked halls, beautiful, good-looking,
saptn ratnn: suvarasya rpyasya mukty,
(made of) the seven treasures: of gold, silver, pearl,
vairyasya sphaikasya musgalvasya lohitiky.
beryl, crystal, coral, and of ruby.
Bhagavato gacchantasya gamiyanti tihantasya tihanti,
When the Gracious One goes they will go, when he stops they will stop,
purato ca Varavalhak devaputr divyni pupi prkiriyanti,
and the Rain Cloud gods will scatter divine flowers,
manda manda ca dev prasrayiyanti.
and slowly slowly the gods will advance.
[3. The Entourage sets Off]

Bhagavati Bodhito Vrasm-ipatana Mgadva prasthite
On the Gracious Ones journey from the Bodhi (Tree) to the Deer Park at ipatana,
near Vras
anuttara Dharmacakra pravartayitu uddhvsehi devehi mrgo pratijgto,
to set rolling the unsurpassed Dharma-Wheel the path had been prepared by the Pure
Land gods,
mahat catur-aginsenm-abhinirmiitv
and after creating a great four-fold army

mahnta hastikya mahntam-avakya rathakya pattikya,
(consisting of) a great body of elephants, a great body of horses, a body of chariots, and
a body of foot-soldiers,
Bhagavanta Vras gacchanta puras-karensu.
they placed the Gracious One in front as he was going to Vras.
Yvat-Suvarnm-adhipatayo Suvararjno,
11
Many of the lords of the Suvaras and Kings of the Suvaras,
aaj v jaryuj v aupapduk v sasvedaj v,
whether born of eggs, born from a womb, born of moisture, or (born) spontaneously,12
te mahnta catur-aginsen ddhye abhinirmiitv
after creating with their psychic power a great four-fold army
Bhagavanta gacchanta puras-karensu;
placed the Gracious One in front as he was going;
yva Ngn Ngdhipatayo Ngarjno,
many of the lords of the Ngas and Kings of the Ngas,
aaj v jaryuj v sasvedaj v aupapduk v,
whether born of eggs, born from a womb, born of moisture, or (born) spontaneously,
te mahat catur-aginsenm-ddhye abhinirmiitv
after creating with their psychic power a great four-fold army
Bhagavanta Vras gacchanta puras-karensu;
placed the Gracious One in front as he was going to Vras;
catur-mahrjik dev Trayastri Yms-Tuit Nirmarati,
(also) the gods called the Four Great Kings, the Trayastrisa, Yma, Tuita,
Nirmarati,
Paranirmitavaavarti Brahmakyik dev,
Paranirmitavaavarti, and Brahmakyik gods,
mahnta catur-aginsenm-ddhye abhinirmiitv,
after creating with their psychic power a great four-fold army,
Bhagavanta Ki gacchanta puras-karensu.
13
placed the Gracious One in front as he was going to K.
11
Pi: Supaa.
The Suvaras are a type of supernatural bird and the Ngas, who are mentioned below, are a
type of supernatural snake, presumably that is why they may have the different types of birth
that are mentioned here.
13
K is the State of which Vras was the capital.
12
[4. The Dragon-King]

Atha khalu Bhagav mahatye pariye,
Then the Gracious One, surrounded and placed at the front of a great assembly,
anekaatye anekasahasrye anekaatasahasrye puras-kto parivrito,
with countless hundreds, countless thousands, countless hundreds of thousands,
Uruvilvto Gay gacchati, Gayto Aparagay gacchati.
went from Uruvilv to Gay, and from Gay to Aparagay.
Aparagayy Sudarano nma Ngarj
At Aparagay the Dragon-King called Sudarana
tena Bhagav Aparagayy vsena bhaktena ca nimantrito,
invited the Gracious One to dwell and eat with him at Aparagay,
tahi Bhagav, Sudaranasya Ngarjo bhavane vasitv,
and the Gracious One, after dwelling in the domicile of the Dragon-King Sudarana,
kthro Val gacchati.
ate and went on to Val.
[5. The Grumbling Brhmaa]14

Valy nad nma brhmaa huhukajtiko vuccati,
At the river Val there was a brhmaa said to be a grumbler by nature,
so Bhagavanta gacchanta apasavykaroti ca huhun-ti ca karoti.
and as the Gracious One was going he showed disrespect and uttered huhu.
Bhagav etasmi vastusmi etasmi nidne etasmi prakarae
The Gracious One, with that as the basis, as the cause, as the reason,
tye velye ima udnam-udnaye:
15
14
Cf. the Pi version of this story (Mahkhandhaka I.2).

The verse recorded in the Pi differs in the 3rd line and adds a fifth: That brhmaa who has
barred wickedness, Not grumbling, free from blemish, self-restrained, With perfect
understanding, (and) the spiritual life accomplished, Righteously he might speak a word about
the Brahman, For him there is no arrogance anywhere in the world.
15

,
Yo brhmao bhitappadharmo,
That brhmaa who has barred wickedness,
,
Nihuhuko nikayo yattm,

,
Kravo antimadehadhr,
With pollutants destroyed, bearing his last body,
[]
Dharmea so brahmao16 brahmavda vadeya.

Righteously that brhmaa might speak a word about the Brahman.
[6. The Abstainer Upaka]17

Valym-anyatamo18 ghapati Bhagavanta vsena ca bhaktena ca nimantreti
At Val a certain householder invited the Gracious One to dwell and eat with him
tahi Bhagav vusto ktabhaktaktyo,
and when the Gracious One had dwelt and eaten in that place,
Valto Cundadvla nma adhihna gacchati.
from Val he made an approach to Cundadvl.
Adrkt Upako jvako Bhagavanta drato yevgacchanta,
The Abstainer Upaka saw the Gracious One coming from afar,
dv ca punar-yena Bhagavs-tenopasakramitv
and again after seeing the Gracious One, approaching
Bhagavat srdha samodany kath samodayitv
o
and exchanging polite talk with the Gracious One
sryay kath vyatisrayitv, eknte sthd-ekntas-thita
and courteous greetings, he stood at one side, and while stood on one side
Upako jvako Bhagavantam-etad-uvcat:
Upaka the Abstainer said this to the Gracious One:
16
So brhmao is intrusive to the metre, the words are missing in the Pi.
Cf. the Pi version of this story (Mahkhandhaka I.7).
18
I presume this is a mistake for anyataro and translate accordingly.
17
10

Pariuddho Bhagavato Gautamasya cchavivaro pariuddho paryavadto,
Purified is the Gracious Gautamas skin, purified and bright,
viprasanna ca mukhavara,
and his face is clear,
sayyathpi nma tlasya pakvasya saprati vntacyutasya
just as when a palm nut has fallen from the stalk
bandhanrayo pariuddho bhavati paryavadto saptanirbhso ca,
the stalk it hung from is purified, bright and golden,
evam-eva Bhagavato Gautamasya cchavivaro pariuddho paryavadto
just so the Gracious Gautamas skin is purified and bright,
viprasanno ca mukhavaro:
and his face is clear:
adya Bhagavat Gautamenmta adhigata amtagm ca Mrgo.
today the Deathless has been attained by the Gracious Gautama, and the Path that leads
to the Deathless.
Evam-ukte Bhagavn-Upaka jvaka etad-uvca:
After that was said, the Gracious One said this to the Abstainer Upaka:
Amta me Upaka adhigata amtagm ca mrgo.
The Deathless has been attained by me, and the Path that leads to the Deathless.
Evam-ukte Upako Bhagavantam-etad-uvca:
After that was said, Upaka said this to the Gracious One:
Kahi vo bho Gautama brahmacaryam-uyate?
Under whom, dear Gautama, do you live the spiritual life?
Evam-ukte Bhagavn-Upaka jvaka gthye adhyabhe:
After that was said, the Gracious One addressed the Abstainer Upaka with verses:
Trihubh
Sarvbhibh sarvavido ham asmi,

All-Conquering, All-Wise am I,
Sarvehi dharmehi anopalipto,

Undefiled in regard to all things,
11
Sarvajo ha tkaye vimukto,

Having given up everything, liberated through the destruction of craving,
Aha abhijya kim-uddieya?

I have deep knowledge, who should I point to (as Teacher)?
19
Evam-ukta Upako jvako Bhagavantam-etad-uvca:

After that was said, the Abstainer Upaka said this to the Gracious One:
Ancryo Bhagav Gautamo prajnsi?
Is the Gracious Gautama claiming to be without a Teacher?
Atha khalu Bhagavn-Upaka jvaka gthye adhyabhe:
Then the Gracious One addressed the Abstainer Upaka with verses:
20
Na me cryo asti, kacit-sado me na vidyate,

There is no Teacher for me, no one whosoever like me is found,
,
mavipul
Eko smi loke Sabuddho, prpto Sabodhim-uttam.21

I am the One Sambuddha in the world, who has attained supreme Awakening.
Evam-ukte Upako jvako Bhagavantam-etad-uvca:
Arhann-iti Bhagav Gautamo prajnsi?
Is the Gracious Gautama claiming to be a Worthy One?
Atha khalu Bhagavn-Upaka jvaka gthye adhyabhe
pathy
Aha hi arah loke, aha loke anuttara,

I am Worthy in the world, I am unsurpassed in the world,
mavipul
Sadevakasmi lokasmi sado me na vidyate.

There is no person the same as me found in the world with its gods.
19
Elsewhere always written evam-ukte.

We should no doubt exclude kacit and read cariyo (as in the Pi) to correct the metre; it
may be that kacit has been inserted in an attempt to repair the metre once the svarabhakti
vowel was left out owing to Sanskritisation.
21
This line is somewhat different to the corresponding Pi line.
20
12

Jino ti Bhagav Gautamo prajnsi?
Is the Gracious Gautama claiming to be a Victor?
Atha khalu Bhagavn-Upaka jvaka gthye dhyabhe:
pathy
Jin hi md bhonti ye prpt ravakaya.

There are surely Victors like me, who have attained the destruction of the
pollutants.
Jit me ppak dharm, tasmd-aha Upaka Jino.22

I have been victorious over all wicked things, therefore, Upaka, I am a Victor.
pathy
Pauarka yath vara anope na pralipyate,

Just as a white lotus beauty is not defiled by the mud,
Eva loke na lipymi, tasmd-aha Upaka Jina.

Even so I am not defiled in the world, therefore Upaka I am a Victor.
pathy
Abhijeya abhijta sadvaktavya ca bhyati,

What was to be known deeply has been known deeply, and what is to be well-spoken
is spoken,
Prahtavya prahna me, tasmd-aha Upaka Jino.

What was to be abandoned has been abandoned by me, therefore, Upaka, I am a
Victor.
Kahi Bhagav Gautamo gamiyasi?
Where will the Gracious Gautama go?
22
We should no doubt read tasmha Upak Jino to correct the metre as in the Pi, or
something very similar. Similarly below. Note that what is written here as Jino, is written in the
same sentence below as Jina, showing clearly the very imperfect Sanskritisation of the text.
13

Atha khalu Bhagav Upaka jvaka gthye dhyabhaye:
Vras gamiymi, haniya Amtadundubhi,

I will go to Vras, I will beat the drum of the Deathless,
pathy
Dharmacakra pravartayiya loke aprativartiya.

I will set rolling the Dharma-Wheel that cannot be rolled back in the world.
navipul
Yo me dharma adhigato virgopasamo ivo,

That thing attained by me is passionless, tranquil and auspicious,
Tam-aha pravartayiymi hitya sarvprin,

I will set it rolling for the benefit of all living beings,
,
mavipul
Ye cbhyatt Sabuddh, ye ca Buddh angat,

Those who were Sambuddhas in the past, and those who (will be) Buddhas in the
future,
,
mavipul
Ye caitarahi Sabuddh bahn okanak,

Those who are Sambuddhas now, who are destroyers of many griefs,
pathy
23
Dharma deenti satvn Buddhn e dharmat.

They teach the Dharma to (all) beings, this is the nature of the Buddhas.
Devat antarke gth bhanti:
The gods in the firmament spoke this verse:
Jagat
Yo evarpa naradamyasrathi,
o
Having seen him who is such a guide for those people who need taming,
Triubh
24
Dv Mahari parivrayeya.
They should gather round the Great Seer.
23
We need to read ea to correct the metre.

Text reads: Mahari parivarjayeya, one should avoid the Great Seer, which makes no sense in
the context. I follow Edgertons suggestion (BHSD, s.v. parivarjayati) in the amendment.
24
14

Jagat
Hastehi pdehi ca so mahiri

One should worship (such) great good fortune
Triubh
Pramaye ea atvamtra.
With (open) hands and feet.
[7. Meetings along the Way]

Cundadvly Cundo nma Yako
At Cundadvl the Yaka Cunda
tena Bhagav svake bhavane vsena ca bhaktena ca nimantrito.
invited the Gracious One to dwell and eat at his domicile.
Bhagav Cundasya Yakasya bhavane ekartroito ktabhaktaktyo
The Gracious One, after he had dwelt and eaten at the Yaka Cundas domicile for one
night
Srathipure Lohitavastuka gacchati.
went to Lohitavastu near Srathipura.
Lohitavastuke Kamaaluko nma Ngarjo
At Lohitavastu the Dragon-King Kamaaluka
tena Bhagav svake bhavane vsena ca bhaktena ca nimantrito.
invited the Gracious One to dwell and eat at his domicile.
Tatrpi Bhagav ekartroito ktabhaktaktyo
The Gracious One, after he had dwelt and eaten there for one night
Lohitakto Gandhapura gacchati.
went from Lohitaka to Gandhapura.
Gandhapure Kandho nma Yako prativasati
At Gandhapura dwelt the Yaka Kandha
tena Bhagav svake ca bhavane vsena ca bhaktena ca nimantrito.
and he invited the Gracious One to dwell and eat at his domicile.
Tatrpi Bhagavn-ekartroito ktabhaktaktyo
Srathipura gacchati.
went (back to) Srathipura.
15

Srathipure Bhagav anyatarea ghapatin vsena ca bhaktena ca nimantrito.
At Srathipura another householder invited the Gracious One to dwell and eat at his
domicile.
Tatrpi Bhagav ekartroito ktabhaktaktyo
Srathipurto Gagtram-anuprpto.
from Srathipura arrived at the bank of the Ganges.
[8. The Boatman]

Nviko dni ha: Dehi tarapaya,
Now the boatman said: Give the fare for crossing,
Bhagavn-ha: Kuto mama samaleukcanasya,
the Gracious One said: How can I, when money is the same (to me) as a clod of earth,
vyapagatajtarparajatasya tarapaya?
and I am without gold and silver, (give) the fare for crossing?
Nviko ha: Yadi me desi tarapayantarhasi,
The boatman said: If you give me the fare for crossing you will cross,
atha na dadsi na tarhasti.
but if you dont give you wont cross.
Bhagavn-ha:
The Gracious One said:
pathy
No haso Narmadtre nvika paripcchati,

The goose does not beg the boatman to cross the Narmad,
pathy
Svakena bhuvryea haso tarati Narmad.

The goose crosses the Narmad with his own great energy.
Iti vaditvna Sabuddho hasarjev prakrame,

Having said this the Sambuddha, like the Goose King, crossed over,
,
mavipul
Gagy tre asthsi oghatro Mahmuni.

Having crossed the ocean the great Sage stood on the (other) bank of the Ganges.25
25
This incident was apparently the occasion for King Bimbisra making an allowance
throughout the Kingdom of Magadh that ascetics need not give the fare for crossing a river
but were to be taken for free.
16

Bhagav dni Gagm-uttro Vrasm-anuprpta Sakhamedhya asthsi,
Having crossed the Ganges the Gracious One arrived at Vras and stopped at
Sakhamed,
Bhagav kla gameti Vrasy piya caritu.
and when the right time had come the Gracious One went into Vras for alms.
, Triubh
26
Na hi vikle viharanti Buddh,

The Buddhas do not sojourn at the wrong time,
,
Kle tu piya carant grme;

They go to the village for alms at the right time;
,
Viklacrhi vasanti sag,

Attachments are found in those who go at the wrong time,
,
Tasmd-vikle na caranti Buddh.

Therefore the Buddhas do not go at the wrong time.
ipatane pacak bhadravargiy viharanti:
The good group-of-five were living at ipatana:
jtakauinyo Avak Bhadrako Vpo Mahnmo...
jta-Kauinya, Avak, Bhadraka, Vpa, Mahnma27...
26
We need to read h to correct the metre.

In the Pi texts they are named as: A(ta) Koaa, Assaj, Bhaddaka, Vappa and
Mahnma. Kauinya actually acquired the name jta-Kauinya only later, after attaining
the Vision-of-the-Dharma.
27
17
Udna
Exalted Utterances
Buddha Jayanti Tripitaka Text

translated by
nandajoti Bhikkhu
(revised version 2.2, February 2008)
Table of Contents (outline)

Introduction to the Udna
The Chapter (including the Discourses) about the Awakening (Tree)
The Chapter (including the Discourse) about Mucalinda
The Chapter (including the Discourse) about Nanda
The Chapter (including the Discourse) about Meghiya
The Chapter (including the Discourse) about Soa
The Chapter (including the Discourse) about the Congenitally Blind
The Chapter (including) the Short (Discourses)
The Chapter (including the Discourse) about the Pal Villagers

Texts:
Other texts consulted:
Other Works Cited:
Introduction
Canonical Parallels
More Udnas in the Tipiaka
Collection & Organization of the Udna
The First Discourse about the Awakening (Tree)
The Second Discourse about the Awakening (Tree)
The Third Discourse about the Awakening (Tree)
The Discourse about the Banyan (Tree)
The Discourse about the Elders
The Discourse about Kassapa
The Discourse about Pv
The Discourse about Sagmaj
The Discourse about Those with Knotted Hair
The Discourse about Bhiya

The Discourse about Mucalinda
The Discourse about the Kings
The Discourse about the Stick
The Discourse about Veneration
The Discourse about the Lay Follower
The Discourse about the Pregnant Woman
The Discourse about the Only Son
The Discourse about Suppavs
The Discourse about Viskh
The Discourse about Bhaddiya
The Discourse about Deeds
The Discourse about Nanda
The Discourse about Yasoja
The Discourse about Sriputta
The Discourse about Kolita
The Discourse about Pilindivaccha
The Discourse about the Alms-Gatherer
The Discourse about the Crafts
The Discourse about Looking Around the World
The Discourse about Meghiya
The Discourse about Agitation
The Discourse about the Cowherd
The Discourse about Moonlight
The Discourse about the Nga (Elephant)
The Discourse about Piola
The Discourse about Sundar
The Discourse about Upasena
The Discourse about the King
The Discourse about the One Short-Lived
The Discourse about the Leper Suppabuddha
The Discourse about the Young Boys
The Discourse about the Observance
The Discourse about Soa
The Discourse about Revata
The Discourse about nanda
The Discourse about Mocking
The Discourse about Panthaka

The Discourse about the Relinquishment of the Life Process
The Discourse about Reflecting
The First Discourse about the Various Sectarians
The Second Discourse about the Various Sectarians
The Third Discourse about the Various Sectarians
The Discourse about Subhti
The Discourse about the Courtesan
The Discourse about (Running) Beyond
The Discourse about the Arising of the Realised One
The First Discourse about Bhaddiya
The Second Discourse about Bhaddiya
The Discourse about Clinging
The Second Discourse about Clinging
The Discourse about Bhaddiya the Dwarf
The Discourse about the Destruction of Craving
The Discourse about the Destruction of Diversification
The Discourse about Kaccna
The Discourse about the Well
The Discourse about Udena
The First Discourse about Nibbna
The Second Discourse about Nibbna
The Third Discourse about Nibbna
The Fourth Discourse about Nibbna
The Discourse about Cunda
The Discourse about the Pali Villagers
The Discourse on the Two Paths
The First Discourse about Dabba
The Second Discourse about Dabba

Texts:
BJT: The text of the Udna presented here is substantially a transliteration of the
Sinhala letter version of the text as printed in the Buddha Jayanti Tripitaka Series,
Volume XXIV. In preparing this edition the corrigenda (uddhi patraya) as printed on
page xxvi of that volume have been taken into account. Other corrections, made by the
present editor while preparing this edition of the text, have been noted in the
appropriate place.
In the original edition there were many cases where BJT was inconsistent in its use of
punctuation and layout. Here an attempt has been made to present a more standardized
version of the text in this regard, but as the matter is trivial on the one hand, and
extremely numerous on the other, these sort of changes have not been noted.
Italics in the text and translation presented here signify that these lines were repetitions
in the text that were omitted in BJT. They have been filled in here to encourage recital
of the text in full.
Other texts consulted:

SHB: Paramatthadpan or the Commentary to the Udna, edited by Bihalpola Siri
Dewarakkhita Thera, finally revised by Mahagoda Siri issara Thera (Colombo,
1920, reprinted Colombo, 1990).
The Udana Pali, edited by Belideniye Siridhamma Thero (Colombo, 1983).
ChS: The Burmese edition of the text and commentary as they appear on the Chaha
Sagyana CD-ROM Version 3 (Igatpuri, no date given, but = 1999).
Udnavarga, herausgegeben von Franz Bernhard (G
ttingen 1965).
Other Works Cited:

PED: The Pali Text Society's Pali-English Dictionary, edited by T. W. Rhys Davids and
William Stede (1921-1925, republished, Oxford 1995).
DP: A Dictionary of Pli, Part 1 a - kh, by Margeret Cone (Oxford 2001).
SED: A Sanskrit-English Dictionary, by Sir Monier Monier-Williams (1st published
1899; corrected edition, Delhi 2002).
DPPN: Dictionary of Pli Proper Names, G.P. Malalasekera (reprinted New Delhi,
2002).
Geography of Early Buddhism, by Bimala Churn Law (2nd edition, New Delhi 1979).
Syntax of the Cases in the Pali Nikayas, by O.H. de A. Wijesekera (Colombo 1993).
A Pli Grammar, by Wilhelm Geiger, revised and edited by K.R. Norman (Oxford,
1994).
Pali Grammar, by Vito Perniola S.J. (Oxford 1997).
Style and Function, by Mark Allon (Tokyo 1997).
Introduction
The first book in Pi that I read from cover to cover without the aid of a translation
was the Udna. It struck me then, and still strikes me now, as being the ideal book to
introduce students to a study of the language of the texts. There are a number of
reasons for this. The first is that the Udna is made up of related prose and verse
sections, which exposes the student to the different ways in which the language is
written.
Then the prose sections are for the most part short and story-like, and therefore
provide an underlying context which helps with the comprehension of the language.
The stories are mainly quite straightforward, and give a contextual basis for
understanding the udnas, which are generally more difficult in form and syntax.
Some of the most memorable stories in the Canon have found there way into this
collection, which seems to have an overall structural plan, in that it begins with events
that happened just after the Sambodhi (also recorded in the Mahvagga of the Vinaya);
and the last chapter includes many events from the last days of the Buddha as recorded
in the Mahparinibbnasutta (Dghanikya 16). Note that the Udna ends, not with the
Buddha's parinibbna, following which no udna was spoken, of course; but with the
parinibbna of one of the Buddha's leading disciples Ven. Dabba Mallaputta.
As the collection takes in some of the most important events in the Buddha's career, it
naturally reflects some of his most important discoveries and teachings also. Because of
this there is enough material of doctrinal importance in the collection to keep the
student interested, whether it be the review of paiccasamuppda following the
Sambodhi; the important meditation instruction to Bhiya ; the difficult teaching on
bhava given in Lokavolokanasutta or the teachings about nibbna in the first 4
udnas of chapter 8.
The translation is presented here together with the Pi line by line, and attempts - as
far as is possible - to present an exact rendering of the text so as to give the student
enough help to follow the wording of the text itself. Any departure from that
procedure that I am aware of, has been noted. Although my main aim has been to help
the student read the text itself, hopefully the translation is in fairly lucid English, so
that if all that is required is a reliable translation, it can be read alone.
In preparing the notes I have concentrated on drawing attention to the structure and
syntax of the language. I have been greatly helped with this by a study of the Syntax of
the Cases in the Pali Nikayas, by O.H. de A. Wijesekera (his Ph.D. Thesis, prepared in
1935 at the University of London, but unfortunately not published until 1993). The
book deals in great depth with syntax mainly from the point of view of the noun.
Another book that I have found very useful is Pali Grammar, by Vito Perniola S.J.
(which was completed in 1965, and first published in 1997). About a third of the
grammar deals with syntax, and approaches the subject from different angles:
agreement, case, verb, and sentence syntax.
No attempt, however, has been made to be comprehensive in treatment here, rather I

simply point out certain aspects regarding the structure of the language (normally when
they first occur). It is expected that the student from there on should look for the same
sort of constructions on their own.
Canonical Parallels
Some of the material found in this collection is also found in other places in the
Canon. Below there are 2 concordance tables to facilitate cross-reference. The first
table shows places in the Canon which correspond both in the prose and udna with the
collection presented here. From this we can see that nearly all of the corresponding
material has been drawn from either the Vinaya Khandhakas or the
Mahparinibbnasutta of Dghanikya, which are believed to have formed a narrative
unit at some time. The second table shows the parallels to the udnas alone:1
Table 1 (Prose & Udna)
Udna:
Pahamabodhisutta 1-1
Dutiyabodhisutta 1-2
Tatiyabodhisutta 1-3
Nigrodhasutta 1-4
Mucalindasutta 2-1
Bhaddiyasutta 2.10
Ngasutta 4.5
Rjasutta 5-1
Uposathasutta 5-5
Soasutta 5-6
nandasutta 5-8
Parallel:
Vinaya Mahvagga: Bodhikath
Vinaya Mahvagga: Bodhikath
Vinaya Mahvagga: Bodhikath2
Vinaya Mahvagga: Ajaplakath
Vinaya Mahvagga: Mucalindakath
Saghabhedakkhandhaka: ChaSakyapabbajjkath
Kosambakakkhandhaka: Plileyyakagamanakath
Malliksutta, Kosalasayutta, SN 3.8
Ptimokkhahapanakkhandhaka:
Imasmidhammavinaye-ahacchariya
Cammakkhandhaka: Mahkaccnassa
Pacavaraparidassan
Saghabhedakkhandhaka:
Pacavatthuycanakath
I have not included the parallels found in Nettipakaraa and Peakopadesa, as these are simply
quotations of the relevant texts.
Note that there are parallels to all the udnas in this collection in the Sanskrit Udnavarga, see the
Udna Parallels document elsewhere on this website.
2
The first 3 suttas in the Udna also occur at the beginning of the Vinaya Mahvagga. There however
the Buddha is said to have reviewed paiccasamuppda in both forward and reverse orders during each
of the three watches of the night.
In the Udna, on the other hand, the Buddha reviews paiccasamuppda in forward order during the 1st
watch, in reverse order during the 2nd watch, and in both forward and reverse orders during the 3rd
watch. This is obviously more dramatic, but we cannot draw conclusions about the priority of the
different versions from that alone.
When we look at the various sources, Pi, Sanskrit, Tibetan, & Chinese, it is clear that there were a
number of different traditions about the events immediately following the Awakening.
yusakhravossajanasutta 6-1
Cundasutta 8-5
Paligmiyasutta 8-6
Mahparinibbnasutta, DN.16
Iddhipdasayutta, SN 51.10
AN. VIII.vii.10
Bhesajjakkhandhaka: Sunidhavassakravatthu
Table 2 (Udna only)

Udna:
Kassapasutta 1-6
Jailasutta 1-9 cd
Bhiyasutta 1-10
Mucalindasutta 2-1
Daasutta 2-3
Sriputtasutta 3-4
Pilindivacchasutta 3-6a-c
Lokavolokanasutta 3-10
Goplasutta 4-3
Juhasutta 4-4
Piolasutta 4-6
Sriputtasutta 4-7
Upasenasutta 4-9 vs.2
Kumrakasutta 5-4c-h
Uposathasutta 5-5
Revatasutta 5-7
Saddhyamnasutta 5-9
Panthakasutta 5-10d-f
Subhtisutta 6-7ab
Dutiyasattasutta 7-4a-d
Lakuakabhaddiyasutta 7-5
Tahkkhayasutta 7-6d-f
Parallel:
Nid II comm. on Sn 65
Dhp 393cd
Bhiyattherasspadna
Kathvatthu: Hevatthikath, Dutiyavaggo 1
Dhp 131-132
Th 651 (Revata), Th 999 (Sriputta)
Sn 473a-c
Sn 593ab;
cf. Sayatanavibhagasutta MN 149;
cf. Sayatanasayutta, SN 35.31;
cf. Khandhasayutta SN 22.41;
Dhp 42
Th 192 (Khitaka)
Mahpadnasutta (DN. 14), Crik-anujnana
Dhp 185
Th 68 (Ekuddniya);
Pcittiyakaa, Atthagatasikkhpada
Sn 751
Dhanaplasehipetavatthu Pv. 243cd, 244
Th 447 (Sirimaa);
Ptimokkhahapanakkhandhaka:
Imasmidhammavinaye-ahacchariya
Parivrapi: Gthsagaika
Kakhrevatattherasspadna
Kathvatthu: Kakhkath
MN. 128;
Kosambiyajtaka Ja. 428;
Kosambakakkhandhaka: Dghvuvatthu
Sarabhagajtaka Ja. 522
Sn 7ab
Th 297a-d (Rhula)
Cittasayutta SN 41.5
Dhp 230b-d;
AN. IV.i.6d-f;
AN. IV.i.8d-f;
AN. V.v.2h-j
Papacakkhayasutta 7-8cd
Tatiyanibbnasutta 8-3
Catutthanibbnasutta 8-4
Dutiyadabbasutta 8-10
lines cd occur as prose in nejasappyasutta

(MN. 106);
AN. VII.vi.2
Iti 43
Channovdasutta (MN. 144);
Sayatanasayutta SN 35.87;
Mahpajpatigotamther-apadna, vss. 286-287
More Udnas in the Tipiaka

In the Tipiaka we find an early classification of the Dhamma into 9 groups, they are:
Sutta, Geyya, Veyykaraa, Gth, Udna, Itivuttaka, Jtaka, Abbhutadhamma, and
Vedalla . It is not without significance that this classification includes 3 groups that
were later to be collected and find their way into the Khuddakanikya in eponymous
books: Udna, Itivuttaka, and Jtaka. This perhaps serves to show that although the
collection of the material that eventually formed the Khuddakanikya may be late, the
material from which it was formed was, in some cases, known right from the earliest
times. Of the other classes mentioned here none are found collected in books bearing
the same names, but are spread throughout the Nikyas as we now receive them, and it
very much appears that the Nikya classification has at some time or other, superceded
the earlier one.
In the Udna itself there are 80 discourses, and they comprise all but one of the exalted
utterances that are attributed to the Buddha himself in the Tipiaka. 3 There are,
however, many udnas which are found in the Vinaya- and Suttapiakas that have not
made their way into the collection. When we examine this extraneous material we find
that the majority of these udnas are not exalted utterances, as in the Udna collection,
but rather are exclamations, which, for the most part, do not form a climax in
themselves, in the way the exalted udnas do, but are simply exclamations in an ongoing narrative.
All the udnas of this kind that I have been able to find are collected in the Appendix.
In the Jtakas many of the Bodhisatta's utterances are said to have been udnas, and
they have also been collected in the same Appendix.
There are also 2 other udnas mentioned in the collection, which are not by the Buddha. The first was
the exclamation made by Ven. Bhaddiya, expressing his happiness with the monks life (Ud. 2-10): Aho
sukha! Aho sukha! This udna was also uttered by the Bodhisatta on 2 different occasions, see The
Bodhisattas Udnas in the Jtaka in the Appendix.
Sakka, king of the gods, also made an udna after giving alms to Ven. Mahkassapa (3-7):
Aho dna! Paramadna ~ Kassape suppatihita,
Aho dna! Paramadna ~ Kassape suppatihitan-ti.
Collection & Organization of the Udna

John D. Ireland in the Introduction to his translation of The Udna (Kandy, 1997, pg
10), writes: Could the udnas have once existed as a collection apart from the
introductory discourses, like the verses of the Dhammapada? In the first chapter...the
udna utterances form a group united by the common word "brahmin," which is
obvious when they are read apart from the introductory discourses. So this chapter
could well have been called Brhmaa-vagga, following on from the last chapter of the
Dhammapada... Similarly, the second chapter has the unifying theme of sukha:
happiness, bliss. However, in the subsequent chapters there is often no discernible
theme linking the utterances.
As Ireland noted the word brahmaa occurs in all the verses of the opening chapter, (11b, 1-2b, 1-3b, 1-4a, 1-5d, 1-6d, 1-7b, 1-8d, 1-9d, 1-10h), and so there is clearly word
collocation in the udnas in this chapter. Likewise sukha occurs in nearly all of the
verses of the second chapter (2-1aceh, 2-2abc, 2-3acdegh, 2-4a, 2-5a, 2-6a, 2-8c, 2-9b, 210c); it is missing from 2-7, but there its place is taken by the word piya (2-7af), which
is related in meaning, and piya also occurs in the verse that follows it (2-8b), so that it
may have come in to the collection through this connection.
It is odd that having seen the collocation of the verses in the first 2 chapters, that
Ireland didn't note the clear collocation in the 3rd chapter, linked by the word bhikkhu,
which occurs throughout the chapter, occuring in the following verses: 3-1a, 3-2d, 3-3d,
3-4c, 3-5c, 3-6d, 3-7a, 3-8a, 3-9d, 3-10 last verse; or in the 4th chapter where it is on the
word citta : 4-1d, 4-2e, 4-3c, 4-4a, 4-5c, 4-6e, 4-8d, 4-9f, 4-10a. The 7th udna in this
chapter doesn't have the word citta, but it does have the root-connected word cetasa (47a).
If we were to give names to the first four chapters according to their word-collocation,
we would then have Brhmaavagga, Sukhavagga, Bhikkhuvagga, and Cittavagga . It is
interesting to note that these four vagga titles do in fact occur in the Dhammapada,
and it may be that what we have in the udna is a fossilized remnant of a collection of
verses that, as Ireland suggested, may once have stood alone.
In the following chapters there seems to be no collocation on a keyword. Still, we
should note that ppa occurs in 5-3d, 5-4ce, 5-6cd, 5-7bcd; and 5-4 may be connected to
5-5, by theme, as they both deal with the covering up of bad deeds. There does not
seem to be collocation running through all the verses in the 6 th chapter either, but
dihi occurs in 6-6j, 6-8 (in the middle), 6-9d, 6-10h. The theme of views is also
implied in 6-4 & 6-5 (see the translation), which are further linked together by having
the opening 2 lines in common.
Chapter 7 has many verses dealing with the one who is everywhere free (7-7a), who
has cut off the cycle (7-2a), cut off the stream (7-5d), who has no roots in the earth (76a), who has transcended the tether and the obstacle (7-7b), and cut off the root of
craving (7-9c). Chapter 8 which begins with the well known 4 nibbna suttas continues
with that theme, see 8-5d, 8-6d, 8-8 2nd verse, 8-9 whole verse, and 8-10 both verses.
Only 8-7 seems to stand apart from this.
10
It very much looks therefore that the organising princliple in the 2 nd half of the
collection was by theme, perhaps influenced by the underlying thematic consistency in
the first four chapters, that had, in fact, come about from the collocation of keywords.
Another indication of this may be obtained when we examine the udnas themselves.
Most of the udnas in the collection are in verse, but there are a number that are in
prose. All but one of the prose udnas occur in the last four chapters (6-8, 6-10, 8-1, 83, 8-4; the exception is 3-10, which is discussed below). Some of these are unusual not
only because they are not in verse, but because they do not appear to be udnas at all.
In the Appendix I present the udnas that are named as such found scattered
throughout the Tipiaka. We can see from this that there are basically 2 groups of
udnas . The first and most frequent is the exalted utterance, which is mainly what we
have is the eponymous collection. The second group, which is by no means
insignificant, is the exclamatory group of udnas, which are in prose.
The prose udnas listed above however, fit into neither of these categories. The udna
at 8-1, for example, begins as an address: Atthi bhikkhave tad-yatana
which would
suggest that this is a normal doctrinal teaching. 8-3 begins in a similar way:
Atthi bhikkhave ajta
; and 8-4 is similarly very sober and doctrinal in exposition.
All three deal with nibbna, and I would suggest that they perhaps formed part of a
group, together with 8-2, which is in verse, and may therefore have found their way
into the collection via that connection. This may be further confirmed by the fact that
all four of the nibbna udnas have exactly the same introduction ( nidna ) recorded
for the sayings, which may have been applied originally only to 8-2.
The udna at 6-8 is also in prose. In this case it seems to have very little to do with the
prose introduction, and one cannot help feeling that there is some sort of mis-match
here, and that the discourse has been patched together in an attempt to make a normal
udna out of it. It may be that it has been added in here owing to its theme being
dihi, which links it to the rest of the collection in this chapter.
There are a number of complications regarding the udna at 6-10, not the least being
that the first half of the utterance is in fact metrical in structure (the metre is Vetlya,
though the 3rd and 4th lines are corrupt); while in the 2nd half no metre can be
discerned. Clearly however the 2nd half is needed to complete the sense of the 1st half,
and it cannot simply have been tagged on. Again the udna has an underlying theme of
views.
The udna that occurs at 3.10 is also very difficult owing to the confused state it which
it has been preserved, with parts of it having no discernible metre, while other portions
are certainly metrical, but not necessarily in whole verses. It appears to me that the
udna falls into 3 distinct sections, the first and last of which were probably originally
in verse, while the middle section is in prose. The word-collocation that joins this
udna to the others in the chapter, which is on the theme of bhikkhu, occurs in the 3rd
section of the udna, and it may be that these were the original verses in the collection,
and that they have attracted the other two sections into the collection through the
theme of bhava that runs throughout the udna.
11
1: Bodhivaggo
1-1: Pahamabodhisutta (1)5

The First Discourse about the Awakening (Tree)
Eva me suta:
Thus I heard:
eka samaya Bhagav Uruvelya viharati,6
at one time the Gracious One was dwelling near Uruvel,
(period) after attaining Awakening.
Tena kho pana samayena Bhagav
Then at that time the Gracious One
sattha ekapallakena nisinno hoti7 vimuttisukhapaisaved.
was sitting in one cross-legged posture for seven days experiencing the happiness of
freedom.
The chapter titles in the Udna are principally named after one (or, as here, more of the main
discourses that occur in the chapter; the only exception to this being the 7 th chapter Cullavagga, the
Chapter (including) the Short Discourses.
Book, chapter, and discourse titles in Pi are normally quoted in the nominative, which is the so-called
label-use of the nominative; see Perniola pg. 245d. But note that in the manuscript editions of the
texts the end-title is the rule, quoting the title at the beginning of a text is a modern felicity.
5
Bodhi in the title here and in the next 2 discourses refers to the Tree of Awakening, not to the
Awakening itself, as the events described herein took place some time after that momentous event.
Compare 1.4 Nigrodhasutta (The Discourse about the Banyan Tree).
6
Most of the discourses open with the same formula: Evam me suta: eka samaya
Bhagav....viharati. Notice the use of the historical present, literally: ...at one time the Gracious
One...dwells.
The accusative eka samaya is used with locative sense, another formula which is used just below is:
tena samayena, which is the instrumental also used with locative meaning (cf. Kaccyana on the
instrumental 292: Sattamyatthe ca: sattamyatthe ca tatiyvibhatti hoti. e.g. tena klena, tena samayena,
yena klena, yena samayena, tena kho pana samayena).
The Commentary notes that the ancients recognise all these as having locative sense: Por pana
vaayanti yasmi samaye ti v tena samayen ti v eka samayan-ti v abhilpamattabhedo esa
niddeso, sabbattha bhummam-eva attho ti. Tasm eka samayan-ti vutte pi ekasmi samaye ti attho
veditabbo.
The locative in the place name which precedes the verb in these formulas is proximate, and usually
means near (not at or in), which is more specifically stated in what follows the verb.
7
ekapallakena is another example of an instrumental used with locative meaning. The auxillary verb
together with the past participle (nisinno hoti) is used in much the same way as the similar construction
in the translation: was sitting; notice that hoti is often used as an auxilliary giving durative sense to the
main verb.
12
1: Bodhivaggo
Atha kho Bhagav tassa satthassa accayena,

Then with the passing of those seven days, the Gracious One,
tamh samdhimh vuhahitv, rattiy pahama yma,8
after arising from that concentration, for the first watch of the night,
paiccasamuppda anuloma9 sdhuka manasksi:
applied his mind thoroughly to conditional origination in forward order:
Iti imasmi sati10 ida hoti; imassuppd ida uppajjati,
This being so, that is; from the arising of this, that arises,
yadida: avijjpaccay11 sakhr,
that is to say: because of ignorance there are (volitional) processes,
sakhrapaccay via,
viapaccay nmarpa,
phassapaccay vedan,
vedanpaccay tah,
tahpaccay updna,
The Commentary explains rattiy here as a genitive; and pahama as the accusative of duration:
rattiy ti avayavasambandhe smivacana; pahaman-ti accantasayogatthe upayogavacana.
9
Anuloma literally: along the hair (or grain); as opposed to pailoma (see next discourse), against the
hair (or grain).
10
Locative absolute construction, giving conditional sense, Syntax 184b.i.
11
Paccay is an ablative functioning as an adverb here, and is really a periphrasis, where the same
meaning could have been expressed by the ablative case-ending; the case ending implied in the first
half of the compound is the genitive, which is the normal construction when these sort of words (paccay, -hetu, -kra) occur as post-positions. The same construction occurs in Sanskrit, see Syntax
122, d.
The Commentary takes sambhavanti which occurs at the end of the passage as applying to all the terms
but it seems to me that this part of the formula corresponds to the first part of the statement in brief,
made above: This being so, that is, being parallel to: because of ignorance there are (volitional)
processes; with honti being understood.
13
1: Bodhivaggo
updnapaccay bhavo,
bhavapaccay jti,
jtipaccay jarmaraa,
sokaparidevadukkhadomanassupys12 sambhavanti,
evam-etassa kevalassa dukkhakkhandhassa samudayo hot ti.
tya velya13 ima udna udnesi:14
Yato pajnti sahetudhamman-ti.15
Since he knows (the nature of a) thing and its cause.
12
The elements in this compound are grouped and ordered according to the waxing syllable principle, so
we have to understand soka-parideva- (2, 4) as one group; and -dukkha-domanass-upysa (2, 3, 4) as a
second group.
13
Locative absolute, with temporal sense (Syntax, 183), an idiom which can be matched in the
translation.
14
Udna, from ud, up, out + an, to breathe out. The verb is used with the cognate accusative, a
common construction in Pi, which cannot be reproduced in English which normally avoids such
internal repetition.
15
We might have expected a plural form here in agreement with dhamm in the first line. In the next
verse paccayna in the corresponding line is plural.
14
1: Bodhivaggo
1-2: Dutiyabodhisutta (2)

The Second Discourse about the Awakening (Tree)
Eva me suta:
Thus I heard:
eka samaya Bhagav Uruvelya viharati,
Tena kho16 pana samayena Bhagav
sattha ekapallakena nisinno hoti vimuttisukhapaisaved.
freedom.
tamh samdhimh vuhahitv, rattiy majjhima yma,
after arising from that concentration, for the middle watch of the night,
paiccasamuppda pailoma sdhuka manasksi:
applied his mind thoroughly to conditional origination in reverse order:
Iti imasmi asati ida na hoti; imassa nirodh ida nirujjhati,
This not being so, that is not; from the ceasing of this, that ceases,
yadida: avijjnirodh sakhranirodho,
that is to say: from the cessation of ignorance, there is the cessation of
(volitional) processes,
16
Note that kho, as in atha kho, or tena kho, etc. is simply a disjunctive, signifying that a new thought
sequence has begun, and therefore cannot be translated.
15
1: Bodhivaggo
jtinirodh jarmaraa,
Yato khaya paccayna aved ti.
Since the destruction of causes has been understood.
16
1: Bodhivaggo
1-3: Tatiyabodhisutta (3)

The Third Discourse about the Awakening (Tree)
Eva me suta:
Thus I heard:
freedom.
tamh samdhimh vuhahitv, rattiy pacchima yma,
after arising from that concentration, for the last watch of the night,
paiccasamuppda anulomapailoma sdhuka manasksi:
Iti imasmi sati ida hoti, imassuppd ida uppajjati,
This being so, that is; from the arising of this, that arises,
imasmi asati ida na hoti, imassa nirodh ida nirujjhati,
this not being so, that is not; from the ceasing of this, that ceases,
yadida: avijjpaccay sakhr,
that is to say: because of ignorance there are (volitional) processes,
sakhrapaccay via,
viapaccay nmarpa,
17
1: Bodhivaggo
phassapaccay vedan,
vedanpaccay tah,
tahpaccay updna,
updnapaccay bhavo,
bhavapaccay jti,
jtipaccay jarmaraa,
evam-etassa kevalassa dukkhakkhandhassa samudayo hot ti.
18
1: Bodhivaggo
jtinirodh jarmaraa,
Vidhpaya tihati Mrasena,
He dwells dispelling Mra's army,
Suriyo va17 obhsayam-antaikkhan-ti.
As the sun (dwells) lighting up the firmament.
17
The Commentary here takes va as eva rather than the more natural iva. But this can hardly be
maintained when we require a word indicating the simile anyway.
19
1: Bodhivaggo
1-4: Nigrodhasutta (4)

The Discourse about the Banyan (Tree)
Eva me suta:
Thus I heard:
najj Nerajarya tre Ajaplanigrodhamle pahambhisambuddho.
on the bank of the river Nerajar, at the root of the Goatherds' Banyan tree, in the
first (period) after attaining Awakening.
freedom.
Atha kho Bhagav tassa satthassa accayena
Then with the passing of those seven days, the Gracious One
tamh samdhimh vuhsi.
arose from that concentration.
Atha kho aataro huhukajtiko brhmao
Then a certain brhmaa who was by nature a grumbler
yena Bhagav tenupasakami,18
went to the Gracious One,
upasakamitv, Bhagavat saddhi sammodi.
and after going, he exchanged greetings with the Gracious One.
Sammodanya katha srya vtisretv ekamanta ahsi.
After exchanging courteous talk and greetings, he stood on one side.
Ekamanta hito19 kho so brhmao Bhagavanta etad-avoca:
While stood on one side that brhmaa said this to the Gracious One:
18
This construction yena <person (or place)> tenupasakami is an idiom, meaning literally: by where the
< person (or place)> was, by there he approached.
For a study of these approach formulas (based on Dghanikya) see Mark Allon, Style and Function
(Tokyo, 1997).
19
Notice the complex repetition of the cognates in the last three sentences: first the finite followed by
the absolutive ...upasakami, upasakamitv... ; then the finite followed by the future passive participle
...sammodi. Sammodanya... ; and lastly the adverb and finite verb followed by adverb and past
participle ...ekamanta ahsi. Ekamanta hito... This complex internal repetition is a characteristic
of the prose sections of the texts, and goes a long way to define the rhythm of the prose.
20
1: Bodhivaggo

Yo brhmao bhitappadhammo,20
That brhmaa who has removed bad things,
Nihuhuko nikkasvo yatatto,
Vedantag vusitabrahmacariyo,
With perfect understanding, (and) the spiritual life accomplished,
Dhammena so Brahmavda vadeyya,21
Righteously he might speak a word about the Brahman,
Yassussad22 natthi kuhici loke ti.
For him there is no arrogance anywhere in the world.
1-5: Therasutta (5)

The Discourse about the Elders
Eva me suta:
Thus I heard:
in Jeta's Wood, at Anthapiika's monastery.
Tena kho pana samayena yasm ca Sriputto,
Then at that time venerable Sriputta,
20
There is a word play here between brhmao & bhita-, which is almost lost with the Sanskritisation
of brhmao, which re-introduces the -r- element, which must have been missing in the original
dialect. The word play is even more obscured in the Udnavarga version (33-13), where bhita- has
become vhita-. The same word play occurs in the udna in the following discourse also.
21
Another word play, this time having reference to the Brhmaical doctrine of the impersonal
Brahman, as found in the Upaniads.
22
Ussada is from ussdati, to raise oneself up. It seems preferable to take the word as being used in an
ethical sense.
21
1: Bodhivaggo
yasm ca Mahmoggallno, yasm ca Mahkassapo,

venerable Mahmoggallna, venerable Mahkassapa,
yasm ca Mahkaccyano, yasm ca Mahkohito,
venerable Mahkaccyana, venerable Mahkohita,
yasm ca Mahkappino, yasm ca Mahcundo,
venerable Mahkappina, venerable Mahcunda,
yasm ca Anuruddho, yasm ca Revato,
venerable Anuruddha, venerable Revata,
yasm ca Nando23 yena Bhagav tenupasakamisu.
and venerable Nanda went to the Gracious One.
Addas kho Bhagav te yasmante drato24 va gacchante,
The Gracious One saw those venerable ones coming while still far away,
disvna, bhikkh mantesi:
and having seen (them), he addressed the monks (saying):
Ete bhikkhave brhma gacchanti;
These brhmaas are coming, monks;
ete bhikkhave brhma gacchant ti.25
these brhmaas are coming, monks.
Eva vutte, aataro brhmaajtiko bhikkhu,
After that was said, a certain monk who was a brhmaa by birth,
said to the Gracious One:
23
nando in BJT. Nando in ChS, which is to be preferred, as all the bhikkhus who are named are
Arahants (Brhmaas), while nanda was still a sekha (trainee).
24
Wijesekera, Syntax 131c has shown that drato in these contexts does not mean from afar (which
makes it sound like they had come a long way, but while they were still a distance away (from him),
which I follow in the translation here.
25
Repetition as here is a common form of emphasis in the Pi discourses.
22
1: Bodhivaggo

Bhitv ppake dhamme, ye caranti sad sat,
Those who, having removed bad things, live always mindful,
Khasayojan Buddh,26 te ve lokasmi brhma ti.
The Buddhas who have destroyed the fetters, truly they are brhmaas in the
world.
1-6: Kassapasutta (6)

Eva me suta:
Thus I heard:
eka samaya Bhagav Rjagahe viharati,
at one time the Gracious One was dwelling near Rjagaha,
Veuvane Kalandakanivpe.27
in Bamboo Wood, at the Squirrels' Feeding Place.
Then at that time venerable Mahkassapa
Pipphaliguhya viharati, bdhiko dukkhito bhagilno.
was dwelling in the Pepper Cave, and was afflicted, suffering, and very sick.
Atha kho yasm Mahkassapo aparena samayena
Then venerable Mahkassapa at another time
tamh bdh vuhsi.
arose from that affliction.
Atha kho yasmato Mahkassapassa
Then this occured to venerable Mahkassapa
26
Buddha is applied here to all who have attained Awakening: disciples, individual Buddhas, and Perfect
Sambuddhas.
27
Dr. Mark Allon points out in Style and Function that the openings of the discourses often have a
rhythmic structure (which he calls "loose veha" (e.g. pg. 246), but which I think would be better
termed prose gaa). If we read m (which for syntactic reasons is preferable to Allons reading sutam),
the opening in this discourse can be scanned as follows:
Eva m suta: eka samaya Bhagav Rjagahe viharati
It should be noted, however, that not all the openings scan as well as this.
23
1: Bodhivaggo
tamh bdh vuhitassa etad-ahosi:28

when he arose from that affliction:
Yannnha Rjagaha piya paviseyyan-ti.
Well now, I should enter Rjagaha for alms.
Tena kho pana samayena
Then at that time
pacamattni devatsatni29 ussukka pannni honti
five hundred devats were ready and eager
yasmato Mahkassapassa piaptapailbhya.30
to offer almsfood to venerable Mahkassapa.
Atha kho yasm Mahkassapo
But venerable Mahkassapa,
tni pacamattni devatsatni paikkhipitv,
after refusing those five hundred devats,
pubbanhasamaya31 nivsetv, pattacvaram-dya,
having dressed in the morning time, after picking up his bowl and robe,
Rjagaha piya pvisi,
entered Rjagaha for alms,
yena daiddavisikh kapaavisikh pesakravisikh.
(going) to the poor streets, to the wretched streets, to the weaver's streets.
Addas kho Bhagav yasmanta Mahkassapa
The Gracious One saw venerable Mahkassapa
Rjagahe piya caranta,
walking for alms in Rjagaha,
yena daiddavisikh kapaavisikh pesakravisikh.
(going) to the poor streets, to the wretched streets, to the weaver's streets.
28
etad-ahosi, this occured, is an idiom, more literally: this was to venerable Mahkassapa.
The splitting of the numerals as here ...paca... ...satni... is a characteristic of these constructions,
perhaps used for emphasis.
30
This is a dative of purpose used in the sense of the infinitive, which occurs quite frequently in the
texts; it normally has the dative ending in -ya.
31
The accusative here overlaps with the locative in meaning. Similarly with Rjagaha below, where we
may translate: entered into Rjagaha for alms.
Note also that piya is an infinitive-like dative of purpose, Commentary: piya pvis ti
piaptatthya pvisi.
29
24
1: Bodhivaggo

Anaaposi ata,32 danta sre patihita,
Not nourishing another, well-known, controlled, established in the essential,
Khsava33 vantadosa: tam-aha brmi brhmaan-ti.
With pollutants destroyed, rid of faults: him I call a brhmaa.
1-7: Pvsutta (7)

The Discourse about Pv
Eva me suta:
Thus I heard:
eka samaya Bhagav Pvya viharati,
at one time the Gracious One was dwelling near Pv,
Ajakalpake Cetiye, Ajakalpakassa yakkhassa bhavane.
near the Flock of Goats Shrine, at the domicile of the Flock of Goats yakkha.
Tena kho pana samayena Bhagav,
Then at that time the Gracious One,
rattandhakratimisya, abbhokse nisinno hoti,
in the darkness of the night, was sitting in the open air,
devo34 ca ekam-eka phusyati.
and the sky-god was raining lightly drop by drop.
Atha kho Ajakalpako yakkho
Then the Flock of Goats yakkha
Bhagavat bhaya chambhitatta lomahasa uppdetukmo,35
desiring to give rise to fear, terror, and horror in the Gracious One,
32
The Commentary states that anaaposi here can also mean not nourished by another, though it is
hard to see how such an epithet can apply to an almsman!
The Commentary defines ata as meaning either well-known, or its opposite, unknown! Udnavarga
(33-23) reads: Ananyapo hy jt, which suggests that the Sanskrit redactor(s) understood that the
first meaning was the original.
33
sava is literally an outflow or overflow; pollutant, which is the translation adopted here, is
semantically identical in meaning, from Latin polluere, to wash over, to defile.
34
Deva is used in the Mahbhrata as a name of Indra, in his role of god of the sky, and giver of rain,
and that is clearly the sense here. See SED under the entry deva.
35
kma is often combined with the infinitive (here uppdetu + kma), giving the sense of desiring to
do (something or other).
25
1: Bodhivaggo

upasakamitv, Bhagavato avidre tikkhattu:
and after going, not far away from the Gracious One three times (he called out):
Akkulo pakkulo ti36 akkulapakkulika aksi,
Confusion, great confusion, and he made a great confusion,
Eso te samaa pisco! ti
This is a demon for you, ascetic!
Yad sakesu dhammesu pragu hoti brahmao,
He is a brhmaa when he has gone beyond in regard to his own things,
Atha eta pisca-ca pakkula-ctivattat ti.
Then has he transcended this demon and the great confusion.
1-8: Sagmajsutta (8)

The Discourse about Sagmaj
Eva me suta:
Thus I heard:
Tena kho pana samayena yasm Sagmaj
Then at that time venerable Sagmaj
Svatthi anuppatto hoti Bhagavanta dassanya.37
had arrived at Svatth to see the Gracious One.
36
These words are probably to be derived from kula, meaning confusion; but they may simply be
exclamations having the same meaning.
37
Another, and very frequent, use of the infinitive-like dative: had arrived at Svatth in order to see (or,
for the purpose of seeing) the Gracious One.
26
1: Bodhivaggo
Assosi kho yasmato Sagmajissa puradutiyik:38

Venerable Sagmaj's former wife heard:
Ayyo kira Sagmaj Svatthi anuppatto ti,
Master Sagmaj it seems has arrived at Svatth,
s draka39 dya Jetavana agamsi.
and taking her little boy she went to Jeta's Wood.
Tena kho pana samayena yasm Sagmaj
Then at that time venerable Sagmaj
aatarasmi rukkhamle divvihra nisinno hoti.
was dwelling for the day sat at the root of a certain tree.
Atha kho yasmato Sagmajissa puradutiyik
Then venerable Sagmaj's former wife
yenyasm Sagmaj tenupasakami,
went to venerable Sagmaj,
upasakamitv, yasmanta Sagmaji etad-avoca:
and after going, she said to venerable Sagmaj:
Khuddaputtmhi samaa posa man-ti.
I have a little son, ascetic, you must take care of me.
Eva vutte, yasm Sagmaj tuh ahosi.
After that was said, venerable Sagmaj was silent.
Dutiyam-pi kho yasmato Sagmajissa puradutiyik
For a second time venerable Sagmaj's former wife
yasmanta Sagmaji etad-avoca:
said to venerable Sagmaj:
Dutiyam-pi kho yasm Sagmaj tuh ahosi.
For a second time venerable Sagmaj was silent.
Tatiyam-pi kho yasmato Sagmajissa puradutiyik
For a third time venerable Sagmaj's former wife
yasmanta Sagmaji etad-avoca:
said to venerable Sagmaj:
38
39
More literal than former wife would be former second, but it is unidiomatic in English.
draka is a masculine form (fem = drik), and means specifically little boy.
27
1: Bodhivaggo

Tatiyam-pi kho yasm Sagmaj tuh ahosi.
For a third time venerable Sagmaj was silent.
Atha kho yasmato Sagmajissa puradutiyik,
Then venerable Sagmaj's former wife,
ta draka yasmato Sagmajissa purato nikkhipitv pakkmi:
having put the boy down in front of venerable Sagmaj, went away, (saying):
Esa te samaa putto posa nan-ti.
This is your son, ascetic, you must take care of him.
Atha kho yasm Sagmaj ta draka neva olokesi, na pi lapi.
But venerable Sagmaj did not look at the boy, nor did he speak (to him).
Atha kho yasmato Sagmajissa puradutiyik
Then venerable Sagmaj's former wife
avidra gantv, apalokent addasa40 yasmanta Sagmaji
having gone not far away, looking round saw that venerable Sagmaj
ta draka neva olokenta na pi lapanta.
was neither looking at the boy, nor was he speaking (to him).
Disvnassa etad-ahosi:
Having seen (that) this occured to her:
Na cya samao puttena pi atthiko ti.41
This ascetic does not even have need of a son.
Tato painivattitv draka dya pakkmi.
Therefore, after turning back and taking the boy, she went away.
Addas kho Bhagav dibbena cakkhun
The Gracious One saw with the divine-eye
visuddhena atikkantamnusakena,
which is purified, and surpasses that of (normal) men,
yasmato Sagmajissa puradutiyikya evarpa vippakra. 42
that venerable Sagmaj's former wife had such bad manners.
40
Notice we get three verbs in a row here, an absolutive, a present participle, and a finite aorist.
atthika is often constructed with the instrumental as object, but having genetival sense.
42
PED gives only the meaning: change, mutation, alteration for vippakra, but SED (s.v. viprakra) says:
treating with disrespect... which seems more appropriate here.
41
28
1: Bodhivaggo

yanti nbhinandati, pakkamanti na socati,
In (her) coming he does not rejoice, in (her) leaving he does not grieve,
Sag Sagmaji43 mutta: tam-aha brmi brhmaan-ti. 44
Sagmaj Victorious in Battle, free from the shackle: him I call a brhmaa.
1-9: Jailasutta (9)

Eva me suta:
Thus I heard:
eka samaya Bhagav Gayya viharati Gaysse.
at one time the Gracious One was dwelling near Gay, on Gay Peak.
Tena kho pana samayena sambahul jail,
Then at that time many knotted-haired ascetics,
stsu Hemantiksu rattsu antarahake45 himaptasamaye,
in the cold Winter nights, in between the eights, at the time of the snowfall,
Gayya ummujjanti pi, nimujjanti pi,
in the Gay (river), were plunging out, and plunging in,
ummujjanimujjam-pi karonti,
were plunging out and in,
osicanti pi, aggim-pi juhanti: Imin suddh ti.
were sprinkling (water), and were offering the fire sacrifice, (thinking): Through this
there is purity.
43
There is a play on the (unrelated) words saga and Sagmaj, though one might have thought a play
on the meaning of the name itself would have been more apt.
44
The use of the double accusative in the last line, where brhmaa in being used predicatively of ta
is peculiar to the gth language; see Syntax 58b.
45
"The eights" (ahak) refers to the eighth day after 3 of the Full Moons in Hemanta, i.e. at the coldest
time of the year, at which times there were festivals when the brhmaas worshipped their ancestors
(see SED, aak). Antarahake therefore means between these times. See BHSD, s.v. aaka-rtri (on
Lalitavistara 251.6) and CPD s.v. atthak, anatrahaka.
The Commentary says that ahak means the last four days in Mgha and the first four in Phaggua, in
the season of Sisira, which shows an unexpected ignorance of brhmaical festivals, and is certainly
wrong.
29
1: Bodhivaggo
Addas kho Bhagav te sambahule jaile,

The Gracious One saw that those many knotted-haired ascetics,
stsu Hemantiksu rattsu antarahake himaptasamaye,
in the Winter nights, in between the eights, at the time of the snowfall,
Gayya ummujjante pi, nimujjante pi,
in the Gay (river), were plunging out and plunging in,
ummujjanimujja karonte pi,
were plunging out and in,
osicante pi, aggim-pi juhante: Imin suddh ti.
were sprinkling (water), and were offering the fire sacrifice, (thinking): Through this
there is purity.
Na udakena suci hoti - bahvettha nahyat jano!
Not through water is there purity - many people bathe here!
Yamhi sacca-ca Dhammo ca, so suc so ca brhmao ti.
In whom there is truth and Dhamma, he is pure, and he is a brhmaa.
1-10: Bhiyasutta (10)

The Discourse about Bhiya
Eva me suta:
Thus I heard:
Tena kho pana samayena Bhiyo46 Drucriyo
Then at that time Bhiya of the Bark Robe
46
There appears to be another version of Bhiyas story at Bhiyasutta (SN 35:89). There a certain
Bhiya is given the catechism on the impermanence of the eye and forms, etc. after which he becomes
an arahant.
SA doesnt comment on the discourse, and although the sutta doesnt specify that the Bhiya in that sutta
is known as Drucriyo, it should be noted that the sutta directly follows one in which Ven. Pua
returns to his home town of Sunparanta, the capital of which was Suppraka.
30
1: Bodhivaggo
Supprake paivasati samuddatre,

was living near Suppraka, on the bank of the ocean,
sakkato garukato mnito pjito apacito,
being venerated, respected, revered, honoured, esteemed,
lbh cvarapiaptasensanagilnappaccayabhesajjaparikkhrna.
in receipt of robes, almsfood, dwellings, and medicinal requisites to help when sick.
Atha kho Bhiyassa Drucriyassa rahogatassa paisallnassa,47
Then when Bhiya of the Bark Robe had gone into hiding, into seclusion,
Ye ca kho keci loke Arahanto v,
Among those in the world who are Worthy Ones,
Arahattamagga v sampann, aha tesam-aataro ti.48
or have entered the path to Worthiness, I am one of them.
Atha kho Bhiyassa Drucriyassa puraslohit devat,
Then a devat, who was a former blood-relative of Bhiya of the Bark Robe,
anukampik atthakm,
being compassionate and desiring his welfare,
Bhiyassa Drucriyassa cetas cetoparivitakkam-aya,
knowing with his mind the reflection in the mind of Bhiya of the Bark Robe,
yena Bhiyo Drucriye tenupasakami,
went to Bhiya of the Bark Robe,
upasakamitv, Bhiya Drucriya49 etad-avoca:
and after going, he said this to Bhiya of the Bark Robe:
Neva kho tva Bhiya Arah.
You are certainly not a Worthy One, Bhiya.
Npi Arahattamagga v sampanno.
Nor have you entered the path to Worthiness.
Spi te paipad natthi yya v tva Arah assa,
This practice of yours is not one whereby you could be a Worthy One,
47
This is a genitive absolute expression with durative sense, which occurs quite frequently.
Ireland takes this as a question, though there is no question word in the sentence.
49
Note that to avoid using the personal pronoun, the proper name is used altogether three times in this
one short sentence. It appears to be characteristic of Indian languages to avoid the personal pronoun
when speaking about someone definite.
48
31
1: Bodhivaggo
Arahattamagga v sampanno ti.

or one who has entered the path to Worthiness.
Atha ko carahi sadevake loke Arahanto v,
Then who now in this world with its devas are Worthy Ones,
Arahattamagga v sampanno? ti.
or have entered the path to Worthiness?
Atthi Bhiya uttaresu janapadesu Svatth nma nagara.
There is, Bhiya, in the northern countries a city by the name of Svatth.
Tattha so Bhagav etarahi viharati Araha Sammsambuddho.
There the Gracious One dwells at the present time who is a Worthy One, a Perfect
Sambuddha.
So hi Bhiya Bhagav Arah ceva, Arahattya ca Dhamma deset ti.
He, Bhiya, the Gracious One, is certainly a Worthy One, and teaches the Dhamma for
(attaining) Worthiness.
Atha kho Bhiyo Drucriyo tya devatya savejito,
Then Bhiya of the Bark Robe being greatly moved by that devat,
tvad-eva Supprak pakkmi sabbattha ekarattiparivsena,50
immediately went away from Suppraka, and staying (for only) one night in every
place,
yena Svatthi Jetavana Anthapiikassa rmo tenupasakami.51
went to Svatth, Jeta's Wood, and to Anthapiika's monastery.
Tena kho pana samayena sambahul bhikkh abbhokse cakamanti.
Then at that time many monks were walking (in meditation) in the open air.
Atha kho Bhiyo Drucriyo yena te bhikkh tenupasakami,
Then Bhiya of the Bark Robe went to those monks,
upasakamitv, te bhikkh etad-avoca:
and after going, he said this to those monks:
Kahannu kho bhante etarahi so Bhagav viharati,
Where, reverend Sirs, is the Gracious One living at present,
50
The Commentary notes that the distance from Suppraka to Svatth is 120 leagues (vsayojanasate,
about 600 miles), but insists he made the journey in one night! However, this seems to go against the
natural meaning of the text.
51
PTS reads: yena Bhagav Svatthiya viharati Jetavane Anthapiikass rme ten upasakami;
hence Masefields and Irelands translations here, but BJT is to be preferred here, as the Bhagav was
not there when he arrived.
32
1: Bodhivaggo
Araha Sammsambuddho? Dassanakmamh maya52

the Worthy One, the Perfect Sambuddha? We have a desire to see
ta Bhagavanta Arahanta Sammsambuddhan-ti.
the Gracious One, the Worthy One, the Perfect Sambuddha.
Antaraghara53 paviho kho Bhiya Bhagav piy ti.
The Gracious One, Bhiya, has entered among the houses for alms.
Atha kho Bhiyo Drucriyo taramnarpo
Then Bhiya of the Bark Robe having hurriedly
Jetavan nikkhamitv Svatthi pavisitv,
left Jeta's Grove and having entered Svatth,
addasa Bhagavanta Svatthiya piya caranta,
saw the Gracious One walking for alms in Svatth,
psdika pasdanya santindriya santamnasa,
confident, inspiring confidence, with (sense) faculties at peace, mind at peace,
uttamadamathasamatham-anuppatta,
having attained supreme self-control and calm,
danta gutta yatindriya nga.
controlled, guarded, with restrained faculties, a (true) nga.
Disvna, yena Bhagav tenupasakami,
After seeing (him), he went to the Gracious One,
upasakamitv Bhagavato pde siras nipatitv,
and after going and prostrating himself with his head at the Gracious One's feet,
he said this to the Gracious One:
Desetu me bhante Bhagav Dhamma, desetu Sugato Dhamma,
Let the Gracious One preach the Dhamma to me, reverend Sir, let the Fortunate One
preach the Dhamma,
ya mamassa dgharatta hitya sukhy ti.54
that will be for my benefit and happiness for a long time.
Eva vutte, Bhagav Bhiya Drucriya etad-avoca:
After that was said, the Gracious One said this to Bhiya of the Bark Robe:
52
Notice the use of the royal plural here.

Among the houses, i.e. into the city.
54
In this common idiom the datives of purpose hitya & sukhya are combined with the accusative of
extension in time dgharatta, which gives durative sense.
53
33
1: Bodhivaggo
Aklo kho tva, Bhiya, antaraghara pavihamh piy ti.

It is the wrong time for you, Bhiya, we have entered among the houses for alms.
Dutiyam-pi kho Bhiyo Drucriyo Bhagavanta etad-avoca:
For a second time Bhiya of the Bark Robe said this to the Gracious One:
Dujjna kho paneta bhante Bhagavato v jvitantaryna,
But it is hard to know, reverend Sir, the dangers to the Gracious One's life,
mayha v jvitantaryna!
or the dangers to my life!
preach the Dhamma,
ya mamassa dgharatta hitya sukhy ti.
Dutiyam-pi kho Bhagav Bhiya Drucriya etad-avoca:
For a second time the Gracious One said this to Bhiya of the Bark Robe:
Aklo kho tva Bhiya, antaraghara pavihamh piy ti.
It is the wrong time for you, Bhiya, we have entered among the houses for alms.
Tatiyam-pi kho Bhiyo Drucriyo Bhagavanta etad-avoca:
For a third time Bhiya of the Bark Robe said this to the Gracious One:
Dujjna kho paneta bhante Bhagavato v jvitantaryna,
But it is hard to know, reverend Sir, the dangers to the Gracious One's life,
mayha v jvitantaryna!
or the dangers to my life!
preach the Dhamma,
ya mamassa dgharatta hitya sukhy ti.
Tasmtiha te Bhiya, eva sikkhitabba:
In that case, Bhiya, you should train yourself thus:
34
1: Bodhivaggo
Dihe dihamatta bhavissati,55

In what is seen there must be only what is seen,
in what is heard there must be only what is heard,
in what is sensed there must be only what is sensed,
vite vitamatta bhavissat ti.
in what is cognized there must be only what is cognized.
Eva hi te Bhiya sikkhitabba.
This is the way, Bhiya, you should train yourself.
Yato kho te Bhiya dihe dihamatta bhavissati,
And since for you, Bhiya, in what is seen there will be only what is seen,
in what is heard there will be only what is heard,
in what is sensed there will be only what is sensed,
vite vitamatta bhavissati,
in what is cognized there will be only what is cognized,
tato tva Bhiya na tena;
therefore, Bhiya, you will not be with that;
yato tva Bhiya na tena, tato tva Bhiya na tattha;
and since, Bhiya, you will not be with that, therefore, Bhiya, you will not be in
that;
yato tva Bhiya na tattha, tato tva Bhiya
and since, Bhiya, you will not be in that, therefore, Bhiya, you
nevidha, na hura, na ubhayam-antare56
will not be here or hereafter or in between the two
55
As this is an instruction, the future tense is being used as an imperative (for this usage see Perniola
PG, 274 b; in the repetition though, we must take it with its normal future meaning.
This teaching is also found in Mlukyaputtasutta (SN 35. 95), a translation of which is found
elsewhere on this website. There this cryptic teaching is expanded on in verses by Ven. Mlukyaputta,
which is then approved of by the Buddha, who repeats the verses, thus making them his own.
56
The Commentary goes to some lengths to point out that there is no in-between state in the orthodox
interpretation of this phrase, and states the interpretation must mean either: you will not be here or
hereafter or in both; or, you will not be here or hereafter, nor is there anywhere in between the two; cf.
8-4 below where part of the phrase recurrs.
See Harvey, The Selfless Mind, pp. 98 - 108; and also Bhikkhu Bodhis note to Bojjhagasayutta 3
(Slasutta), found on pp. 1902-3 of CDB.
35
1: Bodhivaggo
- esevanto dukkhass ti.

Atha kho Bhiyassa Drucriyassa Bhagavato
Then through the Gracious One's brief teaching of this Dhamma
imya sakhittya Dhammadesanya tvad-eva
Bhiya of the Bark Robe's mind was immediately
freed from the pollutants, without attachment.
Atha kho Bhagav Bhiya Drucriya
Then the Gracious One, having advised
imin sakhittena ovdena ovaditv pakkmi.
Bhiya of the Bark Robe with this brief advice, went away.
Atha kho acirapakkantassa57 Bhagavato
Then not long after the Gracious One had gone
Bhiya Drucriya gv taruavacch adhiptetv jvit voropesi.
a cow with a young calf, having attacked Bhiya of the Bark Robe, deprived him of
life.
Atha kho Bhagav Svatthiya piya caritv,
Then the Gracious One after walking for alms in Svatth,
pacchbhatta piaptapaikkanto,
while returning from the alms-round after the meal,
sambahulehi bhikkhhi saddhi58 nagaramh nikkhamitv,
after going out from the city with many monks,
addasa Bhiya Drucriya klakata.59
saw that Bhiya of the Bark Robe had died.
Disvna, bhikkh mantesi:
After seeing (him), he addressed the monks, (saying):
Gahatha bhikkhave Bhiyassa Drucriyassa sarraka,
Monks, take up Bhiya of the Bark Robe's body,
57
According to Wijesekera this compound is the only example in Pi of a genitive absolute which uses a
past participle in the construction -pakkanta, see the discussion of this stock phrase in Syntax 158c.
Normally the genitive absolute is constructed with present participles.
58
saddhi in these constructions is periphrasis, as the instrumental can carry the sense by itself, see
Syntax 63.
59
Klakata: died; literally: had made (his) time, which is unidiomatic in English.
36
1: Bodhivaggo
macaka ropetv nharitv jhpetha, thpa-cassa karotha,60

and after putting it on a bier, carrying it away, and burning it, make a memorial
mound for him,
sabrahmacr vo bhikkhave klakato ti.
your fellow in the spiritual life, monks, has died.
Eva bhante, ti kho te bhikkh, Bhagavato paissutv,61
Yes, reverend Sir, said those monks, and after replying to the Gracious One,
Bhiyassa Drucriyassa sarraka macaka ropetv,
putting Bhiya of the Bark Robe's body on a bier,
nharitv jhpetv, thpa-cassa karitv,
carrying it away, burning it, and making a memorial mound for him,
they went to the Gracious One,
upasakamitv Bhagavanta abhivdetv, ekamanta nisdisu.
and after going and worshipping the Gracious One, they sat down on one side.
Ekamanta nisinn kho te bhikkhu Bhagavanta etad-avocu:
While sat on one side those monks said this to the Gracious One:
Daha bhante Bhiyassa Drucriyassa sarra, thpo cassa kato.
Burnt, reverend Sir, is Bhiya of the Bark Robe's body, and the memorial mound for
him has been made.
Tassa k gati? Ko abhisamparyo? ti.
What is his destination? What is his future state?
Paito bhikkhave Bhiyo Drucriyo,
A wise man, monks, was Bhiya of the Bark Robe,
paccapdi Dhammassnudhamma,
who practiced Dhamma in accordance with the Dhamma,
na ca ma Dhammdhikaraa vihesesi.
and did not trouble me on account of the Dhamma.
Parinibbuto bhikkhave Bhiyo Drucriyo ti.
Completely emancipated, monks, is Bhiya of the Bark Robe.
60
The absolutive with the finite verb is a common construction in Pi (and in all Indian languages as
far as I know), and makes perfectly good sense in English also.
61
This idiom seems to be generally misunderstood in translations. Paissutv is an absolutive, not a finite
verb, which only comes later: upasakamisu.
37
1: Bodhivaggo

Yattha po ca pahav, tejo vyo na gdhati,
In the place where the water, earth, fire, and wind find no footing,
Na tattha sukk jotanti, dicco nappaksati,
There the stars do not shine, nor does the sun give light,
Na tattha candim bhti, tamo tattha na vijjati.
There the moon does not glow, there darkness is not found.
Yad ca attan ved, muni monena brhmao,
And when the sage, the brhmaa, has experienced (nibbna) through his own
sagacity,
Atha rp arp ca, sukhadukkh pamuccat ti.
Then from both form and formless, happiness and suffering, he is free.
Ayam-pi udno vutto Bhagavat iti me sutan-ti.
This exalted utterance was also said by the Gracious One, so I have heard.
38
2: Mucalindavaggo
2-1: Mucalindasutta (11)
The Discourse about Mucalinda
Eva me suta:
Thus I heard:
najj Nerajarya tre Mucalindamle pahambhisambuddho.
on the bank of the river Nerajar, at the root of the Mucalinda (tree), in the first
freedom.
Tena kho pana samayena mah aklamegho udapdi,
Then at that time a great cloud arose out of season,
satthavaddalik stavtaduddin.62
(bringing) seven days of rainy weather, cold winds, and overcast days.
Atha kho Mucalindo Ngarj sakabhavan nikkhamitv,
Then the Nga King Mucalinda, after leaving his domicile,
Bhagavato kya sattakkhattu bhogehi parikkhipitv,
and surrounding the Gracious One's body seven times with his coils,
upari muddhani mahanta phaa vihacca ahsi:
stood with his great hood stretched out above his head, (thinking):
M Bhagavanta sta, m Bhagavanta uha,
May the Gracious One not be cold, may the Gracious One not be hot,
m Bhagavanta asamakasavttapasirisapasamphasso ti.63
may the Gracious One not be affected by gadflies, mosquitoes, wind, the heat (of the
sun), and serpents.
62
63
Abhidh. 50: duddina meghacchannhe.

M is normally constructed with the aorist in these sentences, here ahosi must be understood.
39
2: Mucalindavaggo

Then with the passing of those seven days, the Gracious One
Atha kho Mucalindo Ngarj,
Then the Nga King Mucalinda,
viddha vigatavalhaka deva viditv,
having understood that the sky was now clear without a cloud,
Bhagavato ky bhoge vinivehetv,
having unravelled his coils from the Gracious One's body,
sakavaa paisaharitv, mavakavaa abhinimminitv,
and after withdrawing his own form, and creating the appearance of a young
brhmaa,
Bhagavato purato ahsi, pajaliko Bhagavanta namassamno.64
stood in front of the Gracious One, revering the Gracious One with raised hands.
Sukho viveko tuhassa, sutadhammassa passato,
There is happiness and detachment for the one who is satisfied, who has heard
the Dhamma, and who sees,
Abypajja sukha loke, pabhtesu sayamo.
There is happiness for him who is free from ill-will in the world, who is
restrained towards breathing beings.
Sukh virgat loke, kmna samatikkamo,
The state of dispassion in the world is happiness, the complete transcending of
sense desires,
Asmimnassa yo65 vinayo - eta ve parama sukhan-ti.
(But) for he who has removed the conceit I am - this is indeed the highest
happiness.
64
Notice the verbal complexity of this sentence, with no fewer than four absolutives, followed by a finite
aorist, and a present participle.
65
This syllable is metrically disruptive, and we have to count vina- as resolution at the 7th to correct the
metre. Note that it has been excluded from the Udnavarga (30-19), which reads: asmimnasya vinaya.
40
2: Mucalindavaggo
2-2: Rjasutta (12)

The Discourse about the Kings
Eva me suta:
Thus I heard:
Tena kho pana samayena sambahulna bhikkhna,
Then at that time, amongst many monks,
upahnaslya sannisinnna sannipatitna,66
Ko nu kho vuso imesa dvinna rjna
Now, venerable friends, which of these two kings has
mahaddhanataro v mahbhogataro v,
the greater wealth, the greater riches,
mahkosataro v mahvijitataro v,
the greater treasury, the greater realm,
mahvhanataro v mahabbalataro v,67
the greater vehicles, the greater strength,
mahiddhikataro v mahnubhvataro v the greater power, the greater majesty Rj v Mgadho Seniyo Bimbisro, Rj v Pasenadi Kosalo? ti.
the Magadhan King Seniya Bimbisra, or the Kosalan King Pasenadi?
Aya-carahi tesa bhikkhna antarkath hoti vippakat.
Now this conversation amongst those monks was left unfinished.
66
The genitive as used in the last four words gives a semi-absolute sense in this construction; see Syntax
203.
67
The Commentary allows for two interpretations here, either as great army or as great strength:
mahanta senbala-ceva thmabala-ca, etass ti mahabbalo.
41
2: Mucalindavaggo

yenupahnasl tenupasakami,
Kyanuttha bhikkhave etarahi kathya sannisinn sannipatit,
What is the talk about, monks, amongst those who have assembled together and are
sitting here at present,
Ko nu kho vuso imesa dvinna rjna
Now, venerable friends, which of these two kings has
mahaddhanataro v mahbhogataro v,
the greater wealth, the greater riches,
mahkosataro v mahvijitataro v,
the greater treasury, the greater realm,
mahvhanataro v mahabbalataro v,
the greater vehicles, the greater strength,
mahiddhikataro v mahnubhvataro v the greater power, the greater majesty Rj v Mgadho Seniyo Bimbisro, Rj v Pasenadi Kosalo? ti.
the Magadhan King Seniya Bimbisra, or the Kosalan King Pasenadi?
Aya kho no bhante antarkath vippakat,
This is the conversation, reverend Sir, that we left unfinished,
42
2: Mucalindavaggo
atha kho Bhagav anuppatto ti.

then the Gracious One arrived.
ya tumhe evarpi katha katheyytha.
that you should talk such talk.
Sannipatitna vo bhikkhave dvaya karaya:
When you have assembled together, monks, there are two things that you ought to do:
Dhamm v kath, ariyo v tuhbhvo ti.
talk about the Dhamma, or maintain noble silence.
Ya-ca kmasukha loke, ya-cida diviya sukha,
That which is sensual happiness in the world, and that happiness which is divine,
Tahakkhayasukhassete kala ngghanti soasin-ti.
To the happiness of the destruction of craving, these are not worth a sixteenth
part.
2-3: Daasutta (13)

The Discourse about the Stick
Eva me suta:
Thus I heard:
Tena kho pana samayena sambahul kumrak
Then at that time many young boys
antar ca Svatthi antar ca Jetavana ahi daena hananti.
who were between Svatth and Jeta's Wood were attacking a snake with a stick.
43
2: Mucalindavaggo
Atha kho Bhagav, pubbanhasamaya nivsetv,

pattacvaram-dya, Svatthi piya pvisi.68
Addas kho Bhagav sambahule kumrake
The Gracious One saw (those) many young boys
antar ca Svatthi antar ca Jetavana ahi daena hanante.
between Svatth and Jeta's Wood attacking a snake with a stick.
Sukhakmni bhtni, yo daena vihisati
He who, while seeking happiness for himself, harms with a stick
Attano sukham-esno, pecca so na labhate sukha.
(Other) beings who desire happiness, will not find happiness after passing away.
Sukhakmni bhtni, yo daena na hisati
He who, while seeking happiness for himself, does not harm with a stick
Attano sukham-esno, pecca so labhate sukhan-ti.
(Other) beings who desire happiness, will find happiness after passing away.
2-4: Sakkrasutta (14)

The Discourse about Veneration
Eva me suta:
Thus I heard:
68
The aorist in Pi also covers the past continuous tense as here.
44
2: Mucalindavaggo
sakkato hoti garukato mnito pjito apacito, lbh

was venerated, respected, revered, honoured, esteemed, and in receipt of
cvarapiaptasensanagilnappaccayabhesajjaparikkhrna;
robes, almsfood, dwellings, and medicinal requisites to help when sick;
Bhikkhusagho pi sakkato hoti garukato mnito pjito apacito, lbh
also the Community of monks was venerated, respected, revered, honoured, esteemed,
and in receipt of
cvarapiaptasensanagilnappaccayabhesajjaparikkhrna.
robes, almsfood, dwellings, and medicinal requisites to help when sick.
Aatitthiy pana paribbjak
But wanderers from other sects
asakkat honti agarukat amnit apjit anapacit, na lbhino
were not venerated, not respected, not revered, not honoured, not esteemed, nor were
they in receipt of
Atha kho te aatitthiy paribbjak,
Then those wanderers from other sects,
Bhagavato sakkra asahamn Bhikkhusaghassa ca,
being unable to bear the veneration of the Gracious One and the Community of monks,
gme ca arae ca bhikkh disv,
after seeing the monks in the village or the wilderness,
asabbhhi pharushi vchi akkosanti paribhsanti rosenti vihesenti.
with vulgar and rough words scolded, abused, annoyed, and troubled them.
Atha kho sambahul bhikkh yena Bhagav tenupasakamisu,
Then many monks went to the Gracious One,
Ekamanta nisinn kho te bhikkh Bhagavanta etad-avocu:
Etarahi bhante Bhagav sakkato garukato mnito pjito apacito, lbh
At present, reverend Sir, the Gracious One is venerated, respected, revered, honoured,
esteemed, and in receipt of
45
2: Mucalindavaggo
Bhikkhusagho pi sakkato garukato mnito pjito apacito, lbh

also the Community of monks is venerated, respected, revered, honoured, esteemed,
and in receipt of
asakkat agarukat amnit apjit anapacit, na lbhino
are not venerated, not respected, not revered, not honoured, not esteemed, nor are they
in receipt of
Atha kho te bhante aatitthiy paribbjak,
Then those wanderers from other sects, reverend Sir,
gme ca arae ca bhikkh disv,
after seeing the monks in the village or the wilderness,
asabbhhi pharushi vchi akkosanti paribhsanti rosenti vihesent ti.
with vulgar and rough words scold, abuse, annoy, and trouble them.
Gme arae sukhadukkhaphuho,
Affected by pleasure and pain in the village or wilderness,
Nevattato no parato69 dahetha.
you should certainly not consider it as due to oneself or another.
Phusanti phass70 upadhi paicca,
Contacts affect one with cleaving as condition,
Nirpadhi kena phuseyyu phass? ti
How could contacts affect one without cleaving?
69
70
This is the ablative of cause, see Syntax 122.

Phass is of course derived from the verb phusanti, so a more literal translation might be: contacts
contact one..., but it seems to me to be unidiomatic in English.
46
2: Mucalindavaggo
2-5: Upsakasutta (15)

The Discourse about the Lay Follower
Eva me suta:
Thus I heard:
Tena kho pana samayena aataro Icchnagalako upsako
Then at that time a certain lay follower from Icchnagala
Svatthi anuppatto hoti kenacid-eva karayena.
had arrived at Svatth with some business or other.
Atha kho so upsako Svatthiya ta karaya tretv,
Then that lay follower, having concluded that business in Svatth,
upasakamitv Bhagavanta abhivdetv, ekamanta nisdi.
and after going and worshipping the Gracious One, he sat down on one side.
Ekamanta nisinna kho ta upsaka Bhagav etad-avoca:
While sat on one side the Gracious One said this to that lay follower:
Cirassa kho tva upsaka ima pariyyam-aksi,
At long last, lay follower, you have made arrangements,
yadida idhgamany ti.
so to say, for coming here.
Cirapaikha bhante Bhagavanta dassanya upasakamitukmo,
For a long time, reverend Sir, I have desired to come to see the Gracious One,
api cha kehici kehici71 kiccakarayehi vyvao,
but I have been engaged with some sort of duty and business or another,
evha nsakkhi Bhagavanta dassanya upasakamitun-ti.72
and I have thus been unable to come to see the Gracious One.
71
72
-ci = the indefinite particle, together with the repetition of the word, gives distributive sense.
Notice that the true infinitive here (upasakamitu) is used in conjunction with the infinitive-like
dative (dassanya).
47
2: Mucalindavaggo

Sukha vata tassa na hoti kici,
For he who has nothing there is happiness indeed,
Sakhtadhammassa bahussutassa,
For the one who has discerned the Dhamma, for the learned,
Sakicana73 passa vihaamna,
See how one who has something is troubled,
Jano janasmi paibaddharpo74 ti.
He is a person who is in a state of bondage in regard to (other) people.
2-6: Gabhinsutta (16)

The Discourse about the Pregnant Woman
Eva me suta:
Thus I heard:
Tena kho pana samayena aatarassa paribbjakassa
Then at that time a certain wanderer's
dahar mavik pajpat hoti gabbhin upavija.
young brhmaa wife, was pregnant and about to give birth.
Atha kho s paribbjik ta paribbjaka etad-avoca:
Then that female wanderer said this to that wanderer:
Gaccha tva brhmaa tela hra, ya me vijtya bhavissat ti.
Please go, brhmaa, and bring oil which can be (used) for my delivery.
Eva vutte, so paribbjako ta paribbjika etad-avoca:
When that was said that wanderer said this to that female wanderer:
73
Sakicana, one who has something, is regularly given ethical sense in the Commentaries (beginning
with Niddesa), as meaning one who has some defilement. UdA: rgdikicanna misakicannaca
atthitya sakicana.
74
-rpo here gives abstract sense to the noun, for concinnity it seems we must take -rpo as referring to
the individual (i.e. the one who has something).
48
2: Mucalindavaggo
Kuto panha bhoti tela harm? ti.

But from where, dear lady, can I bring oil?
Dutiyam-pi kho s paribbjik ta paribbjika etad-avoca:
Then for a second time that female wanderer said this to that wanderer:
Gaccha tva brhmaa tela hara, ya me vijtya bhavissat ti.
Dutiyam-pi kho so paribbjako ta paribbjika etad-avoca:
For a second time that wanderer said this to that female wanderer:
Kuto panha hoti tela harm? ti.
But from where, dear lady, can I bring oil?
Tatiyam-pi kho s paribbjik ta paribbjaka etad-avoca:
Then for a third time that female wanderer said this to that wanderer:
Gaccha tva brhmaa tela hara, ya me vijtya bhavissat ti.
Tena kho pana samayena rao Pasenadissa Kosalassa kohgre
Then at that time at the Kosalan King Pasenadi's storehouse
samaassa v brhmaassa v sappissa v telassa v yvad-attha
to an ascetic or brhmaa as much ghee or oil as was necessary
ptu diyyati no nharitu.
was being given to drink, but not to carry away.
Atha kho tassa paribbjakassa etad-ahosi:
Then it occured to that wanderer:
Rao kho pana Pasenadissa Kosalassa kohgre
At the Kosalan King Pasenadi's storehouse
samaassa v brhmaassa v sappissa v telassa v yvad-attha
to an ascetic or brhmaa as much ghee or oil as is necessary
ptu diyyati no nharitu.
is being given to drink, but not to carry away.
Yannnha rao Pasenadissa Kosalassa kohgra gantv,
Well now, after going to the Kosalan King Pasenadi's storehouse,
telassa yvad-attha pivitv, ghara gantv,
drinking as much of the oil as is necessary, returning to the house,
uggiritvna dadeyya, ya imiss vijtya bhavissat ti.
and throwing it up, I could give it (to her), and that can be (used) for her delivery.
49
2: Mucalindavaggo
Atha kho so paribbjako

Then that wanderer
rao Pasenadissa Kosalassa kohgra gantv,
after going to the Kosalan King Pasenadi's storehouse,
telassa yvad-attha pivitv, ghara gantv,
drinking as much of the oil as was necessary, returning to the house,
neva sakkoti uddha ktu na pana adho,
was not able to get it up nor down,
so dukkhhi tibbhi kharhi kaukhi vedanhi phuho,
and he was affected by painful, sharp, harsh, and bitter feelings,
vaati parivaati.
and he rolled around forwards and backwards.
Addas kho Bhagav ta paribbjaka
The Gracious One saw that wanderer
dukkhhi tibbhi kharhi kaukhi vedanhi phuha,
affected by painful, sharp, harsh, and bitter feelings,
vaamna parivaamna.
and rolling around forwards and backwards.
Sukhino vata ye akican,
Happy indeed are those who have nothing,
Vedaguno hi jan akican,
The Perfect Ones are people who surely have nothing,
Sakicana passa vihaamna,
See how one who has something is troubled,
Jano janasmi paibaddharpo ti.
He is a person who is in a state of bondage in regard to (other) people.
50
2: Mucalindavaggo
2-7: Ekaputtasutta (17)

The Discourse about the Only Son
Eva me suta:
Thus I heard:
Tena kho pana samayena aatarassa upsakassa
Then at that time a certain lay follower's
ekaputtako piyo manpo klakato hoti.
only son, who was beloved and dear, had died.
Atha kho sambahul upsak allavatth allakes, 75
Then many lay followers, with wet clothes and hair,
divdivassa yena Bhagav tenupasakamisu,
in the middle of the day went to the Gracious One,
Ekamanta nisinne kho te upsake Bhagav etad-avoca:
While sat on one side the Gracious One said this to those lay followers:
Kinnu kho tumhe upsak, allavatth allakes,
Now why are you lay followers, with wet clothes and hair,
idhpasakant divdivass? ti.
coming here in the middle of the day?
Eva vutte, so upsako Bhagavanta etad-avoca:
When that was said, that lay follower said this to the Gracious One:
Mayha kho bhante ekaputtakosi piyo manpo klakato.
My only son, who was beloved and dear, reverend Sir, has died.
Tena maya allavatth allakes idhpasakant divdivass ti.
That is why we, with wet clothes and hair, are coming here in the middle of the day.
75
Having made a ritual ablution.
51
2: Mucalindavaggo

Piyarpassdagathitse devaky puthumanuss ca,
Hosts of devas and many men are tied by the satisfaction in forms that are
loved,
Aghvino parijunn, Maccurjassa vasa gacchanti.
Miserable and worn out, they come under the power of the King of Death.
Ye ve div ca ratto ca appamatt jahanti piyarpa For sure those who are heedful day and night, give up forms that are loved Te ve khananti aghamla Maccuno misa durativattan-ti.
They surely dig up the root of misery (which is) Death's bait, so difficult to
transcend.
2-8: Suppavssutta (18)

The Discourse about Suppavs
Eva me suta:
Thus I heard:
eka samaya Bhagav Kuiyya viharati Kuadhnavane.
at one time the Gracious One was dwelling near Kuiya, at Kuadhna Wood.
Tena kho pana samayena Suppavs Koliyadht76
Then at that time the Koliyan lady Suppavs
sattavassni gabbha dhreti, sattha mhagabbh.77
was with child for seven years, and for seven days it was lost in the womb (and
couldn't be delivered).
S dukkhhi tibbhi kharhi kaukhi vedanhi phuh,
While she was affected by painful, sharp, harsh, and bitter feelings,
thi vitakkehi adhivseti: Sammsambuddho vata so Bhagav,
she consented to three thoughts: For sure the Gracious One is a Perfect Sambuddha,
yo imassa evarpassa dukkhassa pahnya dhamma deseti;
who teaches the Dhamma for the giving up of suffering such as this;
76
dht (lit.: daughter) is pleonastic here and has to be interpreted metaphorically or left untranslated.
A similar situation arises even more frequently with putta (lit.: son) cf. Ayyaputta below, and, PED, s.v
putta.
77
Literally: [the child] was lost in the womb.
52
2: Mucalindavaggo
supaipanno vata tassa Bhagavato svakasagho,

for sure the Gracious One's Community of disciples are good in their practice,
yo imassa evarpassa dukkhassa pahnya paipanno;
who practice for the giving up of suffering such as this;
susukha vata ta Nibbna,
it is sure that Emancipation is truly happy,
yatthida evarpa dukkha na savijjat ti
where suffering such as this is not found.
Atha kho Suppavs Koliyadht smika mantesi:
Then the Koliyan lady Suppavs addressed her husband, (saying):
Ehi tva Ayyaputta yena Bhagav tenupasakama,
Come, Master, you must go to the Gracious One,
upasakamitv, mama vacanena78 Bhagavato pde siras vandhi,
and after going, in my name you should worship the Gracious One's feet with your
head,
appbdha apptaka lahuhna bala phsuvihra puccha:
and ask (if he is) free from affliction, free from sickness, in good health, strong, and
living comfortably, (and say):
Suppavs bhante Koliyadht Bhagavato pde siras vandati,
The Koliyan lady Suppavs, reverend Sir, worships the Gracious One's feet with her
head,
appbdha apptaka,
and asks (if you are) free from affliction, free from sickness,
lahuhna bala phsuvihra pucchat? ti.
in good health, strong, and living comfortably?
Eva-ca vadehi: Suppavs bhante Koliyadht,
And please say this: The Koliyan lady Suppavs, reverend Sir,
sattavassni gabbha dhreti, sattha mhagabbh.
has been with child for seven years, and for seven days it has been lost in the womb.
While she is affected by painful, sharp, harsh, and bitter feelings,
she consents to three thoughts: For sure the Gracious One is a Perfect Sambuddha,
78
mama vacanena is an idiom, literally meaning: with my word, and is translated as such elsewhere; but
in these situations the corresponding idiom in English is: in my name.
53
2: Mucalindavaggo

susukha vata ta Nibbna,
yatthida evarpa dukkha na savijjat ti.
Paraman-ti kho so Koliyaputto,
(That is) the best thing said the Koliyan gentleman,
Suppavsya Koliyadhtya paissuitv,
and after replying to Suppavs the Koliyan lady,
he went to the Gracious One,
Ekamanta nisinno kho so Koliyaputto Bhagavanta etad-avoca:
While sat on one side that Koliyan gentleman said this to the Gracious One:
Suppavs bhante Koliyadht Bhagavato pde siras vandati,
head,
appbdha apptaka,
lahuhna bala phsuvihra pucchat? ti.
Eva-ca vadeti: Suppavs bhante Koliyadht,
And she says this: The Koliyan lady Suppavs, reverend Sir,
sattavassni gabbha dhreti, sattha mhagabbh.
has been with child for seven years, and for seven days it has been lost in the womb.
While she is affected by painful, sharp, harsh, and bitter feelings,
54
2: Mucalindavaggo

she consents to three thoughts: For sure the Gracious One is a Perfect Sambuddha,
Susukha vata ta Nibbna,
yatthida evarpa dukkha na savijjat ti.
Sukhin hotu Suppavs Koliyadht arog,
Happy may the Koliyan lady Suppavs be, and healthy,
aroga putta vijyat ti.
and may she give birth to a healthy son.
Saha vacan ca pana Bhagavato Suppavs Koliyadht
And with this word of the Gracious One, the Koliyan lady Suppavs
sukhin arog, aroga putta vijyi.
became happy and healthy, and gave birth to a healthy son.
Eva bhante, ti kho so Koliyaputto,
Yes, reverend Sir said the Koliyan gentleman,
and after greatly rejoicing and gladly receiving this word of the Gracious One,
uhysan, Bhagavanta abhivdetv padakkhia katv,
rising from his seat, worshipping and circumambulating the Gracious One,
saka ghara paccysi.79
he returned to his own home.
Addas kho Koliyaputto Suppavsa Koliyadhtara sukhini aroga,
The Koliyan gentleman saw that the Koliyan lady Suppavs was happy and healthy,
aroga putta vijta. Disvnassa etad-ahosi:
and had given birth to a healthy son. Having seen (that), it occured to him:
79
This sentence provides a good example of how absolutives (pubbakiriya) are piled up one on top of the
other, before the appearance of the finite verb. There are first 5 absolutives: abhinanditv anumoditv,
uhy, abhivdetv, & katv before the finite aorist: paccysi.
55
2: Mucalindavaggo
Acchariya vata bho, abbhta vata bho,

Surely it is wonderful, surely it is marvellous,
Tathgatassa mahiddhikat mahnubhvat,
the Realised One's great power and great majesty,
yatra hi nmya Suppavs Koliyadht,
in as much as this Koliyan lady Suppavs,
saha vacan ca pana Bhagavato,
with this word of the Gracious One,
sukhin arog, aroga putta vijyissat ti,80
became happy and healthy, and to a healthy son gave birth,
attamano pamudito ptisomanassajto ahosi.
and he was elated, gladdened, joyful and happy.
Atha kho Suppavs Koliyadht smika mantesi:
Then the Koliyan lady Suppavs addressed her husband, (saying):
Ehi tva Ayyaputta yena Bhagav tenupasakama,
Come, Master, you must go to the Gracious One,
upasakamitv, mama vacanena Bhagavato pde siras vandhi:
and after going, in my name you should worship the Gracious One's feet with your
head, (and say):
Suppavs bhante Koliyadht Bhagavato pde siras vandat ti.
head.
Eva-ca vadehi: Suppavs bhante Koliyadht,
And please say this: The Koliyan lady Suppavs, reverend Sir,
sattavassni gabbha dhresi, sattha mhagabbh,
was with child for seven years, and for seven days it was lost in the womb,
s etarahi sukhin arog, aroga putta vijt.
but now she is happy and healthy, and has born a healthy son.
S sattha Buddhapamukha Bhikkhusagha bhattena nimanteti.
For seven days she invites the Community of monks, with the Buddha at its head, for a
meal.
80
This is an example of a future tense used with past meaning; on this construction see Buddhadatta,
New Pali Course III, pg. 58.
56
2: Mucalindavaggo
Adhivsetu kira bhante Bhagav Suppavsya Koliyadhtya

May the Gracious One consent, reverend Sir, to seven meals from the Koliyan lady
Suppavs
sattabhattni saddhi Bhikkhusaghen ti.
together with the Community of monks.
Paraman-ti kho so Koliyaputto Suppavsya Koliyadhtya paissuitv,
(That is) the best thing, said the Koliyan gentleman, and after replying to Suppavs
the Koliyan lady,
Ekamanta nisinno kho so Koliyaputto Bhagavanta etad-avoca:
While sat on one side the Koliyan gentleman said this to the Gracious One:
Suppavs bhante Koliyadht Bhagavato pde siras vandati.
head.
Eva-ca vadeti: Suppavs bhante Koliyadht,
And she says this: The Koliyan lady Suppavs, reverend Sir,
S sattha buddhapamukha Bhikkhusagha bhattena nimanteti.
For seven days she invites the Community of monks, with the Buddha at its head, for a
meal.
Adhivsetu kira bhante Bhagav Suppavsya Koliyadhtya
May the Gracious One consent, reverend Sir, to seven meals from the Koliyan lady
Suppavs
sattabhattni saddhi Bhikkhusaghen ti.
together with the Community of monks.
Tena kho pana samayena aatarena upsakena
Then at that time a certain lay follower
Buddhapamukho Bhikkhusagho svtanya bhattena nimantito hoti.
had invited the Community of monks with the Buddha at its head to a meal on the
morrow.
57
2: Mucalindavaggo
So ca upsako yasmato Mahmoggallnassa upahko81 hoti.

Now that lay follower was venerable Mahmoggallna's supporter.
Atha kho Bhagav yasmanta Mahmoggallna mantesi:
Then the Gracious One addressed venerable Mahmoggallna, (saying):
Ehi tva Moggallna yena so upsako tenupasakameyysi,
Come, Moggallna, you must go to that lay follower,
upasakamitv, ta upsaka eva vadehi:
and after going, please say this to that lay follower:
Suppavs vuso Koliyadht
Friend, the Koliyan lady Suppavs
S sattha buddhapamukha Bhikkhusagha bhattena nimanteti,
For seven days she has invited the Community of monks, with the Buddha at its head,
for a meal,
karotu Suppavs Koliyadht sattabhattni.
please let the Koliyan lady Suppavs make her seven meals.
Pacch so karissati - tuyheso upahko ti.
Afterwards he can make (his) - he is your supporter.
Eva bhante, ti kho yasm Mahmoggallno, Bhagavato paissuitv,
Yes, reverend Sir, said venerable Mahmoggallna, and after replying to the
Gracious One,
yena so upsako tenupasakami,
he went to that lay follower,
upasakamitv, ta upsaka etad-avoca:
and after going, he said this to that lay follower:
Suppavs vuso Koliyadht
Friend, the Koliyan lady Suppavs
81
Upahka is normally used for an attendant in Pi (e.g. venerable nanda was the Gracious Ones
main attendant), but it can also mean a supporter. It is necessary to examine the context to determine
which usage is being employed.
58
2: Mucalindavaggo

Sattha buddhapamukha Bhikkhusagha bhattena nimanteti.
For seven days she has invited the Community of monks, with the Buddha at its head,
for a meal.
Karotu Suppavs Koliyadht sattabhattni, pacch tva karissas ti.
Let the Koliyan lady Suppavs make her seven meals, and afterwards you can make
(yours).
Sace me bhante ayyo Mahmoggallno
If, reverend Sir, master Mahmoggallna
tia dhammna pibhogo - bhogna-ca jvitassa ca saddhya ca is my surety for three things - for wealth, for life, and for faith karotu Suppavs Koliyadht sattabhattni,
the Koliyan lady Suppavs may make her seven meals,
pacch aha karissm ti.
and afterwards I will make (mine).
Dvinna kho te aha vuso dhammna pibhogo For two things, friend, I am your surety bhogna-ca jvitassa ca - saddhya pana tva yeva pibhogo ti.
for wealth and for life - but for faith you are the surety.
Sace me bhante ayyo Mahmoggallno
If, reverend Sir, master Mahmoggallna
dvinna dhammna pibhogo - bhogna-ca jvitassa ca is my surety for two things - for wealth and for life karotu Suppavs Koliyadht sattabhattni,
the Koliyan lady Suppavs may make her seven meals,
pacch aha karissm ti.
and afterwards I will make (mine).
Atha kho yasm Mahmoggallno, ta upsaka sapetv,
Then venerable Mahmoggallna, after conciliating that lay follower,
upasakamitv, Bhagavanta etad-avoca:
and after going, he said this to the Gracious One:
59
2: Mucalindavaggo
Saatto bhante so upsako may,

That lay follower has been conciliated by me, reverend Sir,
karotu Suppavs Koliyadht sattabhattni, pacch so karissat ti.
let the Koliyan lady Suppavs make her seven meals, and afterwards he can make
(his).
Atha kho Suppavs Koliyadht
Then the Koliyan lady Suppavs
sattha Buddhapamukha Bhikkhusagha
for seven days with her own hand served and satisfied the Community of monks
patena khdanyena bhojanyena sahatth santappesi, sampavresi.
with the Buddha at its head with excellent comestibles and edibles.
Ta-ca draka Bhagavanta vandpesi, sabba-ca Bhikkhusagha.
Then she made the little boy worship the Buddha, and the whole Community of monks.
Atha kho yasm Sriputto ta draka etad-avoca:
Then venerable Sriputta said this to that little boy:
Kacci te draka khamanya? Kacci ypanya?
Can you bear up, little boy? Can you carry on?
Kacci na kici dukkhan?-ti.
Do you have any pain?
Kuto me bhante Sriputta khamanya? Kuto ypanya?
How, reverend Sriputta, can I bear up? How can I carry on?
Sattavassni me lohitakumbhiya vutthn ti.
For seven years I have been living in a bloodbath.
Atha kho Suppavs Koliyadht:
Then (it occured) to the Koliyan lady Suppavs:
Putto me Dhammasenpatin saddhi mantet ti,
My son is consulting with the general of the Dhamma,
attaman pamudit ptisomanassajt ahosi.
and she became elated, gladdened, joyful and happy.
Atha kho Bhagav Suppavsa Koliyadhtara
Then the Gracious One after seeing that the Koliyan lady Suppavs
attamana pamudita ptisomanassajta disv,
was elated, gladdened, joyful and happy,
60
2: Mucalindavaggo
Suppavsa Koliyadhtara etad-avoca:

said this to the Koliyan lady Suppavs:
Iccheyysi tva Suppavse, aam-pi evarpa puttan?-ti
Suppavs, do you long for another such son?
Iccheyymaha Bhagav ani pi evarpni satta puttn ti.
Gracious One, I long for another seven such sons.
Asta starpena, piyarpena appiya,
The disagreeable in an agreeable form, the unlovely in a lovely form,
Dukkha sukhassa rpena, pamattam-ativattat ti.
The painful in the form of pleasure, overcome the heedless one.
2-9: Viskhsutta (19)

Eva me suta:
Thus I heard:
Pubbrme Migramtupsde.
at the Eastern Monastery in Migra's mother's mansion.
Tena kho pana samayena Viskhya Migramtuy
Then at that time Migra's mother Viskh
kocid-eva attho rae Pasenadimhi Kosale paibaddho hoti,
was bound up in some matter or other with the Kosalan King Pasenadi,
ta Rj Pasenadi Kosalo na yathdhippya treti.
(but) the Kosalan King Pasenadi would not conclude it according to (her) desire.
Atha kho Viskh Migramt divdivassa
Then Migra's mother Viskh in the middle of the day
61
2: Mucalindavaggo

and after going and worshipping the Gracious One, she sat down on one side.
Ekamanta nisinna kho
While sat on one side
Viskha Migramtara Bhagav etad-avoca:
the Gracious One said this to Migra's mother Viskh:
Handa kuto nu tva Viskhe gacchasi divdivass? ti.
Well now, Viskh, where have you come from in the middle of the day?
Idha me bhante kocid-eva attho
Here, reverend Sir, I am bound up
rae Pasenadimhi Kosale paibaddho hoti,
in some affair or other with the Kosalan King Pasenadi,
ta Rj Pasenadi Kosalo na yathdhippya tret ti.
(but) the Kosalan King Pasenadi does not conclude it according to (my) desire.
Sabba paravasa dukkha, sabba issariya sukha,
All that is in another's power is painful, all that is mastered is pleasing,
Sdhrae vihaanti, yog hi duratikkam ti.
What is shared is troubling, for yokes are difficult to transcend.
2-10: Bhaddiyasutta (20)

The Discourse about Bhaddiya
Eva me suta:
Thus I heard:
eka samaya Bhagav Anupiyya viharati Ambavane.
at one time the Gracious One was dwelling near Anupiy, in the Mango Wood.
Tena kho pana samayena yasm Bhaddiyo Kigodhya putto,
Then at that time venerable Bhaddiya, Kigodh's son,
araagato pi rukkhamlagato pi sugragato pi,
having gone to the wilderness, to the root of a tree, to an empty place,
62
2: Mucalindavaggo
abhikkhaa udna udneti: Aho sukha! Aho sukhan!-ti82

was frequently uttering this exclamation: Ah, happiness! Ah, happiness!
Assosu kho sambahul bhikkhu
Many monks heard that
yasmato Bhaddiyassa Kigodhya puttassa,
when venerable Bhaddiya, Kigodh's son,
araagatassa pi rukkhamlagatassa pi sugragatassa pi,
had gone to the wilderness, to the root of a tree, to an empty place,
abhikkhaa udna udnentassa:83 Aho sukha! Aho sukhan!-ti
was frequently uttering this exclamation: Ah, happiness! Ah, happiness!
Sutvna, nesa etad-ahosi:
And after hearing (this), it occured to them:
Nissasaya kho vuso yasm Bhaddiyo Kigodhya putto,
Undoubtedly, friends, venerable Bhaddiya, Kigodh's son,
anabhirato brahmacariya carati,84
has no great delight living the spiritual life,
yasa pubbe agriyabhtassa rajjasukha so tam-anussaramno,
and remembering the royal happiness he had formerly in the home life,
abhikkhaa udna udneti: Aho sukha! Aho sukhan -ti.
he is frequently uttering this exclamation: Ah, happiness! Ah, happiness!
yasm bhante Bhaddiyo Kigodhya putto,
Venerable Bhaddiya, reverend Sir, Kigodh's son,
82
sukha here is the so-called nominative of exclamation, see Syntax 28.

This whole report is a genitive absolute, giving the sense of when... or while...
84
Another example of the cognate accusative, this time with the cognate in compound. Note that in this
case it is possible to use the same construction in translation, though it is difficult elsewhere, as English
normally avoids such close repetition.
83
63
2: Mucalindavaggo

abhikkhaa udna udneti: Aho sukha! Aho sukhan!-ti.
is frequently uttering this exclamation: Ah, happiness! Ah, happiness!
Nissasaya kho bhante yasm Bhaddiyo Kigodhya putto,
Undoubtedly, reverend Sir, venerable Bhaddiya, Kigodh's son,
anabhirato brahmacariya carati,
has no great delight living the spiritual life,
yasa pubbe agriyabhtassa rajjasukha so tam-anussaramno,
and remembering the royal happiness he had formerly in the home life,
abhikkhaa udna udneti: Aho sukha! Aho sukhan -ti.
he is frequently uttering this exclamation: Ah, happiness! Ah, happiness!
Atha kho Bhagav aatara bhikkhu mantesi:
Then the Gracious One addressed a certain monk, (saying):
Ehi tva bhikkhu mama vacanena Bhaddiya bhikkhu mantehi:
Please go, monk, and with my word address the monk Bhaddiya, (saying):
Satth ta vuso Bhaddiya mantet ti.
The Teacher, friend Bhaddiya, calls you.
Eva bhante, ti kho so bhikkhu, Bhagavato paissutv,
Yes, reverend Sir, said that monk, and after replying to the Gracious One,
yenyasm Bhaddiyo Kigodhya putto tenupasakami,
he went to venerable Bhaddiya, Kigodh's son,
upasakamitv, yasmanta Bhaddiya Kigodhya putta etad-avoca:
and after going, he said this to venerable Bhaddiya, Kigodh's son:
Satth ta vuso Bhaddiya mantet ti.
The Teacher, friend Bhaddiya, calls you.
Evam-vuso, ti kho yasm Bhaddiyo Kigodhya putto,
Yes, friend, said venerable Bhaddiya, Kigodh's son,
tassa bhikkhuno paissutv, yena Bhagav tenupasakami,
and after replying to that monk, he went to the Gracious One,
after going and worshipping the Gracious One, he sat down on one side.
64
2: Mucalindavaggo
Ekamanta nisinna kho yasmanta Bhaddiya Kigodhya putta

While sat on one side the Gracious One said this
Bhagav etad-avoca: Sacca kira tva Bhaddiya,
to venerable Bhaddiya, Kigodh's son: Is it true, as it seems, Bhaddiya, that you,
abhikkhaa udna udnesi: Aho sukha! Aho sukhan!-ti?
frequently utter this exclamation: Ah, happiness! Ah, happiness!?
Eva bhante, ti Ki pana tva Bhaddiya atthavasa sampassamno,
Yes, reverend Sir, But, Bhaddiya, seeing what reason did you,
abhikkhaa udna udnesi: Aho sukha! Aho sukhan-ti?
frequently utter this exclamation: Ah, happiness! Ah, happiness! ?
Pubbe me bhante agriyabhtassa rajja krentassa,
Formerly, reverend Sir, while I was in the home life ruling the country,
anto pi antepure rakkh susavihit ahosi,
the inside of the inner quarters was well appointed with guards,
bahi pi antepure rakkh susavihit ahosi,
and the outside of the inner quarters was well appointed with guards,
anto pi nagare rakkh susavihit ahosi,
and inside the city it was well appointed with guards,
bahi pi nagare rakkh susavihit ahosi,
and outside the city it was well appointed with guards,
anto pi janapade rakkh susavihit ahosi,
and inside the country it was well appointed with guards,
bahi pi janapade rakkh susavihit ahosi.
and outside the country it was well appointed with guards.
So kho aha bhante eva rakkhitagopito santo,
Although, reverend Sir, I was being guarded and protected in this way,
bhto ubbiggo ussak utrs vihsi.
I lived fearful, anxious, distrustful, and afraid.
65
2: Mucalindavaggo
Etarahi kho panha bhante,

But at present, reverend Sir,
eko abhto anubbiggo anussak anutrs,
I live solitary, fearless, unanxious, trusting, unafraid,
appossukko pannalomo paradavutto migabhtena cetas viharmi.
unconcerned, not horrified, quite secure, with a mind that has become (confident) like
a (free)-born animal.
Ida kho aha bhante atthavasa sampassamno,
It is seeing this reason, reverend Sir, that I,
abhikkhaa udna udnemi: Aho sukha aho sukhan -ti.
am frequently uttering this exclamation: Ah, happiness! Ah, happiness!
Yassantarato na santi kop,
For he who has no agitations inside (the mind),
Iti bhavbhavata-ca85 vtivatto,
Who has thus completely transcended continuity of existence,
Ta vigatabhaya sukhi asoka,
The devas are unable to see
Dev nnubhavanti dassany ti.
He who is without fear, happy, and griefless.
85
Long -- in the middle of bhavbhavat is a case of rhythmical lengthening, and the word should be
parsed bhava + bhavat, not bhava + abhavat.
66
3: Nandavaggo
3-1: Kammasutta (21)
The Discourse about Deeds
Eva me suta:
Thus I heard:
Then at that time
aataro bhikkhu Bhagavato avidre nisinno hoti,
a certain monk was sitting not far away from the Gracious One,
pallaka bhujitv, uju kya paidhya,
and after folding his legs crosswise, and setting his body straight,
purakammavipkaja dukkha tibba khara kauka vedana,
he was bearing painful, sharp, harsh, and bitter feelings, that had arisen as a result of
former (unwholesome) deeds,
adhivsento sato sampajno avihaamno.
mindfully, with full awareness, and without being troubled.
Addas kho Bhagav ta bhikkhu avidre nisinna,
The Gracious One saw that monk sitting not far away,
pallaka bhjitv, uju kya paidhya,
who after folding his legs crosswise, and setting his body straight,
purakammavipkaja dukkha tibba khara kauka vedana,
was bearing painful, sharp, harsh, and severe feelings, that had arisen as a result of
former (unwholesome) deeds,
adhivsenta sata sampajna avihaamna.
mindfully, with full awareness, and without being troubled.
67
3: Nandavaggo
Sabbakammajahassa bhikkhuno,
For the monk who has given up all deeds,
Dhunamnassa purekata raja,
For he who is throwing off the dust of what was done before,
Amamassa hitassa tdino,
For he who is unselfish, stable, such-like,
Attho natthi jana lapetave ti.86
There is no need to speak to people.
3-2: Nandasutta (22)

The Discourse about Nanda
Eva me suta:
Thus I heard:
Tena kho pana samayena yasm Nando,
Then at that time venerable Nanda,
Bhagavato bht mtucchputto,87
the Gracious One's brother, his mother's sister's son,
sambahulna bhikkhna evam-roceti:
confessed this to many monks:
Anabhirato aha vuso brahmacariya carmi,
I have no great delight, venerable friends, living the spiritual life,
na sakkomi brahmacariya sandhretu,
I am not able to endure the spiritual life,
sikkha paccakkhya hnyvattissm ti.
having disavowed the training, I will return to what is inferior.
Atha kho aataro bhikkhu yena Bhagav tenupasakami,
Then a certain monk went to the Gracious One,
86
87
The infinitive in -tave (= Vedic -tave, tavai) is confined to the gth language, see Geiger, PG, 204.1.
Venerable Nandas father was King Suddhodana, the Buddhas father; his mother however, was the
Buddhas mothers sister, Mahpajpat (who was also, of course, the Buddhas foster mother).
68
3: Nandavaggo

Ekamanta nisinno kho so bhikkhu Bhagavanta etad-avoca:
While sat on one side that monk said this to the Gracious One:
yasm bhante Nando Bhagavato bht mtucchputto,
Venerable Nanda, reverend Sir, the Gracious One's brother, his mother's sister's son,
sambahulna bhikkhna evam-roceti:
confesses this to many monks:
Ehi tva bhikkhu mama vacanena Nanda bhikkhu mantehi:
Please go, monk, and with my word address the monk Nanda, (saying):
Satth ta vuso Nanda mantet ti.
The Teacher, venerable friend Nanda, calls you.
yenyasm Nando tenupasakami,
he went to venerable Nanda,
upasakamitv, yasmanta Nanda etad-avoca:
and after going, he said this to venerable Nanda:
Satth ta vuso Nanda mantet ti.
The Teacher, venerable friend Nanda, calls you.
Evam-vuso ti kho yasm Nando, tassa bhikkhuno paissutv,
Yes, venerable friend, said venerable Nanda, and after replying to that monk,
69
3: Nandavaggo
Ekamanta nisinna kho yasmanta Nanda Bhagav etad-avoca:

While sat on one side, the Gracious One said this to venerable Nanda:
Sacca kira tva Nanda sambahulna bhikkhna evam-rocesi:
Is it true, as it seems, Nanda, that you confessed this to many monks, (saying):
sikkha paccakkhya hnyvattissm? ti.
Eva bhante, ti.
Yes, reverend Sir.
Kissa pana tva Nanda anabhirato brahmacariya carasi,
But why do you, Nanda, have no great delight living the spiritual life,
na sakkosi brahmacariya sandhretu,
are not able to endure the spiritual life,
sikkha paccakkhya hnyvattissas? ti.
and having disavowed the training, will return to what is inferior?
Skiyn ma bhante janapadakaly ghar nikkhamantassa,
As I was leaving from home, reverend Sir, a Sakyan girl, the most beautiful woman in
the country,
upahullikhitebhi kesebhi88 apaloketv ma etad-avoca:
with her hair half-combed, having looked round, said this to me:
Tuvaa kho Ayyaputta gaccheyys ti.
Master, may you quickly return.
So kho aha bhante tam-anussaramno,
Remembering that, reverend Sir,
anabhirato brahmacariya carmi,
I have no great delight living the spiritual life,
88
The intermediate instrumental forms in -ebhi (= Skr -ebhis; normal Pi form -ehi) are interesting
here, and maybe reflect the rememberence of a genuine utterance.
70
3: Nandavaggo

and having disavowed the training, I will return to what is inferior.
Atha kho Bhagav yasmanta Nanda bhya89 gahetv,
Then the Gracious One, having taken venerable Nanda by the arm,
seyyath pi nma balav puriso sammijita v bha pasreyya,
just as a strong man might stretch out a bent arm,
pasrita v bha sammijeyya,
or bend in an outstretched arm,
evam-eva Jetavane antarahito devesu Tavatisesu pturahosi.
in the same way did he disappear from Jeta's Wood, and reappear amongst the
Tvatisa devas.
Tena kho pana samayena pacamattni90 accharsatni
Then at that time five hundred celestial dove-footed nymphs
Sakkassa devnam-indassa upahna gatni honti kakuapdni.
had come to attend to Sakka, the lord of the devas.
Atha kho Bhagav yasmanta Nanda mantesi:
Then the Gracious One addressed venerable Nanda, (saying):
Passasi no tva Nanda imni paca accharsatni kakuapdn? ti.
Do you see, Nanda, these five hundred celestial dove-footed nymphs?
Eva bhante, ti.
Yes, reverend Sir.
Ta ki maasi, Nanda,
What do you think about this, Nanda,
katam nu kho abhirpatar ca dassanyatar ca psdikatar ca,
who has the most perfect form, is the most fair to behold, is the most pleasing,
Skiyn v janapadakaly,
the Sakyan girl, the most beautiful woman in the country,
imni v paca accharsatni kakuapdn? ti.
or these five hundred celestial dove-footed nymphs?
Seyyath pi bhante paluhamakka kaansacchinn,
Like a disfigured monkey, reverend Sir, with its ears and nose cut off,
89
Note that bhya here is a locative (as in parallel usage where the declension is clear), though it has
the sense of the instrumental case; see Syntax 166e.
90
Matta is pleonastic in phrases of this kind, and therefore untranslatable, notice that it is dropped when
used in direct speech just below.
71
3: Nandavaggo
evam-eva kho bhante Skiyn janapadakaly,

so is the Sakyan girl, reverend Sir, the most beautiful woman in the country,
imesa pacanna accharsatna upanidhya sakham-pi na upeti,
compared with these five hundred celestial nymphs she does not count,
kalam-pi na upeti, kalabhgam-pi na upeti, upanidhim-pi na upeti!
she is not even a fraction, she is not even half a fraction, she is not even to be
compared!
Atha kho imni paca accharsatni
These five hundred celestial nymphs
abhirpatarni ceva dassanyatarni ca psdikatarni c ti.
certainly have the most perfect form, are the most fair to behold, are the more
pleasing.
Abhirama Nanda! Abhirama Nanda! Aha te pibhogo
Take delight, Nanda! Take delight, Nanda! I am your surety
pacanna accharsatna pailbhya kakuapdnan!-ti.
for gaining five hundred celestial dove-footed nymphs!
Sace me bhante Bhagav pibhogo
If, reverend Sir, the Gracious One is my surety
pacanna accharsatna pailbhya kakuapdna,
for gaining five hundred celestial dove-footed nymphs,
abhiramissmaha bhante Bhagavati brahmacariye ti.
I will take great delight, reverend Sir, in (living) the spiritual life under the Gracious
One.
Atha kho Bhagav yasmanta Nanda bhya gahetv,
Then the Gracious One, having taken venerable Nanda by the arm,
evam-eva devesu Tvatisesu antarahito Jetavane pturahosi.
in the same way did they disappear from amongst the Tvatisa devas, and reappear in
Jeta's Wood.
Assosu kho bhikkh: yasm kira Nando,
The monks heard: Venerable Nanda, it seems,
72
3: Nandavaggo
Bhagavato bht mtucchputto

the Gracious One's brother, his mother's sister's son,
accharna hetu brahmacariya carati,
is living the spiritual life for the sake of celestial nymphs,
Bhagav kirassa pibhogo
the Gracious One, it seems, is his surety
Atha kho yasmato Nandassa sahyak bhikkh yasmanta Nanda
Then venerable Nanda's monk-friends accosted venerable Nanda
bhatakavdena ca upakkitakavdena ca samudcaranti:
with words about a hireling, with words about a lackey, (saying):
Bhatako kiryasm Nando, upakkitako kiryasm Nando,
It seems venerable Nanda is a hireling, it seems venerable Nanda is a lackey,
accharna hetu brahmacariya carati,
he is living the spiritual life for the sake of celestial nymphs,
Bhagav kirassa pibhogo
the Gracious One, it seems, is his surety
Atha kho yasm Nando sahyakna bhikkhna
Then venerable Nanda, at his monk-friends
bhatakavdena ca upakkitakavdena ca,
words about a hireling, words about a lackey,
ayamno haryamno jigucchamno,
was distressed, ashamed, and disgusted,
and while dwelling solitary, secluded, heedful, ardent, and resolute,
na cirasseva yassatthya91 kulaputt
after no long time (attained) that good for which sons of good family
sammad-eva agrasm anagriya pabbajanti,
rightly go forth from the home to homelessness,
91
yassatthya here is a periphrasis, the sense of which could have been carried by the dative case alone;
lit.: for the purpose of which...
73
3: Nandavaggo
dihe va dhamme saya abhi sacchikatv upasampajja vihsi:92
and dwelt having known, having directly experienced, and having attained (nibbna)
himself in this very life:
Kh jti
Destroyed is birth
vsita brahmacariya
kata karaya93
Aataro ca kho panyasm Nando Arahata ahosi.
And venerable Nanda became another of the Worthy Ones.
Atha kho aatar devat, abhikkantya rattiy,
Then a certain devat, when the night had passed,
having lit up the whole of Jeta's Wood with his surpassing beauty,
upasakamitv Bhagavanta abhivdetv, ekamanta ahsi.
and after going and worshipping the Gracious One, he stood on one side.
Ekamanta hit kho s devat Bhagavanta etad-avoca:
While standing on one side that devat said this to the Gracious One:
savna khay ansava cetovimutti pavimutti,
through the destruction of the pollutants, without pollutants, freed in mind, freed
through wisdom,
dihe va dhamme saya abhi sacchikatv upasampajja viharat ti.
dwells having known, having directly experienced, and having attained (nibbna)
92
93
Here the auxilliary verb vihsi gives durative sense to the three absolutives that precede it.
Cognate accusative with the future passive participle.
74
3: Nandavaggo
Bhagavato pi kho a udapdi:

And this knowledge arose to the Gracious One:
Nando savna khay ansava cetovimutti pavimutti,
Nanda, through the destruction of the pollutants, without pollutants, freed in mind,
freed through wisdom,
dihe va dhamme94 saya abhi sacchikatv upasampajja viharat ti.
Atha kho yasm Nando, tass rattiy accayena,
Then venerable Nanda, when that night had passed,
Ekamanta nisinno kho yasm Nando Bhagavanta etad-avoca:
While sat on one side venerable Nanda said this to the Gracious One:
Ya me bhante Bhagav pibhogo
That, reverend Sir, for which the Gracious One was my surety
- pacanna accharsatna pailbhya kakuapdna - for gaining five hundred celestial dove-footed nymphs mucm-aha bhante Bhagavanta etasm paissav ti.
I free the Gracious One, reverend Sir, from that promise.
May pi kho te Nanda cetas ceto paricca vidito:
Nanda, having encompassed your mind fully with my mind, I understood:
Nando savna khay ansava cetovimutti pavimutti,
Nanda, through the destruction of the pollutants, without pollutants, freed in mind,
freed through wisdom,
dihe va dhamme saya abhi sacchikatv upasampajja viharat ti
Devat pi me etam-attha rocesi:
Also a devat announced that matter to me, (saying):
94
This is an idiom, perhaps more literally we could translate: in the things that are seen.
75
3: Nandavaggo
savna khay ansava cetovimutti pavimutti,

through the destruction of the pollutants, without pollutants, freed in mind, freed
through wisdom,
Yad-eva kho te Nanda anupdya savehi citta vimutta,
When, Nanda, your mind was freed from the pollutants without attachment,
athha mutto etasm paissav ti.
then was I freed from that promise.
Yassa nittio pako ca, maddito kmakaako,
He who has got out of the quagmire, who has crushed the thorn of sense desire,
Mohakkhaya anuppatto, sukhadukkhesu na vedhati sa bhikkh ti.
Who has arrived at the destruction of delusion, that monk does not shake in
regard to pleasure and pain.
3-3: Yasojasutta (23)

The Discourse about Yasoja
Eva me suta:
Thus I heard:
Then at that time
Yasojapamukhni pacamattni bhikkhusatni
five hundred monks with Yasoja at their head
Svatthi anuppattni honti, Bhagavanta dassanya.
had arrived in Svatth, to see the Gracious One.
76
3: Nandavaggo
Te ca kho gantuk bhikkh

Then those visiting monks
nevsikehi bhikkhhi saddhi paisammodamn,
while exchanging greetings with the resident monks,
sensanni papayamn, pattacvarni paismayamn,
having the dwelling places assigned, putting the bowls and robes in order,
uccsadd mahsadd ahesu.
made a loud noise, a great noise.
Atha kho Bhagav yasmanta nanda mantesi:
Then the Gracious One addressed venerable nanda, (saying):
Ke panete nanda uccsadd mahsadd?
Who are these (making) a loud noise, a great noise?
Keva mae macchavilope! ti
One would think it is fishermen with their haul of fish!
Etni bhante Yasojapamukhni pacamattni bhikkhusatni,
These, reverend Sir, are five hundred monks with Yasoja at their head,
Svatthi anuppattni Bhagavanta dassanya.
who have arrived at Svatth to see the Gracious One.
Tete gantuk bhikkh nevsikehi bhikkhhi
These visiting monks while exchanging greetings
saddhi paisammodamn,
with the resident monks,
uccsadd mahsadd ti.
(make) a loud noise, a great noise.
Tena hnanda mama vacanena te bhikkh mantehi:
Now then, nanda, with my word address those monks, (saying):
Satth yasmante mantet ti.
The Teacher calls the venerable ones.
Eva bhante, ti kho yasm nando, Bhagavato paissutv,
Yes, reverend Sir, said venerable nanda, and after replying to the Gracious One,
yena te bhikkh tenupasakami,
he went to those monks,
77
3: Nandavaggo
upasakamitv, te bhikkh etad-avoca:

and after going, he said this to those monks:
Satth yasmante mantet ti.
The Teacher calls the venerable ones.
Evam-vuso ti kho te bhikkh, yasmato nandassa paissutv,
Yes, friend, said those monks, and after replying to venerable nanda,
Ekamanta nisinne kho te bhikkh Bhagav etad-avoca:
While sat on one side the Gracious One said this to those monks:
Kinnu tumhe bhikkhave uccsadd mahsadd,
Why, monks, are you (making) a loud noise, a great noise,
keva mae macchavilope? ti.
so one would think it is fishermen with their haul of fish?
Eva vutte, yasm Yasojo Bhagavanta etad-avoca:
After that was said, venerable Yasoja said this to the Gracious One:
Imni bhante pacamattni bhikkhusatni
These, reverend Sir, are five hundred monks
Svatthi anuppattni Bhagavanta dassanya.
who have arrived at Svatth to see the Gracious One.
Teme gantuk bhikkh nevsikehi bhikkhhi
These visiting monks while exchanging greetings
saddhi paisammodamn,
with the resident monks,
uccsadd mahsadd ti.
(make) a loud noise, a great noise.
Gacchatha bhikkhave vo pamemi.
Please go, monks, I am dismissing you.
Na vo mama santike vatthabban-ti.
You should not live in my presence.
78
3: Nandavaggo
Eva bhante, ti kho te bhikkh, Bhagavato paissutv, 95

Yes, reverend Sir, said those monks, and after replying to the Gracious One,
rising from their seats, worshipping and circumambulating the Gracious One,
sensana sasmetv, pattacvaram-dya,
putting their dwelling places in order, picking up their robes and bowls,
yena Vajji tena crika pakkamisu.
they went on walking tour towards Vajji.
Vajjisu anupubbena crika caramn
While walking gradually through Vajji on walking tour
yena Vaggumud nad tenupasakamisu,
they went to the river Vaggumud,
upasakamitv Vaggumudya nadiy tre paakuiyo karitv,
and after going and making leaf-huts on the bank of the river Vaggumud,
Vassa upagacchisu.
they entered upon the Rains Retreat.
Atha kho yasm Yasojo vassupagato bhikkh mantesi:
Then venerable Yasoja, having entered upon the Rains Retreat, addressed those monks
(saying):
Bhagavat maya vuso pamit atthakmena hitesin,
We were dismissed, friends, by the Gracious One, who desires our welfare, who seeks
our benefit,
anukampakena anukampa updya.
who is compassionate, out of compassion (for us).
Handa maya vuso tath vihra kappema
Well now, venerable friends, we must live
yath no viharata Bhagav attamano ass ti.
in such a way that the Gracious One will be pleased with our living.
Evam-vuso ti kho te bhikkh yasmato Yasojassa paccassosu.
Yes, friend, those monks replied to venerable Yasoja.
95
As noted above this sentence is often mistranslated as though paissutv were an aorist, giving the
sense [nominative] replied to the [accusative]. Just below the same type of sentence does occur with the
finite verb paccassosu.
79
3: Nandavaggo
Atha kho te bhikkh

Then those monks
vpakah appamatt tpino pahitatt viharant,96
while dwelling secluded, heedful, ardent, and resolute,
tenevantaravassena sabbeva tisso vijj sacchkasu.
within the Rains Retreat all realized the three deep understandings.
Atha kho Bhagav, Svatthiya yathbhiranta viharitv,
Then the Gracious One, having dwelt at Svatth for as long as he wished,
yena Vesl tena crika pakkmi,
went on walking tour towards Vesl,
anupubbena crika caramno yena Vesl tad-avasari.97
and while walking gradually on walking tour he arrived at Vesl.
Tatra suda Bhagav Vesliya viharati,98
There the Gracious One dwelt near Vesl,
Mahvane Kgraslya.
in the Great Wood, at the Gabled Hall.
Atha kho Bhagav, Vaggumudtriyna bhikkhna
Then the Gracious One, having applied his mind, and with his mind fully
encompassed
cetas ceto99 paricca manasikaritv yasmanta nanda mantesi:
the minds of the monks on the bank of the Vaggumud, addressed venerable nanda,
(saying):
lokajt viya me nanda es dis.
It is as though something light has arisen for me, nanda, in this direction.
Obhsajt viya me nanda es dis.
It is as though something splendid has arisen for me, nanda, in this direction.
Yassa disya Vaggumudtriy bhikkh viharanti gantu
To go to that direction where the monks on the bank of the Vaggumud dwell
appaiklsi me manasiktu.
and to apply my mind is not disagreeable.
96
Participle use, with viharant giving durative sense.

yena
tad... is a parallel idiom to the more common yena
tena
Here the instrumental is constructed
with the accusative, lit.: where Vesl was at that he arrived.
98
Notice the use of the historical present again in this sentence, which is similar to the way it is used in
the openings of the discourses.
99
Ceto, nominative singular, applied to the monks as a group.
97
80
3: Nandavaggo
Pahieyysi tva nanda

Please send, nanda,
Vaggumudtriyna bhikkhna santike100 dta:
a messenger into the presence of the monks on the bank of the Vaggumud, (to say):
Satth yasmante manteti, Satth yasmantna dassanakmo ti.
The Teacher, venerable friends, calls you, the Teacher desires to see the venerable
ones.
Eva bhante, ti kho yasm nando, Bhagavato paissutv,
yena aataro bhikkhu tenupasakami,
he went to a certain monk,
upasakamitv, ta bhikkhu etad-avoca:
and after going, he said this to that monk:
Ehi tva vuso, yena Vaggumudtriy bhikkh tenupasakameyysi,
Come, venerable friend, you should go to the monks on the bank of the Vaggumud,
upasakamitv, Vaggumudtriye bhikkh eva vadehi:
and after going, please say this to the monks on the bank of the Vaggumud:
Satth yasmante manteti, satth yasmantna dassanakmo ti.
ones.
Evam-vuso, ti kho so bhikkhu, yasmato nandassa paissutv,
Yes, friend, said that monk, and after replying to venerable nanda,
evam-eva Mahvane kugraslya antarahito,
in the same way did he disappear from the Gabled Hall in Great Wood,
Vaggumudya nadiy tre tesa bhikkhna purato pturahosi.
and reappear in front of those monks on the bank of the river Vaggumud.
100
Santike here is a periphrasis, where the same meaning is obtained even if it was omitted: Please
send
a messenger to the monks
etc.
81
3: Nandavaggo
Atha kho so bhikkhu Vaggumudtriye bhikkh etad-avoca:

Then that monk said this to the monks on the bank of the Vaggumud:
Satth yasmante manteti, satth smantna dassanakmo ti.
ones.
Evam-vuso, ti kho te bhikkh, tassa bhikkhuno paissutv,
Yes, friend, said those monks, and after replying to that monk,
sensana sasmetv pattacvaram-dya,
setting their dwelling places in order, and picking up their bowls and robes,
evam-eva Vaggumudya nadiy tre antarahit,
in the same way did they disappear from the bank of the river Vaggumud,
Mahvane Kgraslya Bhagavato sammukhe pturahesu.
and reappear in front of the Gracious One in the Gabled Hall in Great Wood.
Tena kho pana samayena Bhagav nejena samdhin nisinno hoti.
Then at that time the Gracious One was sitting in imperturbable concentration.
Atha kho tesa bhikkhna etad-ahosi:
Then it occured to those monks:
Katamena nu kho Bhagav vihrena etarahi viharat? ti
Now in what state is the Gracious One dwelling at the present time?
Atha kho tesa bhikkhna etad-ahosi:
Then it occured to those monks:
nejena kho Bhagav vihrena101 etarahi viharat ti,
The Gracious One is dwelling in a state of imperturbability at the present time,
sabbeva nejena samdhin nisdisu.
and they all sat in imperturbable concentration.
101
najena...vihrena... , used here and in similar contexts below, is the instrumental of attendant
circumstance, see Syntax 65.
82
3: Nandavaggo
Atha kho yasm nando, abhikkantya rattiy,

Then venerable nanda, when the night had passed,
nikkhante pahame yme, uhysan ekasa cvara karitv,
when the first watch of the night had gone, after rising from his seat, arranging his
robe on one shoulder,
Abhikkant bhante ratti, nikkhanto pahamo ymo,
The night has passed, reverend Sir, the first watch of the night has gone,
ciranisinn gantuk bhikkh,
for a long time (these) visiting monks have been sitting,
paisammodatu bhante Bhagav gantukehi bhikkhh ti.
let the Gracious One exchange greetings, reverend Sir, with the visiting monks.
Eva vutte, Bhagav tuh ahosi.
When that was said, the Gracious One was silent.
Dutiyam-pi kho yasm nando, abhikkantya rattiy,
For a second time venerable nanda, when the night had passed,
nikkhante majjhime yme, uhysan ekasa cvara karitv,
when the middle watch of the night had gone, after rising from his seat, arranging his
Abhikkant bhante ratti, nikkhanto majjhimo ymo,
The night has passed, reverend Sir, the middle watch of the night has gone,
ciranisinn gantuk bhikkh,
for a long time (these) visiting monks have been sitting,
Dutiyam-pi kho Bhagav tuh ahosi.
For a second time the Gracious One was silent.
Tatiyam-pi kho yasm nando, abhikkantya rattiy,
For a third time venerable nanda, when the night had passed,
83
3: Nandavaggo
nikkhante pacchime yme, uddhate arue, nandimukhiy rattiy,102

when the last watch of the night had gone, when dawn had risen, when the night had a
joyful appearance,
uhysan ekasa cvara karitv,
after rising from his seat, arranging his robe on one shoulder,
Abhikkant bhante ratti, nikkhanto pacchimo ymo,
The night has passed, reverend Sir, the last watch of the night has gone,
uddhato aruo, nandimukh ratti, ciranisinn gantuk bhikkh,
dawn has risen, the night has a joyful appearance, for a long time (these) visiting
monks have been sitting,
Atha kho Bhagav, tamh samdhimh vuhahitv,
Then the Gracious One, after rising from that concentration,
yasmanta nanda mantesi:
addressed venerable nanda, (saying):
Sace kho tva nanda jneyysi ettakam-pi te nappaibhseyya.
If you knew, nanda, you would not say even this much about them.
Aha-ca nanda imni ca paca bhikkhusatni,
I and these five hundred monks, nanda,
sabbeva nejasamdhin nisdimh ti.
have all been sat in imperturbable concentration.
Yassa jito kmakaako,
He who is victorious over the thorn of sense desire,
Akkoso ca vadho ca bandhana-ca,
Scolding, slaying, and (other) bonds,
102
These four clauses are all locative absolutes.
84
3: Nandavaggo
Pabbato viya so hito anejo,

He who stands unmoved like a mountain,
Sukhadukkhesu na vedhati sa bhikkh ti.
That monk does not shake in regard to pleasure and pain.
3-4: Sriputtasutta (24)

Eva me suta:
Thus I heard:
Tena kho pana samayena yasm Sriputto
Then at that time venerable Sriputta
Bhagavato avidre nisinno hoti,
was sitting not far away from the Gracious One,
after folding his legs crosswise, and setting his body straight,
parimukha sati upahapetv.103
and was attending to mindfulness at the front.
Addas kho Bhagav yasmanta Sriputta avidre nisinna,104
The Gracious One saw that venerable Sriputta was sitting not far away,
and was attending to mindfulness at the front.
103
The relative clauses, in the form of absolutives, appear after the finite verb in this construction, which
is sometimes mistranslated through taking the last of the absolutives as though it were the finite verb.
104
Although the auxilliary hoti is missing in the repetition, it has to be understood to give durative sense
to nisinna, otherwise we would have to understand the absolutives which follow as occuring before
the action of the finite verb.
85
3: Nandavaggo
Yath pi pabbato selo, acalo suppatihito,105

Just like a mountain rock, unagitated, well established,
Eva mohakkhay bhikkhu - pabbato va na vedhat ti
So is the monk, through the destruction of delusion - like a mountain he does not
shake.
3-5: Kolitasutta106 (25)

The Discourse about Kolita
Eva me suta:
Thus I heard:
Tena kho pana samayena yasm Mahmoggallno
Then at that time venerable Mahmoggallna
kyagatya satiy ajjhatta spahitya.
and was attending well to mindfulness related to his own body.
Addas kho Bhagav
The Gracious One saw
yasmanta Mahmoggallna avidre nisinna,
venerable Mahmoggallna was sitting not far away,
105
These nouns are in apposition, not predicated, as Ireland translates: Just as a mountain made of solid
rock stands firm and unshakeable...
106
Kolita was Ven. Mahmoggallnas clan name; Ireland gives the title as Mahmoggallna.
86
3: Nandavaggo

Sati kyagat upahit,
Attending to mindfulness related to the body,
Chasu phassyatanesu savuto,
Restrained in regard to the six spheres of contact,
Satata bhikkhu samhito,
The monk who is continually concentrated,
Ja nibbnam-attano ti.
Can know nibbna for himself.
3-6: Pilindivacchasutta (26)

The Discourse about Pilindivaccha
Eva me suta:
Thus I heard:
Tena kho pana samayena yasm Pilindivaccho
Then at that time venerable Pilindivaccha
bhikkh vasalavdena107 samudcarati.
accosted monks with words of contempt.
107
Vasalavda here has to be taken metaphorically to give adequate meaning, I think, but the
Commentary takes it quite literally, saying that he addressed monks, saying: Ehi vasala, apehi vasala.
87
3: Nandavaggo
yasm bhante Pilindivaccho bhikkh vasalavdena samudcarat ti.

Venerable Pilindivaccha, reverend Sir, accosts monks with words of contempt.
Ehi tva bhikkhu
Please go, monk,
mama vacanena Pilindivaccha bhikkhu mantehi:
and with my word address the monk Pilindivaccha, (saying):
Satth ta vuso Pilindivaccha mantet ti.
The Teacher, friend Pilindivaccha, calls you.
yenyasm Pilindivaccho tenupasakami,
he went to venerable Pilindivaccha,
upasakamitv, yasmanta Pilindivaccha etad-avoca:
and after going, he said this to venerable Pilindivaccha:
Satth ta vuso mantet ti.
The Teacher, venerable friend, calls you.
Evam-vuso ti kho yasm Pilindivaccho, tassa bhikkhuno paissutv,
Yes, friend, said venerable Pilindivaccha, and after replying to that monk,
after going and worshipping the Gracious One, he sat down on one side.
yasmanta Pilindivaccha Bhagav etad-avoca:
the Gracious One said this to venerable Pilindivaccha:
Sacca kira tva Vaccha108 bhikkh vasalavdena samudcaras? ti.
Is it true, as it seems, Vaccha, that you accost monks with words of contempt?
Eva bhante, ti.
Yes, reverend Sir.
108
Vaccha is his clan name, Pilindi his personal name.
88
3: Nandavaggo
Atha kho Bhagav yasmato Pilindivacchassa

Then the Gracious One, after applying his mind
pubbenivsa manasikaritv, bhikkh mantesi:
to venerable Pilindivaccha's previous lives, addressed the monks, (saying):
M kho tumhe bhikkhave Vacchassa bhikkhuno ujjhyittha,
You should not be offended, monks, at the monk Vaccha,
na bhikkhave Vaccho dosantaro bhikkh vasalavdena samudcarati.
it is not with hatred on the inside, monks, that Vaccha accosts the monks with words of
contempt.
Vacchassa bhikkhave bhikkhuno paca jtisatni
For the monk Vaccha, monks, for five hundred lives has
abbokini brhmaakule paccjtni,
been reborn in a brhmaa family without interruption,
so tassa vasalavdo dgharatta samudcio,
for a long time he has been one who has accosted (others) with words of contempt,
tenya Vaccho bhikkh vasalavdena samudcarat ti.
because of this Vaccha accosted the monks with words of contempt.
Yamhi na my vasati na mno,
In whom dwells no deceit and no conceit,
Yo vtalobho amamo nirso,
He who is free from lust, unselfish, not yearning,
Panunnakodho abhinibbutatto,
Who has dispelled anger, who is himself completely emancipated,
So brhmao so samao sa bhikkh ti.
He is a brhmaa, he is an ascetic, he is a monk.
89
3: Nandavaggo
3-7: Kassapasutta (27)

Eva me suta:
Thus I heard:
Then at that time venerable Mahkassapa
Pipphaliguhya viharati, sattha ekapallakena nisinno hoti,
was dwelling in the Pepper Cave, and was sitting in one cross-legged posture for seven
days,
aatara samdhi sampajjitv.109
having attained a certain concentration.
Atha kho yasm Mahkassapo, tassa satthassa accayena
Then venerable Mahkassapa, with the passing of those seven days
Atha kho yasmato Mahkassapassa
Then it occured to venerable Mahkassapa
tamh samdhimh vuhitassa etad-ahosi:
after arising from that concentration:
Yannnha Rjagaha piya paviseyyan-ti.
Well now, I should enter Rjagaha for alms.
Then at that time
pacamattni devatsatni ussukka pannni honti
five hundred devats were ready and eager
yasmato Mahkassapassa piaptapailbhya.110
to offer almsfood to venerable Mahkassapa.
109
Defined in the Commentary as being nirodhasampatti.

Infinitive-like dative, evidently from the causative form of the verb: pailbheti, to cause to take, to
offer.
110
90
3: Nandavaggo
Atha kho yasm Mahkassapo,

But venerable Mahkassapa,
tni pacamattni devatsatni paikkhipitv,
after refusing those five hundred devats,
pubbanhasamaya nivsetv pattacvaram-dya,
Rjagaha piya pvisi.
entered Rjagaha for alms.
Tena kho pana samayena Sakko devnam-indo,
Then at that time the lord of the devas Sakka,
yasmato Mahkassapassa piapta dtukmo hoti,111
having a desire to give almsfood to venerable Mahkassapa,
pesakravaa abhinimminitv,
having created the appearance of a weaver (for himself),
tanta vinti Suj Asuraka tasara preti.112
was weaving thread while the Asura maiden Suj was filling the shuttle.
Atha kho yasm Mahkassapo,
Then venerable Mahkassapa,
Rjagahe sapadna piya caramno,
while walking systematically for alms in Rjagaha,
yena Sakkassa devnam-indassa nivesana tenupasakami.
went to the residence of the lord of the devas Sakka.
Addas kho Sakko devnam-indo
The lord of the devas Sakka saw
yasmanta Mahkassapa drato va gacchanta.
venerable Mahkassapa coming while still far away.
Disvna, ghar nikkhamitv paccuggantv hatthato patta gahetv,
After seeing (him), leaving the house, going to meet (him), taking the bowl from his
hand,
ghara pavisitv ghaiy odana uddharitv patta pretv,
entering the house, taking up the rice from the pot, and filling the bowl,
111
112
Once again the auxilliary hoti can be seen to give durative sense to the main verb (dtu).
Double use of the historical present.
91
3: Nandavaggo
yasmato Mahkassapassa pdsi,113

he gave it to venerable Mahkassapa,
so ahosi piapto anekaspo anekabyajano anekasparasabyajano.114
and that almsfood had many sauces, many curries, many sauces and tasty curries.
Atha kho yasmato Mahkassapassa etad-ahosi:
Then this occured to venerable Mahkassapa:
Ko nu kho aya satto, yassya evarpo iddhnubhvo? ti.
Now who is this being, who has such power and majesty?
Atha kho yasmato Mahkassapassa etad-ahosi:
Then it occured to venerable Mahkassapa:
Sakko kho aya devnam-indo ti.
This is the lord of the devas Sakka.
Iti viditv Sakka devnam-inda etad-avoca:
Having understood it was so, he said this to the lord of the devas Sakka:
Kata kho te ida Kosiya, mssu puna pi evarpam-aks ti.
This is your doing, Kosiya, you must not do such a thing again.
Amhkam-pi bhante Kassapa puena attho,
We also have a need for merit, reverend Kassapa,
amhkam-pi puena karayan-ti.115
we also have a duty to make merit.
Atha kho Sakko devnam-indo
Then the lord of the devas Sakka
yasmanta Mahkassapa abhivdetv padakkhia katv,
after worshipping and circumambulating venerable Mahkassapa,
vehsa abbhuggantv, kse antaikkhe116 tikkhatta udna udnesi:
after going up into the sky, while in the air, in the firmament, three times uttered an
exalted utterance:
113
Another good example of how past actions (pubbakiriya), in this case no fewer than seven, are
enumerated one after the other, before the entrance of the finite verb (pdsi, aorist to padti).
114
Notice the rhetorical repetition here.
115
We can see from the parallel in the previous line that the future passive participle karaya is being
used here as a noun, not as a verb.
116
The accusative (vehsa) clearly has a locative sense; and is followed by a locative absolute
construction which gives durative sense.
92
3: Nandavaggo
Aho dna! Paramadna Kassape suppatihita,

Ah giving! The best gift is well established on Kassapa,
Aho dna! Paramadna Kassape suppatihitan-ti.
Ah giving! The best gift is well established on Kassapa.
Assosi kho Bhagav dibbya sotadhtuy,
The Gracious One heard with his divine ear-element,
visuddhya atikkantamnusikya, Sakkassa devnam-indassa,
which is purified, and surpasses that of (normal) men, the lord of the devas Sakka,
vehsa abbhuggantv, kse antaikkhe,
after going up into the sky, while in the air, in the firmament,
tikkhattu udna udnentassa:117
three times uttering an exalted utterance:
Aho dna! Paramadna Kassape suppatihita,
Ah giving! The best gift is well established on Kassapa,
Aho dna! Paramadna Kassape suppatihitan-ti.
Ah giving! The best gift is well established on Kassapa.
Piaptikassa118 bhikkhuno,
The devas envy the alms-gathering monk,
Attabharassa anaaposino,
Self-supporting, not nourishing another,
Dev pihayanti tdino
Such a one,
Upasantassa sad satmato ti.
A peaceful one, one who is always mindful.
117
Note that the genitive absolute construction: Sakassa devnam-indassa...udnentassa, is being used
parallel to the locative absolute: kse antaikkhe.
118
The Commentary explains that piaptikassa is the dative case used in the sense of the accusative;
for this usage cf. Syntax 99b.
93
3: Nandavaggo
3-8: Piaptikasutta (28)

The Discourse about the Alms-Gatherer
Eva me suta:
Thus I heard:
Karerimaalamle sannisinnna sannipatitna,
assembling together, and sitting in the Kareri Round Hall,
Piaptiko vuso bhikkhu piya caranto
An alms-gathering monk, venerable friends, while walking for alms
labhati klena kla manpike cakkhun rpe passitu;
gets the opportunity from time to time to see appealing forms with the eye;
labhati klena kla manpike sotena sadde sotu;
gets the opportunity from time to time to hear appealing sounds with the ear;
labhati klena kla manpike ghnena gandhe ghyitu;
gets the opportunity from time to time to smell appealing smells with the nose;
labhati klena kla manpike jivhya rase syitu;
gets the opportunity from time to time to taste appealing flavours with the tongue;
labhati klena kla manpike kyena phohabbe phsitu.
gets the opportunity from time to time to touch appealing tangibles with the body.
Piaptiko vuso bhikkhu,
An alms-gathering monk, venerable friends,
sakkato garukato mnito pjito apacito piya carati.
walking for alms is venerated, respected, revered, honoured, and esteemed.
94
3: Nandavaggo
Handa vuso mayam-pi piaptik homa,

Now, venerable friends, we too should be alms-gatherers,
mayam-pi lacchma klena kla manpike cakkhun rpe passitu;
and we also will get the opportunity from time to time to see appealing forms with the
eye;
mayam-pi lacchma klena kla manpike sotena sadde sotu;
and we also will get the opportunity from time to time to hear appealing sounds with the
ear;
mayam-pi lacchma klena kla manpiko ghnena gandhe ghyitu;
and we also will get the opportunity from time to time to smell appealing smells with the
nose;
mayam-pi lacchma klena kla manpike jivhya rase syitu;
and we also will get the opportunity from time to time to taste appealing flavours with
the tongue;
mayam-pi lacchma klena kla manpike kyena phohabbe phusitu;
and we also will get the opportunity from time to time to touch appealing tangibles
with the body;
mayam-pi sakkat garukat mnit pjit apacit piya carissm ti.
and we also will walk for alms being venerated, respected, revered, honoured, and
esteemed.
Now this conversation that arose amongst those monks was left unfinished.
yena Karerimaalamlo tenupasakami,
went to the Kareri Round Hall,
Kyanuttha bhikkhave etarahi kathya sannipatit,
What is the talk about, monks, amongst those who have assembled at present,
95
3: Nandavaggo

Karerimaalamle sannisinnna sannipatitna,
assembling together, and sitting in the Kareri Round Hall,
Piaptiko vuso bhikkhu piya caranto
An alms-gathering monk, venerable friends, while walking for alms
labhati klena kla manpike cakkhun rpe passitu;
gets the opportunity from time to time to see appealing forms with the eye;
labhati klena kla manpike sotena sadde sotu;
gets the opportunity from time to time to hear appealing sounds with the ear;
labhati klena kla manpike ghnena gandhe ghyitu;
gets the opportunity from time to time to smell appealing smells with the nose;
labhati klena kla manpike jivhya rase syitu;
gets the opportunity from time to time to taste appealing flavours with the tongue;
labhati klena kla manpike kyena phohabbe phsitu.
gets the opportunity from time to time to touch appealing tangibles with the body.
Piaptiko vuso bhikkhu,
An alms-gathering monk, venerable friends,
sakkato garukato mnito pjito apacito piya carati.
walking for alms is venerated, respected, revered, honoured, and esteemed.
Handa vuso mayam-pi piaptik homa,
Now, venerable friends, we too should be alms-gatherers,
mayam-pi lacchma klena kla manpike cakkhun rpe passitu;
and we also will get the opportunity from time to time to see appealing forms with the
eye;
mayam-pi lacchma klena kla manpike sotena sadde sotu;
and we also will get the opportunity from time to time to hear appealing sounds with
the ear;
mayam-pi lacchma klena kla manpiko ghnena gandhe ghyitu;
and we also will get the opportunity from time to time to smell appealing smells with
the nose;
96
3: Nandavaggo
mayam-pi lacchma klena kla manpike jivhya rase syitu;

and we also will get the opportunity from time to time to taste appealing flavours with
the tongue;
mayam-pi lacchma klena kla manpike kyena phohabbe phusitu;
and we also will get the opportunity from time to time to touch appealing tangibles
with the body;
mayam-pi sakkat garukat mnit pjit apacit piya carissm ti.
and walking for alms we also will be venerated, respected, revered, honoured, and
esteemed.
Aya kho no bhante antarkath hoti vippakat,
This is the conversation, reverend Sir, that was left unfinished,
Piaptikassa bhikkhuno,
The devas envy the alms-gathering monk,
Attabharassa anaaposino
Self-supporting, not nourishing another,
97
3: Nandavaggo
Dev pihayanti tdino Such a one No ce saddasilokanissito ti.119

But not if [he is] dependent on becoming famous.
3-9: Sippasutta (29)

The Discourse about the Crafts
Eva me suta:
Thus I heard:
Maalamle sannisinnna sannipatitna,
assembling together, and sitting in the Round Hall,
Ko nu kho vuso sippa jnti?
Now who, venerable friends, knows a craft?
Ko ki sippa sikkhi?
Who has trained in what craft?
Katara sippa sippna aggan?-ti.
Which craft is the greatest of the crafts?
Tatthekacce evam-hasu, Hatthisippa sippna aggan-ti,
Then some said this: Elephant-craft is the greatest of the crafts,
ekacce evam-hasu: Assasippa sippna aggan-ti,
some said this: Horse-craft is the greatest of the crafts,
119
Becoming famous in the translation is a paraphrase, lit.: on the sound of fame, which is unidiomatic in
English.
98
3: Nandavaggo
ekacce evam-hasu: Rathasippa sippna aggan-ti,

some said this: Chariot-craft is the greatest of the crafts,
ekacce evam-hasu: Dhanusippa sippna aggan-ti,
some said this: Bow-craft is the greatest of the crafts,
ekacce evam-hasu: Tharusippa sippna aggan-ti,
some said this: Sword-craft is the greatest of the crafts,
ekacce evam-hasu: Muddsippa120 sippna aggan-ti,
some said this: Finger-calculation-craft is the greatest of the crafts,
ekacce evam-hasu: Gaanasippa sippna aggan-ti,
some said this: Abacus-craft is the greatest of the crafts,
ekacce evam-hasu: Sakhnasippa sippna aggan-ti,
some said this: Accountancy-craft is the greatest of the crafts,
ekacce evam-hasu: Lekhsippa sippna aggan-ti,
some said this: Writing-craft is the greatest of the crafts,
ekacce evam-hasu: Kveyyasippa sippna aggan-ti,
some said this: Poetry-craft is the greatest of the crafts,
ekacce evam-hasu: Lokyatasippa sippna aggan-ti,
some said this: Natural philosophy-craft is the greatest of the crafts,
ekacce evam-hasu: Khattavijjsippa sippna aggan-ti.
some said this: Political science-craft is the greatest of the crafts.
Now this conversation that arose amongst those monks was left unfinished.
yena Maalamlo tenupasakami,
went to the Round Hall,
120
The Commentary explains this as: hatthamuddya gaanasippa. See the article by Edgerton in
BHSD, s.v. mudr; and cf. also Divyvadna pp. 3, 26, etc.
99
3: Nandavaggo
Kyanuttha bhikkhave etarahi kathya sannisinn,

What is the talk about, monks, amongst those who have assembled at present,
and what is the conversation amongst you that was left unfinished?
Maalamle sannisinnna sannipatitna,
assembling together, and sitting in the Round Hall,
Ko nu kho vuso sippa jnti?
Now who, venerable friends, knows a craft?
Ko ki sippa sikkhi?
Who has trained in what craft?
Katara sippa sippna aggan?-ti.
Which of the crafts is the greatest of the crafts?
Tatthekacce evam-hasu, Hatthisippa sippna aggan-ti,
Then some said this: Elephant-craft is the greatest of the crafts,
ekacce evam-hasu: Assasippa sippna aggan-ti,
some said this: Horse-craft is the greatest of the crafts,
ekacce evam-hasu: Rathasippa sippna aggan-ti,
some said this: Chariot-craft is the greatest of the crafts,
ekacce evam-hasu: Dhanusippa sippna aggan-ti,
some said this: Bow-craft is the greatest of the crafts,
ekacce evam-hasu: Tharusippa sippna aggan-ti,
some said this: Sword-craft is the greatest of the crafts,
ekacce evam-hasu: Muddsippa sippna aggan-ti,
some said this: Finger-calculation-craft is the greatest of the crafts,
ekacce evam-hasu: Gaanasippa sippna aggan-ti,
some said this: Abacus-craft is the greatest of the crafts,
ekacce evam-hasu: Sakhnasippa sippna aggan-ti,
some said this: Accountancy-craft is the greatest of the crafts,
ekacce evam-hasu: Lekhsippa sippna aggan-ti,
some said this: Writing-craft is the greatest of the crafts,
100
3: Nandavaggo
ekacce evam-hasu: Kveyyasippa sippna aggan-ti,

some said this: Poetry-craft is the greatest of the crafts,
ekacce evam-hasu: Lokyatasippa sippna aggan-ti,
some said this: Natural philosophy-craft is the greatest of the crafts,
ekacce evam-hasu: Khattavijjsippa sippna aggan-ti.
some said this: Political science-craft is the greatest of the crafts.
Aya kho no bhante antarkath hoti vippakat,
This is the conversation, reverend Sir, that we left unfinished,
Asippajv lahu atthakmo,121
One who lives without craft, light, desiring (others') welfare,
Yatindriyo sabbadhi vippamutto,
With restrained faculties, completely free in every way,
Anokasr amamo nirso,
Who wanders homeless, unselfish, not yearning,
Hitv mna ekacaro - sa bhikkh ti.
Having given up conceit, solitary - he is a monk.
3-10: Lokavolokanasutta (30)

121
The Commentary takes this as meaning desiring the welfare of the world: sadevakassa lokassa
attham-eva kmet ti atthakmo.
101
3: Nandavaggo
The Discourse about Looking Around the World

Eva me suta:
Thus I heard:
freedom.
Then with the passing of those seven days the Gracious One,
tamh samdhimh vuhahitv, Buddhacakkhun loka volokesi.
after rising from that concentration, looked around the world with his Buddha-eye.
Addas kho Bhagav buddhacakkhun loka volokento
The Gracious One looking around the world with his Buddha-eye saw
satte anekehi santpehi santappamne,
beings being tormented with many torments,
anekehi ca parihehi pariayhamne,
and being burned with many fevers,
rgajehi pi dosajehi pi mohajehi p ti.
born from passion, and born from hatred, and born from delusion.
102
3: Nandavaggo
Aya loko santpajto phassapareto,

This world, overcome by contact, is tormented,
Roga vadati attato,
It speaks of a disease as the self,
Yena yena hi maati
For with whatever it conceives
Tato ta hoti aath. 122
Hereafter it becomes otherwise.
Aathbhvi bhavasatto loko bhavapareto,
Continually becoming other, the world is shackled by continuity, overcome by
continuity,
Bhavam-evbhinandati,
It greatly rejoices in continuity,
Yad-abhinandati ta bhaya,
What it rejoices in, that is fearful,
Yassa bhyati ta dukkha.
What it fears, that is suffering.
Bhavavippahnya kho panida brahmacariya vussati.
This spiritual life is lived for the complete giving up of continuity.
Ye hi keci sama v brhma v
For whatever the ascetics or brhmaas
bhavena bhavassa vippamokkham-hasu,
say about freedom from continuity being through (further) continuity,
sabbe te avippamutt bhavasm ti vadmi.
all of them are not free from continuity, I say.
Ye v pana keci sama v brhma v
Or whatever the ascetics or brhmaas
vibhavena bhavassa nissaraam-hasu,
say about the escape from continuity being through discontinuity,
sabbe te anissa bhavasm ti vadmi.
all of them have not escaped from continuity, I say.
Upadhi paicca dukkham-ida sambhoti,
Conditioned by cleaving this suffering originates,
122
With this passage compare Salyatanasayutta (SN 35), suttas 31 & 91.
103
3: Nandavaggo
sabbpdnakkhay natthi dukkhassa sambhavo.

through the destruction of all attachment there is no origination of suffering.
Lokam-ima passa puth avijjya paret,
See this world overcome by many kinds of ignorance,
bht bhtarat bhav aparimutt.
beings, who delight in beings, are not free from continuity.
Ye hi keci bhav sabbadhi sabbattatya,
Whatever continuities (in existence) there are, everywhere, in every respect,
sabbe te bhav anicc dukkh viparimadhamm.
all those continuities are impermanent, suffering, changeable things.
Evam-eta yathbhta, sammappaya passato,
Seeing it like this, as it really is, with right wisdom,
Bhavatah pahyati,123 vibhava nbhinandati.
Craving for continuity is given up, and he does not rejoice in discontinuity.
Sabbaso tahna khay asesavirganirodho Nibbna.
From the complete destruction of craving there is a fading away (of ignorance)
without remainder, cessation, and Emancipation.
Tassa nibbutassa bhikkhuno,
For that monk who is emancipated,
Anupdn punabbhavo na hoti.
Without attachment, there is no continuity in existence.
Abhibhto Mro vijitasagmo,
He has vanquished Mra, is victorious in battle,
Upaccag sabbabhavni td ti.
He is such a one who has overcome all continuations (in existence).
123
Pahyati, passive form of pajahati.
104
4: Meghiyavaggo
4-1: Meghiyasutta (31)
The Discourse about Meghiya
Eva me suta:
Thus I heard:
eka samaya Bhagav Clikya viharati, Clike pabbate.
at one time the Gracious One was dwelling near Clik, on the Clik mountain.
Tena kho pana samayena yasm Meghiyo Bhagavato upahko hoti.
Then at that time venerable Meghiya was the Gracious One's attendent.
Atha kho yasm Meghiyo yena Bhagav tenupasakami,
Then venerable Meghiya went to the Gracious One,
upasakamitv Bhagavanta abhivdetv, ekamanta ahsi.
and after going and worshipping the Gracious One, he stood on one side.
Ekamanta hito kho yasm Meghiyo Bhagavanta etad-avoca:
While stood on one side venerable Meghiya said this to the Gracious One:
Icchmaha bhante Jantugma piya pavisitun-ti.
Reverend Sir, I want to enter Jantugma for alms.
Yassa dni tva Meghiya kla maas ti.
Now is the time for whatever you are thinking, Meghiya.
Atha kho yasm Meghiyo
Then venerable Meghiya
pubbanhasamaya nivsetv, pattacvaram-dya,
Jantugma piya pvisi. Jantugme piya caritv,
entered Jantugma for alms. Having walked for alms in Jantugma,
yena Kimiklya nadiy tra tenupasakami,
he went to the bank of the river Kimikl (Black-Worm River),
upasakamitv Kimiklya nadiy tre,
and after going to the bank of the river Kimikl,
jaghvihra anucakamamno anuvicaramno,
while wandering around and strolling around on a walk,
105
4: Meghiyavaggo
addas kho ambavana psdika ramaya.

he saw a pleasing and delightful mango grove.
Disvnassa etad-ahosi: Psdika vatida ambavana ramaya.
Having seen (it), this occured to him: This is surely a pleasing and delightful mango
grove.
Ala vatida kulaputtassa padhnatthikassa padhnya.124
For a son of a good family who needs to strive this is surely enough for striving.
Sace ma Bhagav anujneyya
If the Gracious One would allow me
gaccheyyha ima ambavana padhny ti.
I could come to this mango grove for striving.
Atha kho yasm Meghiyo yena Bhagav tenupasakami,
Then venerable Meghiya went to the Gracious One,
Ekamanta nisinno kho yasm Meghiyo Bhagavanta etad-avoca:
While sat on one side venerable Meghiya said this to the Gracious One:
Idhha bhante pubbanhasamaya nivsetv, pattacvaram-dya,
Here, reverend Sir, having dressed in the morning time, after picking up my bowl and
robe,
Jantugma piya pvisi. Jantugme piya caritv,
I entered Jantugma for alms. Having walked for alms in Jantugma,
yena Kimiklya nadiy tra tenupasakami,
I went to the bank of the river Kimikl,
upasakamitv Kimiklya nadiy tre,
and after going to the bank of the river Kimikl,
jaghvihra anucakamamno anuvicaramno,
while wandering around and strolling around on a walk,
addasa ambavana psdika ramaya.
I saw a pleasing and delightful mango grove.
124
Padhnya, an infinitive-like dative; used again 2 lines below.
106
4: Meghiyavaggo
Disvna, me etad-ahosi: Psdika vatida ambavana ramaya.

Having seen (it), this occured to me: This is surely a pleasing and delightful mango
grove.
Ala vatida kulaputtassa padhnatthikassa padhnya.
For a son of a good family who needs to strive this is surely enough for striving.
Sace ma Bhagav anujneyya,
If the Gracious One would allow me,
gaccheyyha ima ambavana padhnyti.
I could come to this mango grove for striving.
Sace ma bhante Bhagav anujnti,
If the Gracious One would allow me, reverend Sir,
gaccheyyha ta ambavana padhny ti.
I could go to that mango grove for striving.
Eva vutte, Bhagav yasmanta Meghiya etad-avoca:
When that was said, the Gracious One said this to venerable Meghiya:
gamehi tva Meghiya ekakamh yva ao koci bhikkhu gacchat ti.
You should wait for as long as I am alone, Meghiya, until some other monk arrives.
Dutiyam-pi kho yasm Meghiyo Bhagavanta etad-avoca:
For a second time venerable Meghiya said this to the Gracious One:
Bhagavato bhante natthi kici uttarikaraya,
There is nothing further for the Gracious One to do, reverend Sir,
natthi katassa v paticayo.
there is nothing to add to what has been done.
Mayha kho pana bhante atthi uttarikaraya, atthi katassa paticayo.
But for me, reverend Sir, there is (something) further to do, there is (something) to add
to what has been done.
Dutiyam-pi kho Bhagav yasmanta Meghiya etad-avoca:
For a second time the Gracious One said this to venerable Meghiya:
gamehi tva Meghiya ekakamh yva ao koci bhikkhu gacchat ti.
You should wait for as long as I am alone, Meghiya, until some other monk arrives.
107
4: Meghiyavaggo
Tatiyam-pi kho yasm Meghiyo Bhagavanta etad-avoca:

For a third time venerable Meghiya said this to the Gracious One:
Bhagavato bhante natthi kici uttarikaraya,
There is nothing further for the Gracious One to do, reverend Sir,
natthi katassa v paticayo.
there is nothing to add to what has been done.
Mayha kho pana bhante atthi uttarikaraya, atthi katassa paticayo.
But for me, reverend Sir, there is (something) further to do, there is (something) to add
to what has been done.
Padhnanti kho Meghiya vadamna kinti vadeyyma?125
When you are talking about striving, Meghiya, what can we say?
Yassa dni tva Meghiya kla maas ti.
Now is the time for whatever you are thinking, Meghiya.
Atha kho yasm Meghiyo uhysan,
Then venerable Meghiya, after rising from his seat,
Bhagavanta abhivdetv padakkhia katv,
worshipping and circumambulating the Gracious One,
yena ta ambavana tenupasakami,
went to that mango grove,
upasakamitv ambavana ajjhogahetv,
and after going and entering that mango grove,
he sat down to dwell for the day at the root of a certain tree.
Atha kho yasmato Meghiyassa, tasmi ambavane viharantassa,
Then to venerable Meghiya, as he was dwelling in that mango grove,
yebhuyyena tayo ppak akusal vitakk samudcaranti,
for the most part only three bad, unwholesome thoughts occured,
seyyathda: kmavitakko, bypdavitakko, vihisvitakko ti.
that is to say: the thought of sensual pleasure, the thought of ill-will, the thought of
harming.
125
Note the use of the plural here, an honorific form.
108
4: Meghiyavaggo
Atha kho yasmato Meghiyassa etad-ahosi:

Then it occured to venerable Meghiya:
Acchariya vata bho, abbhuta vata bho,
saddhya ca vatamhi agrasm anagriya pabbajito,
that I who, out of faith, have gone forth from the home to homelessness,
atha ca panimehi thi ppakehi akusalehi vitakkehi anvsatt,
should then be ensnared by these three bad, unwholesome thoughts,
seyyathda: kmavitakkena, bypdavitakkena, vhisvitakken ti.
that is to say: by the thought of sensual pleasure, by the thought of ill-will, by the
thought of harming.
Atha kho yasm Meghiyo syanhasamaya patisalln vuhito,
Then venerable Meghiya, having risen from seclusion in the evening time,
upasakamitv, Bhagavanta abhivdetv, ekamanta nisdi.
Ekamanta nisinno kho yasm Meghiyo Bhagavanta etad-avoca:
While sat on one side venerable Meghiya said this to the Gracious One:
Idha mayha bhante, tasmi ambavane viharantassa,
Here, reverend Sir, as I was dwelling in that mango grove,
yebhuyyena tayo ppak akusal vitakk samudcaranti,
for the most part only three bad, unwholesome thoughts occured,
seyyathda: kmavitakko, bypdavitakko, vihisvitakko ti.126
that is to say: the thought of sensual pleasure, the thought of ill-will, the thought of
harming.
Tassa mayha bhante etad-ahosi:
Then, reverend Sir, it occured to me:
126
This is what we may call the list use of the nominative, which is akin to the label use (for the latter
see Syntax 22, but Wijesekera fails to distinguish the list usage). These constructions often occur with
seyyathda or yadida. Another such list occurs in the 3rd of the instructions given to Meghiya below
(appicchakath, santuhikath, pavivekakath... etc.)
Seyyathda may also take other cases according to the syntactical requirements, so just below the same
list appears in the instrumental case (seyyathda: kmavitakkena, bypdavitakkena, vihisvitakkena);
and in Suppabuddhasutta (43) below it is followed by the accusative case (seyyathda: dnakatha,
slakatha, saggakatha...paksesi).
109
4: Meghiyavaggo

saddhya ca vatamhi agrasm anagriya pabbajito,
that I who, out of faith, have gone forth from the home to homelessness,
atha ca panimehi thi ppakehi akusalehi vitakkehi anvsatt,
should then be ensnared by these three bad, unwholesome thoughts,
seyyathda: kmavitakkena, bypdavitakkena, vihisvitakken ti.
that is to say: by the thought of sensual pleasure, by the thought of ill-will, by the
thought of harming.
Aparipakkya Meghiya cetovimuttiy,
For he whose freedom of mind is not fully mature, Meghiya,
paca dhamm paripkya savattanti. Katame paca?
there are five things that lead to maturity. What five?
[1] Idha Meghiya bhikkhu kalyamitto127 hoti,
Here, Meghiya, a monk has a good friend,
kalyasahyo kalyasampavako.
a good companion, a good comrade.
aya pahamo dhammo paripkya savattati.
this is the first thing that leads to maturity.
[2] Puna capara Meghiya bhikkhu slav hoti,
Furthermore, Meghiya, a monk is virtuous,
Ptimokkhasavarasavuto viharati cragocarasampanno,
he lives restrained with the Ptimokkha restraint, and is endowed with (suitable)
conduct and resort,
aumattesu vajjesu bhayadassv,
seeing danger in the slightest faults,
samdya sikkhati sikkhpadesu.
he trains in the training rules he has undertaken.
127
Kalyamitta can mean 1) one who is a good friend; and 2) one who has a good friend, i.e. one who
cultivates good friends. Similarly with sahya & sampavaka.
110
4: Meghiyavaggo
aya dutiyo dhammo paripkya savattati.

this is the second thing that leads to maturity.
[3] Puna capara Meghiya bhikkhu yya kath abhisallekhik,
Furthermore, Meghiya, a monk has talk about what is very austere,
cetovivaraasappy ekantanibbidya virgya nirodhya,
that is suitable for opening up the mind, and that leads to absolute
disenchantment, dispassion, cessation,
upasamya abhiya Sambodhya Nibbnya savattati,
peace, deep knowledge, complete Awakening and Emancipation,
seyyathda: appicchakath, santuhikath, pavivekakath,
such as: talk on wanting little, talk on being satisfied, talk on complete seclusion,
asasaggakath, viriyrambhakath, slakath, samdhikath,
talk on disassociation, talk on arousing energy, talk on virtue, talk on
concentration,
pakath, vimuttikath, vimuttiadassanakath.
talk on wisdom, talk on freedom, talk on knowing and seeing freedom.
Evarpya kathya nikmalbh hoti akicchalbh akasiralbh.
Such talk as this he gains as he desires, he gains without difficulty, gains without
trouble.
aya tatiyo dhammo paripkya savattati.
this is the third thing that leads to maturity.
[4] Puna capara Meghiya bhikkhu raddhaviriyo viharati
Furthermore, Meghiya, a monk dwells with energy aroused
for the taking up of wholesome things,
steadfast, of firm endeavour, one who has not thrown off the burden in regard to
wholesome things.
aya catuttho dhammo paripkya savattati.
this is the fourth thing that leads to maturity.
111
4: Meghiyavaggo
[5] Puna capara Meghiya bhikkhu paav hoti,

Furthermore, Meghiya, a monk is wise,
he is endowed with wisdom that leads to (seeing) rise and disappearance,
with noble penetration, that leads to the complete destruction of suffering.
aya pacamo dhammo paripkya savattati.
this is the fifth thing that leads to maturity.
ime paca dhamm paripkya savattanti.
these five things leads to maturity.
Kalyamittasseta Meghiya bhikkhuno pikakha,
It can be expected, Meghiya, that for a monk who has a good friend,
kalyasahyassa kalyasampavakassa ya slav bhavissati,
a good companion, a good comrade, that he will be virtuous,
Ptimokkhasavarasavuto viharissati,
that he will live restrained with the Ptimokkha restraint,
cragocarasampanno aumattesu vajjesu bhayadassv,
and will be endowed with (suitable) conduct and resort, seeing danger in the slightest
fault,
samdya sikkhissati sikkhpadesu.
and will train in the training rules he has undertaken.
kalyasahyassa kalyasampavakassa yya kath abhisallekhik,
a good companion, a good comrade, that he will have talk that is very austere,
cetovivaraasappy ekantanibbidya virgya nirodhya,
that is suitable for opening up the mind, and that leads to absolute disenchantment,
dispassion, cessation,
upasamya abhiya sambodhya nibbnya savattati,
peace, deep knowledge, complete Awakening and Emancipation,
112
4: Meghiyavaggo
seyyathda: appicchakath, santuhikath, pavivekakath,

such as: talk on wanting little, talk on being satisfied, talk on complete seclusion,
asasaggakath, viriyrambhakath, slakath, samdhikath,
talk on disassociation, talk on stirring up energy, talk on virtue, talk on concentration,
pakath, vimuttikath, vimuttiadassanakath.
talk on wisdom, talk on freedom, talk on knowing and seeing freedom.
Evarpya kathya nikmalbh bhavissati akicchalbh akasiralbh.
Such talk as this he gains as he desires, he gains without difficulty, gains without
trouble.
kalyasahyassa kalyasampavakassa ya raddhaviriyo bhavissati
a good companion, a good comrade, that he will be a monk with energy aroused
for the taking up of wholesome things,
steadfast, of firm endeavour, one who has not thrown off the burden in regard to
wholesome things.
kalyasahyassa kalyasampavakassa ya paav bhavissati,
a good companion, a good comrade, that he will be wise,
endowed with wisdom that leads to (seeing) rise and disappearance,
with noble penetration, that leads to the complete destruction of suffering.
Tena ca pana Meghiya bhikkhun imesu pacasu dhammesu patihya,
Then, Meghiya, with a monk who is established in these five things,
cattro dhamm uttaribhvetabb:
four further things ought be be developed:
113
4: Meghiyavaggo
[1] Asubh bhvetabb rgassa pahnya,

The (meditation on the) unattractive should be developed for the giving up of passion,
[2] mett bhvetabb bypdassa pahnya,
friendliness (meditation) should be developed for the giving up of ill-will,
[3] npnassati bhvetabb vitakkupacchedya,
mindfulness of breathing should be developed for the cutting off of thoughts,
[4] aniccasa bhvetabb asmimnasamugghtya.
the perception of impermanence should be developed for the complete uprooting of the
conceit I am.
Aniccasaino Meghiya anattasa sahti,
To one who has the perception of impermanence, Meghiya, the perception of non-self
is established,
anattasai asmimnasamugghta pputi,
one who perceives non-self reaches the complete uprooting of the conceit I am,
dihe va dhamme Nibbnan-ti.
in this very life (reaches) Emancipation.
Khudd vitakk sukhum vitakk,
(There are) low thoughts, fine thoughts,
Anuggat128 manaso uppilv,
Together with elation in the mind,
Ete avidv manaso vitakke,
Not having understood these thoughts of the mind,
Hurhura129 dhvati bhantacitto.
The unsteady mind runs here and there.
128
Anuggat appears to be the past participle from anugacchati, with doubling of -g- m.c. (s.v. DP). The
alternative explanation would be to take it as from anu + uggacchati - but that would be difficult, as
anuggata (i.e. an + uggata) normally means not arisen, as in the 2nd verse below, where the
Commentary paraphrases anuggate by anuppanne. Note, however, that Udnavarga (31-33) reads:
samudgat, which would indicate that the Sanskrit redactor(s) understood it to have the first
meaning.
129
Hurhura, here and there, or pregnantly: from existence to existence.
114
4: Meghiyavaggo
Ete ca vidv manaso vitakke,

Having understood these thoughts of the mind,
tpiyo savarat satm.
He who is ardent, mindful, restrains them.
Anuggate manaso uppilve (Also) elations that have not arisen in the mind Asesam-ete pajahsi Buddho ti.
An Awakened one has given these up completely.
4-2: Uddhatasutta (32)

The Discourse about Agitation
Eva me suta:
Thus I heard:
eka samaya Bhagav Kusinrya viharati,
at one time the Gracious One was dwelling near Kusinr,
Upavattane Mallna Slavane.
at Upavattana, in the Mallas' Sl Wood.
Tena kho pana samayena sambahul bhikkh
Then at that time many monks
Bhagavato avidre araakuikya viharanti,
were dwelling in a little forest hut not far from the Gracious One,
uddhat unna capal mukhar vikiavc,
agitated, arrogant, fickle, garrulous, of loose speech,
muhassatino asampajn asamhit vibbhantacitt pkatindriy.
unmindful, not fully understanding, uncomposed, with minds very unsteady, and with
faculties uncontrolled.
Addas kho Bhagav te sambahule bhikkh
The Gracious One saw those many monks
avidre araakuikya viharante,
dwelling in a little forest hut not far away,
uddhate unnae capale mukhare vikiavce,
agitated, arrogant, fickle, garrulous, of loose speech,
115
4: Meghiyavaggo
muhassatino asampajne asamhite vibbhantacitte pkatindriye.130

unmindful, not fully understanding, uncomposed, with minds very unsteady, and with
faculties uncontrolled.
Arakkhitena kyena, micchdihigatena ca,
Through unprotected body, and through attainment of wrong view,
Thnamiddhbhibhtena vasa Mrassa gacchati.
Through being overcome by sloth and torpor one goes under the power of Mra.
Tasm rakkhitacittassa, sammsakappagocaro,
Therefore one should be of protected mind, one whose resort is right thought,
Sammdihipurekkhro, atvna udayabbaya.131
Devoted to right view, having come to know rise and fall.
Thnamiddhbhibh bhikkhu sabb duggatiyo jahe ti.
The monk who overcomes sloth and torpor will give up all bad destinies.
4-3: Goplasutta (33)

The Discourse about the Cowherd
Eva me suta:
Thus I heard:
eka samaya Bhagav Kosalesu crika carati,132
at one time the Gracious One was walking on walking tour amongst the Kosalans,
mahat Bhikkhusaghena saddhi.
together with a great Community of monks.
130
An example of how adjectives are piled up rhetorically to press home the point. It will be noticed that
this sequence also illustrates the Waxing Syllable Principle (WSP), the sequence being ordered by
syllabic length 3 syll, 3, 3, 3, 5, 5, 5, 5, 5.
131
This pdayuga is missing from BJT and also SHB Udnapi. It is found in the Commentary though,
and in the Burmese and European editions. It also occurs in the Udnavarga parallel (31.54):
Samyagdipuraskro jtv caivodayavyayam.
132
The cognate accusative here is simultaneous with the action; lit.: walked a walk. Wijesekera, Syntax
35, following Brugman, calls this the Object of Contents.
116
4: Meghiyavaggo
yena aatara rukkhamla tenupasakami,

went to the root of a certain tree,
Atha kho aataro goplako yena Bhagav tenupasakami,
Then a certain cowherd went to the Gracious One,
Ekamanta nisinna kho ta goplaka Bhagav
While sitting on one side the Gracious One
Dhammiy kathya sandassesi, samdapesi, samuttejesi, sampahasesi.
instructed, roused, enthused, and cheered that cowherd with a Dhamma talk.
Atha kho so goplako Bhagavat
Then that cowherd, having been instructed,
Dhammiy kathya sandassito samdapito samuttejito sampahasito,
roused, enthused, and cheered by the Gracious One with a Dhamma talk,
Adhivsetu me bhante Bhagav,
Atha kho so goplako Bhagavato adhivsana viditv,
Then that cowherd, having understood the Gracious One's consent,
uhysan, Bhagavanta abhivdetv padakkhia katv pakkmi.
away.
Atha kho so goplako tass rattiy accayena, sake nivesane,
Then with the passing of that night, that cowherd, in his own residence,
117
4: Meghiyavaggo
pahta appodakapysa133 paiydpetv134 nava-ca sappi,

having had an abundance of rich milk-rice and fresh ghee made ready,
Bhagavato kla rocesi: Klo bhante nihita bhattan-ti.
announced the time to the Gracious One, (saying): It is time, reverend Sir, the meal is
ready.
pattacvaram-dya, saddhi Bhikkhusaghena,
after picking up his bowl and robe, together with the Community of monks,
yena tassa goplakassa nivesana tenupasakami,
went to that cowherd's residence,
Atha kho so goplako Buddhapamukha Bhikkhusagha
Then that cowherd with his own hand, served and satisfied
appodakapysena navena ca sappin sahatth santappesi sampavresi.
the Community of monks with the Buddha at its head with rich milk-rice and fresh
ghee.
Atha kho so goplako, Bhagavanta bhuttvi ontapattapi,135
Then that cowherd, when the Gracious One had eaten and washed his hand and bowl,
aatara nca sana gahetv, ekamanta nisdi.
having taken a low seat, sat down on one side.
Ekamanta nisinna kho ta goplaka Bhagav,
While sat on one side the Gracious One,
Dhammiy kathya sandassetv, samdapetv,
after instructing, rousing, enthusing, and cheering
samuttejetv, sampahasetv, uhysan pakkmi.
that cowherd with a Dhamma talk, having risen from the seat, went away.
133
Appodakapysa, lit.: milk-rice with but little water.

Paiydpeti is, very unusually, a causative of a causative verb, s.v. PED. The simplex of the original
verb paiyat, only appears as a past participle in the canon, paiyatta. The causative is paiydeti,
which means to make ready; the causative of the causative means to have (someone) make ready. The
formation of the double causative is an innovation in Pi, see Perniola, pg. 223.
135
This is an accusative absolute construction, which occurs only rarely in the texts.
134
118
4: Meghiyavaggo
Atha kho acirapakkantassa Bhagavato,

Then not long after the Gracious One had gone,
ta goplaka aataro puriso smantarikya jvit voropesi.
while between the boundaries (of the villages), a certain man deprived that cowherd of
life.
Yena bhante goplakena ajja Buddhapamukho Bhikkhusagho
Today, reverend Sir, the Community of monks with the Buddha at its head,
appodakapysena navena ca sappin sahatth santappito sampavrito,
was served and satisfied by a cowherd with rich milk-rice and fresh ghee,
so kira bhante goplako,
now it seems that cowherd, reverend Sir,
aatarena purisena smantarikya jvit voropito ti.
while between the boundaries (of the villages), was deprived of life by a certain man.
Diso disa yan-ta kayir, ver v pana verina,
Whatever an enemy might do to an enemy, or a foe to a foe,
Micchpaihita citta ppiyo na tato136 kare ti.
A wrongly directed mind may do (more) harm to him than that.
136
Notice the use of the comparative ablative. It must be said that this Udna doesnt seem to relate very
well to the story that precedes it.
119
4: Meghiyavaggo
4-4: Juhasutta (34)

The Discourse about Moonlight
Eva me suta:
Thus I heard:
Then at that time
yasm ca Sriputto yasm ca Mahmoggallno
venerable Sriputta and venerable Mahmoggallna
Kapotakandarya viharanti.
were living at the Pigeon Vale.
Tena kho pana samayena yasm Sriputto, juhya rattiy,
Then at that time venerable Sriputta, on a moonlight night,
navoropitehi kesehi, abbhokse nisinno hoti,
with his hair freshly shaved off, was sitting in the open air,
aatara samdhi sampajjitv.
having attained a certain concentration.
Tena kho pana samayena dve yakkh sahyak
Then at that time two yakkha friends
Uttarya disya Dakkhia disa gacchanti,
were going from the Northern region to the Southern region,
kenacid-eva karayena.
with some business or other.
Addasasu kho te yakkh yasmanta Sriputta, juhya rattiy,
Those yakkhas saw venerable Sriputta, on (that) moonlight night,
navoropitehi kesehi, abbhokse nisinna.
with his hair freshly shaved off, sat in the open air.
Disvna, eko yakkho dutiya yakkha etad-avoca:
And after seeing (him), one of those yakkhas said this to the second yakkha:
120
4: Meghiyavaggo
Paibhti ma137 samma imassa samaassa sse pahra dtun-ti.

It occurs to me, friend, to give a blow on this ascetic's head.
Eva vutte, so yakkho ta yakkha etad-avoca:
When that was said, that yakkha said this to the (other) yakkha:
Ala samma m samaa sdesi.
Enough, friend, don't strike the ascetic.
Uro so samma samao mahiddhiko mahnubhvo ti.
Eminent is the ascetic, friend, of great power, of great majesty.
Dutiyam-pi kho so yakkho ta yakkha etad-avoca:
For a second time that yakkha said this to the (other) yakkha:
Paibhti ma samma imassa samaassa sse pahra dtun-ti.
Dutiyam-pi kho so yakkho ta yakkha etad-avoca:
For a second time that yakkha said this to the (other) yakkha:
Tatiyam-pi kho so yakkho ta yakkha etad-avoca:
For a third time that yakkha said this to the (other) yakkha:
Paibhti ma samma imassa samaassa sse pahra dtun-ti.
Tatiyam-pi kho so yakkho ta yakkha etad-avoca:
For a third time that yakkha said this to the (other) yakkha:
Atha kho so yakkho ta yakkha andiyitv,
Then the yakkha taking no notice of that (other) yakkha,
yasmato Sriputtattherassa sse pahra adsi:
gave a blow on the elder venerable Sriputta's head:
137
The Commentary explains ma as having the meaning of a genitive, as it is governed by the upasagga
(prefix) pai- here.
121
4: Meghiyavaggo
tva mahpahro ahosi api tena pahrena

it was such a great blow that with that blow
sattaratana v ahaharatana138 v Nga osdeyya,
a seven, or seven and a half cubit Nga (elephant) might have been felled,
mahanta v pabbataka padeyya.
or a great mountain top might have been burst open.
Atha ca pana so yakkho: ayhmi, ayhm ti,
Then that yakkha (calling out): I'm burning, I'm burning
tattheva Mahniraya apatsi.139
right there (and then) fell into the Great Hell.
Addas kho yasm Mahmoggallno
Venerable Mahmoggallna saw
dibbena cakkhun, visuddhena atikkantamnusakena,
with his divine-eye, which is purified, and surpasses that of (normal) men,
tena yakkhena yasmato Sriputtassa sse pahra dyamna.
that yakkha giving a blow on venerable Sriputta's head.
Disvna, yenyasm Sriputto tenupasakami,
And after seeing (it), he went to venerable Sriputta,
upasakamitv, yasmanta Sriputta etad-avoca:
and after going, he said this to venerable Sriputta:
Kacci te vuso khamanya? Kacci ypanya?
Can you bear up, venerable friend? Can you carry on?
Kacci na kici dukkhan?-ti
Do you have any pain?
Khamanya me vuso Moggallna; ypanya me vuso Moggallna,
I can bear up, friend Moggallna; I can carry on, friend Moggallna,
api ca me sse thoka dukkhan-ti.
but I have a little pain on my head.
Acchariya vuso Sriputta, abbhuta vuso Sriputta,
Wonderful, friend Sriputta, marvellous, friend Sriputta,
138
A ratana is defined in Abhidhnappadpaka as being 12 agulni (finger-breadths, or commonly,

inches), but that would make the elephant only 7 feet or 7 feet 6 inches tall, which may be smaller than
intended by the text.
139
So ChS. BJT reads avahsi, which is aorist to avatihati (PED: to abide, linger, stand still), but that
hardly allows the right meaning in the context. The Commentary appears to be reading apatsi.
122
4: Meghiyavaggo
yva mahiddhiko yasm Sriputto mahnubhvo.

such is the venerable Sriputta's great power and great majesty.
Idha te vuso Sriputta aataro yakkho sse pahra adsi:
Here, friend Sriputta, a certain yakkha gave a blow on your head:
tva mahpahro ahosi, api tena pahrena
it was such a great blow, that with that blow
sattaratana v ahaharatana v Nga osdeyya,
a seven, or seven and a half cubit Nga (elephant) might have been felled,
mahanta v pabbataka padeyya.
or a great mountain top might have been burst open.
Atha ca panyasm Sriputto evam-ha:
But then venerable Sriputta said this:
Khamanya me vuso Moggallna; ypanya me vuso Moggallna,
I can bear up, friend Moggallna; I can carry on, friend Moggallna,
api ca me sse thoka dukkhan -ti.
but I have a little pain on my head.
Acchariya vuso Moggallna, abbhuta vuso Moggallna,
Wonderful, friend Moggallna, marvellous, friend Moggallna,
yva mahiddhiko yasm Mahmoggallno mahnubhvo,
such is the venerable Mahmoggallna's great power and great majesty,
yatra hi nma yakkham-pi passissati,
in as much as he can even see a yakkha,
maya panetarahi pasupiscakam-pi na passm! ti.
whereas we at present do not even see a mud-demon!
Assosi kho Bhagav dibbya sotadhtuy,
The Gracious One heard with his divine ear-element,
visuddhya atikkantamnusikya,
tesa ubhinna Mahngna ima evarpa kathsallpa.
the fitting talk and conversation of these two Great Ngas.
Then the Gracious One, having understood the significance of it
123
4: Meghiyavaggo
Yassa selpama citta, hita nnupakampati,

For he whose mind is like a rock, steady, and not wavering,
Viratta rajanyesu, kopaneyye na kuppati,
Unexcited by what is exciting, not agitated by what is agitating,
Yasseva bhvita citta kuto ta dukkham-essat? ti
For he whose mind is developed thus from where will pain come upon him?
4-5: Ngasutta (35)

The Discourse about the Nga (Elephant)
Eva me suta:
Thus I heard:
eka samaya Bhagav Kosambiya viharati, Ghositrme.
at one time the Gracious One was dwelling near Kosamb, in Ghosita's Monastery.
Tena kho pana samayena Bhagav kio viharati
Then at that time the Gracious One was living beset
bhikkhhi bhikkhunhi upsakehi upsikhi,
by monks, and nuns, and male lay followers, and female lay followers,
rjhi rjamahmattehi titthiyehi titthiyasvakehi,
and kings, and king's ministers, and sectarians, and sectarians' disciples,
kio dukkha na phsu viharati.
he lived beset, unhappy, and uncomfortable.
Then it occured to the Gracious One:
Aha kho etarahi kio viharmi
At present I am living beset
kio dukkha na phsu viharmi.
I am living beset, unhappy, and uncomfortable.
Yannnha eko gaamh vpakaho vihareyyan-ti.
Well now, I could dwell solitary, secluded from the group.
124
4: Meghiyavaggo

pattacvaram-dya, Kosambi140 piya pvisi.
after picking up his bowl and robe, entered Kosamb for alms.
Kosambiya piya caritv, pacchbhatta piaptapaikkanto,
After walking for alms in Kosamb, when he had returned from the alms-round after
the meal,
sma sensana sasmetv, pattacvaram-dya,
after putting the dwelling place in order by himself, picking up his robe and bowl,
anmantetv upahke, anapaloketv Bhikkhusagha,
without having addressed his attendants, without having taken leave of the Community
of monks,
eko adutiyo, yena Prileyyaka tena crika pakkmi.
solitary, without a companion, went away on a walk towards Prileyyaka.
Anupubbena crika caramno yena Prileyyaka tad-avasari.
While walking gradually on walking tour he arrived at Prileyyaka.
Tatra suda Bhagav Prileyyake viharati,
There the Gracious One dwelt near Prileyyaka,
Rakkhitavanasae bhaddaslamle.
in the Protected Jungle, at the root of the auspicious Sl-tree.
Aataro pi kho Hatthingo kio viharati
Now also a certain Nga elephant was living beset
hatthhi hatthinhi hatthikalabhehi hatthicchpehi.
by male elephants, by female elephants, by young elephants, by baby elephants.
Chinnaggni ceva tini khdati,
He ate grass that had the tips broken off,
obhaggobhagga-cassa skhbhaga khdanti.
while they ate what he had broken down from the branches.
vilni ca pnyni pivati,
He drank water that had been disturbed,
140
BJT Kosambiya, but pavisati normally governs the accusative (see text passim), so this appears to be
a mistake (but cf. Wijesekeras note in Syntax 165b, where he argues that both accusative and locative
are permissible).
ChS reads Kosambi as here; and cf. 7.10 below, where Kosambi is used in the same construction.
125
4: Meghiyavaggo
ogh cassa uttiassa hatthiniyo kya upanighasantiyo gacchanti,

and when he arose from the bathing place female elephants went along jostling his
body,
kio dukkha, na phsu viharati.
he lived beset, unhappy, and uncomfortable.
Atha kho tassa Hatthingassa etad-ahosi:
Then it occurred to that Nga elephant:
Aha kho etarahi kio viharmi,
At present I am living beset
Chinnaggni ceva tini khdmi,
I eat grass that has the tips broken off,
obhaggobhagga-ca me skhbhaga khdanti.
while they eat what I have broken down from the branches.
vilni ca pnyni pivmi,
I drink water that has been disturbed,
ogh ca me uttiassa hatthiniyo kya upanighasantiyo gacchanti,
and when I arise from the bathing place female elephants go along jostling my body,
kio dukkha na phsu viharmi.
I am living beset, unhappy, and uncomfortable.
Yannnha eko gaamh vpakaho vihareyyan-ti.
Well now, I could dwell solitary, secluded from the group.
Atha kho so Hatthingo, yth apakkamma,
Then that Nga elephant, having gone away from the herd,
yena Prileyyaka Rakkhitavanasao bhaddaslamla,
went to Prileyyaka, the Protected Jungle, the root of the auspicious Sl-tree,
yena Bhagav tenupasakami.
and to the Gracious One.
Tatra suda so Hatthingo, yasmi padese Bhagav viharati,
There, in that place where the Gracious One dwelt, that Nga elephant,
126
4: Meghiyavaggo
ta padesa appaharita-ca karoti,141

cleared that place of grass,
soya Bhagavato pnya paribhojanya-ca upahapeti.
and with his trunk provided the Gracious One with drinking water and washing water.
Atha kho Bhagavato rahogatassa patisallnassa,
Then when the Gracious One had gone into hiding, into seclusion,
Aha kho pubbe kio vihsi
Formerly, I was living beset
kio dukkha na phsu vihsi.
I was living beset, unhappy, and uncomfortable.
Somhi etarahi ankio viharmi
However at present I am living unbeset
ankio sukha phsu viharm ti.
I am living unbeset, happily, and comfortable.
Tassa pi kho Hatthingassa eva cetaso parivitakko udapdi:
Also to that Nga elephant this reflection arose in his mind:
Aha kho pubbe kio vihsi
Formerly I was living beset
141
Lit.: made that place have but little grass, which seems to be a rare idiom in early Pi, though it
appears in the Commentarial literature. See e.g. the nidna to the 1st gth of Paitavagga in the
Dhammapadahakath.
127
4: Meghiyavaggo
Chinnaggni ceva tini khdi,

I ate grass that had the tips broken off,
obhaggobhagga-ca me skhbhaga khdisu.
while they ate what I had broken down from the branches.
vilni ca pnyni pivsi,
I drank water that has been disturbed,
ogh ca me uttiassa hatthiniyo kya upanighasantiyo agamasu,
and when I arose from my bathing place female elephants proceded to jostle me with
their bodies,
kio dukkha, na phsu vihsi.
I was living beset, unhappy, uncomfortable.
Somhi etarahi ankio viharmi
However at present I am living unbeset
Acchinnaggni ceva tini khdmi,
I eat the unbroken tips of grass,
obhaggobhagga-ca me skhbhaga na khdanti.
while they do not eat what I have broken down from the branches.
Anvilni ca pnyni pivmi,
I drink water that has not been disturbed,
ogh ca me uttiassa hatthiniyo na kya upanigha santiyo gacchanti,
and when I arise from my bathing place female elephants do not proceed to jostle me
with their bodies,
ankio sukha, phsu viharm ti.
I am living unbeset, happily, and comfortable.
Atha kho Bhagav attano ca paviveka viditv,
Then the Gracious One, having understood his own complete seclusion,
tassa ca Hatthingassa cetas cetoparivitakkam-aya,
and knowing with his mind the reflection that had arisen in that Nga elephant's mind,
128
4: Meghiyavaggo
Eta Ngassa Ngena sdantassa hatthino

This pole-toothed (elephant) Nga's mind agrees
Sameti citta cittena: yad-eko ramate vane ti.142
with the (Buddha) Nga's mind: that (a Nga) delights in being solitary in the
wood.
4-6: Piolasutta (36)

The Discourse about Piola
Eva me suta:
Thus I heard:
Then at that time
yasm Piolabhradvjo Bhagavato avidre nisinno hoti,
venerable Piola Bhradvja was sitting not far from the Gracious One,
raiko, piaptiko, pasukliko, tecvariko,
a forest-dweller, an alms gatherer, a rag-rober, one with (only) three-robes,
appiccho, santuho, pavivitto, asasaho,
with few longings, satisfied, completely secluded, unattached,
raddhaviriyo dhutavdo143 adhicittam-anuyutto.
with energy aroused, being one who spoke about the ascetic practices, (who was)
applying (himself) to the higher mind.
Addas kho Bhagav
The Gracious One saw
yasmanta Piolabhradvja avidre nisinna,
venerable Piola Bhradvja, who was sitting not far away,
142
The syntax is difficult here, owing to the remoteness of the instrumentals from each other, but we
have to take cittena with Ngena for it to make sense.
143
The point is that not only was he ascetic himself, but he also recommended it to others.
129
4: Meghiyavaggo
raika, piaptika, pasuklika, tecvarika,

a forest-dweller, an alms gatherer, a rag-rober, one with (only) three-robes,
appiccha, santuha, pavivitta, asasaha,
raddhaviriya, dhutavda, adhicittam-anuyutta.
with energy aroused, being one who spoke about the ascetic practices, (who was)
applying (himself) to the higher mind.
Anpavdo anpaghto, Ptimokkhe ca savaro,
Not finding fault, not hurting, and restraint in regard to the Ptimokkha,
Mattaut ca bhattasmi, panta-ca sayansana,
Knowing the (correct) measure in food, and (living in) a remote dwelling place,
Adhicitte ca yogo - eta Buddhna' ssanan-ti.144
Being devoted to the higher mind - this is the teaching of the Buddhas.

Eva me suta:
Thus I heard:
144
Niggahta is elided from Buddhna m.c. Udnavarga reads: etad Buddhasya sanam, which seeks to
avoid the difficulty, but the singular form is not so appropriate.
130
4: Meghiyavaggo
appiccho, santuho, pavivitto, asasaho,

raddhaviriyo, adhicittam-anuyutto.
with energy aroused, applying (himself) to the higher mind.
Addas kho Bhagav yasmanta Sriputta avidre nisinna,
The Gracious One saw venerable Sriputta, who was sitting not far away,
appiccha santuha pavivitta asasaha
with few longings, satisfied, completely secluded, detached,
raddhaviriya adhicittam-anuyutta.
with energy aroused, applying (himself) to the higher mind.
Adhicetaso appamajjato,
For he with higher mind, for the heedful one,
Munino monapathesu sikkhato,
For the sage who is training in the path of sagacity,
Sok na bhavanti tdino
There are no griefs for such a one,
Upasantassa sad satmato ti.
For a peaceful one - he is one who is always mindful.
131
4: Meghiyavaggo
4-8: Sundarsutta (38)

The Discourse about Sundar
Eva me suta:
Thus I heard:
sakkato hoti garukato mnito pjito apacito, lbh
was venerated, respected, revered, honoured, esteemed, and in receipt of
Bhikkhusagho pi sakkato hoti garukato mnito pjito apacito, lbh
also the Community of monks was venerated, respected, revered, honoured, esteemed,
and in receipt of
asakkat honti agarukat amnit apjit anapacit, na lbhino
were not venerated, not respected, not revered, not honoured, not esteemed, nor were
they in receipt of
Atha kho te aatitthiy paribbjak
Then those wanderers from other sects
yena Sundar paribbjik tenupasakamisu,
went to the female wanderer Sundar (Beautiful),
upasakamitv, Sundari paribbjika etad-avocu:
and after going, they said this to the female wanderer Sundar:
132
4: Meghiyavaggo
Ussahasi bhagini tna attha ktun?-ti.

Sister, what would you venture to do for your kinsmens' welfare?
Kyha Ayy karomi, ki may na sakk ktu?
What can I do, Masters, what am I unable to do?
Jvitam-pi me pariccatta tna atthy ti.
I have given up my life for my kinsmens' welfare.
Tena hi bhagini abhikkhaa Jetavana gacchh ti.
Then, sister, you must frequently go to Jeta's Wood.
Evam-Ayy ti kho Sundar paribbjik,
Yes, Masters, said the female wanderer Sundar,
tesa aatitthiyna paribbjakna paissutv,
and after replying to those wanderers from other sects,
abhikkhaa Jetavana agamsi.
she frequently went to Jeta's Wood.
Yad te aisu aatitthiy paribbjak:
When those wanderers from other sects knew:
Vodih kho Sundar paribbjik bahujanena
The female wanderer Sundar has been seen by many people
abhikkhaa Jetavana gacchat ti,
frequently going to Jeta's Wood,
atha na jvit voropetv,
then having deprived her of life,
tattheva Jetavanassa parikhkpe nikhaitv,
and buried her into a trench-pit right there in Jeta's Wood,
yena Rj Pasenadi Kosalo tenupasakamisu,
they went to the Kosalan King Pasenadi,
upasakamitv, Rjna Pasenadi Kosala etad-avocu:
and after going, they said this to the Kosalan King Pasenadi:
Y s Mahrja Sundar paribbjik s no na dissat ti.
Great King, we no longer see the female wanderer Sundar.
Kattha pana tumhe sakath? ti.
But where do you suspect (she is)?
Jetavane Mahrj ti.
In Jeta's Wood, Great King.
133
4: Meghiyavaggo
Tena hi Jetavana vicinath ti.

Then you must search Jeta's Wood.
Atha kho te aatitthiy paribbjak Jetavana vicinitv,
Then those wanderers from other sects after searching Jeta's Wood,
yath nikhaita parikhkp uddharitv,
lifting (the body) up from the trench-pit where it had been buried,
macaka ropetv, Svatthi pavesetv,
putting it on a bier, and entering Svatth,
rathiy rathiya sighakena sighaka upasakamitv,
going from road to road, from cross-roads to cross-roads,
manusse ujjhpesu:
made people find fault, (saying):
Passathayy samana Sakyaputtiyna kamma,
See, Masters, what the Sakyan ascetics have done,
alajjino ime sama Sakyaputtiy dussl,
shameless are these Sakyan ascetics, lacking in virtue,
ppadhamm musvdino abrahmacrino.
of bad character, speakers of what is false, not living the spiritual life.
Ime hi nma dhammacrino samacrino brahmacrino,
But they will claim that they live by Dhamma, live in peace, live spiritually,
saccavdno slavanto kalyadhamm paijnissanti.
speak the truth, are virtuous, and are of good character.
Natthi imesa smaa, natthi imesa brahmaa,
They have no asceticism, they have no spirituality,
naha imesa smaa, naha imesa brahmaa.
their asceticism has perished, their spirituality has perished.
Kuto imesa smaa? Kuto imesa brahmaa?
Where is their asceticism? Where is their spirituality?
Apagat ime sma, apagat ime brahma.
They have gone away from asceticism, they have gone away from spirituality.
Katha hi nma puriso purisakicca karitv,
For what man, having done what a man can do,
itthi jvit voropessat? ti.
would deprive a woman of life?
134
4: Meghiyavaggo
Tena kho pana samayena Svatthiya manuss bhikkh disv,

That at that time, the people in Svatth, after seeing the monks,
asabbhhi pharushi vchi akkosanti, paribhsanti, rosenti, vihesenti:
with vulgar and rough words scolded, abused, annoyed, and troubled them, (saying):
Alajjino ime sama Sakyaputtiy, dussl
Shameless are these Sakyan ascetics, lacking in virtue,
saccavdino slavanto kalyadhamm paijnissanti.
Atha kho sambahul bhikkh pubbanhasamaya nivsetv,
Then many monks, having dressed in the morning time,
pattacvaram-dya, Svatthi piya pavisisu,
after picking up their bowls and robes, entered Svatth for alms,
and after walking for alms in Svatth, while returning from the alms-round after the
meal,
135
4: Meghiyavaggo

Etarahi bhante Svatthiya manuss bhikkh disv,
At present, reverend Sir, the people in Svatth, after seeing the monks,
asabbhhi pharushi vchi akkosanti, paribhsanti, rosenti, vihesenti:
with vulgar and rough words scold, abuse, annoy, and trouble them, (saying):
Alajjino ime sama Sakyaputtiy, dussl
Shameless are these Sakyan ascetics, lacking in virtue,
saccavdino slavanto kalyadhamm paijnissanti.
Neso bhikkhave saddo cira bhavissati, sattham-eva bhavissati,
satthassa accayena antaradhyissati.
136
4: Meghiyavaggo
Tena hi bhikkhave ye manuss bhikkh disv,

So, monks, when those people, after seeing the monks,
asabbhhi pharushi vchi akkosanti, paribhsanti, rosenti, vihesenti,
with vulgar and rough words scold, abuse, annoy, and trouble them,
te tumhe imya gthya paicodetha:
you should reprove them with this verse:
Abhtavd niraya upeti,
He who speaks what is untrue goes to the nether regions,
Yo cpi katv na karomi cha,
Also he who says I did not do what he has done,
Ubho pi te pecca sam bhavanti
Both of those men who have performed base deeds
Nihnakamm manuj paratth ti.145
Are the same when they have passed away, in the other world.
Atha kho te bhikkh Bhagavato santike ima gtha pariypuitv,
Then those monks, having mastered that verse in the presence of the Gracious One,
ye manuss bhikkh disv,
when those people, after seeing the monks,
asabbhhi pharushi vchi akkosanti, paribhsanti, rosenti, vihesenti,
with vulgar and rough words scolded, abused, annoyed, and troubled them,
te manusse imya gthya paicodenti:
reproved them with this verse:
Abhtavd niraya upeti,
He who speaks what is untrue goes to the nether regions,
Yo cpi katv na karomi cha,
Also he who says I did not do what he has done,
Ubho pi te pecca sam bhavanti
Both of those men who have performed base deeds
Nihnakamm manuj paratth ti.
Are the same when they have passed away to the other world.
145
The syntax in these last two lines is rather difficult. The Commentary explains that paratth is to be
taken with pecca in the previous line: Paratth ti imassa pana padassa purato pecc ti padena
sambandho, pecca parattha ito gantv te nihnakamm paraloke sam bhavant ti attho.
137
4: Meghiyavaggo
Manussna etad-ahosi: Akrak ime sama Sakyaputtiy,

Then this occurred to those people: These Sakyan ascetics are not the doers,
nayimehi kata, sapanti ime sama Sakyaputtiy ti.
this wasn't done by them, these Sakyan ascetics are asserting (the truth).
Neva so saddo cira ahosi, sattham-eva ahosi,
That noise did not last long, it only lasted for seven days,
satthassa accayena antaradhyi.
and with the passing of seven days it disappeared.
Atha kho sambahul bhikkhu yena Bhagav tenupasakamisu,
Acchariya bhante, abbhuta bhante,
It is wonderful, reverend Sir, it is marvellous, reverend Sir,
yva subhsita-cida bhante Bhagavat:
how well spoken that was, reverend Sir, by the Gracious One:
Neso bhikkhave saddo cira bhavissati, sattham-eva bhavissati,
satthassa accayena antaradhyissat ti.
Antarahito so bhante saddo ti.
That noise, reverend Sir, has disappeared.
Tudanti vcya jan asaat,
Unrestrained the people pierce (others) with words,
Sarehi sagmagata va kujara,
Like (they pierce) an elephant with arrows in a battle,
138
4: Meghiyavaggo
Sutvna vkya pharusa udrita,

(But) having heard that rough speech broadcast around,
Adhivsaye bhikkhu aduhacitto ti.
A monk should bear it with an uncorrupt mind.
4-9: Upasenasutta (39)

The Discourse about Upasena
Eva me suta:
Thus I heard:
Atha kho yasmato Upasenassa Vagantaputtassa
Then when venerable Upasena Vagantaputta
rahogatassa patisallnassa eva cetaso parivitakko udapdi:
had gone into hiding, into seclusion, this reflection arose in his mind:
Lbh vata me, suladdha vata me,
There are certainly gains for me, it is certainly a good gain for me,
satth ca me Bhagav Araha Sammsambuddho,
that my teacher is the Gracious One, the Worthy One, the Perfect Sambuddha,
svkkhte camhi Dhammavinaye agrasm anagriya pabbajito,
and that I have gone forth from the home to homelessness in such a well explained
Dhamma and Discipline,
sabrahmacrino ca me slavanto kalyadhamm,
and that my companions in the spiritual life are virtuous, of good character,
slesu camhi pariprakr, samhito camhi ekaggacitto,
and that I have fulfilled the virtuous (precepts), and that I am composed, and that my
mind is one pointed,
Arah camhi khsavo, mahiddhiko camhi mahnubhvo.
and that I am a Worthy One, pollutant-free, and that I am of great power, of great
majesty.
Bhaddaka me jvita bhaddaka maraan-ti.
My life has been fortunate, and my death (will be) fortunate.
139
4: Meghiyavaggo
Atha kho Bhagav, yasmato Upasenassa Vagantaputtassa

cetas cetoparivitakkam-aya
in venerable Upasena Vagantaputta's mind,
Ya jvita na tapati, maraante na socati,
He whom life does not torment, who does not grieve at the end in death,
Sa ce dihapado dhro, sokamajjhe na socati.
If that firm one is one who has seen the state (of peace), in the midst of grief he
does not grieve.
Ucchinnabhavatahassa, santacittassa bhikkhuno,
For the monk who has cut off the craving for continuity, whose mind is at peace,
Vikkho jtisasro, natthi tassa punabbhavo ti.
Having totally destroyed the round of births, for him there is no continuation in
existence.

Eva me suta:
Thus I heard:
attano upasama paccavekkhamno.
reflecting on his own peacefulness.
Addas kho Bhagav yasmanta Sriputta avidre nisinna,
The Gracious One saw that venerable Sriputta was sitting not far away,
140
4: Meghiyavaggo

attano upasama paccavekkhamna.
was reflecting on his own peacefulness.
Upasantasantacittassa netticchinnassa bhikkhuno,
For the monk whose peaceful mind is full of peace, for the one who has cut off
what leads (to rebirth),
Vikkho jtisasro mutto so Mrabandhan ti.
Having totally destroyed the round of births, he is free from the bonds of Mra.
141
5: Soavaggo
5-1: Rjasutta (41)
The Discourse about the King
Eva me suta:
Thus I heard:
Tena kho pana samayena Rj Pasenadi Kosalo
Then at that time the Kosalan King Pasenadi
Mallikya Deviy saddhi uparipsdavaragato hoti.
had gone to the top of the royal palace with Queen Mallik.
Atha kho Rj Pasenadi Kosalo Mallika Devi etad-avoca:
Then the Kosalan King Pasenadi said this to Queen Mallik:
Atthi nu kho te Mallike kocao attan piyataro? ti.
Is there anyone, Mallik, you love more than yourself?
Natthi kho me Mahrja kocao attan piyataro ti.
There is no one, Great King, I love more than myself.
Tuyha pana Mahrja atthao koci attan piyataro? ti.
But is there, Great King, anyone you love more than yourself?
Mayham-pi kho Mallike natthao koci attan piyataro ti.
For me also, Mallik, there is no one I love more than myself.
Atha kho Rj Pasenadi Kosalo psd orohitv
Then the Kosalan King Pasenadi having come down from the palace
Ekamanta nisinno kho
142
5: Soavaggo
Rj Pasenadi Kosalo Bhagavanta etad-avoca:

the Kosalan King Pasenadi said this to the Gracious One:
Idhha bhante Mallikya Deviy saddhi uparipsdavaragato
Here, reverend Sir, having gone to the top of the royal palace with Queen Mallik
Mallikdevi etad-avoca:
I said this to Queen Mallik:
Atthi nu kho te Mallike kocao attan piyataro? ti.
Is there anyone, Mallik, you love more than yourself?
Eva vutte, Mallikdev ma etad-avoca:
When that was said, Queen Mallik said this to me:
Natthi kho me Mahrja kocao attan piyataro ti.
There is no one, Great King, I love more than myself.
Tuyha pana Mahrja atthao koci attan piyataro? ti.
But is there, Great King, anyone you love more than yourself?
Eva vutte, aha bhante Mallika devi etad-avoca:
When that was said, reverend Sir, I said this to Queen Mallik:
Mayham-pi kho Mallike natthao koci attan piyataro ti.
For me also, Mallik, there is no one I love more than myself.
Sabb dis anuparigamma cetas,
Having gone around in all directions with the mind,
Nevajjhag piyataram-attan kvaci.
There is surely no one found who is loved more than oneself.
Eva piyo puthu att paresa,
In the same way others each love themselves,
Tasm na hise param-attakmo ti.
Therefore one who cares for himself should not harm another.
143
5: Soavaggo
5-2: Appyukasutta (42)

The Discourse about the One Short-Lived
Eva me suta:
Thus I heard:
Atha kho yasm nando syanhasamaya patisalln vuhito
Then venerable nanda, having risen from seclusion in the evening time,
Ekamanta nisinno kho yasm nando Bhagavanta etad-avoca:
While sat on one side the venerable nanda said this to the Gracious One:
yva appyuk hi bhante Bhagavato mt ahosi,
just how short-lived, reverend Sir, the Gracious One's mother was,
satthajte Bhagavati,146 Bhagavato mt klam-aksi,
seven days after the Gracious One was born, the Gracious One's mother died,
Tusita kya upapajj ti.
and arose among the Tusita hosts.
Evam-eta nanda appyuk hi nanda bodhisattamtaro honti,
It is just so, nanda, the mothers of Awakening-Ones are indeed short-lived,
satthajtesu bodhisattesu bodhisattamtaro kla karonti,
seven days after the Awakening-Ones are born, the mothers of Awakening-Ones die,
Tusita kya upapajjant ti.
and arise among the Tusita hosts.
146
Locative absolute construction, with the sense of the time after.
144
5: Soavaggo

Ye keci bht bhavissanti ye v pi,
Whatsoever beings there are, or [ever] will be,
Sabbe gamissanti pahya deha.
They will all go on after giving up the body.
Ta sabba jni kusalo viditv,
The one who is skilful, having understood all that deprivation,
tpiyo brahmacariya careyy ti.
Should live the spiritual life ardently.
5-3: Suppabuddhakuhisutta (43)

The Discourse about the Leper Suppabuddha
Eva me suta:
Thus I heard:
Tena kho pana samayena Rjagahe Suppabuddho nma kuhi ahosi,
Then at that time the leper known as Suppabuddha (Wide Awake) was in Rjagaha,
manussadaiddo manussakapao manussavarko.
a poor man, a wretched man, a miserable man.
mahatiy parisya parivuto Dhamma desento nisinno hoti.
was sitting teaching Dhamma surrounded by a great assembly.
Addas kho Suppabuddho kuhi
The leper Suppabuddha saw
ta mahjanakya drato va sannipatita.
while still far away that great crowd of people assembled together.
145
5: Soavaggo
Having seen (that), this occurred to him:
Nissasaya kho ettha
Undoubtedly in this place
kici khdanya v bhojanya v bhjiyissati.
some comestibles and edibles will be distributed.
Yannnha yena so mahjanakyo tenupasakameyya,
Well now, I could go to that great crowd of people,
appeva nmettha kici khdanya v bhojanya v labheyyanti.
perhaps I will get some comestibles or edibles in this place.
Atha kho Suppabuddho kuhi yena so mahjanakyo tenupasakami.
Then the leper Suppabuddha went to that great crowd of people.
Addas kho Suppabuddho kuhi Bhagavanta
The leper Suppabuddha saw the Gracious One
mahatiy parisya parivuta Dhamma desenta nisinna.
sat teaching Dhamma surrounded by a great assembly.
Having seen (that), this occurred to him:
Na kho ettha kici khdanya v bhojanya v bhjiyati,
Here there are no comestibles or edibles being distributed,
samao aya Gotamo parisati Dhamma deseti.
this ascetic Gotama is teaching Dhamma to the assembly.
Yannnham-pi Dhamma sueyyanti, tattheva ekamanta nisdi:
Perhaps I also could hear the Dhamma, and he sat down right there (and then),
(thinking):
Aham-pi Dhamma sossm ti.
I will also listen to the Dhamma.
Atha kho Bhagav sabbvanta parisa cetas cetoparicca manasksi
Then the Gracious One, applied his mind and encompassed fully the whole of that
assembly with his mind, (thinking):
Ko nu kho idha bhabbo Dhamma vitun?-ti.
Who here is able to understand the Dhamma?
146
5: Soavaggo
Addas kho Bhagav Suppabuddha kuhi

The Gracious One saw the leper Suppabuddha
tassa parisya nisinna, disvnassa etad-ahosi:
sat in that assembly, and having seen (him), this occurred to him:
Aya kho idha bhabbo Dhamma vitun-ti,
This one here is able to understand the Dhamma,
Suppabuddha kuhi rabbha nupubbkatha kathesi,
and having regard to the leper Suppabuddha he related a gradual talk,
seyyathda: dnakatha, slakatha, saggakatha,
that is to say: talk on giving, talk on virtue, talk on heaven,
nekkhamme ca nisasa - paksesi.
and the advantages in renunciation - (these) he explained.
Yad Bhagav asi Suppabuddha kuhi
When the Gracious One knew that the leper Suppabuddha
was of ready mind, malleable mind, unhindered mind, uplifted mind, trusting mind,
then he explained the Dhamma teaching the Awakened Ones have discovered
themselves:
dukkha samudaya nirodha magga.
suffering, origination, cessation, path.
Seyyath pi nma suddha vattha apagataklaka
sammad-eva rajana patigaheyya,
would take the dye well,
evam-eva Suppabuddhassa kuhissa
so to the leper Suppabuddha
tasmi yeva sane viraja vtamala Dhammacakkhu udapdi:
on that very seat, the dust-free, stainless Vision-of-the-Dhamma arose:
Ya kici samudayadhamma, sabba ta nirodhadhamman-ti.
Whatever has the nature of arising, all that has the nature of ceasing.
147
5: Soavaggo
Atha kho Suppabuddho kuhi dihadhammo pattadhammo

Then the leper Suppabuddha having seen the Dhamma, attained the Dhamma,
viditadhammo pariyoghadhammo tiavicikiccho vigatakathakatho
without doubts,
vesrajjappatto aparappaccayo Satthussane,
attained full confidence, having become independent of others in the Teacher's
teaching,
uhysan yena Bhagav tenupasakami,
after rising from his seat went to the Gracious One,
and after going and worshipping the Gracious One, he sat down at one side.
Ekamanta nisinno kho Suppabuddho kuhi Bhagavanta etad-avoca:
While he was sitting on one side the leper Suppabuddha said this to the Gracious One:
Abhikkanta bhante! Abhikkanta bhante!
Excellent, reverend Sir! Excellent reverend Sir!
Seyyath pi bhante nikkujjita v ukkujjeyya,
Just as, reverend Sir, one might set upright what has been overturned,
or bear an oil lamp in the darkness so that those with vision can see forms,
evam-eva Bhagavat anekapariyyena dhammo paksito.
Esha bhante Bhagavanta saraa gacchmi,
I go, reverend Sir, to the Gracious One for refuge,
dhamma-ca Bhikkhusagha-ca.
Please bear it in mind, reverend Gotama, that I am a lay follower
ajjatagge pupeta saraa gatan-ti.
148
5: Soavaggo
Atha kho Suppabuddho kuhi Bhagavat

Then the Gracious One instructed, roused,
Dhammiy kathya sandassito, samdapito, samuttejito, sampahasito,
enthused, and cheered the leper Suppabuddha with a Dhamma talk,
and after greatly rejoicing and gladly receiving this word of the Gracious One,
after rising from his seat, worshipping and circumambulating the Gracious One, he
went away.
Atha kho Suppabuddha kuhi acirapakkanta
Then not long after the leper Suppabuddha had gone
gv taruavacch adhiptetv, jvit voropesi.
a cow with a young calf having attacked him, deprived him of life.
Yo so bhante Suppabuddho nma kuhi Bhagavat Dhammiy kathya
That leper called Suppabuddha, reverend Sir, who was instructed, roused, enthused,
and cheered
sandassito, samdapito, samuttejito, sampahasito - so klakato.
by the Gracious One with a Dhamma talk - he has died.
Tassa k gati, ko abhisamparyo ti?
What is his destination? What is his future state?
Paito bhikkhave Suppabuddho kuhi,
A wise man, monks, was Suppabuddha,
paccapdi dhammassnudhamma,
who practiced Dhamma in accordance with the Dhamma,
na ca ma dhammdhikaraa vihesesi.
and did not trouble me on account of the Dhamma.
149
5: Soavaggo
Suppabuddho bhikkhave kuhi tia sayojanna parikkhay,

The leper Suppabuddha, monks, through the destruction of three fetters,
sotpanno aviniptadhammo niyato Sambodhiparyano ti.
is a stream-enterer, not subject to the fall, and is assured of arriving at Full
Awakening.
Eva vutte, aataro bhikkhu Bhagavanta etad-avoca:
When that was said, a certain monk said this to the Gracious One:
Ko nu kho bhante hetu, ko paccayo yena Suppabuddho kuhi ahosi
What was the reason, reverend Sir, what was the cause, through which the leper
Suppabuddha became
manussadaiddo manussakapao manussavarko? ti.
a poor man, a wretched man, a miserable man?
Bhtapubba bhikkhave Suppabuddho kuhi
Formerly, monks, the leper Suppabuddha
imasmi yeva Rjagahe sehiputto ahosi.
was a son of a wealthy merchant in this very Rjagaha.
So uyynabhmi niyyanto addasa Tagarasikhi Paccekabuddha
While going to his pleasure park he saw the Pacceka Buddha Tagarasikkh
nagara piya pavisanta, disvnassa etad-ahosi:
entering the city for alms, and having seen (him), this occurred to him:
Kvya kuhi kuhicvarena hi vicarat? ti
Who is this leper roaming around with his leper's robe?
Nihuhitv apasabyato karitv pakkmi.
And having spat, and circumambulated him (disrespectfully) on the left side, he went
away.
So tassa kammassa vipkena bahni vassni bahni vassasatni,
As a result of that deed of his for many years, for many hundreds of years,
bahni vassasahassni bahni vassasatasahassni niraye paccittha.
for many thousands of years, for many hundreds of thousands of years, he boiled in the
nether regions.
Tasseva kammassa vipkvasesena
And as a result of the remaining part of that deed of his
imasmi yeva Rjagahe kuhi ahosi,
he became a leper in this very Rjagaha,
manussadaiddo manussakapao manussavarko.
a poor man, a wretched man, a miserable man.
150
5: Soavaggo
So Tathgatappavedita Dhammavinaya gamma,

(But) he came to the Dhamma and Discipline taught by the Realised One,
saddha samdiyi, sla samdiyi, suta samdiyi,
and obtained faith, obtained virtue, obtained learning,
cga samdiyi, paa samdiyi.
obtained liberality, obtained wisdom.
So Tathgatappavedita Dhammavinaya gamma,
After coming to the Dhamma and Discipline taught by the Realised One,
saddha samdiyitv, sla samdiyitv, suta samdiyitv,
and obtaining faith, obtaining virtue, obtaining learning,
cga samdiyitv, paa samidiyitv,
obtaining liberality, obtaining wisdom,
kyassa bhed, para mara,147 sugati Sagga loka upapanno,
at the break up of the body, after death, he arose in a fortunate destiny, in the world of
Heaven,
devna Tvatisna sahabyata.
in the companionship of the Tvatisa devas.
So tattha ae deve atirocati vaena ceva yasas c ti.
And there he surely outshines the other devas with his beauty and repute.
Cakkhum visamni va vijjamne parakkame,
As a man with vision, while he is endeavouring, (would avoid) dangerous paths,
Paito jvalokasmi, ppni parivajjaye ti.
(So) a wise man in the world of the living, should avoid bad deeds.
147
The ablatives in - here have no causal sense at all, which is the usual underlying meaning of the
ablative, but simply imply the time after which something happens.
151
5: Soavaggo
5-4: Kumrakasutta (44)

The Discourse about the Young Boys
Eva me suta:
Thus I heard:
Tena kho pana samayena sambahul kumrak
Then at that time many young boys
antar ca Svatthi antar ca Jetavana macchake bdhenti.148
who were between Svatth and Jeta's Wood were catching little fish.
Addas kho Bhagav sambahule kumrake
The Gracious One saw those many young boys
antar ca Svatthi antar ca Jetavana macchake bdhente.
who were between Svatth and Jeta's Wood catching fish.
Disvna, yena te kumrak tenupasakami,
Having seen (that), he went to those young boys,
upasakamitv te kumrake etad-avoca:
and after going, he said this to those young boys:
Bhyatha tumhe kumrak dukkhassa? Appiya vo dukkhan?-ti.
Are you afraid, boys, of suffering? Is suffering unpleasant to you?
Eva bhante bhyma maya dukkhassa, appiya no dukkhan-ti.
Yes, reverend Sir, we are afraid of suffering, suffering is unpleasant to us.
148
Bdheti is not listed in PED or SED. Commentary: khuddakamacche gahanti ceva hananti ca
pacitv khdissm ti, which makes it clear that they were catching the fish with the intention of
cooking and eating them.
152
5: Soavaggo

Sace bhyatha dukkhassa,149 sace vo dukkham-appiya,
If you have fear of suffering, if suffering is unpleasant to you,
Mkattha ppaka kamma, vi v yadi v raho.
Don't do (any) bad deeds, whether in the open or in secret.
Sace ca ppaka kamma karissatha karotha v,
But if you will do, or (now) do do bad deeds,
Na vo dukkh pamuttyatthi, upecca150 pi palyatan-ti.
For you there is no freedom from suffering, even after going, while running
away.
5-5: Uposathasutta (45)

The Discourse about the Observance
Eva me suta:
Thus I heard:
tadahuposathe Bhikkhusaghaparivuto nisinno hoti.
was sitting surrounded by the Community of monks on the Observance Day.
149
bhyati is normally constructed with the genitive (the same with other verbs of similar meaning), see
Syntax 150c.
150
In Be there is a note: upecca pi uppatitv iti attho. Cone DP (s.v. upeti, also s.v. appatati), believes the
reading here is wrong, and that we should read upacca pi - from the sources quoted in these articles it
appears that these readings are regularly confused. The suggested reading is also found in the
Udnavarga (9-4): hy utplutypi palyata (after jumping up and running away). Commentary, however,
glosses with apecca. Palyata is the present participle of palyati.
153
5: Soavaggo
Atha kho yasm nando abhikkantya rattiy,

Then venerable nanda, when the night had passed,
nikkhante pahame yme, uhysan ekasa cvara katv,
when the first watch of the night had gone, after rising from his seat, arranging his
yena Bhagav tenajali pametv Bhagavanta etad-avoca:
Abhikkant bhante ratti, nikkhanto pahamo ymo,
The night has passed, reverend Sir, the first watch of the night has gone,
cranisinno Bhikkhusagho,
for a long time the Community of monks has been sitting,
uddisatu bhante Bhagav bhikkhna Ptimokkhan-ti.
may the Gracious One recite the Ptimokkha for the monks.
Eva vutte, Bhagav tuh ahosi.
When that was said, the Gracious One was silent.
Dutiyam-pi kho yasm nando, abhikkantya rattiy,
For a second time venerable nanda, when the night had passed,
nikkhante majjhime yme, uhysan ekasa cvara katv,
when the middle watch of the night had gone, after rising from his seat, arranging his
Abhikkant bhante ratti, nikkhanto majjhimo ymo,
The night has passed, reverend Sir, the middle watch of the night has gone,
ciranisinno Bhikkhusagho,
for a long time the Community of monks has been sitting,
Dutiyam-pi kho Bhagav tuh ahosi.
For a second time the Gracious One was silent.
Tatiyam-pi kho yasm nando, abhikkantya rattiy,
For a third time venerable nanda, when the night had passed,
nikkhante pacchime yme, uddhae arue, nandimukhiy rattiy
when the last watch of the night had gone, when dawn had risen, when the night had a
joyful appearance,
154
5: Soavaggo
uhysan ekasa cvara katv,

after rising from his seat, arranging his robe on one shoulder,
Abhikkant bhante ratti, nikkhanto pacchimo ymo,
The night has passed, reverend Sir, the last watch of the night has gone,
uddhao aruo, nandimukh ratti, ciranisinno Bhikkhusagho,
dawn has risen, the night has a joyful appearance, for a long time the Community of
monks has been sitting,
Aparisuddh nanda paris ti.
The assembly is not completely pure, nanda.
Atha kho yasmato Mahmoggallnassa etad-ahosi:
Then it occurred to venerable Mahmoggallna:
Ka nu kho Bhagav puggala sandhya evam-ha:
With regard to which person did the Gracious One say this:
Aparisuddh nanda paris? ti.
The assembly is not completely pure, nanda?
Atha kho yasm Mahmoggallno
Then venerable Mahmoggallna
sabbvanta Bhikkhusagha cetas ceto paricca manasksi.
applied his mind and encompassed fully the whole of that Community of monks with
his mind.
Addas kho yasm Mahmoggallno ta puggala dussla,
Venerable Mahmoggallna saw that person who was lacking in virtue,
ppadhamma, asucisakassarasamcra, paicchannakammanta,
of bad character, of impure and doubtful conduct, who covered up his deeds,
assamaa samaapaia, abrahmacri brahmacripaia
who was not an ascetic, though making it known he was an ascetic, who was not living
the spiritual life, though making it known he was living the spiritual life,
antopti, avassuta, kasambujta
who was filthy inside, polluted, and gone rotten,
majjhe Bhikkhusaghassa nisinna.
sat in the middle of the Community of monks.
155
5: Soavaggo
Disvna, uhysan yena so puggalo tenupasakami,

Having seen (him), after rising from his seat he went to that person,
upasakamitv, ta puggala etad-avoca:
and after going, he said this to that person:
Uhehvuso dihosi Bhagavat,
Get up, friend, you have been seen by the Gracious One,
natthi te bhikkhhi saddhi savso ti.
there is no longer communion for you with the monks.
Atha kho so puggalo tuh ahosi.
Then that person was silent.
Dutiyam-pi kho yasm Mahmoggallno ta puggala etad-avoca:
For a second time venerable Mahmoggallna said this to that person:
Dutiyam-pi kho so puggalo tuh ahosi.
For a second time that person was silent.
Tatiyam-pi kho yasm Mahmoggallno ta puggala etad-avoca:
For a third time venerable Mahmoggallna said this to that person:
Tatiyam-pi kho so puggalo tuh ahosi.
For a third time that person was silent.
Atha kho yasm Mahmoggallno ta puggala bhya gahetv,
Then venerable Mahmoggallna, having taken that person by the arm,
bahidvrakohak nikkhmetv, scighaika datv,
having expelled him outside the doorway, and drawn the lock,
156
5: Soavaggo
Nikkhmito bhante so puggalo may, parisuddh paris,

I have expelled that person, reverend Sir, the assembly is (now) completely pure,
may the Gracious One, venerable Sir, recite the Ptimokkha for the monks.
Acchariya Moggallna, abbhuta Moggallna,
It is wonderful, Moggallna, it is marvellous, Moggallna,
yva bh gaha pi nma so moghapuriso gamessat ti.151
how that foolish person waited until he was grabbed by the arm.
Then the Gracious One addressed the monks:
Na dnha bhikkhave itopara Uposatha karissmi,
From now onwards, monks, I will not hold the Observance,
Ptimokkha uddisissmi.
or recite the Ptimokkha.
Tumheva dni bhikkhave itopara Uposatha kareyytha,
From now onwards, monks, you must hold the Observance,
Ptimokkha uddiseyytha.
and recite the Ptimokkha.
Ahnam-eta bhikkhave anavakso,
This is impossible, monks, it is not permitted,
ya Tathgato aparisuddhya parisya Uposatha kareyya,
that the Realised One should hold the Observance in an assembly that is not completely
pure,
Ptimokkha uddiseyya.
and should recite the Ptimokkha.
Ahime bhikkhave mahsamudde acchariy abbhut dhamm,
There are these eight wonderful and marvellous things about the great ocean, monks,
ye disv disv152 Asur mahsamudde abhiramanti.
which, having seen and considered, the Asuras delight in the great ocean.
Katame aha?
Which eight?
151
152
gamessati is from gameti, causative of gacchati. The future has the meaning of the past tense here.
I translate disv disv here with its concrete and abstract meanings.
157
5: Soavaggo
1. Mahsamuddo bhikkhave anupubbaninno, anupubbapoo,

The great ocean, monks, gradually inclines, gradually slopes,
anupubbapabbhro, nyatakeneva papto.
gradually slants, certainly does not have an abrupt falling away.
Ya bhikkhave mahsamuddo anupubbaninno, anupubbapoo,
That the great ocean, monks, gradually inclines, gradually slopes,
anupubbapabbhro, nyatakeneva papto,
gradually slants, certainly does not have an abrupt falling away,
aya bhikkhave mahsamudde pahamo
monks, is the first wonderful and marvellous thing
acchariyo abbhuto dhammo,
about the great ocean,
ya disv disv Asur mahsamudde abhiramanti.
2. Puna capara bhikkhave mahsamuddo hitadhammo
Furthermore, monks, the great ocean is a steady thing,
vela ntivattati.
which doesn't transgress the shoreline.
Ya bhikkhave mahsamuddo hitadhammo vela ntivattati,
That the great ocean, monks, is a stable thing, which doesn't transgress the
shoreline,
ayam-pi bhikkhave mahsamudde dutiyo
monks, is the second wonderful and marvellous thing
3. Puna capara bhikkhave mahsamuddo
Furthermore, monks, the great ocean
na matena kuapena savasati,
does not endure a dead corpse,
ya hoti mahsamudde mata kuapa
and when there is a dead corpse in the great ocean
158
5: Soavaggo
ta khippa-eva tra vheti, thala ussdeti.

it quickly carries it to the bank, throws it up on dry ground.
Ya bhikkhave mahsamuddo na matena kuapena savasati,
That the great ocean, monks, does not endure a dead corpse,
ta khippa-eva tra vheti, thala ussdeti,
it quickly carries it to the bank, throws it up on dry ground,
ayam-pi bhikkhave mahsamudde tatiyo
monks, is the third wonderful and marvellous thing
4. Puna capara bhikkhave y kci mahnadiyo, seyyathda:
Furthermore, monks, whatever great rivers there are, that is to say:
Gag, Yamun, Aciravat, Sarabh, Mah,
The Gag, the Yamun, the Aciravat, the Sarabh, and the Mah,
t mahsamudda patv jahanti purimni nmagottni,
having arrived at the great ocean, they give up their former lineages and names,
mahsamuddo tveva sakha gacchanti.
and are then designated as the great ocean.
Ya bhikkhave, y kci mahnadiyo, seyyathda:
That, monks, whatever great rivers there are, that is to say:
t mahsamudda patv, jahanti purimni nmagottni,
having arrived at the great ocean, give up their former lineages and names,
mahsamuddo tveva sakha gacchanti,
and are then designated as the great ocean,
ayam-pi bhikkhave mahsamudde catuttho
monks, is the fourth wonderful and marvellous thing
159
5: Soavaggo

5. Puna capara bhikkhave y ca loke savantiyo
Furthermore, monks, the streams in the world
mahsamudda appenti, y ca antaikkh dhr papatanti,
flow into the great ocean, and showers fall from the sky,
na tena mahsamuddassa natta v pratta v payati.
but it is not known that there is a depletion or filling of the great ocean by that.
Ya bhikkhave y ca loke savantiyo mahsamudda appenti,
That, monks, the streams in the world flow into the great ocean,
y ca antaikkh dhr papatanti,
and showers fall from the sky,
na tena mahsamuddassa natta v pratta v payati,
but it is not known that there is a depletion or filling of the great ocean by that,
ayam-pi bhikkhave mahsamudde pacamo
monks, is the fifth wonderful and marvellous thing
acchariyo abbhuta dhammo,
6. Puna capara bhikkhave mahsamuddo ekaraso loaraso.
Furthermore, monks, the great ocean has one taste, the taste of salt.
Ya bhikkhave mahsamuddo ekaraso loaraso,
That, monks, the great ocean has one taste, the taste of salt,
ayam-pi bhikkhave mahsamudde chaho
monks, is the sixth wonderful and marvellous thing
acchariyo abbhutadhammo,
7. Puna capara bhikkhave mahsamuddo bahratano,
Furthermore, monks, the great ocean has many precious things,
anekaratano, tatrimni ratanni, seyyathda:
countless precious things, and therein are these precious things, that is to say:
160
5: Soavaggo
mutt, mai, veuriyo, sakho, sil,

pearls, crystals, lapis lazuli, mother-of-pearl, quartz,
pava, rajata, jtarpa, lohitako, masragalla.
coral, silver, gold, ruby, and cat's eyes.
Ya bhikkhave mahsamuddo bahuratano,
That, monks, the great ocean has many precious things,
anekaratano, tatrimni ratanni, seyyathda:
mutt, mai, veuriyo, sakho, sil,
pava, rajata, jtarpa, lohitako, masragalla,
coral, silver, gold, ruby, and cat's eyes,
ayam-pi bhikkhave mahsamudde sattamo
monks, is the seventh wonderful and marvellous thing
8. Puna capara bhikkhave mahsamuddo
Furthermore, monks, the great ocean
mahata bhtna vso, tatrime bht:
is a dwelling place for great beings, and therein are these beings:
Timi, Timigalo, Timirapigalo, Asur, Ng, Gandhabb,
Timis, Timigalas, Timirapigalas, Asuras, Ngas, Gandhabbas,
santi mahsamudde yojanasatik pi attabhv,
and there are in the great ocean individuals of a hundred leagues,
dviyojanasatik pi attabhv, tiyojanasatik pi attabhv,
and individuals of two hundred leagues, and individuals of three hundred
leagues,
catuyojanasatik pi attabhv, pacayojanasatik pi attabhv.
and individuals of four hundred leagues, and individuals of five hundred
leagues.
161
5: Soavaggo
Ya bhikkhave mahsamuddo
That, monks, the great ocean
timi, timigalo, timirapigalo, Asur, ng, gandhabb,
leagues,
catuyojanasatik pi attabhv, pacayojanasatik pi attabhv,
leagues,
ayam-pi bhikkhave mahsamudde ahamo
monks, is the eighth wonderful and marvellous thing
Ime kho bhikkhave mahsamudde aha acchariy abbhutadhamm,
These are these eight wonderful and marvellous things about the great ocean,
ye disv disv Asur mahsamudde abhiramanti.
Evam-eva kho bhikkhave imasmi Dhammavinaye
In the same way, monks, there are eight wonderful and marvellous things
aha acchariy abbhutadhamm,
about this Dhamma and Discipline,
ye disv disv bhikkh imasmi Dhammavinaye abhiramanti.
which, having seen and considered, the monks delight in this Dhamma and Discipline.
Katame aha?
Which eight?
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5: Soavaggo
1. Seyyath pi bhikkhave mahsamuddo

Just as the great ocean, monks,
anupubbaninno, anupubbapoo,
gradually inclines, gradually slopes,
anupubbapabbhro, nyatakeneva papto,
gradually slants, certainly does not fall away abruptly,
evam-eva kho bhikkhave imasmi Dhammavinaye
so, monks, in this Dhamma and Discipline
anupubbasikkh, anupubbakiriy,
there is a gradual training, a gradual performance,
anupubbapaipad, nyatakeneva apaivedho.
a gradual practice, it certainly does not have an abrupt penetration of
knowledge.
Ya bhikkhave imasmi Dhammavinaye
That, monks, in this Dhamma and Discipline
anupubbasikkh, anupubbakiriy,
there is a gradual training, a gradual performance,
anupubbapaipad, nyatakeneva apaivedho,
a gradual practice, and it certainly does not have an abrupt penetration of
knowledge,
aya bhikkhave imasmi Dhammavinaye pahamo
is the first wonderful and marvellous thing, monks,
ya disv disv bhikkh imasmi Dhammavinaye abhiramanti.
which, having seen and considered, the monks delight in this Dhamma and
Discipline.
2. Seyyath pi bhikkhave mahasamuddo hitadhammo
Just as, monks, the great ocean is a steady thing,
vela ntivattati, evam-eva kho bhikkhave
which doesn't transgress the shoreline, so, monks,
ya may svakna sikkhpada paatta,
those training rules which are laid down by me for my disciples,
ta mama svak jvitahetu pi ntikkamanti.
my disciples do not transgress even for the sake of life.
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5: Soavaggo
Ya bhikkhave may svakna sikkhpada paatta

That, monks, those training rules which are laid down by me for my disciples,
ta mama svak jvitahetu pi ntikkamanti,
my disciples do not transgress even for the sake of life,
ayam-pi bhikkhave imasmi Dhammavinaye dutiyo
is the second wonderful and marvellous thing, monks,
Discipline.
Just as, monks, the great ocean
na matena kuapena savasati,
does not endure a dead corpse,
ta khippa-eva tra vheti, thala ussdeti,
it quickly carries it to the bank, throws it up on dry ground,
evam-eva kho bhikkhave yo so puggalo dusslo
so, monks, that person who is lacking in virtue,
ppadhammo, asucisakassarasamcro, paicchannakammanto,
of bad character, of impure and doubtful conduct, who covers up his deeds,
assamao samaapaio, abrahmacr brahmacripaio,
who is not an ascetic, though making it known he is an ascetic, who is not living
the spiritual life, though making it known he is living the spiritual life,
antopti, avassuto, kasambujto, na tena Sagho savasati,
who is filthy inside, polluted, and gone rotten, the Community does not endure
that (person),
atha kho na khippa-eva sannipatitv ukkhipati,
but quickly having assembled together, suspend him,
kicpi so hoti majjhe Bhikkhusaghassa nisinno
and whoever was sitting in the midst of the Community of monks
atha kho so rak va Saghamh, Sagho ca tena.
is then far from the Community, and the Community from him.
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5: Soavaggo
Ya bhikkhave yo so puggalo dusslo,

That, monks, that person who is lacking in virtue,
ppadhammo, asucisakassarasamcro paicchannakammanto,
of bad character, of impure and doubtful conduct, who covers up his deeds,
assamao samaapaio, abrahmacr brahmacripaio,
who is not an ascetic, though making it known he is an ascetic, who is not living
the spiritual life, though making it known he is living the spiritual life,
antopti, avassuto, kasambujto, na tena Sagho savasati,
who is filthy inside, polluted, and gone rotten, the Community does not endure
that (person),
atha kho na khippa-eva sannipatitv ukkhipati,
but quickly having assembled together, suspend him,
kicpi so hoti majjhe Bhikkhusaghassa nisinno,
and whoever was sitting in the midst of the Community of monks,
atha kho so rakva Saghamh, Sagho ca tena,
is then far from the Community, and the Community from him,
ayam-pi bhikkhave imasmi Dhammavinaye tatiyo
is the third wonderful and marvellous thing, monks,
Discipline.
4. Seyyath pi bhikkhave y kci mahnadiyo, seyyathda:
Just as, monks, whatever great rivers there are, that is to say:
t mahsamudda patv jahanti primni nmagottni,
having arrived at the great ocean, give up their former lineages and names,
mahsamuddo tveva sakha gacchanti,
and are then designated as the great ocean,
evam-eva kho bhikkhave cattro me va:
so, monks, there are these four classes:
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5: Soavaggo
Khattiy, Brhma, Vess, Sudd, te Tathgatappavedite

Khattiyas, Brhmaas, Vessas, and Suddas, who, having gone forth
Dhammavinaye agrasm anagriya pabbajitv,
from the home to homelessness in the Dhamma and Discipline taught by the
Realised One,
jahanti purimni nmagottni,
give up their former lineages and names,
sama Sakyaputtiy tveva sakha gacchanti.
and are then designated as Sakyan ascetics.
Ya bhikkhave cattro me va:
That, monks, there are these four classes:
Khattiy, Brhma, Vess, Suddh, te Tathgatappavedite
Khattiyas, Brhmaas, Vessas, and Suddas, who, having gone forth
Dhammavinaye agrasm anagriya pabbajitv,
from the home to homelessness in the Dhamma and Discipline taught by the
Realised One,
jahanti purimni nmagottni,
give up their former lineages and names,
sama Sakyaputtiy tveva sakha gacchanti,
and are then designated as Sakyan ascetics,
ayam-pi bhikkhave imasmi Dhammavinaye catuttho
is the fourth wonderful and marvellous thing, monks,
Discipline.
5. Seyyath pi bhikkhave y ca loke savantiyo
Just as, monks, the streams in the world
mahsamudda appenti, y ca antaikkh dhr papatanti,
flow into the great ocean, and showers fall from the sky,
na tena mahsamuddassa natta v pratta v payati,
but it is not known that there is a depletion or filling of the great ocean by that,
evam-eva kho bhikkhave bah ce pi bhikkh,
so, monks, even if many monks,
166
5: Soavaggo
anupdisesya Nibbnadhtuy Parinibbyanti,

are completely emancipated in the Emancipation-element which has no basis for
attachment remaining,
na tena Nibbnadhtuy natta v pratta v payati.
it is not known that the Emancipation-element is either depleted or filled by
that.
Ya bhikkhave bah ce pi bhikkh,
That, monks, even if many monks,
anupdisesya Nibbnadhtuy Parinibbyanti,
are completely emancipated in the Emancipation-element which has no basis for
attachment remaining,
na tena Nibbnadhtuy natta v pratta v payati,
it is not known that the Emancipation-element is either depleted or filled by
that,
ayam-pi bhikkhave imasmi Dhammavinaye pacamo
is the fifth wonderful and marvellous thing, monks,
Discipline.
6. Seyyath pi bhikkhave mahsamuddo ekaraso loaraso,
Just as, monks, the great ocean has one taste, the taste of salt,
evam-eva kho bhikkhave aya Dhammavinayo
so, monks, this Dhamma and Discipline
ekaraso vimuttiraso.
has one taste, the taste of freedom.
Ya bhikkhave aya Dhammavinayo ekaraso vimuttiraso,
That, monks, this Dhamma and Discipline has one taste, the taste of freedom,
ayam-pi bhikkhave imasmi Dhammavinaye chaho
is the sixth wonderful and marvellous thing, monks,
Discipline.
167
5: Soavaggo
7. Seyyath pi bhikkhave mahsamuddo bahuratano,

Just as, monks, the great ocean has many precious things,
anekaratano, tatrimni ratanni: seyyathda:
mutt, mai, veuriyo, sakho, sil, quartz,
pava, rajata, jtarpa, lohitako, masragalla,
coral, silver, gold, ruby, and cat's eye,
bahuratano, anekaratano, tatrimni ratanni: seyyathda:
has many precious things, countless precious things, and therein are these
precious things, that is to say:
cattri satipahnni, cattri sammappadhnni,
the four ways of attending to mindfulness, the four right efforts,
cattro iddhipd, pacindriyni, pacabalni,
the four paths to power, the five faculties, the five strengths,
sattabojjhag, ariyo ahagiko maggo.
the seven factors of Awakening, the eight-fold noble path.
Ya bhikkhave aya Dhammavinayo bahuratano, anekaratano,
That, monks, this Dhamma and Discipline has many precious things, countless
precious things,
tatrimni ratanni: seyyathda:
and therein are these precious things, that is to say:
cattri satipahnni, cattri sammappadhnni,
the four ways of attending to mindfulness, the four right efforts,
cattro iddhipd, pacindriyni, pacabalni,
the four paths to power, the five faculties, the five strengths,
sattabojjhag, ariyo ahagiko maggo,
the seven factors of Awakening, the eight-fold noble path,
ayam-pi bhikkhave imasmi Dhammavinaye sattamo
is the seventh wonderful and marvellous thing, monks,
168
5: Soavaggo

Discipline.
Just as, monks, the great ocean,
is a dwelling place for great beings and therein are these beings:
Timi, Timigalo, Timirapigalo, Asur, Ng, Gandhabb,
leagues,
catuyojanasatik pi attabhv, pacayojanasatik pi attabhv,
leagues,
sotpanno, sotpattiphalasacchikiriyya paipanno,
the stream-enterer, and he who is practising for the direct realisation of the
fruit of stream-entry,
sakadgmi, sakadgmiphalasacchikiriyya paipanno,
the once-returner, and he who is practising for the direct realisation of the fruit
of once-returning,
angmi, angmiphalasacchikiriyya paipanno,
the non-returner, and he who is practising for the direct realisation of the fruit
of non-returning,
Arah, Arahattaphalasacchikiriyya paipanno.
the Worthy One, and he who is practising for the direct realisation of the fruit
of Worthiness.
Ya bhikkhave aya Dhammavinayo
That, monks, this Dhamma and Discipline
169
5: Soavaggo
sotpanno, sotpattiphalasacchikiriyya paipanno,

the stream-enterer, and he who is practising for the direct realisation of the
fruit of stream-entry,
sakadgmi, sakadgmiphalasacchikiriyya paipanno,
the once-returner, and he who is practising for the direct realisation of the fruit
of once-returning,
angmi, angmiphalasacchikiriyya paipanno,
the non-returner, and he who is practising for the direct realisation of the fruit
of non-returning,
Arah, Arahattaphalasacchikiriyya paipanno,
the Worthy One, and he who is practising for the direct realisation of the fruit
of Worthiness,
aya bhikkhave imasmi Dhammavinaye
is the eighth wonderful and marvellous thing, monks,
ahamo acchariyo abbhutadhammo,
Discipline.
Ime kho bhikkhave imasmi Dhammavinaye
These are the eight wonderful and marvellous things
aha acchariy, abbhutadhamm,
ye disv disv bhikkh imasmi Dhammavinaye abhiramant ti.
which, having seen and considered, the monks delight in this Dhamma and Discipline.
Channam-ativivassati vivaa ntivassati,
On what is covered (defilement) pours down, on what is open it does not pour
down,
Tasm channa vivaretha eva ta ntivassat ti.
Therefore what is covered open up, so that it does not pour down on you.
170
5: Soavaggo
5-6: Soasutta (46)

The Discourse about Soa
Eva me suta:
Thus I heard:
Tena kho pana samayena yasm Mahkaccyano
Then at that time venerable Mahkaccyana
Avantisu viharati, Kuraraghare Pavatte pabbate.
was dwelling amongst the Avanti people, near Kuraraghara, on Pavatta mountain.
Tena kho pana samayena Soo upsako Kuikao
Then at that time the lay follower Soa Kuikaa
yasmato Mahkaccyanassa upahko hoti.
was venerable Mahkaccyana's supporter.
Atha kho Soassa upsakassa Kuikaassa
Then when the lay follower Soa Kuikaa
rahogatassa patisallassa eva cetaso parivitakko udapdi:
Yath yath kho Ayyo Mahkaccyano dhamma deseti,
According to the way Master Mahkaccyana teaches the Dhamma,
na-y-ida sukara agra ajjhvasat ekantaparipua,
it is not easy, while dwelling in the home, to live the spiritual life,
ekantaparisuddha sakhalikhita brahmacariya caritu.
absolutely fulfilled, absolutely pure, like a polished shell.
Yannnha kesamassu ohretv, ksyni vatthni acchdetv,
Well now, after shaving off head-hair and beard, and donning ochre clothes,
agrasm anagriya pabbajeyyan-ti.
I could go forth from the home to homelessness.
Atha kho Soo upsako Kuikao
Then the lay follower Soa Kuikaa
yenyasm Mahkaccyano tenupasakami,
went to venerable Mahkaccyana,
171
5: Soavaggo
upasakamitv yasmanta Mahkaccyana abhivdetv,

and after going and worshipping venerable Mahkaccyana,
ekamanta nisdi. Ekamanta nisinno kho Soo upsako Kuikao
he sat down on one side. While sat on one side the lay follower Soa Kuikaa
yasmanta Mahkaccyana etad-avoca:
said this to venerable Mahkaccyana:
Idha mayha bhante rahogatassa patisallassa
Here, reverend Sir, having gone into hiding, into seclusion,
Yath yath kho ayyo Mahkaccyano dhamma deseti,
na-y-ida sukara agra ajjhvasat ekantaparipua
it is not easy, while dwelling in the home, to live the spiritual life
Yannnha kesamassu ohretv ksyni vatthni acchdetv,
Pabbjetu ma bhante ayyo Mahkaccyano ti.
Reverend Sir, may Master Mahkaccyana give me the going forth.
Eva vutte, yasm Mahkaccyano
When that was said, venerable Mahkaccyana
Soa upsaka Kuikaa etad-avoca:
said this to the lay follower Soa Kuikaa:
Dukkara kho Soa yvajva ekabhatta ekaseyya brahmacariya,
A solitary meal, a solitary bed, and celibacy, Soa, for as long as life lasts, is difficult,
igha tva Soa tattheva agrikabhto samno,153
come on, Soa, right now while still living as a householder,
Buddhna ssana anuyuja,
you should devote yourself to the Buddhas' teaching,
153
The nominative here is given durative sense by samno.
172
5: Soavaggo
klayutta154 ekabhatta ekaseyya brahmacariyan-ti.

and at suitable times (i.e. on Observance days) (have only) a solitary meal, a solitary
bed, and celibacy.
Atha kho Soassa upsakassa Kuikaassa
Then whatever determination the lay follower
yo ahosi pabbajjbhisakhro so paippassambhi.
Soa Kuikaa had to go forth abated.
Dutiyam-pi kho Soassa upsakassa Kuikaassa
For a second time when the lay follower Soa Kuikaa
Yannnha kesamassu ohretv ksyni vatthni acchdetv
Dutiyam-pi kho Soo upsako Kuikao
For a second time the lay follower Soa Kuikaa
yasmanta Mahkaccyana155 etad-avoca:
154
Commentary: tattha klayuttan ti ctuddaspacadas-ahampihriyapakkhasakh tena klena

yutta.
155
The passage abhivdetv, ekamanta nisdi. Ekamanta nisinno kho Sono upsako Kuikao
yasmanta Mahkaccyana is missing from BJT, by mistake.
173
5: Soavaggo
Idha mayha bhante rahogatassa patisallassa,

na-y-ida sukara agra ajjhvasati ekantaparipua
Dutiyam-pi kho yasm Mahkaccyano
For a second time venerable Mahkaccyana
Soa upsaka Kuikaa etad-avoca:
said this to the lay follower Soa Kuikaa:
Dukkara kho Soa yvajva ekabhatta ekaseyya brahmacariya,
A solitary meal, a solitary bed, and celibacy, Soa, for as long as life lasts, is difficult,
igha tva Soa, tattheva agrikabhto samno,
come on, Soa, right now while still living as a householder,
buddhna ssana anuyuja,
you should devote yourself to the Buddhas' teaching,
klayutta ekabhatta ekaseyya brahmacariyan-ti.
and at suitable times (have only) a solitary meal, a solitary bed, and celibacy.
Dutiyam-pi kho Soassa upsakassa Kuikaassa
For a second time whatever determination the lay follower
yo ahosi pabbajjbhisakhro so paippassambhi.
Soa Kuikaa had to go forth abated.
174
5: Soavaggo
Tatiyam-pi kho Soassa upsakassa Kuikaassa

For a third time when the lay follower Soa Kuikaa
In the way Master Mahkaccyana teaches the Dhamma,
Tatiyam-pi kho Soo upsako Kuikao
For a third time the lay follower Soa Kuikaa
Idha mayha bhante rahogatassa patisallassa
na-y-ida sukara agra ajjhvasat ekantaparipua
175
5: Soavaggo

Atha kho yasm Mahkaccyano
Then venerable Mahkaccyana
Soa upsaka Kuikaa pabbjesi.
gave the lay follower Soa Kuikaa the going forth.
Tena kho pana samayena Avantidakkhipatho156 appabhikkhuko hoti.
Then at that time there were few monks in the Southern State of Avanti.
Atha kho yasm Mahkaccyano tia vassna accayena,
Then with the passing of three years venerable Mahkaccyana,
kicchena kasirena tato tato dasavagga Bhikkhusagha sanniptetv,
having assembled, with difficulty and with trouble, from here and there, a group of ten
monks from the Community of monks,
yasmanta Soa upasampdesi.
gave venerable Soa full ordination.
Atha kho yasmato Soassa Vassa vutthassa,
Then when venerable Soa, after residing for the Rains Retreat,
Na kho me so Bhagav sammukh diho,
I have not seen the Gracious One face to face,
api ca suto yeva me so Bhagav diso ca diso c ti.
but I have heard that the Gracious One is such and such a one.
Sace ma upajjhyo anujneyya gaccheyyha
If my preceptor would allow it I could go
ta Bhagavanta dassanya, Arahanta Sammsambuddhan-ti.
to see the Gracious One, the Worthy One, the Perfect Sambuddha.
156
According to B. C. Law, Geography of Early Buddhism, Avanti was divided into two kingdoms, with
Avantidakkhipatha being the Southern State. He gives no indication, though, how the Northern State
was designated to distinguish it from the Southern. Malalasekera, DPPN (s.v. Avanti), seems to be
following Law, and gives no further help.
176
5: Soavaggo
Atha kho yasm Soo syanhasamaya patisall vuhito,

Then the venerable Soa, having risen from seclusion in the evening time,
ekamanta nisdi. Ekamanta nisinno kho yasm Soo
he sat down on one side. While sat on one side venerable Soa
Idha mayha bhante rahogatassa patisallassa,
Na kho me so Bhagav sammukh diho,
I have not seen the Gracious One face to face,
api ca suto yeva me so Bhagav diso ca diso c ti.
but I have heard that the Gracious One is such and such a one.
Sace ma upajjhyo anujneyya gaccheyyha
If my preceptor would allow it I could go
ta Bhagavanta dassanya Arahanta Sammsambuddhan-ti.
Sdhu sdhu Soa gaccha tva Soa,
Good, good, Soa, you must go, Soa,
ta Bhagavanta dassanya Arahanta Sammsambuddha.157
Dakkhissasi tva Soa ta Bhagavanta
You will see, Soa, that Gracious One
psdika pasdanya santindriya santamnasa,
who is confident, inspiring confidence, with (sense) faculties at peace, mind at peace,
uttamasamathadamatham-anuppatta,
having attained supreme self-control and calm,
157
Here BJT reads Sammsambuddhan-ti, probably by mistake. ChS reads as in text.
177
5: Soavaggo
danta gutta yatindriya nga.

controlled, guarded, with restrained faculties, a (true) nga.
Disvna, mama vacanena Bhagavato pde siras vandhi,
Having seen (him), in my name you should worship the Gracious One's feet with your
head,
appbdha apptaka lahuhna bala phsuvihra-ca puccha:
ask (if he is) free from affliction, free from sickness, in good health, strong, and living
comfortably, (saying):
Upajjhyo me bhante yasm Mahkaccyano,
My Preceptor, venerable Mahkaccyana, reverend Sir,
Bhagavato pde siras vandati,
worships the Gracious One's feet with his head,
appbdha apptaka
lahuhna bala phsuvihra-ca pucchat? ti.
Eva bhante, ti kho yasm Soo,
Yes, reverend Sir, said venerable Soa,
yasmato Mahkaccyanassa bhsita abhinanditv anumoditv,
and after greatly rejoicing and gladly receiving this word of venerable Mahkaccyana,
yasmanta Mahkaccyana abhivdetv padakkhia katv,
having worshipped and circumambulated venerable Mahkaccyana,
sensana sasmetv, pattacvaram-dya,
after putting his dwelling place in order, and picking up his robe and bowl,
yena Svatth tena crika pakkmi.
he went on walking tour towards Svatth.
Anupubbena crika caramno yena Svatth,
Walking gradually on walking tour he went to Svatth,
Jetavana Anthapiikassa rmo yena Bhagav tenupasakami,
Jeta's Wood, Anthapiika's monastery, and the Gracious One,
178
5: Soavaggo
Ekamanta nisinno kho yasm Soo Bhagavanta etad-avoca:

While sat on one side venerable Soa said this to the Gracious One:
Upajjhyo me bhante yasm Mahkaccyano
My Preceptor, venerable Mahkaccyana, reverend Sir,
Bhagavato pde siras vandati,
worships the Gracious One's feet with his head,
appbdha apptaka
lahuhna bala phsuvihra-ca pucchat ti.
Kacci bhikkhu khamanya? Kacci ypanya?
Can you bear up, monk? Can you carry on?
Kaccisi appakilamathena addhna gato,
Did you come along the road without fatigue,
na ca piakena kilantos? ti.
and without going short of alms?
Khamanya Bhagav, ypanya Bhagav,
I can bear up, Gracious One, I can carry on, Gracious One,
appakilamathena cha bhante addhna gato,
and I did come along the road without fatigue,
na ca piakena kilantomh ti.
and without going short of alms.
Then the Gracious One addressed Venerable nanda, (saying):
Imass' nanda gantukassa bhikkhuno sensana papeh ti.
Please prepare a dwelling place, nanda, for this visiting monk.
Atha kho yasmato nandassa etad-ahosi:
Then it occurred to venerable nanda:
Yassa kho ma Bhagav peti:
When the Gracious One orders me, (saying):
Imass' nanda gantukassa bhikkhuno sensana papeh ti,
Please prepare a dwelling place, nanda, for this visiting monk,
icchati Bhagav tena bhikkhun saddhi ekavihre vatthu.
the Gracious One wants to dwell together with that monk in one living quarters.
179
5: Soavaggo
Icchati Bhagav yasmat Soena saddhi ekavihre vatthu.

The Gracious One wants to dwell together with venerable Soa in one living quarters.
Yasmi vihre Bhagav viharati,
And in the living quarters where the Gracious One was living,
tasmi vihre yasmato Soassa sensana papesi.
there he prepared a dwelling place for venerable Soa.
Atha kho Bhagav bahudeva ratti abbhokse nisajjya vtinmetv,
Then the Gracious One having spent most of the night sitting in the open air,
pde pakkhletv vihra pvisi.
after washing his feet, entered the living quarters.
yasm pi kho Soo bahudeva ratti abbhokse nisajjya vtinmetv,
Also venerable Soa having spent most of the night sitting in the open air,
pde pakkhletv vihra pvisi.
after washing his feet, entered the living quarters.
Atha kho Bhagav rattiy paccsasamaya paccuhya,
Then towards the time of dawn, after rising, the Gracious One
yasmanta Soa ajjhesi:
requested venerable Soa, (saying):
Paibhtu ta bhikkhu dhammo bhsitun-ti.
May you be inspired to speak about the Dhamma, monk.
Eva bhante, ti kho yasm Soo Bhagavato paissutv,
Yes, reverend Sir, said venerable Soa, and after replying to the Gracious One,
soasa Ahakavaggikni158 sabbneva sarena abha.
he melodiously recited all sixteen (discourses) of the Chapter of the Eights.
Atha kho Bhagav yasmato Soassa
Then at the end of venerable Soa's
sarabhaapariyosne abbhanumodi:
melodious recitation the Gracious One greatly rejoiced, (saying):
Sdhu sdhu bhikkhu suggahitni bhikkhu,
Good, good, monk, well learned, monk,
soasa Ahakavaggikni sumanasikatni supadhrtni,
well remembered, well born in mind, are the sixteen (discourses) of the Chapter of the
Eights,
158
Now found as the 4th Chapter of the Suttanipta collection
180
5: Soavaggo
kalyiysi vcya samanngato,

you are endowed with a good voice,
vissahya aneagalya atthassa vipaniy.
with good enunciation, pure articulation, which makes the meaning clear.
Kati Vassosi tva bhikkh? ti.159
How many Rains do you have, monk?
Ekavasso aha Bhagav ti.
I have one Rains, Gracious One.
Kissa pana tva bhikkhu eva cira aks? ti
But why, monk, did it take you so long (to ordain)?
Ciradiho me bhante kmesu dnavo,
For a long time, reverend Sir, I have seen the danger in sensual desires,
api ca sambdho gharvso bahukicco bahukarayo ti.
but dwelling in the home there was obstruction, with many duties and many things to
do.
Disv dnava loke, atv160 dhamma nirpadhi,
Having seen the danger in the world, having come to know the state free from
cleaving,
Ariyo na ramat ppe, ppe na ramat suc ti.161
The Noble One does not delight in bad deeds, the pure one does not delight in
bad deeds.
159
Monks count their seniority by the amount of Rains Retreats they have spent since their higher
ordination.
160
The Commentary points out that disv and atv have causal meaning here: hetu-atthat.
161
Udnavarga avoids the awkward repetition, by reading in the last line: ppo na ramate ubhe (the
Wicked One does not delight in what is good).
181
5: Soavaggo
5-7: Revatasutta (47)

The Discourse about Revata
Eva me suta:
Thus I heard:
Tena kho pana samayena yasm Kakhrevato
Then at that time venerable Kakhrevata (Doubting Revata)
attano kakhvitaraavisuddhi paccavekkhamno.
reflecting on his own purification through crossing over doubt.
Addas kho Bhagav yasmanta Kakhrevata
The Gracious One saw venerable Kakhrevata
avidre nisinna, pallaka bhujitv, uju kya paidhya,
sat not far away, after folding his legs crosswise, and setting his body straight,
attano kakhvitaraavisuddhi paccavekkhamna.
reflecting on his own purification through crossing over doubt.
Y kci kakh idha v hura v,
Whatever doubts there are (about) here or hereafter,
Sakavediy v paravediy v,
Understandable by oneself, or understandable by another,
Jhyino t pajahanti sabb,
The meditators give up all these,
tpino brahmacariya carant ti.
The ardent ones living the spiritual life.
182
5: Soavaggo
5-8: nandasutta (48)

The Discourse about nanda
Eva me suta:
Thus I heard:
Tena kho pana samayena yasm nando
Then at that time venerable nanda
tadahuposathe pubbanhasamaya nivsetv,
on the Observance day, having dressed in the morning time,
pattacvaram-dya, Rjagaha piya pvisi.
after picking up his bowl and robe, entered Rjagaha for alms.
Addas kho Devadatto yasmanta nanda Rjagahe piya caranta,
Devadatta saw venerable nanda walking for alms in Rjagaha,
disvna, yena yasm nando tenupasakami,
and after seeing (him), he went to venerable nanda,
upasakamitv yasmanta nanda etad-avoca:
and after going, he said this to venerable nanda:
Ajjatagge dnha vuso nanda aatreva Bhagavat,
From today forward, friend nanda, apart from the Gracious One,
aatra Bhikkhusagh, Uposatha karissmi Saghakammni c ti.
apart from the Community of monks, I will hold the Observance and perform [Legal]
Acts of the Community.
Atha kho yasm nando Rjagahe piya caritv,
Then venerable nanda, after walking for alms in Rjagaha,
pacchbhatta piaptapaikkanto, yena Bhagav tenupasakami,
while returning from the alms-round after the meal, went to the Gracious One,
While sat on one side venerable nanda said this to the Gracious One:
183
5: Soavaggo
Idhha bhante pubbanhasamaya nivsetv,

Here I, reverend Sir, having dressed in the morning time,
pattacvaram-dya, Rjagaha piya pvisi.
after picking up my bowl and robe, entered Rjagaha for alms.
Addas kho ma bhante Devadatto Rjagahe piya caranta,
Devadatta saw me, reverend Sir, walking for alms in Rjagaha,
disvna, yenha tenupasakami, upasakamitv ma etad-avoca:
and after seeing (me), he came to me, and after coming, he said this to me:
Ajjatagge dnha vuso nanda aatreva Bhagavat
From today forward, friend nanda, apart from the Gracious One,
aatra Bhikkhusagh Uposatha karissmi Saghakammni c ti.
apart from the Community of monks, I will hold the Observance and perform [Legal]
Acts of the Community.
Ajja bhante Devadatto Sagha bhindissati,
Today, reverend Sir, Devadatta will split the Order,
Uposatha-ca karissati Saghakammni c ti.
and will hold the Observance and perform [Legal] Acts of the Community (apart).
Sukara sdhun sdhu, sdhu ppena dukkara,
Done with ease by the good is good, good by the bad is done (only) with
difficulty,
Ppa ppena sukara, ppam-Ariyehi dukkaran-ti.
Bad by the bad is done with ease, bad by the Noble Ones is done (only) with
difficulty.
184
5: Soavaggo
5-9: Saddhyamnasutta (49)

The Discourse about Mocking
Eva me suta:
Thus I heard:
eka samaya Bhagav Kosalesu crika carati,
at one time the Gracious One was walking on walking tour amongst the Kosalans,
mahat Bhikkhusaghena saddhi.
together with a great Community of monks.
Tena kho pana samayena sambahul mavak
Then at that time a great many young brhmaas
Bhagavato avidre saddhyamnarp162 atikkamanti.
were passing by not far from the Gracious One in a mocking manner.
Addas kho Bhagav sambahule mavake
The Gracious One saw those many young brhmaas
avidre saddhyamnarpe atikkamante.
passing by not far away in a mocking manner.
Parimuh paitbhs,163 vcgocarabhino,164
The forgetful, speaking unsuitable words, (though) appearing to be wise,
Yvicchanti mukhyma yena nt na ta vid ti.
Stretching their mouths as much as they want, are led on by what they don't
understand.
162
Saddhyamnarpa is not listed in PED. Ee reads saddyamnarpa (noisy). Be: sadhyamna, with
the same meaning as given here. The Commentary says: sadhyamnarp ti uppaanajtika
vacana sandhya vutta.
SED lists a verb ardhati (s.v. dh), and gives the meanings: to mock at, ridicule, defy; the Pi form
would be saddhya- as here.
163
Udnavarga (29-6) reads: paitbh here, which is less awkward, and may be the original reading. In
line c the same text (14-7) reads: vyyacchanti mukha vm, extending the mouth beautifully.
164
The Commentary offers three explanations: vcya agocara ariyna kathya avisaya musvda
bhaant ti vcgocarabhino.
Also: vcgocarabhino ti yesa vc eva gocaro visayo, te vcgocarabhino, vcvatthumattasseva
bhino atthassa aparitatt.
A 3rd explanation is offered: (taking the short -a at the end of gocara as m.c.): vcgocar, na
satipahndigocar bhino va.
185
5: Soavaggo
5-10: Panthakasutta (50)

The Discourse about Panthaka
Eva me suta:
Thus I heard:
Tena kho pana samayena yasm Cullapanthako
Then at that time venerable Cullapanthaka
and attending to mindfulness at the front.
Addas kho Bhagav yasmanta Cullapanthaka
The Gracious One saw venerable Cullapanthaka
avidre nisinna pallaka bhujitv, uju kya paidhya,
and attending to mindfulness at the front.
hitena kyena hitena cetas,
With steady body, with steady mind,
Tiha nisinno uda v sayno,
Whether standing, sitting, or lying down,
Eva sati bhikkhu adhihahno,
The monk who is thus determined on mindfulness,
186
5: Soavaggo
Labhetha pubbpariya visesa.165

Can gain the earlier and following distinction(s).
Laddhna pubbpariya visesa,
Having gained the earlier and following distinction(s),
Adassana Maccurjassa gacche ti
He can go beyond sight of the King of Death.
165
This is an instance of where the constraints of the metre have necessitated the use of a singular,
visesa, where clearly a plural is implied.
187
6: Jaccandhavaggo
6-1: yusakhravossajanasutta (51)
The Discourse about the Relinquishment of the Life Process
Eva me suta:
Thus I heard:
eka samaya Bhagav Vesliya viharati,
at one time the Gracious One was dwelling near Vesl,
Mahvane Kgraslya.
in the Great Wood, at the Gabled Hall.
pattacvaram-dya, Vesli piya pvisi.
after picking up his bowl and robe, entered Vesl for alms.
Vesliya piya caritv, pacchbhatta piaptapaikkanto,
After walking for alms in Vesl, when he had returned from the alms-round after the
meal,
he addressed venerable nanda, (saying):
Gahhi nanda nisdana,
Take up the sitting mat, nanda,
yena Cpla cetiya tenupasakamissma div vihry ti.
we will go to the Cpla shrine to dwell for the day.
Eva bhante, ti kho yasm nando Bhagavato paissutv,
nisdanam-dya Bhagavanta pihito pihito166 anubandhi.
and taking the sitting mat, he followed along close behind the Gracious One.
Atha kho Bhagav yena Cpla cetiya tenupasakami,
Then the Gracious One went to the Cpla shrine,
166
pihito is an ablative adverb, meaning: at the back of; the reduplication is emphatic: close behind.
188
6: Jaccandhavaggo
Nisajja kho Bhagav yasmanta nanda mantesi:

While sat the Gracious One addressed venerable nanda, (saying):
Ramay nanda Vesl, ramaya Udena cetiya,
Delightful, nanda, is Vesl, delightful is the Udena shrine,
ramaya Gotamaka cetiya, ramaya Sattamba cetiya,
delightful is the Gotamaka shrine, delightful is the Sattamba shrine,
ramanya Bahuputta cetiya, ramaya Srandada cetiya,
delightful is the Bahuputta shrine, delightful is the Srandada shrine,
ramaya Cpla cetiya.
delightful is the Cpla shrine.
Yassa kassaci nanda cattro iddhipd bhvit,
Whoever has developed, nanda, made much of, carried on, established,
bahulkat ynkat vatthukat anuhit paricit susamraddh,
maintained, augmented, and properly instigated the four paths to power,
so kakhamno kappa v tiheyya kappvasesa v.167
could, if he wanted, remain for the life-span or for what is left of the life-span.
Tathgatassa kho nanda cattro iddhipd bhvit,
The Realised One has developed, nanda, made much of, carried on, established,
bahulkat ynkat vatthukat anuhit paricit susamraddh.
maintained, augmented, and properly instigated the four paths to power.
kakhamno nanda Tathgato
If he wanted, nanda, the Realised One
kappa v tiheyya kappvasesa v ti.
could remain for the life-span or for what is left of the life-span.
Evam-pi kho yasm nando Bhagavat orike nimitte kayiramne,
But venerable nanda, despite such a gross hint being made by the Gracious One,
orike obhse kayiramne,168 nsakkhi paivijjhitu,
such a gross suggestion being made, was unable to penetrate it,
na Bhagavanta yci:
and did not beg the Gracious One, (saying):
167
The Commentary specifically and clearly states that kappa means life-span here: ettha ca kappan ti
yukappa. I see no good reason to depart from this interpretation.
168
Here the locative absolutes parallel the genitive absolute in the sense of in spite of, even when etc.
189
6: Jaccandhavaggo
Tihatu bhante Bhagav kappa; tihatu Sugato kappa,

May the Gracious One remain, reverend Sir, for the life-span; may the Fortunate One
remain for the life-span,
bahujanahitya bahujanasukhya loknukampya,
for the benefit of many people, for the happiness of many people, out of compassion
for the world,
atthya hitya sukhya devamanussnan-ti,169
for the welfare, benefit, and happiness of devas and men,
yath ta Mrena pariyuhitacitto.
like one whose mind was possessed by Mra.
Dutiyam-pi kho Bhagav yasmanta nanda mantesi:
For a second time the Gracious One addressed venerable nanda, (saying):
ramaya Cpla cetiya.
so kakhamno kappa v tiheyya kappvasesa v.
Tathgatassa kho nanda cattro iddhipd bhvit
169
Note that the verbal force of the infinitive-like dative of purpose is so strong in this stock phrase that
it is employed without needing a verb to reinforce the meaning.
190
6: Jaccandhavaggo

orike obhse kayiramne, nsakkhi paivijjhitu,
na Bhagavanta yci:
May the Gracious One remain, reverend Sir, for the life-span, may the Fortunate One
for the benefit of many people, for the happiness of many people, out of compassion for
the world,
atthya hitya sukhya devamanussnan-ti,
Tatiyam-pi kho Bhagav yasmanta nanda mantesi:
For a third time the Gracious One addressed venerable nanda, (saying):
ramaya Cpla cetiya.
191
6: Jaccandhavaggo
Tathgatassa kho nanda cattro iddhipd bhvit

na Bhagavanta yci:
May the Gracious One remain, reverend Sir, for the life-span, may the Fortunate One
the world,
atthya hitya sukhya devamanussnan-ti,
Gaccha tva nanda yassa dni kla maas ti.
Go, nanda, now is the time for whatever you are thinking.
avidre aatarasmi rukkhamle nisdi.
he sat down not far away at the root of a certain tree.
192
6: Jaccandhavaggo
Atha kho Mro Ppim, acirapakkante yasmante nande,

Then the Wicked Mra, not long after the venerable nanda had gone,
yena Bhagav tenupasakami, upasakamitv, ekamanta ahsi.
went to the Gracious One, and after going, he stood on one side.
Ekamanta hito kho Mro Ppim Bhagavanta etad-avoca:
While stood on one side the Wicked Mra said this to the Gracious One:
Parinibbtu bhante Bhagav, Parinibbtu Sugato,
May the Gracious One attain Complete Emancipation, reverend Sir, may the
Fortunate One attain Complete Emancipation,
Parinibbnaklo dni bhante Bhagavato.
now is the time, reverend Sir, for the Gracious One's Complete Emancipation.
Bhsit kho panes bhante Bhagavat vc:
For the Gracious One, reverend Sir, has said these words:
Na tvha Ppima Parinibbyissmi,
I will not attain Complete Emancipation, Wicked One,
yva me bhikkh na svak bhavissanti,
for as long as my monks are not (true) disciples,
viyatt vint visrad yogakkhem bahussut,
accomplished, disciplined, confident, secure, learned,
Dhammadhar Dhammnudhammapaipann,
bearers of Dhamma, practicing in conformity with the Dhamma,
smcipaipann anudhammacrino,
correct in their practice, living in conformity with the Dhamma,
saka cariyaka uggahetv,
and having learned it from their own teacher,
cikkhissanti desessanti paapessanti pahapessanti,
will declare, reveal, make known, set forth,
vivarissanti vibhajissanti uttn karissanti
open up, analyse, make plain
- uppanna parappavda sahadhammena suniggahita niggahetv - after giving a good rebuke with reason to the arguments of others that have arisen sappihriya Dhamma desessant ti.
and teach the wonderful Dhamma.
193
6: Jaccandhavaggo
Santi kho pana bhante etarahi bhikkh Bhagavato svak,

But at present, reverend Sir, the Gracious One's monks are (true) disciples,
saka cariyaka uggahetv
cikkhanti desenti paapenti pahapenti
do declare, reveal, make known, set forth,
vivaranti vibhajanti uttni karonti
- uppanna parappavda sahadhammena suniggahita niggahetv - after giving a good rebuke with reason to the arguments of others that have arisen sappihriya dhamma desenti.
May the Gracious One attain Complete Emancipation, reverend Sir, may the Fortunate
One attain Complete Emancipation,
Bhsit kho panes Bhagavat vc:
For the Gracious One has said these words:
yva me bhikkhunyo na svik bhavissanti
for as long as my nuns are not (true) disciples,
194
6: Jaccandhavaggo
Santi kho pana bhante etarahi bhikkhuniyo Bhagavato svik
But at present, reverend Sir, the Gracious One's nuns are (true) disciples,
accomplished, disciplined, confident, secure, learnd,
195
6: Jaccandhavaggo

yva me upsak na svak bhavissanti,
for as long as my male lay followers are not (true) disciples,
Santi kho pana bhante etarahi upsak Bhagavato svak
But at present, reverend Sir, the Gracious One's male lay followers are (true) disciples,
196
6: Jaccandhavaggo

yva me upsik na svik bhavissanti
for as long as my female lay followers are not (true) disciples,
197
6: Jaccandhavaggo
Santi kho pana bhante etarahi upsik Bhagavato svik

But at present, reverend Sir, the Gracious One's female lay followers are (true)
disciples,
Bhsit kho panes Bhagavato vc:
yva me ida brahmacariya na iddha-ceva bhavissati phta-ca,
for as long as this spiritual life of mine has not become successful and prosperous,
vitthrika bhujaa puthubhta,
well spread out, possessed by many, become great,
198
6: Jaccandhavaggo
yva devamanussehi suppaksita.170

until it is well explained amongst devas and men.
Etarahi kho pana bhante Bhagavato brahmacariya
But at present, reverend Sir, the Gracious One's spiritual life
iddha-ceva phta-ca, vitthrika bhujaa puthubhta
is successful and prosperous, well spread out, possessed by many, become great,
yva devamanussehi suppaksita.
it is well explained amongst devas and men.
Parinibbnaklo dni bhante Bhagavato ti.
Eva vutte, Bhagav Mra Ppimanta etad-avoca:
When that was said the Gracious One said this to the Wicked Mra:
Appossukko tva Ppima hohi,
You should have little concern, Wicked One,
na cira Tathgatassa Parinibbna bhavissati,
in no long time the Realised One will become completely emancipated,
ito tia msna accayena, Tathgato Parinibbyissat ti.
after three months have passed from now, the Realised One will attain Complete
Emancipation.
Atha kho Bhagav Cple cetiye sato sampajno yusakhra ossajji.
Then at the Cpla shrine the Gracious One, mindfully, with full awareness,
relinquished the life process.
Ossahe ca Bhagavat yusakhre171 mahbhmiclo ahosi,
With the relinquishment of the life process by the Gracious One there was a great
earthquake,
bhisanako lomahaso, devadundubhiyo ca phalisu.
and a fearful, horrifying crash of the devas' (thunder) drum.
170
For the correct parsing of this phrase see PED, yva. Wijesekera, Syntax 9, has an interesting
discussion as to whether we may have an archaic plural dative form here (= Skt. -(e)bhyas), and quotes
the BHS parallel at Divy 201: yvad-deva manuyebhya. If that was the correct interpretation we
would need to translate: until it is well explained to devas and men; but as it also makes sense as a
locative plural we cannot be sure which way to take it.
171
Ossahe
yusakhre is a locative absolute construction implying simultaneity; see Syntax 183b.
199
6: Jaccandhavaggo

Tulam-atula-ca sambhava,172
Measurable and immeasurable continuity,
Bhavasakhram-avassajji Muni.
And the continuation-process the Sage relinquished.
Ajjhattarato samhito,
Content in himself, and concentrated,
Abhindi kavacam-ivattasambhavan-ti.
He broke continuity of self like a coat of mail.
6-2: Jailasutta (52)

Eva me suta:
Thus I heard:
syanhasamaya patisall vuhito bahidvrakohake nisinno hoti.
having risen from seclusion in the evening time, was sitting outside the doorway.
Atha kho rj Pasenadi Kosalo yena Bhagav tenupasakami,
Then the Kosalan King Pasenadi went to the Gracious One,
172
The exact interpretation of this phrase is very unsure; the Commentary offers several explanations:
measurable action (tula) immeasurable action (atula); sense-sphere and form-sphere action (tula),
formless sphere action (atula); measurable fruition (tula), immeasurable fruition (atula); or it
means measuring (tula) the advantages of the immeasurable (atula, i.e. nibbna).
For sambhava PED only gives the meanings: origin, birth, production; but SED gives many more
meanings for this word, among which we find: being, existence, (here translated as continuity); or it
may be that we should take sambhava for bhava m.c. with the same meaning.
200
6: Jaccandhavaggo
Tena kho pana samayena satta ca jail, satta ca nigah,

Then at that time seven knotted-haired ascetics, seven of those knot-free (i.e. Jainas),
satta ca acelak, satta ca ekasak, satta ca paribbjak,
seven naked ascetics, seven one-cloakers, and seven wanderers,
parhakacchanakhalom173 khrivividham-dya,
with their nails, armpit-hair, and body hair grown long, having taken up their various
requisites,
Bhagavato avidre atikkamanti.
were passing by not far away from the Gracious One.
Addas kho rj Pasenadi Kosalo te satta ca jaile, satta ca nigahe,
The Kosalan King Pasenadi saw those seven knotted-haired ascetics, seven of those
knot-free,
satta ca acelake, satta ca ekasake, satta ca paribbjake,
seven naked ascetics, seven one-cloakers, and seven wanderers,
parhakacchanakhalome khrivividham-dya,
with their nails, armpit-hair, and body hair grown long, who, having taken up their
various requisites,
Bhagavato avidre atikkamante.
were passing by not far away from the Gracious One.
Disvna, uhysan, ekasa uttarsaga karitv,
Having seen (them), after rising from his seat, arranging his outer robe on one
shoulder,
dakkhia jumaa pahaviya nihantv,
placing his right knee-cap on the ground,
yena te satta ca jail, satta ca nigah, satta ca acelak,
towards the place where those seven knotted-haired ascetics, seven of those knot-free,
seven naked ascetics,
satta ca ekasak, satta ca paribbjak,
seven one-cloakers, and seven wanderers were,
tenajali pametv, tikkhattu nma svesi:
raising his hands in respectful salutation, he three times announced his name, (saying):
Rjha bhante Pasenadi Kosalo ti.
Reverend Sirs, I am the Kosalan King Pasenadi.
173
Commentary: parhakacchanakhalom ti parhakacchalom parhanakh parha-avasesalom ca,

kacchdsu dghalom dghanakh c ti attho.
201
6: Jaccandhavaggo
Atha kho rj Pasenadi Kosalo

Then the Kosalan King Pasenadi,
acirapakkantesu tesu sattasu ca jailesu, sattasu ca nigahesu,
not long after those seven knotted-haired ascetics, seven of those knot-free,
sattasu ca acalekesu, sattasu ca ekasakesu, sattasu ca paribbjakesu,174
seven naked ascetics, seven one-cloakers, and seven wanderers had gone,
and after going and worshipping the Gracious One, he sat down on one side,
Ekamanta nisinno kho rj Pasenadi Kosalo
While sat on one side the Kosalan King Pasenadi
Bhagavanta etad-avoca: Ye ca kho bhante loke Arahanto v,
said this to the Gracious One: Among those in the world, reverend Sir, who are
Worthy Ones,
Arahattamagga v sampann, ete tesa aatar ti.
or have entered the path to Worthiness, these are some of them.
Dujjna kho paneta Mahrja tay gihin kmabhogin
But this is hard to know, Great King, by you, a householder, partaking of sense
pleasures,
puttasambdhasayana ajjhvasantena,
by one dwelling in a sleeping place crowded with sons,
Ksikacandana paccanubhontena,
by one enjoying sandalwood from Ksi,
mlgandhavilepana dhrayantena,
by one wearing garlands, scents, and creams,
jtarparajata sdiyantena:
by one delighting in gold and silver:
Ime v Arahanto ime v arahattamagga sampann ti.
These are Worthy Ones, or these have entered the path to Worthiness,
Savsena kho Mahrja sla veditabba,
Through living together, Great King, one can understand (a person's) virtue,
174
The locative absolute construction is used here to signify the time after which.
202
6: Jaccandhavaggo
ta-ca kho dghena addhun, na ittarena,

and that after a long time, and not after a short time,
manasikarot no amanasikarot, paavat no duppaena.
by one applying the mind, not by one not applying the mind, by one with wisdom, not
by one with poor wisdom.
Savohrena kho Mahrja soceyya veditabba,
Through having dealings together, Great King, one can understand (a person's) purity,
by one applying the mind, not by one not applying the mind, by one with wisdom, not by
one with poor wisdom.
padsu kho Mahrja thmo veditabbo,
Through misfortunes, Great King, one can understand (a person's) stamina,
so ca kho dghena addhun, na ittarena,
Skacchya kho Mahrja pa veditabb,
Through discussion, Great King, one can understand (a person's) wisdom,
s ca kho dghena addhun, na ittarena,
manasikarot no amanasikarot, paavat no duppaen ti.
yva subhsita-cida bhante Bhagavat:
how well spoken that was, reverend Sir, by the Gracious One:
Dujjna kho paneta Mahrja tay gihin kmabhogin,
But this is hard to know, Great King, by you, a householder, partaking of sense
pleasures,
puttasambdhasayana ajjhvasantena,
by one dwelling in a sleeping place crowded with sons,
203
6: Jaccandhavaggo
Ksikacandana paccanubhontena,
by one enjoying sandalwood from Ksi,
mlgandhavilepana dhrayantena,
by one wearing garlands, scents, and creams,
jtarparajata sdiyantena:
by one delighting in gold and silver:
Ime v Arahanto ime v arahattamagga sampann ti.
These are Worthy, or these have entered the path to Worthiness,
Savsena kho Mahrja sla veditabba,
Through living together, Great King, one can understand (a person's) virtue,
Savohrena kho Mahrja soceyya veditabba,
Through having dealings together, Great King, one can understand (a person's) purity,
padsu kho Mahrja thmo veditabbo,
Through misfortunes, Great King, one can understand (a person's) stamina,
so ca kho dghena addhun, na ittarena,
Skacchya kho Mahrja pa veditabb,
Through discussion, Great King, one can understand (a person's) wisdom,
s ca kho dghena addhun, na ittarena,
manasikarot no amanasikarot, paavat no duppaen ti.
204
6: Jaccandhavaggo
Ete bhante mama puris cor175 ocarak janapada ocaritv gacchanti,

These, reverend Sir, are my men, imposters and spies, who are returning after spying
on the country,
te hi pahama otia, aha pacch otarissmi.176
for first they have gone down (to the country), and afterwards I will go down.
Idni te bhante ta rajojalla pavhetv,
Now these, reverend Sir, having removed dust and dirt,
nht suvilitt kappitakesamass odtavatthavasan,
being bathed, well annointed, with trimmed hair and beards, dressed in clean clothes,
pacahi kmaguehi samappit samagbht paricressant ti.
and provided with and possessing the five strands of sensual pleasures, will amuse
themselves.
Na vyameyya sabbattha, nassa puriso siy,
One should not endeavour in all circumstances, one should not be another's man,
Na nissya jveyya, Dhammena na vai care ti.
One should not live depending on another, one should not live trading in
Dhamma.
6-3: Paccavekkhanasutta (53)

The Discourse about Reflecting
Eva me suta:
Thus I heard:
Tena ko pana samayena Bhagav attano
Then at that time the Gracious One was sitting reflecting on his own
175
In the ChS version of the same story in Sayuttanikya (Kosalasayutta 2.1) the reading is car, but
BJT and the Commentary read cor, a thief, a robber. Here I take it, it means one who has stolen an
appearance, a fraud, an imposter (a meaning also found in modern Sinhala).
176
There are numerous variant readings for this word in the editions - any translation should be
considered tentative.
205
6: Jaccandhavaggo
aneke ppake akusale dhamme pahe paccavekkhamno nisinno hoti,

abandonment of countless bad, unwholesome things,
aneke ca kusale dhamme bhvanya pripri gate.
and how through development countless wholesome things had come to fulfilment.
Ahu pubbe tad nhu; nhu pubbe tad ahu;
Before it was, then it wasn't; before it wasn't, then it was;
Na chu, na ca bhavissati, na cetarahi vijjat ti.177
It was not, and it will not be, and at present it is not found.
6-4: Pahamanntitthiyasutta (54)

The First Discourse about the Various Sectarians
Eva me suta:
Thus I heard:
Tena kho pana samayena sambahul nntitthiy,
Then at that time many and various sectarians,
samaabrhmaaparibbjak Svatthiya paivasanti,
ascetics, brhmaas, and wanderers were living at Svatth,
nndihik nnkhantik nnrucik nndihinissayanissit:
having various views, various likings, various tendencies, subject to dependence on
various views, (such as):
177
To paraphrase in line with the Commentary: Before Awakening there was defilement, then it was not;
before the moment of Awakening that measureless, faultless thing (the Path) was not fulfilled, then it
was; the moment of the Noble-Path was not before Awakening, and will not be in the future, and at
present it is not found, being a one-time unrepeatable experience.
206
6: Jaccandhavaggo
1. Santeke samaabrhma178 evavdino evadihino:

There were some ascetics and brhmaas who were of this argument, this view:
Sassato loko
The world is eternal
- idam-eva sacca mogham-aan-ti.
- this alone is the truth, (all) else is foolish.
2. Santi paneke samaabrhma evavdino evadihino:
But there were some ascetics and brhmaas who were of this argument, this
view:
Asassato loko
The world is not eternal
3. Santeke samaabrhma evavdino evadihino:
Antav loko
The world is finite
4. Santi paneke samaabrhman evavdino evadihino:
view:
Anantav loko
The world is infinite
Ta jva ta sarra179
That which is soul, that is (also) the body
178
The Commentary says: samaabrhma ti pabbajjpagamena sama, jtiy brhma; lokena v

sama ti ca brhma ti ca eva gahit; I prefer the 2nd alternative, which is the normal meaning for
this compound.
179
Notice that the terminology used here is not that used in the Buddhist texts themselves (where a
comparable analysis might be nma & rpa); this ensures that what we are dealing with here are true
reports of the sorts of views that were held by the other sects.
207
6: Jaccandhavaggo

view:
Aa jva aa sarra
The soul is one thing, the body is another thing,
Hoti tathgato param-maran180
The individual exists after death
view:
Na hoti tathgato param-maran
The individual does not exist after death
Hoti ca na hoti ca tathgato param-maran
The individual exists and does not exist after death
180
The Commentary defines tathgata here as att, the individual self (ChS has the variant reading satta,
being). This is therefore yet another usage in these views unknown to the Buddhist scriptures, and
raises the question as to the relationship between the Buddhist meaning, in the sense of one who has
attained Awakening, and the usage implied here, and whether the term was current before its use in
the Buddhist sense.
208
6: Jaccandhavaggo

view:
Neva hoti ca, na na hoti ca tathgato param-mara
The individual neither exists nor does not exist after death
Te bhaanajt kalahajt vivdpann
They lived contending, quarelling, disputing,
aam-aa mukhasatthi181 vitudant viharanti:
attacking each other with sharp tongues, (saying):
Ediso Dhammo nediso Dhammo; nediso Dhammo ediso Dhammo ti.
Such is Dhamma, such is not Dhamma; such is not Dhamma, such is Dhamma.
Atha kho sambahul bhikkh, pubbanhasamaya nivsetv,
pattacvaram-dya,182 Svatthi piya pavisisu.
after picking up their bowl and robe, entered Svatth for alms.
After walking for alms in Svatth, while returning from the alms-round after the
meal,
Idha bhante sambahul nntitthiy,
Here, reverend Sir, many and various sectarians,
ascetics, brhmaas, and wanderers are living at Svatth,
181
182
More literally we could translate: with sword-like mouths.

We may have expected a plural form here, as the subject is plural, but civara appears to be singular.
209
6: Jaccandhavaggo

There are some ascetics and brhmaas who are of this argument, this view:
Sassato loko
The world is eternal
But there are some ascetics and brhmaas who are of this argument, this view:
Asassato loko
The world is not eternal
Antav loko
The world is finite
Anantav loko
The world is infinite
Ta jva ta sarra
That which is soul, that is (also) the body
Aa jva aa sarra
The soul is one thing, the body is another thing,
210
6: Jaccandhavaggo

Hoti tathgato param-maran
The individual exists after death
Na hoti tathgato param-maran
The individual does not exist after death
Hoti ca na hoti ca tathgato param-maran
The individual exists and does not exist after death
Neva hoti ca, na na hoti ca tathgato param-mara
The individual neither exists nor does not exist after death
They live contending, quarelling, disputing,
aam-aa mukhasatthi vitudant viharanti:
211
6: Jaccandhavaggo
Aatitthiy bhikkhave paribbjak andh, acakkhuk,

Wanderers from other sects, monks, are blind, without vision,
attha na jnanti, anattha na jnanti,
they do not know what is good, they do not know what is not good,
Dhamma na jnanti, adhamma na jnanti.
they do not know what is Dhamma, they do not know what is not Dhamma.
Te attha ajnant anattha ajnant,
They, not knowing what is good, not knowing what is not good,
Dhamma ajnant, adhamma ajnant,
not knowing what is Dhamma, not knowing what is not Dhamma,
bhaanajt kalahajt vivdpann
live contending, quarelling, disputing,
Bhtapubba bhikkhave imissyeva Svatthiy aataro Rj ahosi.
Formerly, monks, in this Svatth there was a certain King.
Atha kho bhikkhave so Rj aatara purisa mantesi:
Then that King, monks, addressed a certain man, (saying):
Ehi tva ambho purisa yvatak Svatthiy jaccandh
Please go, dear Sir, and as many of those congenitally blind as there are in Svatth
te sabbe ekajjha sannipteh ti.
assemble them in one place.
Eva Dev ti kho bhikkhave so puriso tassa Rao paissutv,
Yes, your Majesty, said that man, monks, and after replying to the King,
yvatak Svatthiy jaccandh te sabbe gahetv,
and after taking hold of all of those congenitally blind in Svatth,
yena so Rj tenupasakami, upasakamitv ta Rjna etad-avoca:
he went to the King, and after going he said this to the King:
Sanniptit kho te Deva yvatak Svatthiya jaccandh ti.
As many of those congenitally blind as there are in Svatth, your Majesty, have
assembled.
212
6: Jaccandhavaggo
Tena hi bhae jaccandhna hatthi dasseh ti.

Then show an elephant, I say, to those congenitally blind.
Eva Dev ti kho bhikkhave so puriso tassa Rao paissutv,
Yes, your Majesty, said that man, monks, and after replying to the King,
jaccandhna hatthi dassesi:
he showed an elephant to those congenitally blind, (saying):
Ediso jaccandh hatth! ti
Such is an elephant, blind men!
Ekaccna jaccandhna hatthissa ssa dassesi:
To some of those congenitally blind he showed the elephant's head, (saying):
Ediso jaccandh hatth! ti.
Ekaccna jaccandhna hatthissa kaa dassesi:
To some of those congenitally blind he showed the elephant's ear, (saying):
Ekaccna jaccandhna hatthissa danta dassesi:
To some of those congenitally blind he showed the elephant's tusk, (saying):
Ekaccna jaccandhna hatthissa soa dassesi:
To some of those congenitally blind he showed the elephant's trunk, (saying):
Ekaccna jaccandhna hatthissa kya dassesi:
To some of those congenitally blind he showed the elephant's body, (saying):
Ekaccna jaccandhna hatthissa pda dassesi:
To some of those congenitally blind he showed the elephant's leg, (saying):
213
6: Jaccandhavaggo
Ekaccna jaccandhna hatthissa satthi dassesi:

To some of those congenitally blind he showed the elephant's thigh, (saying):
Ekaccna jaccandhna hatthissa naguha dassesi:
To some of those congenitally blind he showed the top of the elephant's tail, (saying):
Ekaccna jaccandhna hatthissa vladhi dassesi:
To some of those congenitally blind he showed the tip of the elephant's tail, (saying):
Atha kho bhikkhave so puriso jaccandhna hatthi dassetv,
Then, monks, that man, having shown the elephant to those congenitally blind,
yena so Rj tenupasakami, upasakamitv ta Rjna etad-avoca:
went to the King, and after going he said this to the King:
Diho kho tehi Deva jaccandhehi hatthi,
Those congenitally blind have seen the elephant, your Majesty,
yassa dni Devo kla maat ti.
now is the time for whatever you are thinking, your Majesty.
Atha kho bhikkhave so Rj yena te jaccandh tenupasakami,
Then that King, monks, went to the congenitally blind,
upasakamitv te jaccandhe etad-avoca:
and after going he said this to those congenitally blind:
Diho vo jaccandh hatth? ti.
Did you see the elephant, blind men?
Eva Deva diho no hatth ti.
Yes, your Majesty, we did see the elephant.
Vadetha jaccandh, Ediso hatth ti.
Speak, blind men, (and say): Such is an elephant.
214
6: Jaccandhavaggo
Yehi bhikkhave jaccandhehi183 hatthissa ssa diha ahosi,

Those congenitally blind who had seen the elephant's head, monks,
te evam-hasu: Ediso deva hatthi seyyath pi kumbho ti.
said this: Such is an elephant, your Majesty, he is like a pot.
Yehi bhikkhave jaccandhehi hatthissa kao diho ahosi,
Those congenitally blind who had seen the elephant's ear, monks,
te evam-hasu: Ediso deva hatthi seyyath pi suppan ti.
said this: Such is an elephant, your Majesty, he is like a winnowing fan.
Yehi bhikkhave jaccandhehi hatthissa danto diho ahosi,
Those congenitally blind who had seen the elephant's tusk, monks,
te evam-hasu: Ediso deva hatthi seyyath pi phlo ti.
said this: Such is an elephant, your Majesty, he is like a ploughshare.
Yehi bhikkhave jaccandhehi hatthissa soo diho ahosi,
Those congenitally blind who had seen the elephant's trunk, monks,
te evam-hasu: Ediso deva hatthi seyyath pi nagals ti.
said this: Such is an elephant, your Majesty, he is like a plough-pole.
Yehi bhikkhave jaccandhehi hatthissa kyo diho ahosi,
Those congenitally blind who had seen the elephant's body, monks,
te evam-hasu: Ediso deva hatthi seyyath pi koho ti.
said this: Such is an elephant, your Majesty, he is like a store-house
Yehi bhikkhave jaccandhehi hatthissa pdo diho ahosi,
Those congenitally blind who had seen the elephant's leg, monks,
te evam-hasu: Ediso deva hatthi seyyath pi thno ti.
said this: Such is an elephant, your Majesty, he is like a pillar.
Yehi bhikkhave jaccandhehi hatthissa satthi diho ahosi,
Those congenitally blind who had seen the elephant's thighs, monks,
te evam-hasu: Ediso deva hatthi seyyath pi udukkhalo ti.
said this: Such is an elephant, your Majesty, he is like a mortar.
Yehi bhikkhave jaccandhehi hatthissa naguha diha ahosi,
Those congenitally blind who had seen the top of the elephant's tail, monks,
te evam-hasu, Ediso deva hatthi seyyath pi musalo ti.
said this: Such is an elephant, your Majesty, he is like a pestle.
183
Note the use of the instrumental of attendant circumstance here, more literally: those with congenital
blindness.
215
6: Jaccandhavaggo
Yehi bhikkhave jaccandhehi hatthissa vladhi diho ahosi,

Those congenitally blind who had seen the tip of the elephant's tail, monks,
te evam-hasu, Ediso deva hatthi seyyath pi sammajjan ti,
said this: Such is an elephant, your Majesty, he is like a broom,
te: Ediso hatthi nediso hatthi; nediso hatthi ediso hatth ti,
and they, (saying): Such is an elephant, such is not an elephant; such is not an
elephant, such is an elephant,
aam-aa muhhi sakhubhisu,
hit each other with their fists,
tena ca pana bhikkhave so rj attamano ahosi.
and with that, monks, the King was pleased.
Evam-eva kho bhikkhave aatitthiy paribbjak
Just so, monks, wanderers from other sects
andh acakkhuk attha na jnanti, anattha na jnanti,
are blind, without vision, they do not know what is good, they do not know what is not
good,
Te attha ajnant, anattha ajnant,
216
6: Jaccandhavaggo
Imesu kira sajjanti, eke samaabrhma,

Some ascetics and brhmaas, it seems, are attached to these (views),
Viggayha184 na vivadanti jan ekagadassino ti.
Having grasped ahold of it, they dispute, (like) people who see (only) one side.
6-5: Dutiyanntitthiyasutta (55)

The Second Discourse about the Various Sectarians
Eva me suta:
Thus I heard:
various views, (such as):1. Santeke samaabrhma evavdino evadihino:
Sassato att ca loko ca
The self and the world are eternal
view:
Asassato att ca loko ca
The self and the world are not eternal
184
I take viggayha here as the absolutive to viggahati, with the meaning having taken up, grasped hold
of. The Commentary explains that iva must be understood in the last pdayuga.
217
6: Jaccandhavaggo

Sassato asassato att ca loko ca
The self and the world are eternal and not eternal
view:
Neva sassato nsassato att ca loko ca
The self and the world are neither eternal nor not eternal
Sayakato att ca loko ca
The self and the world are made by oneself
view:
Parakato att ca loko ca
The self and the world are made by another
Sayakato parakato att ca loko ca
The self and the world are made by oneself and by another
218
6: Jaccandhavaggo

view:
Asayakro aparakro adhiccasamuppanno att ca loko ca
The self and the world are neither made by oneself nor by another, but have
arisen fortuitously
Sassata sukhadukkha att ca loko ca
Pleasure and pain, the self and the world are eternal
view:
Asassata sukhadukkha att ca loko ca
Pleasure and pain, the self and the world are not eternal
Sassata asassata sukhadukkha att ca loko ca
Pleasure and pain, the self and the world are eternal and not eternal
view:
Neva sassata nsassata sukhadukkha att ca loko ca
Pleasure and pain, the self and the world are neither eternal nor not eternal
219
6: Jaccandhavaggo

Sayakata sukhadukkha att ca loko ca
Pleasure and pain, the self and the world are made by oneself
view:
Parakata sukhadukkha att ca loko ca
Pleasure and pain, the self and the world are made by another
Sayakata parakata sukhadukkha att ca loko ca
Pleasure and pain, the self and the world are made by oneself and by another
view:
Asayakra aparakra adhiccasamuppanna
Pleasure and pain, the self and the world are neither made by oneself nor by
another,
sukhadukkha att ca loko ca
but have arisen fortuitously
220
6: Jaccandhavaggo

pattacvaram-dya, Svatthi piya pavisisu.
after picking up their bowls and robes, entered Svatth for alms.
And after walking for alms in Svatth, while returning from the alms-round after the
meal,
221
6: Jaccandhavaggo

222
6: Jaccandhavaggo

arisen fortuitously
223
6: Jaccandhavaggo

another,
224
6: Jaccandhavaggo

attha na jnanti anattha na jnanti,
Imesu kira sajjanti, eke samaabrhma,
Some ascetics and brhmaas, it seems, are attached to these (views),
Antar va visdanti,185 appatv va tamogadhan-ti.
Mid-term they sink back (depressed), not having attained a firm footing.
185
There is a play on the word visdati here, which can mean sinks, and is depressed.
225
6: Jaccandhavaggo
6-6: Tatiyanntitthiyasutta (56)

The Third Discourse about the Various Sectarians
Eva me suta:
Thus I heard:
view:
226
6: Jaccandhavaggo

view:
view:
view:
arisen fortuitously
227
6: Jaccandhavaggo

view:
view:
228
6: Jaccandhavaggo

view:
view:
another,
after picking up their bowls and robes, entered Svatth for alms.
229
6: Jaccandhavaggo

meal,
230
6: Jaccandhavaggo

arisen fortuitously
231
6: Jaccandhavaggo

232
6: Jaccandhavaggo

another,
attha na jnanti anattha na jnanti,
233
6: Jaccandhavaggo

Ahakrapasutya, paj parakrpasahit,
This generation is intent on the I-maker, connected to the other-maker,
Etad-eke nbbhaisu na na sallan-ti addasu.
Some did not know that, and did not see: this is a dart.
Eta-ca salla paicca186 passato,
But seeing that dart is the cause,
Aha karom ti na tassa hoti,
There is no more I am the maker for him,
Paro karot ti na tassa hoti.
There is no more Another is the maker for him.
Mnupet aya paj, mnaganth mnavinibandh,
This generation is possessed by conceit, tied by conceit, bound by conceit,
Dihisu srambhakath, Sasra ntivattat ti.
Talking impetuously in regard to their views, Sasra has not been transcended.
186
Other editions read paikacca (or paigacca), as does the Commentary. However Udnavarga (27-8)
reads: Etat tu alya pratiyatya payato, which confirms the reading paicca.
234
6: Jaccandhavaggo
6-7: Subhtisutta (57)

The Discourse about Subhti
Eva me suta:
Thus I heard:
Tena kho pana samayena yasm Subhti
Then at that time venerable Subhti
avitakkasamdhi sampanna.
having attained a concentration free from thought.
Addas kho Bhagav yasmanta Subhti avidre nisinna,
The Gracious One saw venerable Subhti sat not far away,
avitakkasamdhi sampanna.
who had attained a concentration free from thought.
Yassa vitakk vidhpit,
For he who has dispelled thoughts,
Ajjhatta suvikappit ases,
Totally cut (them) off within himself without remainder,
235
6: Jaccandhavaggo
Ta sagam-aticca arpasa,187
Perceiving the formless (nibbna), beyond the shackle,
Catuyogtigato na jtu-m-et ti.188
Having overcome the four yokes - he surely does not come (to birth again).
6-8: Gaiksutta (58)

The Discourse about the Courtesan
Eva me suta:
Thus I heard:
Tena kho pana samayena Rjagahe dve pg,
Then at that time in Rjagaha there were two gangs,
aatariss gaikya sratt honti paibaddhacitt.
who were impassioned with a certain courtesan, whose minds were bound.
Bhaanajt kalahajt vivdpann,
Contending, quarelling, and disputing,
aam-aa pihi pi upakkamanti, lehi pi upakkamanti,
they attacked each other with their hands, attacked with clods of earth,
daehi pi upakkamanti, satthehi pi upakkamanti,
attacked with sticks, attacked with swords,
te tattha maraam-pi nigacchanti, maraamattam-pi dukkha.
and there (and then) they underwent death, and pain like unto death.
pattacvaram-dya, Rjagaha piya pavisisu,
after picking up their bowls and robes, entered Rjagaha for alms,
Rjagahe piya caritv, pacchbhatta piaptapaikkant,
and after walking for alms in Rjagaha, while returning from the alms-round after the
meal,
187
Arpa, the formless, is defined as signifying nibbna in the Commentary here.

There is another reading given in the Commentary, na jtim-eti, which might seem preferable, in
which case the translation would run: does not come to birth (again).
188
236
6: Jaccandhavaggo

upasakamitv Bhagavanta abhivdetv ekamanta nisdisu.
Idha bhante Rjagahe dve pg,
Here, reverend Sir, in Rjagaha there are two gangs,
aatariss gaikya sratt paibaddhacitt.
who are impassioned with a certain courtesan, whose minds are bound.
Bhaanajt kalahajt vivdpann
Contending, quarelling, and disputing,
aam-aa pihi pi upakkamanti, lehi pi upakkamanti,
they attack each other with their hands, attack with clods of earth,
daehi pi upakkamanti, satthehi pi upakkamanti,
attack with sticks, attack with swords,
te tattha maraam-pi nigacchanti, maraamattam-pi dukkhan-ti.
and there (and then) they undergo death, and pain like unto death.
tya velya ima udna udnesi:189
Ya-ca patta ya-ca pattabba What has been attained, and what can be attained ubhayam-eta rajnukia turassnusikkhato.
these two are strewn with dust, for that miserable one in (wrong) training.
Ye ca sikkhsr slabbatajvitabrahmacariya-upahnasr Those who hold the training rules as the essence, or virtue and practices, (right)
livelihood, celibacy, and attendance as the essence ayam-eko anto.
this is one end.
189
It will be noted that the Udna that follows has very little to do with the prose introduction. One
cant help feeling that there is some sort of mis-match here, and that the real occasion for the utterance
has been lost. It is also worth pointing out that the Udna is in prose in this section, whereas most (if
not all) are in verse, which casts further doubt on the authenticity of the Discourse as it stands.
237
6: Jaccandhavaggo
Ye ca evavdino: Natthi kmesu doso ti Those who say this: There is no fault in sense pleasures aya dutiyo anto.
this is the second end.
Iccete ubho ant kaasivahan, kaasiyo dihi vahenti.
Thus these two ends promote the cemetery grounds, and the cemetery grounds
promote (wrong) view.
Ete te ubho ante anabhiya olyanti eke atidhvanti eke.
Not having understood these two ends, some get stuck, some go too far.
Ye ca kho te abhiya tatra ca nhesu tena ca na maisu190 But for those who have understood these, who were not in that, and because of
that do not conceive (a conceit) Vaa tesa natthi papany ti.
there is no Cycle (of Sasra) to be assigned for them.
6-9: Uptisutta (59)

The Discourse about (Running) Beyond
Eva me suta:
Thus I heard:
Tena kho pana samayena Bhagav rattandhakratimisya,
Then at that time the Gracious One, in the darkness and dullness of the night,
abbhokse nisinno hoti, telappadpesu jhyamnesu.
was sitting in the open air, while the oil-lamps were burning.
Tena kho pana samayena sambahul adhiptak
Then at that time many moths
tesu telappadpesu ptaparipta,
rushing and falling down into those oil lamps,
anaya pajjanti vyasana pajjanti.
were coming to grief, were coming to ruin.
190
maati means to think, to conceive, but it means it here in a way that implies its cognate mna,
conceit, hence the translation.
238
6: Jaccandhavaggo
Addas kho Bhagav te sambahule adhiptake

The Gracious One saw those many moths
tesu telappadpesu ptaparipta
(who), rushing and falling down into those oil lamps,
anaya pajjante vyasana pajjante.
were coming to grief, were coming to ruin.
Uptidhvanti na sram-enti,
They run beyond, not coming to the essential,
Nava nava191 bandhana brhayanti,
They cause new and fresh bonds to increase,
Patanti pajjotam-ivdhiptak,
Like moths that fall into the lamp,
Dihe sute iti heke nivih ti.
Some have settled thus on what is seen (or) heard.
6-10: Tathgatuppdasutta (60)

The Discourse about the Arising of the Realised One
Eva me suta:
Thus I heard:
Then at that time venerable nanda
191
Nava is translated with its synonymous meanings new & fresh.
239
6: Jaccandhavaggo

While sat on one side venerable nanda said this to the Gracious One:
Yvakva-ca bhante Tathgat loke nuppajjanti,
For as long as the Realised Ones, reverend Sir, do not arise in the world,
Arahanto Sammsambuddh,
the Worthy Ones, the Perfect Sambuddhas,
tva aatitthiy paribbjak sakkat honti,
for that long the wanderers from other sects are venerated,
garukat mnit pjit, lbh
respected, revered, honoured, esteemed, and in receipt
of robes, almsfood, dwellings, and medicinal requisites to help when sick.
Yato ca kho bhante Tathgat loke uppajjanti,
But when the Realised Ones, reverend Sir, do arise in the world,
atha aatitthiy paribbjak asakkat honti
then the wanderers from other sects are not venerated,
agarukat amnit apjit anapacit, na lbh
not respected, not revered, not honoured, not esteemed, and are not in receipt
Bhagav yeva dni bhante sakkato garukato mnito pjito apacito,
Now, reverend Sir, the Gracious One is venerated, respected, revered, honoured,
esteemed,
lbh cvarapiaptasensanagilnappaccayabhesajjaparikkhrna,
and in receipt of robes, almsfood, dwellings, and medicinal requisites to help when
sick,
bhikkhusagho c ti.
and (so is) the Community of monks.
Evam-eta nanda yvakva-ca nanda Tathgat loke nuppajjanti
Just so, nanda, for as long as the Realised Ones, nanda, do not arise in the world,
240
6: Jaccandhavaggo
tva aatitthiy paribbjak sakkat honti,

for that long the wanderers from other sects are venerated,
garukat mnit pjit apacit, lbh
respected, revered, honoured, esteemed, and in receipt
Yato ca kho nanda Tathgat loke uppajjanti,
But when the Realised Ones, nanda, do arise in the world,
atha aatitthiy paribbjak asakkat honti,
then the wanderers from other sects are not venerated,
agarukat mnit apjit anapacit, na lbh
not respected, not revered, not honoured, not esteemed, and are not in receipt
Tathgato va dni sakkato garukato mnito pjito apacito, lbh
Now the Realised One is venerated, respected, revered, honoured, esteemed, and in
receipt
cvarapiaptasensanagilnappaccayabhesajjaparikkhrna,
of robes, almsfood, dwellings, and medicinal requisites to help when sick,
bhikkhusagho c ti.
and (so is) the Community of monks.
Obhsati tva so kimi
The glow worm shines forth
Yva na uggamati pabhakaro,
for as long as the light-maker (the sun) does not rise,
Verocanamhi uggate,
But when the brilliant one (the sun) has risen,
241
6: Jaccandhavaggo
Hatappabho hoti na cpi bhsati.

The (glow worm's) light is destroyed, and does not shine forth.
Eva obhsitam-eva takkikna
In the same way the reasoners shine forth
yva Sammsambuddh loke nuppajjanti.
for as long as the Perfect Sambuddhas do not arise in the world.
Na takkik sujjhanti na cpi svak,
The reasoners are not purified, nor are their disciples,
duddih na dukkh pamuccare ti.192
of wrong view, they are not released from suffering.
192
pamuccare is the 3rd person middle indicative of the passive verb pamuccati.
242
7: Cullavaggo
7-1: Pahamabhaddiyasutta (61)
The First Discourse about Bhaddiya
Eva me suta:
Thus I heard:
Tena kho pana samayena yasm Sriputta
yasmanta Lakuakabhaddiya anekapariyyena
was instructing, rousing, enthusing, and cheering
Dhammiy kathya sandasseti samdapeti samuttejeti sampahaseti.
venerable Bhaddiya the Dwarf in countless ways with a Dhamma talk.
Atha kho yasmato Lakuakabhaddiyassa yasmat Sriputtena
Then while venerable Bhaddiya the Dwarf was being instructed,
anekapariyyena Dhammiy kathya sandassiyamnassa
roused, enthused, and cheered by venerable Sriputta
samdapiyamnassa samuttejiyamnassa sampahasiyamnassa,
in countless ways with a Dhamma talk,
his mind was freed from the pollutants without attachment.
Addas kho Bhagav yasmanta Lakuakabhaddiya
The Gracious One saw venerable Bhaddiya the Dwarf
yasmat Sriputtena anekapariyyena Dhammiy kathya
being instructed, roused, enthused,
sandassiyamna samdapiyamna
and cheered by venerable Sriputta
samuttejiyamna sampahasiyamna,
in countless ways with a Dhamma talk,
anupdya savehi citta vimucamna.
(and that) his mind was being freed from the pollutants without attachment.
243
7: Cullavaggo

Uddha adho sabbadhi vippamutto
Above, below, everywhere free,
Ayam-aham-asm ti annupass,
Not contemplating (the conceit) this I am,
Eva vimutto, udatri ogha
Free like this, having crossed over the flood
Atiapubba apunabbhavy ti.
Not crossed before, with no continuation in existence.
7-2: Dutiyabhaddiyasutta (62)

The Second Discourse about Bhaddiya
Eva me suta:
Thus I heard:
Tena kho pana samayena yasm Sriputta,
Then at that time venerable Sriputta,
yasmanta Lakuakabhaddiya sekkha maamno,
thinking that venerable Bhaddiya the dwarf was still a trainee,
bhiyyosomattya anekapariyyena Dhammiy kathya
was instructing, rousing, enthusing, and cheering him
sandasseti samdapeti samuttejeti sampahaseti.
in abundant and countless ways with a Dhamma talk.
Addas kho Bhagav yasmanta Sriputta,
The Gracious One saw venerable Sriputta,
244
7: Cullavaggo
yasmanta Lakuakabhaddiya sekkha maamna,

(who was) thinking that venerable Bhaddiya the dwarf was still a trainee,
bhiyyosomattya anekapariyyena Dhammiy kathya
instructing, rousing, enthusing, and cheering him
sandassenta samdapenta samuttejenta sampahasenta.
in abundant and countless ways with a Dhamma talk.
Acchecchi vaa byg nirsa,
He has cut off the cycle, gone to the desireless,
Visukkh sarit na sandati,
Dried up, the stream no longer flows,
Chinna193 vaa na vattati,
Cut off, the cycle no longer rolls on,
Esevanto dukkhass ti.
Just this is the end of suffering.
7-3: Sattasutta (63)

The Discourse about Clinging
Eva me suta:
Thus I heard:
Tena kho pana samayena Svatthiy manuss yebhuyyena
Then at that time almost all the people in Svatth
kmesu ativela satt, ratt giddh gathit mucchit ajjhopann,
clung exceedingly to sense pleasures, delighted, greedy, tied, infatuated, and indulgent,
193
BJT reads jinna, but this must be a mistake for chinna (the two characters are very similar in
Sinhala); other editions read chinna; and the Commentary reads: upacchinna kammavaa na
vattati na pavattati.
245
7: Cullavaggo
sammattakajt kmesu194 viharanti.

they dwelt having become completely intoxicated with sense pleasures.
after picking up their bowl and robe, entered Svatth for alms,
meal,
Idha bhante Svatthiy manuss yebhuyyena
Here, reverend Sir, almost all the people in Svatth
kmesu ativela satt, ratt giddh gathit mucchit ajjhopann,
cling exceedingly to sense pleasures, delighted, greedy, tied, infatuated, and indulgent,
sammattakajt kmesu viharant ti.
they dwell having become completely intoxicated with sense pleasures.
Kmesu satt, kmasagasatt,
Clinging to sense pleasures, clinging to the shackle of sense pleasures,
Saojane195 vajjam-apassamn,
Not seeing the fault in the fetters,
Na hi jtu saojanasagasatt
For sure those clinging to the shackle of the fetters
Ogha tareyyu vipula mahantan-ti.
Cannot cross over the wide and great flood.
194
195
This is the locative used with instrumental sense; see Syntax 171.
I take saojane here as accusative plural, which is consonant with the other plurals in this verse.
246
7: Cullavaggo
7-4: Dutiyasattasutta (64)

The Second Discourse about Clinging
Eva me suta:
Thus I heard:
Tena kho pana samayena Svatthiy manuss yebhuyyena
Then at that time almost all the people in Svatth
kmesu satt, ratt giddh gathit mucchit ajjhopann andhkat,
clung to sense pleasures, delighted, greedy, tied, infatuated, indulgent and blinded,
sammattakajt kmesu viharanti.
they dwelt having become completely intoxicated with sense pleasures.
after picking up his bowl and robe, entered Svatth for alms.
Addas kho Bhagav Svatthiy te manusse yebhuyyena
The Gracious One saw that almost all the people in Svatth
kmesu satte, giddhe gathite mucchite ajjhopanne andhkate,
clung to sense pleasures, delighted, greedy, tied, infatuated, indulgent and blinded,
sammattakajte kmesu viharante.
and dwelt having become completely intoxicated with sense pleasures.
Kmandh jlasachann, tanhchadanachdit,
Blinded by sense pleasure, covered with a net, covered over with the covering of
craving,
247
7: Cullavaggo
Pamattabandhun196 baddh, macch va kuminmukhe,

Bound by (Mra) the heedless one's kin, like fish in the mouth of a trap,
Jarmaraa gacchanti, vaccho khrpako va mtaran-ti.
They go to old age and death, like a suckling calf to its mother.
7-5: Lakuakabhaddiyasutta (65)

The Discourse about Bhaddiya the Dwarf
Eva me suta:
Thus I heard:
Tena kho pana samayena yasm Lakuakabhaddiyo
Then at that time venerable Bhaddiya the Dwarf
sambahulna bhikkhna pihito pihito
close behind many monks
yena Bhagav tenupasakami.
went to the Gracious One.
Addas kho Bhagav yasmanta Lakuakabhaddiya
The Gracious One saw venerable Bhaddiya the Dwarf
drato va sambahulna bhikkhna pihito pihito gacchanta,
coming while still far away close behind many monks,
dubbaa duddasika okoimaka,
ugly, unsightly, and deformed,
yebhuyyena bhikkhna paribhtarpa.
whom almost all of the monks ignored.
Disvna, bhikkh mantesi:
Having seen (that), he addressed the monks, (saying):
Passatha no tumhe bhikkhave eta bhikkhu
Do you see, monks, that monk
drato va sambahulna bhikkhna pihito pihito gacchanta
coming while still far away close behind many monks,
196
Pamattabandhu is an epithet of Mra.
248
7: Cullavaggo
dubbaa duddasika okoimaka

ugly, unsightly, and deformed,
yebhuyyena bhikkhna paribhtarpan?-ti.
whom almost all of the monks ignore?
Eva bhante, ti.
Yes, reverend Sir.
Eso bhikkhave bhikkhu mahiddhiko mahnubhavo.
That monk, monks, is one of great power and great majesty.
Na ca s sampatti sulabharp y tena bhikkhun asampannapubb,
There is no well-gained attainment which has not been already attained by that monk,
yassatthya kulaputt sammad-eva agrasm anagriya pabbajanti,
(including) that good for which sons of good family rightly go forth from the home to
the homeless life,
and he dwells having known, directly experienced, and attained it himself in this very
life.
Nelago197 setapacchdo, ekro vattat ratho,
With faultless wheel, with a white covering, the one-spoked chariot rolls on,
Angha passa yanta, chinnasota abandhanan-ti.
See the untroubled one coming, who has cut off the stream, who is unbound.
197
BJT reads nelaggo here, as does the SHB Commentary. The Burmese texts and Commentaries read
nelago as here; and Udnavarga (27-30) reads nelga.
As the simile is about a chariot, we must take aga here as referring to a chariot wheel (see
Abhidhnappadpik-k, comment to vs. 373: rathassa aga rathaga), though the allusion, of
course, is to Bhaddiyas (materially) faulty and (spiritually) faultless limbs.
249
7: Cullavaggo
7-6: Tahkkhayasutta (66)

The Discourse about the Destruction of Craving
Eva me suta:
Thus I heard:
Tena kho pana samayena yasm Atakoao
Then at that time venerable Atakoaa (Koaa, he-who-knows)
attano tanhsakhayavimutti paccavekkhamno.
reflecting on his own freedom through the complete destruction of craving.
Addas kho Bhagav yasmanta Atakoaa
The Gracious One saw venerable Atakoaa
avidre nisinna, pallaka bhujitv, uju kya paidhya,
attano tanhsakhayavimutti paccavekkhamna.
reflecting on his own freedom through the complete destruction of craving.
Yassa ml cham198 natthi, pa natthi, kuto lat?199
For he who has no roots, no ground, and no leaves, how then creepers?
198
PED is wrong to state that cham is found only in oblique cases, here the Commentary defines it as
nominative: cham pathav.
199
The Commentary wants to read: natthi lat, kuto pa? in its first explanation here, although it later
allows the interpretation that follows the actual word order. Lat is regularly used as a synonym of
tah, and that, especially given the nidna, is clearly the allusion, though the Commentary fails to
note it.
250
7: Cullavaggo
Ta dhra bandhan mutta - ko ta ninditum-arahati?

That firm one free from bonds - who is worthy (enough) to blame him?
Dev pi na pasasanti, Brahmun pi pasasito ti.
The devas praise him, and he has also been praised by Brahma.
7-7: Papacakkhayasutta (67)

The Discourse about the Destruction of Diversification
Eva me suta:
Thus I heard:
attano papacasasakhpaha paccavekkhamno nisinno hoti.
was sitting reflecting on his own giving up of signs of conceptual diversification.
Atha kho Bhagav attano papacasasakhpaha viditv,
Then the Gracious One, having understood his own giving up of signs of conceptual
diversification,
Yassa papac hiti ca natthi,
He for whom there is no diversification and persistance,
Sandna paligha-ca vtivatto,
Who has transcended the tether and the obstacle,
Ta200 nittaha muni caranta,
The sage who lives without craving,
Nvajnti sadevako pi loko ti.
Is not despised by the world and its devas.
200
BJT reads ta ta here, against the metre, when the second ta is not read in the Commentary, and
is not needed for the sense. ChS as here.
251
7: Cullavaggo
7-8: Kaccnasutta (68)

The Discourse about Kaccna
Eva me suta:
Thus I heard:
Tena kho pana samayena yasm Mahkaccno
Then at that time venerable Mahkaccna
Addas kho Bhagav yasmanta Mahkaccna avidre nisinna,
The Gracious One saw venerable Mahkaccna was sitting not far away,
Yassa siy sabbad sati
For he who will be always and continually
Satata kyagat upahit,
Attending to mindfulness relating to the body, (thinking):
252
7: Cullavaggo
No cassa,201 no ca me siy,
There might not be, and there might not be for me,
Na bhavissati na, ca me bhavissati,
There will not be, and there will not be for me,
Anupubbavihr tattha so
He who dwells in those gradual (stages) in that place
Kleneva tare visattikan-ti.202
Can surely, at the right time, cross over clinging.
7-9: Udapnasutta (69)

The Discourse about the Well
Eva me suta:
Thus I heard:
eka samaya Bhagav Mallesu crika caramno
at one time the Gracious One was walking on walking tour amongst the Mallas
mahat Bhikkhusaghena saddhi
with a great Community of monks
yena Thna nma Mallna brhmaagmo tad-avasari.
and arrived at the brhmaa village of the Mallas called Thna.
Assosu kho Thneyyak brhmaagahapatik:203
The brhmaa householders of Thna heard:
Samao khalu bho Gotamo Sakyaputto
The ascetic Gotama, the son of the Sakyans
Sakyakul pabbajito, Mallesu crika caramno
who has gone forth from the Sakyan clan, is walking on walking tour amongst the
Mallas
201
The Commentary in both explanations offered here, seems to be taking assa as referring to the past,
but this is not really acceptable, as assa must be an optative, and therefore relates to a possible future,
in parallel to the next line. cf. Udnavarga (15-4) which reads: No ca syn no ca me syn.
202
The Commentary reads ce in cassa; but the natural syntax of the line suggests that the word is the
conjunctive ca, not ce; cf. the Udnavarga line quoted in the previous note.
203
The Commentary explains brhmaagahapatik as a dvanda compound brhma ca gahapatik ca,
and goes on to state that the gahapatik were of the vess class, but this goes very much against the
clear reference in the discourse to it being a brhmaa village. It seems better therefore to take the
compound as a kammadhraya, as in the translation here.
Almost certainly the reason for trying to prevent the monks using the well is that they were viva,
classless, and therefore considered polluting to the class-conscious brhmaas.
253
7: Cullavaggo
mahat Bhikkhusaghena saddhi Thna anuppatto ti,

with a great Community of monks and has arrived at Thna,
udapna tiassa ca bhusassa204 ca yva mukhato presu:
and they completely filled the well to the top with grass and chaff, (thinking):
M te muak samaak pnya apas ti.
May these shaveling ascetics not drink (our) drinking water.
Atha kho Bhagav magg okkamma
Igha me tva nanda etamh udapn pnya har ti.
Come now, nanda, bring drinking water from that well.
After that was said, venerable nanda said this to the Gracious One:
Idni so bhante udapno Thneyyakehi brhmaagahapatikehi
Now the well, reverend Sir, has been filled to the top with grass and chaff
tiassa ca bhusassa ca yva mukhato purito:
by the brhmaa householders of Thna, (thinking):
Idni so bhante udapno Thneyyakehi brhmaagahapatikehi
Now the well, reverend Sir, has been filled to the top with grass and chaff
204
The genitive is being used in the sense of the instrumental here.
254
7: Cullavaggo
tiassa ca bhusassa ca yva mukhato purito:

by the brhmaa householders of Thna, (thinking):
patta gahetv, yena so udapno tenupasakami.
and taking the bowl, he went to the well.
Atha kho so udapno yasmante nande upasakamante,
Then as venerable nanda was going to that well,
sabba ta tia-ca bhusa-ca mukhato ovamitv,
all the grass and chaff was thrown away from the top (of the well),
acchassa udakassa anvilassa vippasannassa,
and it stood full of transparent, undisturbed, clear water,
yva mukhato pruto vissandento mae ahsi.
to the top so that one might think it was overflowing.
aya hi so udapno mayi upasakamante,
in that as I was going to that well,
yva mukhato pruto vissandento mae ahs ti.
255
7: Cullavaggo
Pattena pnya dya yena Bhagav tenupasakami,

After taking drinking water with a bowl he went to the Gracious One,
upasakamitv, Bhagavanta etad-avoca:
aya hi so udapno mayi upasakamante,
in that as I was going to that well,
yva mukhato pruto vissandento mae ahs.
Pivatu Bhagav pnya! Pivatu Sugato pnyan!-ti.
Please drink the drinking water, Gracious One! Please drink the drinking water,
Fortunate One!
Ki kayir udapnena, p ce sabbad siyu?
What will he do with a well, if there will be water at all times?
Tahya mlato205 chetv, kissa pariyesana care ti.
Having cut off craving at the root, who will go about seeking?
205
This is the ablative at point which, which is parallel to the locative, mle chetv which would have
exactly the same meaning.
256
7: Cullavaggo
7-10: Udenasutta (70)

The Discourse about Udena
Eva me suta:
Thus I heard:
eka samaya Bhagav Kosambiya viharati, Ghositrme.
at one time the Gracious One was dwelling near Kosamb, in Ghosita's Monastery.
Tena kho pana samayena Rao Udenassa uyynagatassa,206
Then at that time when King Udena had gone to the pleasure park,
antepura daha hoti,
the inner quarters (of the palace) were burnt down,
paca ca itthisatni klakatni honti Smvatippamukhni.
and five hundred women died with (Queen) Smvat at their head.
pattacvaram-dya, Kosambi piya pavisisu,
after picking up their bowl and robe, entered Kosamb for alms,
Kosambi piya caritv, pacchbhatta piaptapaikkant,
and after walking for alms in Kosamb, while returning from the alms-round after the
meal,
Idha bhante Rao Udenassa uyynagatassa, antepura daha,
Here, reverend Sir, when King Udena had gone to the pleasure park, the inner
quarters (of the palace) were burnt down,
paca va itthisatni klakatni honti Smvatippamukhni.
and five hundred women died with (Queen) Smvat at their head.
Tsa bhante upsikna k gati, ko abhisamparyo? ti
What is the destination of the female lay followers, reverend Sir, what is their future
state?
206
I take the phrase Rao Udenassa uyynagatassa, as a genitive absolute.
257
7: Cullavaggo
Santettha bhikkhave upsikyo sotpann,

There are in this, monks, female lay followers who are stream-enterers,
santi angminiyo, santi sakadgminiyo,
there are once-returners, there are non-returners,
- sabb t bhikkhave upsikyo anipphal1 klakat ti.
- none of those female lay followers died, monks, without (having attained some)
result.
Mohasambandhano loko, bhabbarpo va dissati,2
The world, in bondage to delusion, is looked on as being beautiful,
Upadhisambandhano blo, tamas parivrito.
The fool, in bondage to cleaving, is surrounded by darkness.
Sassato-r-iva khyati,3 passato natthi kicanan-ti.
It seems like it is eternal, (but) there is nothing (to hold to) for the one who sees.
________________________
1
Anipphala is a double negative, which sometimes occurs in Pi in emphatic sense. More literally the
sentence reads: all of those lay disciples died, monks, not without (having attained some) result.
2
SED gives the following definitions for bhavyarpa: good figure or form; handsome, beautiful - which
seems appropriate here.
3
BJT reads Sassati viva khyati, in the last line, which is grammatically incorrect.
This verse, especially the last line, is very difficult, the translation follows the main Commentarial
explanation, with the addition of but in brackets to give it some sort of sense.
Khyati is a passive verb, and cannot be in construction with the nominative blo. The line passato
natthi kicana, recurs in 8.2 below.
That the tradition has also found the lines difficult is shown by the readings in the Sanskrit,
Divyvadna, pg 534, reads:
Mohasavardhano loko bhavyarpa iva dyate
Upadhibandhan bls tamas parivrit
Asat sad iti payanti payat nsti kicanam.
Udnavarga (27.6) reads:
Moasabandhano loko bhavyarpa iva dyate,
Upadhbandhan bls tamas parivrit,
Asat sad iva dyate payato nsti kicanam.
There is also a reading bhavarpo va dissati in the Commentary.
258
8: Paligmiyavaggo
8-1: Pahamanibbnasutta (71)
The First Discourse about Nibbna
Eva me suta:
Thus I heard:
Tena kho pana samayena Bhagav bhikkh Nibbnapaisayuttya
Then at that time the Gracious One was instructing, rousing, enthusing, and cheering
the monks with a Dhamma talk connected with Emancipation.
Te ca bhikkh ah katv, manasikatv,
Those monks, after making it their goal, applying their minds,
sabba cetaso samannharitv, ohitasot dhamma suanti.
considering it with all their mind, were listening to Dhamma with an attentive ear.
Atthi bhikkhave tad-yatana,
There is that sphere, monks,
yattha neva pahav, na po, na tejo, na vyo,
where there is no earth, no water, no fire, no air,
na ksnacyatana, na vinacyatana,
no sphere of infinite space, no sphere of infinite consciousness,
na kicayatana, na nevasansayatana,
no sphere of nothingness, no sphere of neither perception nor non-perception,
nya loko, na paraloko, na ubho Candimasuriy.
no this world, no world beyond, neither Moon nor Sun.
259
8: Paligmiyavaggo
Tatrpha bhikkhave neva gati vadmi,

There, monks, I say there is surely no coming,
na gati, na hiti, na cuti, na upapatti.
no going, no persisting, no passing away, no rebirth.
Appatiha appavatta anrammaam-eveta,
It is quite without support, unmoving, without an object,
- esevanto dukkhass ti.207
8-2: Dutiyanibbnasutta (72)

The Second Discourse about Nibbna
Eva me suta:
Thus I heard:
207
This udna is nicely summarized in the Udnavarga (Nirvavarga 26-24, 25):

Abhijnmy aha sthna yatra bhta na vidyate.
Nka na ca vijna, na srya candram na ca;
Naivgatir na ca gatir, nopapatti cyutir na ca.
Apratiham anlamba - dukhnta sa nirucyate.
That place where the elements are not found I know.
There is neither space nor consciousness, no sun nor moon;
No coming, no going, no rebirth, no passing away.
It is without support or object - this is called the end of suffering.
260
8: Paligmiyavaggo
Duddasa anata nma, na hi sacca sudassana,

What is called the uninclined (Emancipation) is hard to see, for it is not easy to
see the truth,
Paividdh tanh jnato, passato natthi kicanan-ti.
For the one who knows, who has penetrated craving, for the one who sees there
is nothing (no defilements).
8-3: Tatiyanibbnasutta (73)

The Third Discourse about Nibbna
Eva me suta:
Thus I heard:
Atthi bhikkhave ajta abhta akata asakhata.
There is, monks, an unborn, unbecome, unmade, unconditioned.
No ce ta bhikkhave abhaviss ajta abhta
If, monks there were not that unborn, unbecome,
akata asakhata, na-y-idha jtassa bhtassa
unmade, unconditioned, you could not know an escape here
261
8: Paligmiyavaggo
katassa sakhatassa208 nissaraa payetha.

from the born, become, made, and conditioned.
Yasm ca kho bhikkhave atthi ajta abhta
But because there is an unborn, unbecome,
akata asakhata, tasm jtassa bhtassa
unmade, unconditioned, therefore you do know an escape
katassa sakhatassa nissaraa payat ti.209
from the born, become, made, and conditioned.
8-4: Catutthanibbnasutta (74)

The Fourth Discourse about Nibbna
Eva me suta:
Thus I heard:
208
The genitive here is being used in the sense of the ablative, which is the more logical construction.
Udnavarga (Nirvavarga, 26-21):
Ajte sati jtasya vaden nisaraa sad.
Asaskta ca sapaya sasktt parimucyate.
(Because) there is an unborn, there is always an escape from the born, I say.
Seeing the unconditioned he is freed from the conditioned.
209
262
8: Paligmiyavaggo
Nissitassa calita, anissitassa calita natthi.

For the dependent there is agitation, for the independent there is no agitation.
Calite asati210 passaddhi, passaddhiy sati nati na hoti.
When there is no agitation there is calm, when there is calm there is no inclining.
Natiy asati, gati gati na hoti.
When there is no inclining, there is no coming or going.
gati gatiy asati, cutupapto na hoti.
When there is no coming or going, there is no passing away and rebirth.
Cutupapte asati, nevidha na hura na ubhayam-antare
When there is no passing away and rebirth, there is no here or hereafter or in
between the two
- esevanto dukkhass ti. 211
8-5: Cundasutta (75)

The Discourse about Cunda
Eva me suta:
Thus I heard:
eka samaya Bhagav Mallesu crika caramno
at one time the Gracious One was walking on walking tour amongst the Mallas
mahat Bhikkhusaghena saddhi, yena Pv tad-avasari.
with a great Community of monks, and arrived at Pva.
Tatra suda Bhagav Pvya viharati,
There the Gracious One dwelt near Pva,
Cundassa kammraputtassa212 ambavane.
in Cunda the smith's mango wood.
Assosi kho Cundo kammraputto:
Cunda the smith heard:
210
Notice the series of locative absolutives in these lines.

At SN 35:87 the teaching contained in this udna is given by Ven. Mahcunda to Ven. Channa just
before the latter commits suicide.
Udnavarga (Nirvavarga 26-20):
Aniritasycalita prasrabdhi ceha vidyate,
Na gatir na cyuti caiva - dukhasynto nirucyate.
The independent has no agitation, he understands (true) calm here.
There is neither going nor passing away - it is called the end of suffering.
212
Note that -putta- is pleonastic here, and doesnt need translating as kammraputta = kammra; see
PED, putta 2. Otherwise we could take it as a surname, and write Cunda Kammraputta; or translate
it and write Cunda Smithson.
211
263
8: Paligmiyavaggo
Bhagav kira Mallesu crika caramno

The Gracious One, it seems, is walking on walking tour amongst the Mallas
mahat Bhikkhusaghena saddhi, Pva anuppatto,
with a great Community of monks, and has arrived at Pva,
Pvya viharati mayha ambavane ti.
and is dwelling near Pva, in my mango wood.
Atha kho Cundo kammraputto yena Bhagav tenupasakami,
Then Cunda the smith went to the Gracious One,
Ekamanta nisinna kho Cunda kammraputta Bhagav
While Cunda the smith sat on one side the Gracious One
Dhammiy kathya sandassesi samdapesi samuttejesi sampahasesi.
instructed, roused, enthused, and cheered him with a Dhamma talk.
Atha kho Cundo kammraputto Bhagavat,
Then Cunda the smith, having been instructed,
Dhammiy kathya sandassito samdapito samuttejito sampahasito,
roused, enthused, and cheered by the Gracious One with a Dhamma talk,
Adhivsetu me bhante Bhagav
Adivsesi Bhagav tuhbhvena.
Atha kho Cundo kammraputto Bhagavato adhivsana viditv,
Then Cunda the smith, having understood the Gracious One's consent,
uhysan, Bhagavanta abhivdetv padakkhia katv, pakkmi.
away.
264
8: Paligmiyavaggo
Atha kho Cundo kammraputto tass rattiy accayena,

Then with the passing of that night, Cunda the smith,
sake nivesane pata khdanya bhojanya paiydpetv,
in his own residence, having had excellent comestibles and edibles made ready,
pahta-ca skaramaddava,
and an abundance of tender pork,
Bhagavato kla rocpesi: Klo bhante nihita bhattan-ti.
had the time accounced to the Gracious One, (saying): It is time, reverend Sir, the
meal is ready.
yena Cundassa kammraputtassa nivesana tenupasakami,
went to Cunda the smith's residence,
Nisajja kho Bhagav Cunda kammraputta mantesi:
Having sat down the Gracious One addressed Cunda the smith, (saying):
Ya te Cunda skaramaddava paiyatta tena ma parivisa,
Serve me with the tender pork you have prepared, Cunda,
ya panaa khdanya bhojanya paiyatta
but serve the Community of monks with the other comestibles and edibles
tena Bhikkhusagha parivisti.
which have been prepared.
Eva bhante, ti kho Cundo kammraputto Bhagavanta paissutv,
Yes, reverend Sir, said Cunda the smith, and after replying to the Gracious One,
ya ahosi skaramaddava paiyatta, tena Bhagavanta parivisi,
he served the Gracious One with the tender pork that had been prepared,
but served the Community of monks with the other comestibles and edibles
tena Bhikkhusagha parivisi.
which had been prepared.
265
8: Paligmiyavaggo
Atha kho Bhagav Cunda kammraputta mantesi:

Then the Gracious One addressed Cunda the smith, (saying):
Ya te Cunda skaramaddava avasiha ta sobbhe nikhahi,
Throw that left over tender pork into a pit, Cunda,
nha ta Cunda passmi,
(for) I do not see, Cunda,
in the world with its devas, Mra, and Brahm,
in this generation with its ascetics and brhmaas, princes and men,
yassa ta paribhutta samm parima gaccheyya,
one who, having eaten it, could completely digest it,
aatra Tathgaten ti.
except for a Realised One.
Eva bhante, ti kho Cundo kammraputto Bhagavato paissutv,
Yes, reverend Sir, said Cunda the smith, and after replying to the Gracious One,
ya ahosi skaramaddava avasiha ta sobbhe nikhaitv,
and throwing what was left over of that tender pork into a pit,
Ekamanta nisinna kho Cunda kammraputta Bhagav,
While sat on one side the Gracious One,
Dhammiy kathya sandassetv samdapetv
after instructing, rousing, enthusing, and cheering
samuttejetv sampahasetv, uhysan, pakkmi.
Cunda the smith with a Dhamma talk, having risen from the seat, went away.
Atha kho Bhagavato, Cundassa kammraputtassa bhatta bhuttvissa,
Then for the Gracious One, after eating Cunda the smith's food,
kharo bdho uppajji, lohitapakkhandik,
a painful affliction arose, dysentery,
bh vedan vattanti mraantik.
and strong feelings occurred, such as end in death.
266
8: Paligmiyavaggo
Tatra suda Bhagav sato sampajno adhivsesi avihaamno.

There the Gracious One, mindfully, with full awareness, bore (those pains) without
being troubled.
ym' nanda yena Kusinr tenupasakamissm ti.
Come, nanda, let us go to Kusinra.
Eva bhante, ti kho yasm nando Bhagavato paccassosi.
Yes, reverend Sir, venerable nanda replied to the Gracious One.
Cundassa bhatta bhujitv kammrass ti me suta,
Having eaten Cunda the smith's food, so I have heard,
bdha saphus Dhro pabha mraantika.
The Firm One experienced a very strong affliction, such as ends in death.
Bhuttassa ca skaramaddavena,
For the Teacher, who had eaten tender pork,
Bydhippabho udapdi Satthuno.
A very strong sickness arose.
Viriccamno Bhagav avoca:
While (still) purging the Gracious One said:
Gacchmaha Kusinra nagaran -ti.
I (will) go to the city of Kusinra.
Atha kho Bhagav magg okkamma
yenaatara rukkhamla tenupasakami,
upasakamitv yasmanta nanda mantesi:
and after going, he addressed venerable nanda, (saying):
Igha me tva nanda catuggua saghi papehi,
Come now, nanda, prepare the outer robe folded in four for me,
kilantosmi nanda nisdissm ti.
I am weary, nanda, and will sit down.
267
8: Paligmiyavaggo

catugguna saghi papesi, nisdi Bhagav paatte sane.
he prepared the outer robe folded in four, and the Gracious One sat down on the
prepared seat.
Igha me tva nanda pnya hara,
Come now, nanda, bring drinking water,
pipsitosmi nanda pivissm ti.
I am thirsty, nanda, and will drink.
Idni bhante pacamattni sakaasatni atikkantni,
Just now, reverend Sir, five hundred wagons have passed by,
ta cakkacchinna udaka paritta luita vila sandati.
and the little water that flows, having been churned by the wheels, is stirred up and
disturbed.
Aya bhante Kukutth nad avidre,
The Kukutth river is not far away,
acchodak stodak stodak setodak supatitth ramay,
with transparent water, agreeable water, cool water, pure water, with beautiful banks, a
delightful (place),
ettha Bhagav pnya-ca pivissati gattni ca stikarissat ti.
there the Gracious One can drink drinking water, and can cool his limbs.
Dutiyam-pi kho yasm nando Bhagavanta etad-avoca:
For a second time venerable nanda said this to the Gracious One:
268
8: Paligmiyavaggo
Idni bhante pacamattni sakaasatni atikkantni,

ta cakkacchinna udaka paritta luita vula sandati.
disturbed.
Aya bhante kukutth nad avidre,
The Kukutth river is not far away,
delightful (place),
ettha Bhagav pnya-ca pivissati gattni ca stikarissat ti.
Eva bhante, ti kho yasm nando Bhagavato paissutv
patta gahetv, yena s nad tenupasakami.
and taking the bowl, he went to the river.
Atha kho s nad cakkacchinn paritt luit vil sandamn,
Then that little river that was flowing, which had been churned by the wheels, and was
stirred up and disturbed,
yasmante nande upasakamante, acch vippasann anvil sandati.
as venerable nanda was going, flowed transparent, clear, and undisturbed.
269
8: Paligmiyavaggo
aya-hi s nad cakkacchinn paritt luit vil sandamn,

in that that little river that is flowing, which has been churned by wheels, and is stirred
up and disturbed,
mayi upasakamante, acch vippasann anvil sandat ti.
as I was going, flowed transparent, clear, and undisturbed.
After taking a bowl of drinking water he went to the Gracious One,
aya-hi s bhante nad cakkacchinn paritt luit vil sandamn,
up and disturbed,
mayi upasakamante, acch vippasann anvil sandati.
as I was going, flowed transparent, clear, and undisturbed.
Pivatu Bhagav pnya! Pivatu Sugato pnyan!-ti.
Fortunate One!
Atha kho Bhagav pnya apsi.
Then the Gracious One drank the drinking water.
Atha kho Bhagav mahat Bhikkhusaghena saddhi
Then the Gracious One with a great Community of monks
yena Kukutth nad tenupasakami,
went to the river Kukutth,
upasakamitv, Kukuttha nadi ajjhoghetv,
and after going, and entering into the river Kukutth,
nahtv ca pivitv ca paccuttaritv yena ambavana tenupasakami,
bathing, and drinking, and coming back out, went to the mango wood,
upasakamitv, yasmanta Cundaka mantesi:
and after going, he addressed venerable Cundaka, (saying):
270
8: Paligmiyavaggo
Igha me tva Cundaka catuggua saghi papehi,

Come now, Cundaka, prepare the outer robe folded in four for me,
kilantosmi Cundaka nipajjissm ti.
I am weary, Cundaka, and will lie down.
Eva bhante, ti kho yasm Cundako Bhagavato paissutv,
Yes, reverend Sir, said venerable Cundaka, and after replying to the Gracious One,
catuggua saghi papesi.
he prepared the outer robe folded in four.
Atha kho Bhagav dakkhiena passena shaseyya kappesi,
Then the Gracious One lay down on his right side in the lion's posture,
pde pda accdhya sato sampajno uhnasaa manasikaritv.
after placing one foot on the top of the other, mindfully, with full awareness, having
applied his mind to the thought of rising.
yasm pana Cundako tattheva Bhagavato purato nisdi.
And venerable Cundaka sat down right there in front of the Gracious One.
Gantvna Buddho nadika Kukuttha,
The Awakened One, having gone to the little river Kukutth,
Acchodaka stodaka vippasanna,
Which had water that was transparent, pleasant, and clear,
Oghi Satth sukilantarpo,
The Teacher, very weary, entered (the river),
Tathgato appaimodha loke.
the Realised One, who is unmatched here in the world.
Nahtv ca ptv cudatri Satth
After washing and drinking, the Teacher came out,
Purekkhato bhikkhugaassa majjhe,
And in the middle of the group of monks, at the front,
Satth pavatt Bhagavdha Dhamme,
The Teacher, the Gracious One, having taught the Dhamma here,
Upgami ambavana Mahesi.
The Great Sage went to the mango wood.
271
8: Paligmiyavaggo
mantayi Cundaka nma bhikkhu:

He addressed the monk called Cundaka, (saying):
Catuggua patthara me nipajja,213
Spread out the lying (robe) folded in four for me,
So codito Bhvitattena Cundo,
Cunda, urged by the One with Developed Mind,
Catuggua patthari khippam-eva.
Very quickly spread (the robe) folded in four.
Nipajji Satth sukilantarpo,
The Teacher, very weary, lay down,
Cundo pi tattha pamukhe nisd ti.
With Cunda sat right there at the front.
Siy kho pan' nanda,
It may be, nanda,
Cundassa kammraputtassa koci vippaisra upadaheyya:
that someone might cause remorse for the smith Cunda, (saying):
Tassa te vuso Cunda albh, tassa te vuso Cunda dulladdha,
There is no gain for you, friend Cunda, it is a poor gain for you, friend Cunda,
yassa te Tathgato pacchima piapta bhujitv parinibbuto ti.
in that the Realised One, after eating his last almsfood from you, attained Complete
Emancipation.
Cundassa nanda kammraputtassa eva vippaisro paivinodetabbo:
(If) there is remorse for Cunda the smith, nanda, drive it out in this way, (saying):
Tassa te vuso Cunda lbha, tassa te vuso Cunda suladdha,
There is a gain for you, friend Cunda, it is a good gain for you, friend Cunda,
yassa te Tathgato pacchima piapta bhujitv parinibbuto.
in that the Realised One, after eating his last almsfood from you, attained Complete
Emancipation.
213
The syntax here is very awkward, nipajja is apparently a present participle qualifying an
unexpressed saghti.
272
8: Paligmiyavaggo
Sammukh meta vuso Cunda Bhagavato suta,

I heard this face to face with the Gracious One, friend Cunda,
sammukh paiggahita:
I learned it face to face:
Dveme piapt samasamaphal samasamavipk,
There are these two almsfoods which have the same fruit, have the same result,
aehi piaptehi214 mahapphalatar ca mahnisasatar ca.
that is a greater fruit, a greater result than other almsfood.
Katame dve?
Which two?
Ya-ca piapta bhujitv, Tathgato
That almsfood which, after eating, the Realised One
anuttara Sammsambodhi abhisambujjhati;
awakens to the unsurpassed Perfect Awakening;
ya-ca piapta bhujitv, Tathgato
and that almsfood which, after eating, the Realised One
anupdisesya Nibbnadhtuy Parinibbyati.215
attains Complete Emancipation in the Emancipation-element which has no basis for
attachment remaining.
Ime dve piapt samasamaphal samasamavipk ativiya
These are the two almsfoods which have the same excellent fruit, have the same
excellent result,
aehi piaptehi mahapphalatar ca mahnisasatar ca.
yusavattanika yasmat Cundena
Friend Cunda the smith has accumulated
kammraputtena kamma upacita,
a (good) deed that is conducive to long life,
vaasavattanika yasmat Cundena
friend Cunda the smith has accumulated
a (good) deed that is conducive to beauty,
214
Ablative of comparison.
Note that in these constructions with the passive verb, the nominative (Tathgato) expresses the
logical object of the verb (see Syntax 19).
215
273
8: Paligmiyavaggo
sukhasavattanika yasmat Cundena

a (good) deed that is conducive to happiness,
yasasavattanika yasmat Cundena
a (good) deed that is conducive to fame,
saggasavattanika yasmat Cundena
a (good) deed that is conducive to heaven,
dhipateyyasavattanika yasmat Cundena
kammraputtena kamma upacitan-ti.
a (good) deed that is conducive to sovereignty.
Cundassa nanda kammraputtassa
(If) there is remorse for Cunda the smith, nanda,
eva vippaisro paivinodetabbo! ti
you should drive it out in this way!
Dadato pua pavahati,
For the one who gives merit is increased,
Saamato vera na cyati.
From restraint hatred is not accumulated.
Kusalo ca jahti ppaka,
The skilful one gives up what is bad,
Rgadosamohakkhay sa nibbuto ti.
Through the destruction of passion, hatred, and delusion, he is emancipated.
274
8: Paligmiyavaggo
8-6: Paligmiyasutta (76)

The Discourse about the Pali Villagers
Eva me suta:
Thus I heard:
eka samaya Bhagav Magadhesu crika caramno
at one time the Gracious One was walking on walking tour amongst the Magadhans
mahat Bhikkhusaghena saddhi, yena Paligmo tad-avasari.
with a great Community of monks, and arrived at Paligma.
Assosu kho Paligmiy upsak:
The lay followers of Paligma heard:
Bhagav kira Magadhesu crika caramno
The Gracious One, it seems, is walking on walking tour amongst the Magadhans
mahat Bhikkhusaghena saddhi Paligma anuppatto ti.
with a great Community of monks, and has arrived at Paligma.
Atha kho Paligmiy upsak yena Bhagav tenupasakamisu,
Then the lay followers of Paligma went to the Gracious One,
Ekamanta nisinn kho
Paligmiy upsak Bhagavanta etad-avocu:
the lay followers of Paligma said this to the Gracious One:
Adhivsetu no bhante Bhagav vasathgran-ti.
May the Gracious One consent, reverend Sir, to (stay in) our rest house.
Atha kho Paligmiy upsak Bhagavato adhivsana viditv,
Then the lay followers of Paligma, having understood the Gracious One's consent,
uhysan, Bhagavanta abhivdetv, padakkhia katv,
after rising from their seats, worshipping and circumambulating the Gracious One,
yena vasathgra tenupasakamisu,
went to their rest house,
upasakamitv, sabbasanthari vasathgra santharitv,
and after going, and spreading (the mats) so that the rest house was spread all over,
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8: Paligmiyavaggo
sanni papetv, udakamaika patihpetv,

and preparing the seats, setting up the water-pot,
telappadpa ropetv,216 yena Bhagav tenupasakamisu,
and lighting the oil-lamp, they went to the Gracious One,
upasakamitv Bhagavanta abhivdetv, ekamanta ahasu.
and after going and worshipping the Gracious One, they stood on one side.
Ekamanta hit kho
While stood on one side
Paligmiy upsak Bhagavanta etad-avocu:
the lay followers of Paligma said this to the Gracious One:
Sabbasantharisanthata bhante vasathgra,
The rest house is spread with mats all over, reverend Sir,
sanni paattni, udakamaiko patihpito, telappadpo ropito,
the seats are prepared, the water-pot is set up, and the oil-lamp is lit,
yassa dni bhante Bhagav kla maat ti.
now is the time for whatever the Gracious One is thinking, reverend Sir.
Atha kho Bhagav nivsetv, pattacvaram-dya,
Then the Gracious One, having dressed, after picking up his bowl and robe,
saddhi Bhikkhusaghena, yena vasathgra tenupasakami,
together with the Community of monks, went to the rest house,
upasakamitv, pde pakkhletv, vasathgra pavisitv,
and after going, washing his feet, and entering the rest house,
majjhima thambha nissya puratthbhimukho nisdi,
he sat down near to the middle pillar, facing the East,
Bhikkhusagho pi kho pde pakkhletv, vasathgra pavisitv,
and the Community of monks, having washed their feet, and entering the rest house,
pacchima bhitti nissya puratthbhimukho nisdi,
sat down near the West wall, facing the East,
Bhagavanta yeva purekkhatv.
having the Gracious One at the front.
Paligmiy pi kho upsak, pde pakkhletv,
Also the lay followers of Paligma, having washed their feet,
216
ropetv here is glossed in the Commentary with jlayitv, after kindling.
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8: Paligmiyavaggo
vasathgra pavisitv, puratthima bhitti nissya

entered the rest house, sat down near the East wall,
pacchimbhimukh nisdisu, Bhagavanta yeva purekkhatv.
facing the West, having the Gracious One at the front.
Atha kho Bhagav Paligmiye upsake mantesi:
Then the Gracious One addressed the lay followers of Paligma, (saying):
Pacime gahapatayo dnav dusslassa slavipattiy.
There are these five dangers, householders, for one lacking in virtue, for one who has
lost his virtue.
Katame paca?
What are the five?
1. Idha gahapatayo dusslo slavipanno,
Here, householders, one lacking in virtue, one who has lost his virtue,
pamddhikaraa mahati bhogajni nigacchati.
because of being heedless undergoes a great loss of riches.
Aya pahamo dnavo dusslassa slavipattiy.
This is the first danger for one lacking in virtue, for one who has lost his virtue.
2. Puna capara gahapatayo dusslassa slavipannassa
Furthermore, householders, for one lacking in virtue, for one who has lost his
virtue,
ppako kittisaddo abbhuggacchati.
a bad report goes round.
Aya dutiyo dnavo dusslassa slavipattiy.
This is the second danger for one lacking in virtue, for one who has lost his
virtue.
3. Puna capara gahapatayo dusslo slavipanno
Furthermore, householders, one lacking in virtue, one who has lost his virtue,
yaad-eva parisa upasakamati,
whatever assembly he goes to,
yadi khattiyaparisa yadi brhmaaparisa yadi,
whether an assembly of nobles, or an assembly of brhmaas,
gahapatiparisa yadi samaaparisa,
or an assembly of householders, or an assembly of ascetics,
avisrado upasakamati makubhto.
he goes without confidence, with confusion.
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8: Paligmiyavaggo
Aya tatiyo dnavo dusslassa slavipattiy.

This is the third danger for one lacking in virtue, for one who has lost his
virtue.
sammho kla karoti.
dies bewildered.
Aya catuttho dnavo dusslassa slavipattiy.
This is the fourth danger for one lacking in virtue, for one who has lost his
virtue.
kyassa bhed, param-mara,
at the break up of the body, after death,
apya duggati vinipta niraya upapajjati.
arises in the lower world, in an unfortunate destiny, in the fall, in the nether
regions.
Aya pacamo dnavo dusslassa slavipattiy.
This is the fifth danger for one lacking in virtue, for one who has lost his
virtue.
Ime kho gahapatayo paca dnav dusslassa slavipattiy ti.
These are the five dangers, householders, for one lacking in virtue, for one who has
lost his virtue.
Pacime gahapatayo nisas slavato slasampadya.
There are these five advantages, householders, for one who is virtuous, for one
accomplished in virtue.
Katame paca?
What are the five?
1. Idha gahapatayo slav slasampanno,
Here, householders, one who is virtuous, one accomplished in virtue,
appamddhikaraa mahanta bhogakkhandha adhigacchati.
because of being heedful obtains a great mass of riches.
Aya pahamo nisaso slavato slasampadya.
This is the first advantage for one who is virtuous, for one accomplished in
virtue.
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8: Paligmiyavaggo
2. Puna capara gahapatayo slavato slasampannassa,

Furthermore, householders, of one who is virtuous, of one accomplished in
virtue,
kalyo kittisaddo abbhuggacchati.
a good report goes round.
Aya dutiyo nisaso slavato slasampadya.
This is the second advantage for one who is virtuous, for one accomplished in
virtue.
3. Puna capara gahapatayo slav slasampanno,
Furthermore, householders, one who is virtuous, one accomplished in virtue,
whatever assembly he goes to,
yadi khattiyaparisa yadi brhmaaparisa
whether an assembly of nobles, or an assembly of brhmaas,
yadi gahapatiparisa yadi samaaparisa,
visrado upasakamati amakubhto.
goes with confidence, without confusion.
Aya tatiyo nisaso slavato slasampadya.
This is the third advantage for one who is virtuous, for one accomplished in
virtue.
asammho kla karoti.
dies without being bewildered.
Aya catuttho nisaso slavato slasampadya.
This is the fourth advantage for one who is virtuous, for one accomplished in
virtue.
kyassa bhed param-mara sugati sagga loka upapajjati.
at the break up of the body, after death, arises in a fortunate destiny, in a
heavenly world.
Aya pacamo nisaso slavato slasampadya.
This is the fifth advantage for one who is virtuous, for one accomplished in
virtue.
279
8: Paligmiyavaggo
Ime kho gahapatayo paca nisas slavato slasampady ti.

These are the five advantages, householders, for one who is virtuous, for one
Atha kho Bhagav, Paligmiye upsake,
Then the Gracious One, after instructing, rousing,
bahud-eva ratti Dhammiy kathya,
enthusing, and cheering the lay followers of Paligma
sandassetv samdapetv samuttejetv sampahasetv, uyyojesi:
for most of the night with a Dhamma talk, dismissed them, (saying):
Abhikkant kho gahapatayo ratti,
The night has passed, householders,
yassa dni tumhe kla maath ti.
now is the time for whatever you are thinking.
Atha kho Paligmiy upsak,
Then the lay followers of Paligma,
Bhagavato bhsita abhinanditv anumoditv, uhysan,
after greatly rejoicing and gladly receiving this word of the Gracious One, rising from
their seats,
Bhagavanta abhivdetv padakkhia katv, pakkamisu.
worshipping and circumambulating the Gracious One, went away.
Atha kho Bhagav, acirapakkantesu Paligmiyesu upsakesu,
Then the Gracious One, not long after the lay followers of Paligma had gone,
sugra pvisi.
entered an empty place.
Tena kho pana samayena Sundha-Vassakr Magadhamahmatt
Then at that time the Magadhan chief ministers Sundha and Vassakra
Paligme nagara mpenti Vajjina paibhya.
were building up a city at Paligma to ward off the Vajjians.
Tena kho pana samayena sambahul devatyo, sahassasahasseva,
Then at that time a great many devats, thousands upon thousands,
Paligme vatthni pariggahanti.
were taking possession of grounds at Paligma.
Yasmi padese mahesakkh devat vatthni pariggahanti,
In that place where the great devats took possession of grounds,
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8: Paligmiyavaggo
mahesakkhna tattha raa rjamahmattna

there the powerful rulers' and great royal ministers'
cittni namanti nivesanni mpetu.
minds inclined to building up residences.
Yasmi padese majjhim devat vatthni pariggahanti,
In that place where the middling devats took possession of grounds,
majjhimna tattha raa rjamahmattna
there the middling rulers' and middling royal ministers'
Yasmi padese nc devat vatthni pariggahanti,
In that place where the lower devats took possession of grounds,
ncna tattha raa rjamahmattna
there the lower rulers' and lower royal ministers'
Addas kho Bhagav dibbena cakkhun,
The Gracious One saw with his divine-eye,
t devatya sahassasahasseva Paligme vatthni pariggahantiyo.
that those devats, thousands upon thousands, were taking possession of grounds at
Paligma.
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8: Paligmiyavaggo

cittni namanti nivesanni mpetun-ti.
Atha kho Bhagav tass rattiy paccsasamaye paccuhya,
Then towards the time of dawn, having risen from his seat, the Gracious One
Ko nu kho nanda Paligme nagara mpet? ti.
Now who, nanda, is building a city at Paligma?
Sundha-Vassakr bhante Magadhamahmatt
The Magadhan chief ministers Sundha and Vassakra, reverend Sir,
Paligme nagara mpenti Vajjina paibhy ti.
are building up a city at Paligma to ward off the Vajjians.
Seyyath pi nanda devehi Tvatisehi saddhi mantetv,
It is just as though, nanda, after consulting with the Tvatisa devas,
evam-eva kho nanda Sundha-Vassakr Magadhamahmatt,
in the same way, nanda, the Magadhan chief ministers Sundha and Vassakra,
Paligme nagara mpenti Vajjina paibhya.
Idhha nanda addasa dibbena cakkhun,
Here, nanda, I saw with my divine-eye,
visuddhena atikkantamnusakena
sambahul devatyo sahassasahasseva,
that a great many devats, thousands upon thousands,
Paligme vatthni pariggahantiyo.
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8: Paligmiyavaggo

cittni namanti nivesanni mpetun-ti.
Yvat nanda Ariya yatana, yvat vaippatho,217
For as long, nanda, as there is an Ariyan sphere (of influence), for as long as there is
trade,
ida agganagara bhavissati Paliputta puabhedana.218
this basket-opening Paliputta will be the chief city.
Paliputtassa kho nanda tayo antary bhavissanti:
For Paliputta, nanda, there will be three dangers:
aggito v udakato v mithubhedato v ti.219
from fire and from water and from the breaking of an alliance.
Atha kho Sundha-Vassakr Magadhamahmatt
Then the Magadhan chief ministers Sundha and Vassakra
217
-patho here is pleonastic giving abstract sense (PED, s.v. vai & patha).
Basket-opening (place), appears to mean a place where there is a market = the market town of
Paliputta. There is a play on the name Paliputta in the Pi, which probably was originally spelt
Palipua, meaning: the place where the Pali pods open up.
219
The Commentary here defines v as having the sense of a conjunction (as opposed to its normal sense
of a disjunction), and says that the three dangers will arise simultaneously in different parts of the city.
218
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8: Paligmiyavaggo
upasakamitv, Bhagavat saddhi sammodisu,

and after going, they exchanged greetings with the Gracious One
sammodanya katha srya vtisretv, ekamanta ahasu.
and after exchanging courteous talk and greetings, they stood on one side.
Ekamanta hit kho Sundha-Vassakr Magadhamahmatt
While stood on one side the Magadhan chief ministers Sundha and Vassakra
Adhivsetu no bhava Gotamo,
May Gotama consent, dear Sir, to us
ajjatanya bhatta saddhi Bhikkhusaghen ti.
(offering him) a meal today, together with the Community of monks.
Bhagavato adhivsana viditv, yena sako vasatho tenupasakamisu,
having understood the Gracious One's consent, went to their own dwelling,
upasakamitv, sake vasathe
and after going, in their own dwellings
having had excellent comestibles and edibles made ready,
Bhagavato kla rocesu: Klo bho Gotama nihita bhattan-ti.
announced the time to the Gracious One, (saying): It is time, dear Gotama, the meal is
ready.
yena Sundha-Vassakrna Magadhamahmattna
went to the dwelling of the Magadhan chief ministers
vasatho tenupasakami, upasakamitv, paatte sane nisdi.
Sundha and Vassakra, and after going, he sat down on the prepared seat.
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8: Paligmiyavaggo

Buddhapamukha Bhikkhusagha pantena
with their own hands served and satisfied the Community of monks with the Buddha
at its head
khdanyena bhojanyena sahatth santappesu sampavresu.
with excellent comestibles and edibles.
Atha kho Sundha-Vassakr Magadhamahmatt,
Then the Magadhan chief ministers Sundha and Vassakra,
Bhagavanta bhuttvi ontapattapi,
when the Gracious One had eaten and washed his hand and bowl,
aatara nca sana gahetv, ekamanta nisdisu.
Ekamanta nisinne kho Sundha-Vassakre Magadhamahmatte Bhagav
While sat on one side the Gracious One rejoiced the Magadhan chief ministers
Sundha and Vassakra
imhi gthhi anumodi:
with these verses:
Yasmi padese kappeti vsa, paitajtiyo
In that place where he makes his dwelling, having entertained
Slavantettha bhojetv, saate brahmacrayo,
The wise and virtuous here, the restrained, who live the spiritual life,
Y tattha devat su tsa dakkhiam-dise. 220
He should dedicate a gift to the devats who are in that place.
T pjit pjayanti mnit mnayanti na.
Honoured, they pay honour, revered, they revere him.
Tato na anukampanti, mt putta va orasa,
Thereafter they have compassion on him, as a mother on her own son,
Devatnukampito poso sad bhadrni passat ti
A man whom the devats have compassion on always sees what is auspicious.
220
The pdayuga is the normal syntactical unit in the verses in the Canon, and only occasionally is it
necessary to take two pdayugas together to get a complete sentence. Here, however, very unusually,
we can see from the verbal syntax that we have to take three pdayugas together to make a complete
sentence. This shows that what we have here is 2 verses of 3 pdayugas each, and they should be
divided as such.
285
8: Paligmiyavaggo
Atha kho Bhagav Sundha-Vassakrna Magadhamahmattna

Then the Gracious One after rejoicing the Magadhan chief ministers Sundha and
Vassakra
imhi gthhi anumoditv, uhysan, pakkmi.
with these verses, and rising from his seat, went away.
Then at that time the Magadhan chief ministers Sundha and Vassakra
Bhagavanta pihito pihito anubaddh honti:
were following close behind the Gracious One, (thinking):
Yenajja samao Gotame dvrena nikkhamissati
That gate by which the ascetic Gotama leaves
ta Gotamadvra nma bhavissati,
will get the name the Gotama Gate,
yena titthena Gaga nadi tarissati
and that ford by which he crosses the river Gag
ta Gotamatittha nma bhavissat ti.
will get the name the Gotama Ford.
Atha kho Bhagav yena dvrena nikkhami,
Then that gate by which the Gracious One left
ta Gotamadvra nma ahosi,
got the name the Gotama Gate,
atha kho Bhagav yena Gag nad tenupasakami.
then the Gracious One went to the river Gag.
Tena kho pana samayena Gag nad pr hoti samatittik kkapeyy.
Then at that time the river Gag was full to the brim, and could be drunk from by
crows (perched on the bank).
Appekacce manuss nva pariyesanti,
Some of the people were seeking boats,
appekacce uumpa pariyesanti,
some were seeking floats,
appekacce kulla bandhanti, aprpra gantukm.
and some were binding rafts, desiring to go from this shore to the shore beyond.
286
8: Paligmiyavaggo
Atha kho Bhagav seyyath pi nma balav puriso

Then the Gracious One, just as a strong man
sammijita v bha pasreyya, pasrita v bha sammieyya,
evam-eva Gagya nadiy orimatre antarahito,
so did he vanish from the near bank of the river Gag,
primatre paccuhsi saddhi Bhikkhusaghena.
and reappeared on the far bank, together with the Community of monks.
Addas kho Bhagav te manusse, appekacce nva pariyesante,
The Gracious One saw those people, some seeking boats,
appekacce uumpa pariyesante,
some seeking floats,
appekacce kulla bandhante, aprpra gantukme.
and some binding rafts, desiring to go from this shore to the shore beyond.
Ye taranti aava sara,
Those who cross over a sea or a lake,
Setu katvna, visajja pallalni.
(Do so) after making a bridge, and leaving the pond behind.
Kulla hi jano pabandhati,
(While) people are still binding together a raft,
Ti medhvino jan ti.
Intelligent people have crossed over.
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8: Paligmiyavaggo
8-7: Dvidhpathasutta (77)

The Discourse on the Two Paths
Eva me suta:
Thus I heard:
eka samaya Bhagav Kosalesu addhnamaggapaipanno hoti
at one time the Gracious One was going along the high road amongst the Kosalans
yasmat Ngasamlena pacchsamaena.
with venerable Ngasamla as the (attendent) ascetic who followed behind him.
Addas kho yasm Ngasamlo antarmagge dvedhpatha,
The venerable Ngasamla saw two paths on the road,
disvna, Bhagavanta etad-avoca:
and having seen (that), he said this to the Gracious One:
Aya bhante Bhagav pantho imin gacchm ti.
This is the path, reverend Sir, let us go by this one, Gracious One.
Eva vutte, Bhagav yasmanta Ngasamla etad-avoca:
After that was said, the Gracious One said this to venerable Ngasamla:
Aya Ngasamla pantho imin gacchm ti.
This is the path, Ngasamla, let us go by this one.
Dutiyam-pi kho yasm Ngasamlo Bhagavanta etad-avoca:
For a second time venerable Ngasamla said this to the Gracious One:
Tatiyam-pi kho yasm Ngasamlo Bhagavanta etad-avoca:
For a third time venerable Ngasamla said this to the Gracious One:
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8: Paligmiyavaggo

Atha kho yasm Ngasamlo,
Then venerable Ngasamla,
Bhagavato pattacvara tattheva chamya nikkhipitv pakkmi:
having put the Gracious One's bowl and robe on the floor right there (and then), went
away, (saying):
Ida bhante Bhagavato pattacvaran-ti.
This is the Gracious One's bowl and robe, reverend Sir.
Atha kho yasmato Ngasamlassa tena panthena gacchantassa,
Then as venerable Ngasamla was going along by that path,
antarmagge cor nikkhamitv, hatthehi ca pdehi ca vihehesu,
thieves who had gone along the road, attacked him with their hands and feet,
patta-ca bhindisu, saghi-ca vipphlesu.
broke his bowl, and tore his double-robe.
Atha kho yasm Ngasamlo bhinnena pattena vipphlitya saghiy
Then venerable Ngasamla, with his broken bowl and torn double-robe
Ekamanta nisinno kho yasm Ngasamlo Bhagavanta etad-avoca:
While sat on one side venerable Ngasamla said this to the Gracious One:
Idha mayha bhante tena panthena gacchantassa,
Here, reverend Sir, as I was going along by that path
antarmagge cor nikkhamitv hatthehi ca pdehi ca vihehesu,
thieves who had gone along the path, attacked me with their hands and feet,
patta-ca bhindisu, saghi-ca vipphlesun-ti.
broke my bowl, and tore my double-robe.
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8: Paligmiyavaggo
Saddhi caram-ekato221 vasa,

Walking together, dwelling as one,
Misso aajanena222 Vedag,
The Perfect One mixes with ignorant people,
Vidv, pajahti ppaka,223
Having understood (that), he abandons bad deeds,
Koco khrapako va ninnagan-ti.224
As the milk-drinking heron (abandons) water.
8-8: Viskhsutta (78)

Eva me suta:
Thus I heard:
Tena kho pana samayena Viskhya Migramtuy
Then at that time Migra's mother Viskh's
natt klakat hoti piy manp.
grand-daughter, who was beloved and dear, had died.
Atha kho Viskh Migramt, allavatth allakes,
Then Migra's mother Viskh, with wet clothes and hair,
divdivassa yena Bhagav tenupasakami,
in the middle of the day went to the Gracious One,
and after going and worshipping the Gracious One, she sat down on one side.
221
This is an interesting use of the ablative, as it normally signifies disjunction, and even the so-called
ablative of comparison can only be used in cases of seperation - as in superiority and inferiority - the
instrumental being required for equivalence etc.; see the discussion in Syntax 132. Here the underlying
notion seems to be the ablative of view-point, meaning (both) on one side.
222
Note that aa here is the noun (= Skt: aja), not the pronoun (Skt: anya), as it may appear at first
glance. Commentary: attano hithita na jnt ti ao, avidv blo ti attho.
223
Commentary allows for two interpretations: vidv pajahti ppakan-ti tena vedagbhvena vidv
jnanto ppaka abhaddaka attano dukkhvaha pajahti; ppaka v akalyapuggala pajahti.
224
Ninnag is not listed in PED, but SED (sv. nimnag) defines it as going downwards, descending, a
river, mountain stream. The milk-drinking heron is said to be able to separate the milk from the water
when drinking.
Udnavarga (28.3) reads: krauca krapako yathodakam, which clarifies the sense.
290
8: Paligmiyavaggo

Viskha Migramtara Bhagav etad-avoca:
the Gracious One said this to Migra's mother Viskh:
Handa kuto nu tva Viskhe gacchasi, allavatth allakes,
Now where have you come from, Viskh, with wet clothes and hair,
idhpasakant divdivass? ti.
(and why are you) coming here in the middle of the day?
Natt me bhante piy manp klakat.
My grand-daughter, who was beloved and dear, reverend Sir, has died.
Tenha, allavatth allakes, idhpasakant divdivass ti.
That is why, with wet clothes and hair, I am coming here in the middle of the day.
Iccheyysi tva Viskhe
Would you like, Viskh,
yvatik Svatthiy manuss tvatike putte ca nattro225 c? ti.
as many children and grand-children as there are people in Svatth?
Iccheyymaha Bhagav
I would like, Gracious One,
yvatik Svatthiy manuss tvatike putte ca nattro c ti.
as many children and grand-children as there are people in Svatth.
Kvabahuk pana Viskhe Svatthiy manuss devasika kla karont? ti.
But how many people, Viskh, die every day in Svatth?
Dasa pi bhante Svatthiy manuss devasika kla karonti,
Ten people, reverend Sir, die every day in Svatth,
nava pi bhante Svatthiy manuss devasika kla karonti,
nine people, reverend Sir, die every day in Svatth,
aha pi bhante Svatthiy manuss devasika kla karonti,
eight people, reverend Sir, die every day in Svatth,
satta pi bhante Svatthiy manuss devasika kla karonti,
seven people, reverend Sir, die every day in Svatth,
cha pi bhante Svatthiy manuss devasika kla karonti,
six people, reverend Sir, die every day in Svatth,
225
Putta means son, and nattar is declined in the masculine here, but as the occasion for the discourse
was the death of a grand-daughter, it is better to assume all children are meant in the translation.
291
8: Paligmiyavaggo
paca pi bhante Svatthiy manuss devasika kla karonti,

five people, reverend Sir, die every day in Svatth,
cattro pi bhante Svatthiy manuss devasika kla karonti,
four people, reverend Sir, die every day in Svatth,
ti pi bhante Svatthiy manuss devasika kla karonti,
three people, reverend Sir, die every day in Svatth,
dve pi bhante Svatthiy manuss devasika kla karonti,
two people, reverend Sir, die every day in Svatth,
eko pi bhante Svatthiy manusso devasika kla karoti,
one person, reverend Sir, dies every day in Svatth,
avivitt bhante Svatthiy manussehi kla karonteh ti.
Svatth is never secluded from people who are dying.
Ta ki maasi Viskhe,
Now what do you think, Viskh,
api nu tva kadci karahaci anallavattha anallakes v? ti.
would you ever be without wet clothes and hair?
No heta, bhante, ala me bhante,
Surely not, reverend Sir, I have had enough, reverend Sir,
tva bahukehi puttehi ca nattrehi c! ti
with so many children and grand-children!
Yesa kho Viskhe sata piyni, sata tesa dukkhni,
For those who have a hundred loves, Viskh, they have a hundred sufferings,
yesa navuti piyni, navuti tesa dukkhni,
for those who have ninety loves, they have ninety sufferings,
yesa asti piyni, asti tesa dukkhni,
for those who have eighty loves, they have eighty sufferings,
yesa sattati piyni, sattati tesa dukkhni,
for those who have seventy loves, they have seventy sufferings,
yesa sahi piyni, sahi tesa dukkhni,
for those who have sixty loves, they have sixty sufferings,
yesa pasa piyni, pasa tesa dukkhni.
for those who have fifty loves, they have fifty sufferings,
yesa cattrsa piyni, cattrsa tesa dukkhni,
for those who have forty loves, they have forty sufferings,
292
8: Paligmiyavaggo
yesa tisa piyni tisa tesa dukkhni,

for those who have thirty loves, they have thirty sufferings,
yesa vsa piyni, vsa tesa dukkhni,
for those who have twenty loves, they have twenty sufferings,
yesa dasa piyni, dasa tesa dukkhni,
for those who have ten loves, they have ten sufferings,
yesa nava piyni, nava tesa dukkhni,
for those who have nine loves, they have nine sufferings,
yesa aha piyni, aha tesa dukkhni,
for those who have eight loves, they have eight sufferings,
yesa satta piyni, satta tesa dukkhni,
for those who have seven loves, they have seven sufferings,
yesa cha piyni, cha tesa dukkhni,
for those who have six loves, they have six sufferings,
yesa paca piyni, paca tesa dukkhni,
for those who have five loves, they have five sufferings,
yesa cattri piyni, cattri tesa dukkhni,
for those who have four loves, they have four sufferings,
yesa ti piyni, ti tesa dukkhni,
for those who have three loves, they have three sufferings,
yesa dve piyni, dve tesa dukkhni,
for those who have two loves, they have two sufferings,
yesa eka piya, eka tesa dukkha,
for those who have one love, they have one suffering,
yesa natthi piya, natthi tesa dukkha.
for those who love nothing, they have no sorrow.
Asok te viraj anupys ti vadm ti.
They are griefless, dust-free, and without despair, I say.
293
8: Paligmiyavaggo
Ye keci sok paridevit v,

Whatever griefs or lamentations there are,
Dukkh ca lokasmi anekarp,
And the many kinds of suffering in the world,
Piya paicca pabhavanti ete,
These (all) arise because of love,
Piye asante na bhavanti ete.
Without loves, these do not originate.
Tasm hi te sukhino vtasok,
Therefore they are happy and free from grief,
Yesa piya natthi kuhici loke,
Who are without love for anything in the world,
Tasm asoka viraja patthayno,
Therefore those wanting what is griefless, dust-free,
Piya na kayirtha kuhici loke ti.
Should not have love for anything in the world.
8-9: Pahamadabbasutta (79)

The First Discourse about Dabba
Eva me suta:
Thus I heard:
Atha kho yasm Dabbo Mallaputto yena Bhagav tenupasakami,
Then venerable Dabba Mallaputta went to the Gracious One,
Ekamanta nisinno kho yasm Dabbo Mallaputto
While sat on one side venerable Dabba Mallaputta said this
to the Gracious One:
294
8: Paligmiyavaggo
Parinibbnaklo me dni Sugat ti.

Now is the time for my Complete Emancipation, Fortunate One.
Yassa dni tva Dabba kla maas ti.
Now is the time for whatever you are thinking, Dabba.
Atha kho yasm Dabbo Mallaputto uhysan,
Then venerable Dabba Mallaputta, after rising from his seat,
Bhagavanta abhivdetv padakkhia katv,
worshipping and circumambulating the Gracious One,
vehsa226 abbhuggantv, kse antaikkhe pallakena nisditv,
after going up into the sky, and sitting in cross-legged posture in the air, in the
firmament,
tejodhtu sampajjitv, vuhahitv, Parinibbyi.
entering the fire-element, and emerging, attained Complete Emancipation.
Atha kho yasmato Dabbassa Mallaputtassa
Then while venerable Dabba Mallaputta
- vehsa abbhuggantv, kse antaikkhe pallakena nisditv,
- after going up into the sky, and sitting in cross-legged posture in the air, in the
firmament,
tejodhtu sampajjitv, vuhahitv entering the fire-element, and emerging parinibbutassa sarrassa jhyamnassa ayhamnassa,227
was attaining Complete Emancipation, his body burning and being consumed,
neva chrik payittha na masi.
there was no charcoal and no ash evident.
Seyyath pi nma sappissa v telassa v
Just as while ghee or oil
jhyamnassa ayhamnassa neva chrik payati na masi,
is burning and being consumed there is no charcoal and no ash evident,
evam-eva kho yasmato Dabbassa Mallaputtassa
so also while venerable Dabba Mallaputta
226
The Commentary explains that vehsa is an accusative used in the sense of the locative here, on
account of its being governed by the upasagga abhi- (in abbhuggantv).
227
The syntax is very difficult here, but it seems we have to take the genitives starting with yasmato...
and ending with ...ayhamnassa as being in absolute construction, together with the locative absolutes
kse antaikkhe (cf. 3.8 above); and with the insertion of the absolutives as a subordinate clause. cf.
the discussion in Syntax 159c on a similar construction occuring in DN.
295
8: Paligmiyavaggo

firmament,
tejodhtu sampajjitv vuhahitv entering the fire-element, and emerging parinibbutassa sarrassa jhyamnassa ayhamnassa,
neva chrik payittha na mas.228
Abhedi kyo, nirodhi sa,
The body broke up, perception ceased,
Vedan stbhavisu sabb,
All feelings became cool,
Vpasamisu sakhr, via attham-gam ti.
(Mental) processes were pacified, consciousness came to rest.
8-10: Dutiyadabbasutta (80)

The Second Discourse about Dabba
Eva me suta:
Thus I heard:
There it was that the Gracious One addressed the monks, (saying):
Bhikkhavo ti, Bhadante ti te bhikkh Bhagavato paccassosu,
Monks! Reverend Sir! those monks replied to the Gracious One,
228
BJT adds the quotation marker ti here, probably in imitation of the following discourse where it is
indeed required.
296
8: Paligmiyavaggo
Bhagav etad-avoca:
Dabbassa bhikkhave Mallaputtassa
While venerable Dabba Mallaputta, monks
firmament,
tejodhtu sampajjitv, vuhahitv entering the fire-element, and emerging parinibbutassa sarrassa jhyamnassa ayhamnassa,
neva chrik payittha na masi.
Seyyath pi nma sappissa v telassa v
Just as while ghee or oil
jhyamnassa ayhamnassa neva chrik payati na masi,
is burning and being consumed there is no charcoal and no ash evident,
evam-eva kho bhikkhave Dabbassa Mallaputtassa
so also while venerable Dabba Mallaputta
- vehsa abbhuggantv kse antaikkhe, pallakena nisditv,
firmament,
tejodhtu sampajjitv, vuhahitv entering the fire-element, and emerging parinibbutassa sarrassa jhyamnassa ayhamnassa,229
neva chrik payi na mas ti.
229
BJT omits ayhamnassa here, presumably by mistake.
297
8: Paligmiyavaggo
Ayoghanahatasseva jalato jtavedaso,

Just as for an iron bar, which is struck by fire and heat,
Anupubbpasantassa, yath na yate gati,
And gradually cooling, the destiny (of that heat) is not known,
Eva samm vimuttna, kmabandhoghatrina:
So it is for those perfectly free, who have crossed over the flood of bondage to
sense pleasures:
Papetu gati natthi pattna acala sukhan-ti.
There is no known destiny for those who have attained unagitated happiness.
Udnapi Samatt
The Text of the Udna is Complete
298
Mahparinibbnasutta (DN 16)

The Discourse about the Great
Emancipation
nandajoti Bhikkhu
(May, 2008 / 2552)
Table of Contents
Texts
Preface
Introduction
[The First Chapter for Recitation]

[King Ajtasattu]
[Seven Things which Prevent Decline in the Vajjians]
[Seven Things which Prevent Decline in the Community (1-7)]
[Seven Further Things which Prevent Decline in the Community (8-14)]
[Six Things which Prevent Decline in the Community (36-41)]
[The Story of the Teaching at Ambalahik]
[Sriputtas Lions Roar]
[The Advantages of Virtue]
[Building up Paligma]
[The Second Chapter for Recitation]

[The Mirror of (the True Nature of) Things]
[The Courtesan Ambapl]
[The Gracious Ones Sickness]
[The Third Chapter for Recitation]

[nandas Failure]
[The Relinquishment of the Life Process]
[Eight Reasons for Earthquakes]
[The Eight Assemblies]
[The Eight Means of (Mind) Mastery]
[The Eight Liberations]
[nandas Fault]
[nandas Fault at Rjagaha]
[nandas Fault at Vesl]
[The Thirty-Seven Things on the Side of Awakening]
[The Fourth Chapter for Recitation]

[The Four Noble Things]
[The Four Great Referalls]
[The Last Meal]
[Bringing Drinking Water]
[The Story concerning Pukkusa Mallaputta]
[Cundas Great Gain]
[The Fifth Chapter for Recitation]

[Worshipping the Realised One]
[The Visit of the Divinities]
[The Four Places that Produce Enthusiasm]
[nandas Marvellous Qualities]
[Kusinrs History]
[The Mallas Worship the Gracious One]
[Subhaddha, the Last Direct Disciple]
[The Sixth Chapter for Recitation]

[The Last Instructions of the Realised One]
[The Final Emancipation]
[The Preparation of the Body]
[The Story concerning Mahkassapa]
[The Distribution of the Relics]
Map of the Realised Ones Last Tour
Texts
(BJT): r Lakan edition, from the Buddha Jayanti Tripitaka Series, Volume VIII
(Thai): Thai edition, as found on Budsir for Windows CD-ROM (version 2.0, Bangkok,
1996).
(ChS): Burmese edition, as found on the Chaha Sagyana CD-ROM (version 3),
Igatpuri (no date, but = 1999).
(PTS): European edition, The Dgha Nikya, ed. T.W. Rhys Davids and J. Estlin
Carpenter, (1903, reprinted 1995).
***
(Comm): Mahparinibbnasuttavaan, as found on the Chaha Sagyana CD-ROM
(version 3), Igatpuri (no date, but = 1999).
Translations Consulted
The Book of the Great Decease, in Dialogues of the Buddha, Vol II, by T.W. and
C.A.F. Rhys Davids (Pali Text Society, 1910, 4th edition reprinted 1995, Oxford).
The Buddhas Last Days, from The Long Discourses of the Buddha, a translation of the
Dgha Nikya, by Maurice Walshe (Wisdom Publications, Boston, 1995).
Last Days of the Buddha, translated from the Pali by Sister Vajira & Francis Story
(Buddhist Publication Society, Kandy, Sri Lanka, 2007).
***
The Buddhas Last Days, Buddhaghosas Commentary on the Mahparinibbna Sutta,
translated by Yang-Gyu An (Pali Text Society, 2005, Oxford).
Preface
In preparing this text and translation for publication I have divided it into a number of
versions. In the Buddhist Texts and Studies section will be found the Pi text together
with the variant readings. This is a more technical work dealing with the establishment
of the text, and considers the text from the point of view of its grammar, prosody, and
how the material has been collected.
In the Texts and Translations section I present the full text and translation with
have therefore translated sections from the Commentary, added notes on the history and
geography, and explained points of doctrine whenever it seemed necessary.
In the English section there is the translation only, with somewhat less notes than in the
Text and Translations section, which is intended for the casual reader who wants a
reliable translation but is not interested in the technical matters concerning the original
text itself.
I am very grateful to Dhammacr Chittapla for reading through the translation and
making many valuable corrections and suggestions for improvement, his knowledge of
Pi and the teaching, and his willingness to help with this work, are greatly appreciated.
If anyone else has any corrections please let me know at anandajoti@gmail.com.
nandajoti Bhikkhu
June 2008
Introduction
The Mahparinibbnasutta is a carefully crafted record of the events and Teachings that
took place in the last year of the Lord Buddhas life, but as it stands it is lengthy,
repetitious, and has suffered from additions which break up the narrative. Therefore I
will give a summary of the main events here, which will give an overview of the
discourse and help to orientate the reader.
Rjagaha to Vesl (Chapters 1-2)

The discourse opens in a very historical setting, with the Magadhan King Ajtasattu,
who is in his capital Rjagaha, declaring that he intends to destroy the Vajjian Republic,
which lay on the lands on the opposite bank of the River Gag, which formed the
Northern boundary of his own Kingdom.
According to the Commentary there had been a long-running dispute over the trade that
was being conducted along the Gag, which the Vajjians had won out on, but which
was making the Magadhan King more and more hostile. Ajtasattu, reflecting that it is
not wise to enter into war without hearing what the wise have to say on the matter, sent
one of his Chief Ministers, Vassakra, to inform the Buddha of his plans, and to listen to
whatever he says.
Vassakra therefore approaches the Buddha, who was living on the nearby Vultures
Peak Mountain, and explains the Kings intentions. The Buddha doesnt answer
Vassakra direct, but instead turns to his faithful attendant nanda, and asks whether
the Vajjians assemble regularly and frequently, carry out their Vajjian duties
unanimously, do not establish new laws or cut off old laws, honour their elders, do not
coerce their women and girls, honour the Vajjian shrines, and have made good
arrangements in regard to the lawful protection of the Worthy Ones.1 nanda replies
that they do all these things, and the Buddha declares that as long as they do growth is
to be expected for the Vajjians and not decline.
Vassakra understands through this that the Vajjians cannot be defeated through war but
only through diplomacy or the breaking of the alliance, and he thereupon withdraws. It
appears from the Commentary that within 4 years the Magadhan King did in fact
manage to divide the Vajjians and overcome them, mainly thanks to the intrigues of his
Minister Vassakra.
After his departure the Buddha asks nanda to assemble all the monks living around
Rjagaha, and when they have come he instructs them with a parallel teaching to the
one he had given regarding the Vajjians:2 the Sagha should assemble regularly and
frequently, carry out their Community duties unanimously, not establish new laws or cut
off old laws, honour the elder monks, not come under the influence of craving, have
desire for forest dwellings, and attend to the ways of mindfulness. In which case growth
1
This is an edited paraphrase. All the words placed in single quotation marks in the Introduction
are either direct quotes or close paraphrases.
2
Notice that both the Vajjians and the Sagha were living under a Republican type of
Government, so the conditions that apply to the one were easy to transfer to the other.
Introduction - 7
is to be expected for the Sagha and not decline. It is noticeable that throughout the
discourse the Buddha shows concern time and again that the Ssana and Sagha which
he has founded are well-established and will be able to survive his passing.
The Buddha then enumerates five more sets of conditions that will have the same effect.
I have argued elsewhere3 that these conditions do not appear to be original to the text,
so there is no need to list them again here. At the end of this section though it is said the
Buddha taught in summary form Virtue, Concentration and Wisdom. The details are not
set out, but this statement is inserted at the end of his stay in each of the places he
visited, and may be taken as a summary of the kind of teachings the Buddha gave
everywhere, but which have not been recorded in detail here.
The Buddha then leaves the Magadhan capital and begins his final tour of the Middle
Country. He passes through Ambalahik,4 and on to Nanda, where he meets with one
of his Chief Disciples Ven. Sriputta. Although we shall have to discuss this matter later,
it appears that this is the last recorded meeting between the two of them. Here Ven.
Sriputta roars his lions roar (shanda), and proclaims his faith in the Buddha and his
teaching.
The Buddha then moves on to Paligma, which was at that time being built up by the
Magadhan Ministers Sundha and Vassakra to ward off the Vajjians. The site was
situated on the bank of the Gag, facing the rival nation who were just over the
waters.5 After instructing the householders of Paligma in the benefits of virtue, and
accepting a meal prepared by the Chief Ministers, the Buddha crossed over the Gag,
entered the Vajjian lands, and made his way up to Koigma where he taught the Four
Noble Truths.
From there he went to Ndika where nanda questioned him at length about the people,
lay and monastic, who had attained Path and Fruit in that small village. The Buddha
answers, and also teaches a way in which anyone can be sure he has attained at least the
first stage of Stream-Entry (Sotpatti). After leaving Ndika the Buddha walked on to
the Vajjian capital Vesl, where he took up residence in the pleasure park of the
courtesan Ambapli.
When she hears that the Buddha is residing there she comes and invites him and the
Sagha for a meal on the morrow, which the Buddha accepts. The Licchavs, who were
the largest clan in the Vajjian Republic, also try to invite the Buddha to a meal, but are
distressed to find that the meal has already been given to the courtesan. At the end of
the meal Ambapl donates the park to the Buddha for the use of the Community.
By this time the Rainy season is approaching, and the Buddha withdraws from the
immediate vicinity of Vesl, to the nearby village of Beluv, which is where he spent
3
See the introduction to the establishment of the text of this discourse in the Buddhist Texts and
Studies section of this website.
4
Where interestingly enough no teaching or events are recorded except the summary.
5
This settlement eventually became a city, and was known as Paliputta. Some two centuries
later it was the center of administrative affairs for the Emperor Asoka. Today it is known as
Patna and is still an important city in the modern Indian State of Bihar.
Introduction - 8
6
his last Rains Retreat. It is here that the Buddha fell seriously ill, but he determined to
suppress it until he has had time to address the Community on various matters.
The Buddha then rises from the illness and gives his famous teaching that he has no
esoteric and exoteric teaching and that nanda7 should live with yourself as an island,
yourself as a refuge, with no other refuge, with the Teaching as an island, the Teaching
as a refuge, with no other refuge, and explains that this means attending to the ways of
mindfulness.
The Missing Months

At this point we come to the end of the second chapter for recitation (bhavra). We
now come to a problem in the narrative, which has been progressing smoothly so far. As
noted above, according to the Commentary, the Buddha fell ill about 10 months before
the Veskha Full Moon day, which is the traditional date for the Final Emancipation.
In the next Chapter we find the Buddha entering Vesl for alms, and immediately
afterwards going to Cpla Shrine with Ven. nanda, which is where the Buddha gives
up the life-process (yusakhra), and announces that in 3 months he will attain Final
Emancipation. We therefore have a lacuna in the history of about 7 months.
The Commentary inserts here another itinery of the Buddha, unrecorded in this
discourse, whereby he goes to Svatth and has a last meeting with Ven. Sriputta, who
returns to his home village of Naka and dies of dysentry in the room of the house
where he was born. The Buddha then travelled down to Naka and had a Shrine
(Cetiya) built for the relics.
The Commentary says he then went to Rjagaha where Ven. Mahmoggallna had
attained Final Emancipation after being murdered by bandits, and the Buddha had a
Shrine built for his relics in the Great Monastery (Veuvana) in Rjagaha.
After that he is said to have gone to Ukkcel in the Vajjian lands8 which is where the
9
Ukkcelasutta was delivered, From there he is said to have walked back to Vesl,
which is where the following episode in the discourse takes place.
I believe the reason for this proposed itinery is the need to reconcile the material found
in the discourses. In the Satipahnasayutta (SN 47.13) it is recorded that following
Ven. Sriputtas Final Emancipation his attendant novice Cunda took his bowl and robes
back to Svatth and presented them to the Buddha; in the following discourse
(Ukkcelasutta) the Buddha speaks about the Community being empty (asu) now that
his two Chief Disciples had passed away.
We are not told the exact nature of the illness, but we can perhaps infer that it was dysentry, as
the Commentary notes that, after the illness was suppressed it did not arise again until 10 months
later, and that illness is said in the dscourse to have been dysentry.
7
And implicitly all his followers.
8
Now identified with Hajipur, across the river from Patna.
9
Satipahnasayutta, SN 47.14.
Introduction - 9
However, the Commentarial account is difficult to reconcile with the traditional dates.
According to the Commentary Ven. Sriputta attained Final Emancipation on the Full
Moon night of Kattika (November), which is one month after the first Rains Retreat
closes. There is no reason to believe that the Buddha broke his last Rains Retreat, so the
time-scale would be at most one month for the Buddha to walk to Svatth, about 400
kilometres from Vesl, and for Ven. Sriputta to walk back to Naka, just north of
Rjagaha, about 500 kilometres from there. Given the great distances involved this
doesnt seem to be possible.
Because of this I make here what I hope is a more plausible suggestion. We can imagine
that the Buddha completed the Rains Retreat in mid-October, and that he would have
stayed in the vicinity of Vesl for the Kathina celebrations. Indeed, it is almost certain
that he would not have left before these were concluded.
He may then have heard that Ven. Sriputta had passed away and decided to walk back
to Naka, about 90 kilometres away. This may have taken more than a fortnight, so it
may be that even on the way he heard that Ven. Mahmoggallna had also passed away.
After the burial and the building of the Shrines the Buddha started to return to Vesl,
stopping at Ukkcel where he spoke the above mentioned discourse.
The distance from Ukkcel to Vesl is only about 40 kilometres, and wouldnt have
taken more than a week to walk, but we cannot say that the Buddha proceeded there
straight after the discourse. This would therefore be quite a reasonable way to account
for the missing months, and it could account for the discourse given at Ukkcel, but
unfortunately not for the one about the novice Cunda bringing the bowl and robes to
Svatth.
Other possible ways to account for the missing months would be if the traditional dates
of either the Buddha or his two Chief Disiples (or both) were incorrect, or if the Buddha
didnt leave Beluva until February, but this hardly solves the problem as there would still
be a gap of a number of months in the story at this point, which can not be accounted
for.
There is a difficulty, however, even with the revised itinery proposed above because it it
is difficult to understand why such important events as the passing away of the two
Chief Disciples and the building of Shrines for them would have been left out of the
discourse, which it appears is intended to trace the last year of the Buddhas life, if they
had been remembered by the Elders at the First Council. It is unfortunate indeed that
the events that took place during that time seem to have been lost by the tradition
forever, as we have no sure way of reconstructing the events now.
Introduction - 10
At Vesl (Chapter 3)
If the tradition that the Buddha attained Final Emancipation at Veskha is correct the
next Chapter opens around the time of Mgha Full Moon day in January-February. The
Buddha, after returning from alms-round in Vesl, tells nanda that they will go to the
Cpla Shrine for the day. Here the Buddha three times tells nanda that anyone who
had developed the four Paths to Power could live on for the lifespan, but nanda doesnt
understand that this is an opportunity to request the Buddha to do so, and lets the chance
go by.
Next the Buddha is visited by the wicked Mra, who reminds the Buddha that
10
previously he had stated that he would attain Final Emancipation once his Community
and lay-disciples were established in the teaching, and Mra assures him that that now is
the case, and urges him to pass away. Eventually the Buddha tells Mra not to be
concerned about this, he has already determined that he will attain Final Emancipation
in three months time.
With that declaration there is an earthquake and nanda approaches the Buddha and
asks him what it is that has occasioned the great quake? The Buddha explains the eight
reasons for earthquakes, which include his relinquishment of the life-process and,
11
anticipating what is to come, his attainment of Final Emancipation.
The Buddha then explains to nanda the whole story of his meetings with Mra, and his
giving up the life-process that day, at which nanda tries to persuade the Buddha to live
on. The Buddha asks him why he makes the request, and nanda responds that he has
heard the Buddha saying that anyone who had developed the four Paths to Power could
live on for the lifespan. The Buddha then blames him for not making the request earlier
and says that it is not possible for him to do so now, and reminds him of just how many
times he had told him, both in the Vajjian lands and in Magadh about this, but at each
occasion nanda had failed to make the request.12
Vesl to Kusinr (Chapters 4-5)

The Buddha and nanda return to Vesl and to the Great Wood (Mahvana), where the
Buddha asks his attendant to gather together all the monks who are living in the vicinity
of the city, and after they have assembled he teaches them what later came to be known
as the 37 Things on the Side of Awakening (Bodhipakkhiyadhamm). He then announces
to the Community that he will attain Final Emancipation in three months time.
The Buddha and nanda, together with a great Community of monks then set out from
Vesl and travel by stages to Bhaagma, where he teaches the Four Noble Things
10
In the eighth week after the Awakening according to the Commentary.

Following this teaching there are some more teachings which I omit here as I do not think
they belong to the original rescension of the discourse. See the introduction to the establishment
of the text of this discourse in the Buddhist Texts and Studies section of this website
12
I have questioned the extraordinary length and repetitiousness of this section in the above
mentioned introduction.
11
Introduction - 11
which, because they have not been penetrated both the Buddha and everyone else have
been wandering along in Sasra for so long.13
From Bhaagma they travel on to Hatthigma, Ambagma, Jambugma, and
Bhoganagara.14 There the Buddha taught the Four Great Referrals and how to
distinguish what was his real Teaching and Discipline from what has been wrongly
remembered by examining the consistency of the teaching with what is known to have
been taught by him.
After leaving Bhoganagara they travel up to Pv where the Buddha stays in Cunda the
Smiths Mango Wood. When he hears that the Buddha has arrived Cunda goes, hears an
unreported Teaching from the Buddha, and invites him and the Sagha to a meal of the
following day, which the Buddha accepts.
It is after this meal that the Buddha goes down with dysentry again. Even though he was
ill still he decides to press on to Kusinr, which is a distance of about 7 kilometres
from Pv. An odd story is inserted here concerning one Pukkusa Mallaputta, who tells
how ra Klma was once sitting in meditation when five hundred wagons went by,
but he didnt notice them. The Buddha replies that once he was sitting in meditation
when a fierce storm blew up but he didnt notice the storm at all. Pukkusa declares that
the former faith he had in ra has been lost and he now places his faith in the
Buddha, and he presents the Buddha and nanda with a pair of golden robes, but the
robes loose their gleam when placed alongside the Buddhas skin, which is glowing
15
unusually bright, as this is the night he will attain Final Emancipation.
The narrative continues with the Buddha assuring nanda that Cunda is not to be
blamed for serving the last meal that the Buddha ever partook off, rather, he states, that
that will be for his benefit for a long time.
At Kusinr (Chapters 5-6)

They carry on until they reach Kusinr and the Sal Wood at Upavattana. There the
Buddha lies down on a couch. While lying in the lions posture the Divinities come and
worship him, and the Buddha asks Ven. Upava to step aside so they can get to see him
16
for the last time. The Buddha tells nanda about the four pilgrimage centres that can
be visited by those having faith, which is followed by some miscellaneous Teachings,
including an instruction on how to deal with his body when he has gone.
The Buddha praises nandas wonderful qualities, and declared that all Buddhas had,
and will have, similar attendents. nanda requests the Buddha not to attain Final
Emancipation in this small town, but the Buddha tells him that Kusinra actually has a
13
These are different from the Four Noble Truths taught at Koigma above; they consist of
Noble Virtue, Noble Concentration, Noble Wisdom, and Noble Freedom.
14
None of these villages have been identified, but the route along which they lay is known.
15
This section occurs in the middle of a discourse that is also recorded in the Udna (Ud. 8-5),
but in the latter collection this story does not occur at all. It strikes me as being apocryphal and
probably has little basis in fact.
16
The place he was born, Awakened, first taught, and attained Final Emancipation.
Introduction - 12
17
glorious past, and relates the Mahsudassanasutta at this point. The Buddha then
sends nanda into Kusinr to announce to the villagers that he will attain Final
Emancipation that very night. nanda returns with them and has them worship the
Buddha for one last time.
At this point a wanderer Subhadda arrives and asks permission to see the Buddha as he
needs to clear his doubts. nanda refuses but the Buddha overhears the conversation and
tells him to allow Subhadda to come. He initially asks the Buddha about the Teachings
of the other famous teachers of his day, but the Buddha puts this aside and assures him
about his own Teaching, and Subhadda becomes the last direct disciple of the Buddha.
After giving some last instructions to nanda, the Buddha asks if there is anyone in the
gathering who has any doubts about the Teaching, but none of them do, as even the
least among them (nanda himself) has attained the first Path and Fruit. He then speaks
his famous last words, urging his disciples to strive on with heedfulness.
The Buddha then passes through the various absorptions (jhna) forwards, backwards
and forwards again, and after emerging from the fourth absorption he attains Final
Emancipation (parinibbna). nanda goes and informs the villagers and they come and
start to prepare the funeral. The preparations continue for seven days, before they are
ready for the cremation.
Eventually they take the body out for cremation, but are unable to do so, because the
Divinities will not allow it while Ven. Mahkassapa is still on the way, as he wishes to
pay his last respects to the body. Once this is accomplished the pyre catches fire by
itself.
The Mahparinibbnasutta ends with the story of how the relics were distributed. It is
worthy of note here that although the relics were taken to three capital cities,
Kapilavatthu, Vesl, and Rjagaha, none were taken to Svatth, which is where the
Buddha had done most of his teaching. It may be that the Kosalans were simply unaware
of what had happened in the Mallan country.
17
In our narrative only the beginning of the story is given, but it appears in other versions the
whole lengthy discourse is inserted at this point.
13
Mahparinibbnasutta (DN 16)

The Discourse about the Great Emancipation
[Pahamabhavra]
[The First Chapter for Recitation]
[1: Rj Ajtasattu]18
[King Ajtasattu]
Eva me suta:
Thus I heard:
Eka samaya Bhagav Rjagahe viharati Gijjhake pabbate.
At one time the Gracious One was living near Rjagaha on the Vultures Peak
19
Mountain.
Tena kho pana samayena Rj Mgadho Ajtasattu Vedehiputto,
Now at that time the Magadhan King Ajtasattu,20 the son of Lady Wisdom,
Vajj abhiytukmo hoti.
21
had a desire to attack the Vajjians.
So evam-ha: Aha hime Vajj evamahiddhike evamahnubhve ucchecchmi,
He said this: I will annihilate these Vajjians, who are so successful, so powerful,
vinsessmi Vajj, anayabyasana pdessmi Vajj ti.
I will destroy the Vajjians, I will bring about the downfall and destruction of the
Vajjians.
18
cf. AN Bk. 7.22-23. Titles placed in square brackets do not occur in the discourse, but are
included to help orientate the reader. BJT and ChS also supply titles, but the divisions and titles
often differ from the ones given here.
19
The discourse opens about one year before the Parinibbna. Rjagaha was the capital of the
Magadhan State, and Vultures Peak was one of the 7 mountains surrounding the city.
20
Ajtasattu came to power in Magadha about 7 years before the Parinibbna. His name is an
epithet meaning one with no born enemy; but after he had starved his Father to death, the good
King Bimbisra, the name was re-interpreted to mean one who was an enemy (to his Father even)
before being born.
21
The Kingdom of Magadha and the Vajjian Republic were neighbouring countries. According
to the Commentary they seem to have been in dispute about control of the trade along the
Ganges river. The period the Buddha was living in saw the gradual rise of the Monarchies to
power, displacing the Republics until a couple of centuries later the whole of India was
eventually united under King Asoka.
13
The First Chapter for Recitation - 14

Atha kho Rj Mgadho Ajtasattu Vedehiputto,
Then the Magadhan King Ajtasattu, the son of Lady Wisdom,22
Vassakra brhmaa Magadhamahmatta mantesi:
addressed the Magadhan chief minister the brahmin Vassakra, (saying):23
Ehi tva brhmaa yena Bhagav tenupasakama,
Go, brahmin, and approach the Gracious One,
upasakamitv mama vacanena Bhagavato pde siras vandhi,
and after approaching worship the Gracious Ones feet in my name,
appbdha apptaka lahuhna bala phsuvihra puccha:
and ask whether he is free from sickness, free from illness, in good health, and living
comfortably, (and say):
Rj Bhante Mgadho Ajtasattu Vedehiputto Bhagavato pde siras vandati,
The Magadhan King Ajtasattu, the son of Lady Wisdom, reverend Sir, worships with
his head at the Gracious Ones feet,
appbdha apptaka lahuhna bala phsuvihra pucchat. ti
and asks whether you are free from sickness, free from illness, in good health, and
living comfortably.
Eva-ca vadehi:
And say this:
Rj Bhante Mgadho Ajtasattu Vedehiputto Vajj abhiytukmo.
The Magadhan King Ajtasattu, the son of Lady Wisdom, reverend Sir, desires to attack
the Vajjians.
He says this: I will annihilate these Vajjians, who are so successful, so powerful,
vinsessmi Vajj, anayabyasana pdessm Vajj ti.
Vajjians.
Yath ca te Bhagav bykaroti, ta sdhuka uggahetv, mama roceyysi,
And just what the Gracious One says to you, after learning it well, you must inform me,
na hi Tathgat vitatha bhaant. ti
for the Realised Ones do not speak falsely.
22
So the meaning of the phrase is interpreted by the Commentary (Vedeh ti pana

paitdhivacanam-eta). The lady in question was the daughter of a King of Kosala.
23
We find later on in this discourse that there were two chief ministers under Ajtasattu:
Sundha and Vassakra.

Eva bho ti kho Vassakro brhmao Magadhamahmatto,
Very well, dear Sir, and the Magadhan chief minister the brahmin Vassakra,
Rao Mgadhassa Ajtasattussa Vedehiputtassa paissutv,
after replying to the Magadhan King Ajtasattu, the son of Lady Wisdom,
bhaddni bhaddni ynni yojpetv,24
and having (many) great and august vehicles prepared,
bhadda bhadda yna abhiruhitv,
and mounting (those) great and august vehicles,
bhaddehi bhaddehi ynehi Rjagahamh niyysi,
departed with those great and august vehicles from Rjagaha,
yena Gijjhako Pabbato tena pysi yvatik ynassa bhmi ynena gantv,
and after approaching by vehicle to the Vultures Peak Mountain as far as the ground
for vehicles (would allow),
yn paccorohitv pattiko va yena Bhagav tenupasakami,
and descending from the vehicles, he approached the Gracious One by foot,
and after approaching, he exchanged greetings with the Gracious One,
sammodanya katha srya vtisretv, ekam-anta nisdi.
and after exchanging courteous talk and greetings, he sat down on one side.
Ekam-anta nisinno kho Vassakro brhmao Magadhamahmatto
While sitting on one side, the Magadhan chief minister the brahmin Vassakra
Rj bho Gotama Mgadho Ajtasattu Vedehiputto
The Magadhan King Ajtasattu, the son of Lady Wisdom, dear Gotama,
bhoto Gotamassa pde siras vandati,
worships with his head at dear Gotamas feet,
appbdha apptaka lahuhna bala phsuvihra pucchati.
and asks whether you are free from sickness, free from illness, in good health, and
living comfortably.25
24
25
Thai, ChS: yojetv, which would mean that they prepared, rather than had them prepared.
This is an example of what is called elsewhere: courteous talk and greetings

(sammodanya katha srya). Notice he doesnt wait for a reply because it is a
formality, and a reply was not expected.

Rj bho Gotama Mgadho Ajtasattu Vedehiputto Vajj abhiytukmo.
The Magadhan King Ajtasattu, the son of Lady Wisdom, dear Gotama, desires to attack
the Vajjians.
He says this: I will annihilate these Vajjians, who are so successful, so powerful,
vinsessmi Vajj, anayabyasana pdessm Vajj. ti
Vajjians.
[2: Satta Vajj-Aparihniy Dhamm]26

[Seven Things which Prevent Decline in the Vajjians]27
Now at that time venerable nanda
Bhagavato pihito hito hoti Bhagavanta vjamno.
was stood behind the Gracious One fanning the Gracious One.28
Then the Gracious One addressed venerable nanda, (saying):29
1) Kin-ti te nanda suta: Vajj abhihasannipt sanniptabahul? ti
Have you heard, nanda: The Vajjians assemble regularly and assemble frequently?30
Suta meta Bhante: Vajj abhihasannipt sanniptabahul. ti
I have heard this, reverend Sir: The Vajjians assemble regularly and assemble
frequently.
26
cf. AN Bk. 7.22-23.

The seven things which prevent decline for the Vajjians are echoed later in the first of the
seven things that prevent decline for the Sagha.
28
For the past 25 years nanda had been the Buddhas main attendent, upahka, which literally
means: one who stands near.
29
The Buddha doesnt reply directly to Vassakra, but speaks to nanda with Vassakra within
listening range, so he can hear and understand.
30
The Commentary explains the importance of meeting regularly and frequently by saying when
that is the case they will hear reports affecting the security of the country as they happen and
will be able to deal with it there and then.
27

Yvakva-ca nanda Vajj abhihasannipt sanniptabahul bhavissanti
For as long, nanda, as the Vajjians will assemble regularly and assemble frequently
vuhi yeva nanda Vajjna pikakh no parihni.
surely growth, nanda, is to be expected for the Vajjians not decline.
2) Kin-ti te nanda suta: Vajj samagg sannipatanti, samagg vuhahanti,
Have you heard, nanda: The Vajjians assemble unanimously, rise unanimously,
samagg Vajjkarayni karont? ti
and carry out their Vajjian duties unanimously?
Suta meta Bhante Vajj samagg sannipatanti samagg vuhahanti,
I have heard this, reverend Sir, that the Vajjians assemble unanimously, rise
unanimously,
samagg Vajjkarayni karont. ti
and carry out their Vajjian duties unanimously.
Yvakva-ca nanda Vajj samagg sannipatissanti samagg vuhahissanti,
For as long, nanda, as the Vajjians will assemble unanimously, rise unanimously,
samagg Vajjkarayni karissanti,
and carry out their Vajjian duties unanimously,
3) Kin-ti te nanda suta: Vajj apaatta na papenti,
Have you heard, nanda: The Vajjians do not establish (new) laws that were not
established,
paatta na samucchindanti,
(or) cut off (old) laws that were established,
yathpaatte pore Vajjidhamme samdya vattant. ti
and carry on with such laws as were accepted in the Ancient Vajjian Constitution?
Suta meta Bhante: Vajj apaatta na papenti,
I have heard this, reverend Sir: The Vajjians do not establish (new) laws that were not
established,
paatta na samucchindanti,
yathpaatte pore Vajjidhamme samdya vattant. ti
and they carry on with such laws as were accepted in the Ancient Vajjian Constitution.

Yvakva-ca nanda Vajj apaatta na papessanti,
For as long, nanda, as the Vajjians do not establish (new) laws that were not
established,
paatta na samucchindissanti,
yathpaatte pore Vajjidhamme samdya vattissanti
and they carry on with such laws as were accepted in the Ancient Vajjian Constitution
4) Kin-ti te nanda suta: Vajj ye te Vajjna Vajjimahallak te sakkaronti
Have you heard, nanda: The Vajjians honour the elders of the Vajjians,
garukaronti mnenti pjenti tesa-ca sotabba maant. ti
respect, revere, worship and think them worth listening to?
Suta meta Bhante: Vajj ye te Vajjna Vajjimahallak te sakkaronti
I have heard this, reverend Sir: The Vajjians honour the elders of the Vajjians,
garukaronti mnenti pjenti tesa-ca sotabba maant. ti
respect, revere, worship and think them worth listening to.
Yvakva-ca nanda Vajj ye te Vajjna Vajjimahallak te sakkarissanti,
For as long, nanda, as the Vajjians will honour the elders of the Vajjians,
garukarissanti mnessanti pjessanti tesa-ca sotabba maissanti,
respect, revere, worship and think them worth listening to,
5) Kin-ti te nanda suta:
Have you heard, nanda:

Vajj y t kulitthiyo kulakumriyo t na okkassa pasayha vsent? ti
The Vajjians do not coerce and force their women and girls to dwell (with them)
31
against their will?
Suta meta Bhante:
I have heard this, reverend Sir:
31
The parallel to this in the following section reads: For as long as the monks do not come under
the influence of craving which has arisen for continued existence; which seems a bit tenuous.

Vajj y t kulitthiyo kulakumriyo t na okkassa pasayha vsent. ti
The Vajjians do not coerce and force their women and girls to dwell (with them)
against their will.
Yvakva-ca nanda,
For as long, nanda,
Vajj y t kulitthiyo kulakumriyo t na okkassa pasayha vsessanti,
as the Vajjians will not coerce and force their women and girls to dwell (with them)
against their will,

Vajj yni tni Vajjna Vajjicetiyni,
* The Vajjians honour the Vajjian shrines amongst the Vajjians,
abbhantarni ceva bhirni ca tni sakkaronti,
both within and without (the city),
garukaronti mnenti pjenti,
respect, revere, and worship (them),
tesa-ca dinnapubba katapubba dhammika bali no parihpent? ti
and do not allow the righteous sacrifices that were formerly given, formerly made, to be
neglected?
Suta meta Bhante:
* The Vajjians honour the Vajjian shrines amongst the Vajjians,
abbhantarni ceva bhirni ca tni sakkaronti,
garukaronti mnenti pjenti,
tesa-ca dinnapubba katapubba dhammika bali no parihpent. ti
neglected.

Yvakva-ca nanda,
For as long, nanda,
* as the Vajjians will honour the Vajjian shrines amongst the Vajjians,
abbhantarni ceva bhirni ca tni sakkarissanti,
garukarissanti mnessanti pjessanti,
tesa-ca dinnapubba katapubba dhammika bali no parihpessanti
neglected
32

Vajjna Arahantesu dhammik rakkhvaraagutti susavihit,
The Vajjians have made good arrangements in regard to the lawful protection, safety,
and guarding of the Worthy Ones,
kin-ti angat ca Arahanto vijita gaccheyyu,
so that Worthy Ones in the future can enter the realm,
33
gat ca Arahanto vijite phsu vihareyyun?-ti

and having entered the Worthy Ones can live comfortably in the realm?
Suta meta Bhante:
Vajjna Arahantesu dhammik rakkhvaraagutti susavihit,
The Vajjians have made good arrangements in regard to the lawful protection, safety,
and that the Worthy Ones in the future can enter the realm,
32
This gives the lie to the belief that the Buddha opposed all forms of sacrifice. It would seem he
was only opposed to those that were against moral principles, like animal sacrifices and the like.
Similarly with rites and rituals, it was clinging to them and the mistaken notion that these are
sufficient in themselves that the Buddha opposed, not their performance entirely.
33
ChS: phsu, here and below, but we need an accusative.

gat ca Arahanto vijite phsu vihareyyun.-ti
and having entered the Worthy Ones can live comfortably in the realm.
Yvakva-ca nanda,
For as long, nanda,
Vajjna Arahantesu dhammik rakkhvaraagutti susavihit bhavissati,
as the Vajjians will make good arrangements in regard to the lawful protection, safety,
and that the Worthy Ones in the future can enter the realm,
gat ca Arahanto vijite phsu vihareyyu,
and having entered, the Worthy Ones can live comfortably in the realm,
vuhi yeva nanda Vajjna pikakh no parihn. ti
Atha kho Bhagav Vassakra brhmaa Magadhamahmatta mantesi:
Then the Gracious One addressed the Magadhan chief minister the brahmin Vassakra,
(saying):
Ekam-idha brhmaa samaya Vesliya viharmi Srandade Cetiye
At one time, brahmin, I was living near Vesl near to the Srandada Shrine
tatrha Vajjna ime satta aparihniye dhamme desesi.
and there I taught the Vajjians these seven things which prevent decline.34
Yvakva-ca brhmaa ime satta aparihniy dhamm Vajjsu hassanti,
For as long, brahmin, as the Vajjians maintain these seven things which prevent decline,
imesu ca sattasu aparihniyesu dhammesu Vajj sandississanti,
and the Vajjians agree with these seven things which prevent decline,
vuhi yeva brhmaa Vajjna pikakh no parihn. ti
surely growth, brahmin, is to be expected for the Vajjians not decline.
Eva vutte Vassakro brhmao Magadhamahmatto Bhagavanta etad-avoca:
After this was said, the Magadhan chief minister the brahmin Vassakra addressed the
Gracious One, (saying):
34
This discourse is preserved at AN Bk 7.21. The Buddha often seems to have stayed at or near
Shrines, as we will see later in this discourse.

;Ekam-ekena pi bho Gotama aparihniyena dhammena samanngatna Vajjna,
If the Vajjians, dear Gotama, were endowed with even one or the other of these seven
things which prevent decline,
vuhi yeva pikakh no parihni,
surely growth is to be expected not decline,
ko pana vdo sattahi aparihniyehi dhammehi?
what to say about having seven things which prevent decline?
Akaray va bho Gotama Vajj Ra Mgadhena Ajtasattun Vedehiputtena,
The Vajjians cannot be overcome, dear Gotama, by the Magadhan King Ajtasattu, the
son of Lady Wisdom,
yad-ida yuddhassa35 aatra upalpanya aatra mithubhedya.
36
by war, but only through diplomacy, or through the breaking of an alliance.
Handa ca dni maya bho Gotama gacchma bahukicc maya bahukaray. ti
And now, dear Gotama, we shall go, as we have many duties, and there is much which
ought to be done.
Yassa dni tva brhmaa kla maas. ti
Now is the time, brahmin, for whatever you are thinking.37
Atha kho Vassakro brhmao Magadhamahmatto,
Then the Magadhan chief minister the brahmin Vassakra,
Bhagavato bhsita abhinanditv anumoditv uhysan pakkmi.
after greatly rejoicing and gladly receiving this word of the Gracious One, rose from his
seat and departed.
35
Comm: yad-ida, niptamatta, yuddhass ti karaatthe smivacana; yad-ida (untranslated

here) is merely a particle, yuddhassa (by war) the genitive has the meaning of the instrumental.
Upalpanya and mithubhedya also appear to be genitives used with instrumental sense.
36
According to the Commentary King Ajtasattu and his chief minister concocted an elaborate
plan and did in fact manage to destroy the Vajjians three years after the Buddhas parinibbna,
by sowing dissension and breaking up their unity.
37
This is a polite way of giving permission to leave.
[3: Satta Sagha-Aparihniy Dhamm]38

[Seven Things which Prevent Decline in the Community (1-7)]
Atha kho Bhagav acirapakkante Vassakre brhmae Magadhamahmatte,
Then the Gracious One, not long after the Magadhan chief minister, the brahmin
Vassakra, had gone,
Gaccha tva nanda yvatik bhikkh Rjagaha upanissya viharanti,
39
Go, nanda, and whatever monks there are living in dependence on Rjagaha,
te sabbe Upahnaslya sannipteh. ti
assemble them in the Attendance Hall.
Eva Bhante, ti kho yasm nando Bhagavato paissutv,
Very well, reverend Sir, said venerable nanda, and after replying to the Gracious
One,
yvatik bhikkh Rjagaha upanissya viharanti
* and assembling whatever monks there were living in dependence on Rjagaha
te sabbe Upahnaslya sanniptetv yena Bhagav tenupasakami,
in the Attendance Hall, he approached the Gracious One,
Ekam-anta hito kho yasm nando Bhagavanta etad-avoca:
While standing on one side venerable nanda said this to the Gracious One:
Sannipatito Bhante Bhikkhusagho,
The Community of monks have assembled, reverend Sir,
yassa dni Bhante Bhagav kla maas. ti
now is the time, Gracious One, for whatever you are thinking.
Atha kho Bhagav uhysan yena Upahnasl tenupasakami,
Then the Gracious One after rising from his seat approached the Attendance Hall,
38
39
cf. AN Bk. 7.23.

Living in dependence is an idiom which means subsisting on alms food (in the city).

While sitting the Gracious One addressed the monks, (saying):
Satta vo bhikkhave aparihniye dhamme desessmi,
I will teach you seven things which prevent decline,
ta sutha sdhuka manasikarotha bhsissm. ti
listen to it, apply your minds well, and I will speak.40
Eva Bhante, ti kho te bhikkh Bhagavato paccassosu,
Very well, reverend Sir, those monks replied to the Gracious One,
Bhagav etad-avoca:
1) Yvakva-ca bhikkhave bhikkh
For as long, monks, as the monks

abhihasannipt sanniptabahul bhavissanti,
will assemble regularly and assemble frequently,
vuhi yeva bhikkhave bhikkhna pikakh no parihni.
surely growth, monks, is to be expected for the monks, not decline.41

samagg sannipatissanti samagg vuhahissanti,
will assemble unanimously, rise unanimously,
samagg Saghakarayni karissanti,
and carry out their Community duties unanimously,
surely growth, monks, is to be expected for the monks, not decline.

apaatta na papessanti paatta na samucchindissanti,
do not establish (new) laws that were not established, (or) cut off (old) laws that were
established,42
40
Here and throughout this discourse we see the Buddhas concern for the future welfare of the
Community after his passing away, it very much looks like the Buddha was spontaneously
applying the teaching about the Vajjs to the Sagha here.
41
The Commentary explains that when they assemble regularly and frequently they will hear of
faults in the Community and quickly correct them, and lax monks will soon leave the
Community.

yathpaattesu sikkhpadesu samdya vattissanti,
and they carry on with such training-rules as have been accepted,
4) Yvakva-ca bhikkhave bhikkh ye te bhikkh ther,
* For as long, monks, as the monks will honour the elder monks,
ratta cirapabbajit Saghapitaro Saghaparinyak te sakkarissanti
those of long-standing, a long time gone-forth, the Fathers of the Community, the
Leaders of the Community,
garukarissanti mnessanti pjessanti tesa-ca sotabba maissanti,
respect, revere, worship and think them worth listening to,

uppannya tahya ponobhavikya na vasa gacchissanti,
will not come under the influence of craving which has arisen for continued existence,

raakesu sensanesu spekkh bhavissanti,
will have desire for forest dwellings,
7) Yvakva-ca bhikkhave bhikkh paccatta-eva sati upahapessanti,
For as long, monks, as the monks individually will attend to the ways of mindfulness,
kin-ti angat ca pesal sabrahmacr gaccheyyu,
so that their fellow celibates, who are well-behaved, in the future can come,
42
The Commentary gives as an example of the latter the 10 practices that the Vesl monks tried
to change which eventually caused the 2nd Council (see Vin. II, p. 293ff). However, later in the
discourse the Buddha will allow the monks to abrogate the minor rules (see 39: The Final Advice,
below).

gat ca pesal sabrahmacr phsu vihareyyu,
and having come to their fellow celibates, who are well-behaved, can live comfortably,
Yvakva-ca bhikkhave ime satta aparihniy dhamm bhikkhsu hassanti,
For as long, monks, as the monks will maintain these seven things which prevent
decline,
imesu ca sattasu aparihniyesu dhammesu bhikkh sandississanti,
and the monks will agree with these seven things which prevent decline,
[4: Apare Satta Sagha-Aparihniy Dhamm]43

Apare pi vo bhikkhave satta aparihniye dhamme desessmi,
I will teach you a further seven things which prevent decline,
ta sutha sdhuka manasikarotha bhsissm ti.
listen to it, apply your minds well, and I will speak.
Bhagav etad-avoca:
1) Yvakva-ca bhikkhave bhikkh na kammrm bhavissanti,
* For as long, monks, as the monks are not devoted to the pleasure in work,
na kammarat na kammrmata anuyutt,
the delight in work, and are not attached to work,
43
cf. AN Bk. 7.24. I believe this and the next four sections are additions. See the Introduction.
The Commentary explains that the monks should, of course, do their duties at at the proper
time, and devote themselves to study and meditation at other times.
44

2) Yvakva-ca bhikkhave bhikkh na bhassrm bhavissanti,
For as long, monks, as the monks are not devoted to the pleasure in speech,
na bhassarat, na bhassrmata anuyutt,
the delight in speech, and are not attached to speech,
3) Yvakva-ca bhikkhave bhikkh na niddrm bhavissanti
For as long, monks, as the monks are not devoted to the pleasure in sleep,
na niddrat na niddrmata anuyutt,
the delight in sleep, and are not attached to sleep,
4) Yvakva-ca bhikkhave bhikkh na sagaikrm bhavissanti
For as long, monks, as the monks are not devoted to the pleasure of company,
na sagaikrat na sagaikrmata anuyutt,
the delight in company, and are not attached to company,
5) Yvakva-ca bhikkhave bhikkh na ppicch bhavissanti,
For as long, monks, as the monks do not have evil wishes,

na ppikna icchna vasa gat,
do not go under the influence of evil wishes,
6) Yvakva-ca bhikkhave bhikkh na ppamitt bhavissanti,
For as long, monks, as the monks do not have wicked friends,

na ppasahy na ppasampavak,
do not have wicked companions, do not have wicked comrades,
45
The sort of speech meant is frivolous talk. Talking about Dhamma is encouraged. In the Udna
the Buddha said monks should either talk about the Dhamma or maintain noble silence (e.g. Ud.
2-2).


na oramattakena visesdhigamena antar vosna pajjissanti,
47
do not achieve only mundane or incomplete attainment,
decline,

Bhagav etad-avoca:
46
Having a good friend, a good companion, a good comrade (kalyamitta, kalyasahyo,

kalyasampavako) is said to be helpful for those who are not yet mature in the monks life (Ud.
4-1).
47
Any attainments that fall short of Arahatta.
48
cf. AN Bk. 7.25.

1) Yvakva-ca bhikkhave bhikkh saddh bhavissanti,
For as long, monks, as the monks will have faith,

surely growth, monks, is to be expected for the monks, not decline. 49
2) Yvakva-ca bhikkhave bhikkh hiriman bhavissanti,
For as long, monks, as the monks will have a conscientious mind,

3) Yvakva-ca bhikkhave bhikkh ottapp bhavissanti,
For as long, monks, as the monks will have a sense of shame,

4) Yvakva-ca bhikkhave bhikkh bahussut bhavissanti,
For as long, monks, as the monks will be learned,

5) Yvakva-ca bhikkhave bhikkh raddhaviriy bhavissanti,
For as long, monks, as the monks will be strenuous,

6) Yvakva-ca bhikkhave bhikkh upahitassat bhavissanti,
For as long, monks, as the monks will attend to mindfulness,

7) Yvakva-ca bhikkhave bhikkh paavanto bhavissanti,
For as long, monks, as the monks will possess wisdom,

49
This and the following things which prevent decline are known as the Seven Good Qualities
(Sattasaddhamm), see Sagtisutta (DN 33).
50
The Commentary explains that learning here means specifically pariyatti (knowledge of
scripture).

decline,

Bhagav etad-avoca:
1) Yvakva-ca bhikkhave bhikkh Satisambojjhaga bhvessanti,
For as long, monks, as the monks will develop the factor of Perfect Awakening that is
Mindfulness,
2) Yvakva-ca bhikkhave bhikkh Dhammavicayasambojjhaga bhvessanti,
Investigation of (the nature of) things,
3) Yvakva-ca bhikkhave bhikkh Viriyasambojjhaga bhvessanti,
Energy,
51
cf. AN Bk. 7.26

These are known as the Seven Factors of Complete Awakening (Sattasambojjhaga) see
Sagtisutta (DN 33), and Bojjhagasamyutta (SN 46) for more details.
52

4) Yvakva-ca bhikkhave bhikkh Ptisambojjhaga bhvessanti,
Rapture,
5) Yvakva-ca bhikkhave bhikkh Passaddhisambojjhaga bhvessanti,
Calm,
6) Yvakva-ca bhikkhave bhikkh Samdhisambojjhaga bhvessanti,
Concentration,
7) Yvakva-ca bhikkhave bhikkh Upekkhsambojjhaga bhvessanti,
Equanimity,
decline,

Bhagav etad-avoca:
1) Yvakva-ca bhikkhave bhikkh aniccasaa bhvessanti,
For as long, monks, as the monks will develop the perception of impermanence,
54
2) Yvakva-ca bhikkhave bhikkh anattasaa bhvessanti,
For as long, monks, as the monks will develop the perception of non-self,
3) Yvakva-ca bhikkhave bhikkh asubhasaa bhvessanti,
For as long, monks, as the monks will develop the perception of the unattractive,
56
53
54
cf. AN Bk. 7.27.
These are known as the Seven Perceptions (Sattasa), see Sagtisutta (DN 33).
Compare it with the 10 perceptions that were taught to Ven. Girimnanda (AN 10.60),
which include these seven, and add: the perception of non-delight in the whole world
(sabbaloke anabhiratasa), the perception of impermanence in all processes
(sabbasakhresu aniccasa), mindfulness while breathing (npnasati).
55
The teaching of non-self may be said to be the most characteristic thing about the Buddhas
teaching, which sets it apart from the other religions both then and now.
56
The perception of the unattractive is defined as reflecting on the 32 parts of the body, such as
the hairs of the head, body hairs, nails, teeth, skin.

4) Yvakva-ca bhikkhave bhikkh dnavasaa bhvessanti,
For as long, monks, as the monks will develop the perception of danger,
5) Yvakva-ca bhikkhave bhikkh pahnasaa bhvessanti,
For as long, monks, as the monks will develop the perception of giving up,
6) Yvakva-ca bhikkhave bhikkh virgasaa bhvessanti,
For as long, monks, as the monks will develop the perception of dispassion,
59
7) Yvakva-ca bhikkhave bhikkh nirodhasaa bhvessanti,
For as long, monks, as the monks will develop the perception of cessation,
decline,
57
The perception of danger means seeing how the body is subject to all sorts of diseases and
other ailments.
58
The perception of giving up means giving up wrong intention and establishing right intention
(sammsakappa).
59
The perception of dispassion and the following perception of cessation are defined as retiring
to a quiet place and attaining nibbna.
[8: Cha Sagha-Aparihniy Dhamm]60

[Six Things which Prevent Decline in the Community (36-41)]
Apare pi vo bhikkhave cha aparihniye dhamme desessmi,
I will teach you a further six things which prevent decline,
Bhagav etad-avoca:
1) Yvakva-ca bhikkhave bhikkh metta kyakamma paccupahpessanti
For as long, monks, as the monks with friendly actions by way of the body will serve
sabrahmacrsu, vi ceva raho ca,
(their) fellow celibates, both in public and in private,
61
2) Yvakva-ca bhikkhave bhikkh metta vackamma paccupahpessanti
For as long, monks, as the monks with friendly actions by way of speech will serve
3) Yvakva-ca bhikkhave bhikkh metta manokamma paccupahpessanti
For as long, monks, as the monks with friendly actions by way of the mind will serve
60
cf. AN Bk. 6.11, 12.

These are known as the Six Things to be Remembered (Chasraydhamm), see
Sagtisutta (DN 33).
61

4) Yvakva-ca bhikkhave bhikkh ye te lbh dhammik Dhammaladdh -
For as long, monks, as the monks (in regard to) those righteous gains, received in
accordance with the Teaching antamaso pattapariypannamattam-pi whatever amount has been received in the bowl tathrpehi lbhehi appaivibhattabhog bhavissanti
will divide and share such gains
slavantehi sabrahmacrhi sdhraabhog,
with those who are virtuous, fellow celibates, and share (them) in common,
5) Yvakva-ca bhikkhave bhikkh yni tni slni
For as long, monks, as the monks (are endowed with) those virtues which are
akhani acchiddni asabalni akammsni bhujissni,
unbroken, faultless, unspotted, unblemished, productive of freedom,
vipasatthni aparmahni samdhisavattanikni,
praised by the wise, not clung to, leading to concentration,
tathrpesu slesu slasmaagat viharissanti sabrahmacrhi, vi ceva raho ca,
(and) will live endowed with virtue amongst their fellow celibates who (themselves)
possess such virtue, both in public and in private,
6) Yvakva-ca bhikkhave bhikkh yya dihi Ariy niyynik,
For as long, monks, as the monks (are endowed with) that which is Ariyan View, which
leads out,
niyyti takkarassa sammdukkhakkhayya,
which leads to the complete destruction of suffering for one who acts thus,
62
The Commentary defines friendly acts by way of the body as referring to the rules of etiquette
recorded in the Khandakas, such as the reciprocal duties between teachers and students, etc.;
friendly acts by way of speech as giving instruction in the Discipline, meditation, and the
Teaching; and friendly acts by way of the mind as developing friendliness meditation
(mettabhvan).

tathrpya dihiy dihismaagat viharissanti sabrahmacrhi,
(and) will live endowed with (Right) View amongst those who (themselves) possess such
(Right) View,
vi ceva raho ca,
both in public and in private,
Yvakva-ca bhikkhave ime cha aparihniy dhamm bhikkhsu hassanti,
For as long, monks, as the monks will maintain these six things which prevent decline,
imesu ca chasu aparihniyesu dhammesu bhikkh sandississanti,
and the monks will agree with these six things which prevent decline,
vuhi yeva bhikkhave bhikkhna pikakh no parihn. ti
***
Tatra pi suda Bhagav Rjagahe viharanto Gijjhake pabbate,
There also the Gracious One, while living near Rjagaha on the Vultures Peak
Mountain,
etad-eva bahula bhikkhna Dhammi katha karoti:
spoke frequently to the monks about the Teaching, (saying):
Iti sla, iti samdhi, iti pa,
Such is virtue, such is concentration, such is wisdom,63
slaparibhvito samdhi mahapphalo hoti mahnisaso,
when virtue is well-developed it yields great fruit and brings great advantages in regard
to concentration,
samdhiparibhvit pa mahapphal hoti mahnisas,
when concentration is well-developed it yields great fruit and brings great advantages in
regard to wisdom,
63
Comm: ettha catuprisuddhisla sla, cittekaggat samdhi, vipassanpa pa ti

veditabb; here it should be understood that sla is the fourfold purification virtue [Ptimokkha
restraint, sense-restraint, pure livelihood, requisites purity], samdhi is one-pointedness of mind,
and pa is insight-wisdom.

paparibhvita citta sammad-eva savehi vimuccati,
when wisdom is well-developed the mind is completely liberated from the pollutants,
seyyathda: kmsav bhavsav64 avijjsav. ti
that is to say: the pollutant of sensuality, the pollutant of (craving for) continued
existence, the pollutant of ignorance.
[9: Ambalahik-Dhammakath]
[The Story of the Teaching at Ambalahik]
Atha kho Bhagav Rjagahe yathbhiranta viharitv,
Then the Gracious One, after living near Rjagaha for as long as he liked,
ym nanda yena Ambalahik tenupasakamissm. ti
Come nanda let us approach Ambalahik.65
Eva Bhante, ti kho yasm nando Bhagavato paccassosi.
Very well, reverend Sir, venerable nanda replied to the Gracious One.
Atha kho Bhagav mahat bhikkhusaghena saddhi
Then the Gracious One together with a great Community of monks
yena Ambalahik tad-avasari.
arrived at Ambalahik.
Tatra suda Bhagav Ambalahikya viharati Rjgrake.
There the Gracious One lived near Ambalahik in the Kings Rest House.
***
Tatra pi suda Bhagav Ambalahikya viharanto Rjgrake,
There also the Gracious One, while living in Ambalahik in the Kings Rest House,
64
PTS inserts dihsav here and in similar places throughout. The original formula seems to
have been three-fold, and including a fourth term seems to be a later addition (though already
found in the discourses).
65
The name means the Place of the Mango Sapling. The Buddha often stayed there while on
tour, and on other occasions preached e.g. the Brahmajlasutta (DN 1), and AmbalahikaRhulovdasutta (MN 61) there.

Such is virtue, such is concentration, such is wisdom,
to concentration,
regard to wisdom,
seyyathda: kmsav bhavsav avijjsav. ti
[10: Sriputtashando]66
[Sriputtas Lions Roar]
Atha kho Bhagav Ambalahikya yathbhiranta viharitv,
Then the Gracious One, after living near Ambalahik for as long as he liked,
ym nanda yena Nand tenupasakamissm. ti
67
Come nanda let us approach Nand.
Atha kho Bhagav mahat bhikkhusaghena saddhi yena Nand tad-avasari.
Then the Gracious One together with a great Community of monks arrived at Nand.
66
cf. Nlandasutta (SN 47:12) and the beginning of Sampasdanyasutta (DN 28). RhysDavids suggested that this passage may have been the one referred to in Asokas Bhabra Edict,
and known as Upatissapucch (Upatissa was ven Sriputtas given name, Sriputta = Son of Sr).
If so, then the title means, not Upatissas Questions (a kammadhraya compound), but Questions
to Upatissa (a tappurisa compound).
67
Nand was only a league away from Rjagaha (about 7 - 10 kilometres). At other times it
was the setting for the Kevaasutta (DN 11) and Uplisutta (MN 56) amongst others. It
became the seat of the largest Buddhist University in India.

Tatra suda Bhagav Nandya viharati Pvrikambavane.
There the Gracious One lived near Nanda in Pvrikas Mango Wood.68
Atha kho yasm Sriputto yena Bhagav tenupasakami,
Then venerable Sriputta approached the Gracious One,
Ekam-anta nisinno kho yasm Sriputto Bhagavanta etad-avoca:
While sitting on one side venerable Sriputta said this to the Gracious One:
Eva pasanno aha Bhante Bhagavati:
I have confidence, reverend Sir, in the Gracious One in this way:
na chu na ca bhavissati na cetarahi vijjati
that neither in the past, the future, or at present is there found
ao samao v brhmao v
another ascetic or brahmin
Bhagavat bhiyyobhiataro yad-ida Sambodhiyan.-ti
who has more deep knowledge in regard to Perfect Awakening than the Gracious One.
Ur kho te aya Sriputta sabhivc bhsit,
You have spoken this great and imposing speech, Sriputta,
ekaso gahito shando nadito:
a definite, (well-)grasped, lions roar that was roared, (saying):
ao samao v brhmao v
Bhagavat bhiyyobhiataro yad-ida Sambodhiyan.-ti
who has more deep knowledge in regard to Perfect Awakening than the Gracious One.
Ki te Sriputta ye te ahesu attam-addhna Arahanto Sammsambuddh,
* But have you, Sriputta, understood those who, in past times, were Worthy and Perfect
Sambuddhas,
68
This was a monastery built for the Buddha by Pvrika, a rich merchant from Kosamb (see
DPPN).

sabbe te Bhagavanto cetas cetoparicca vidit?
and known with your mind the minds of those Gracious Ones?
Evasl te Bhagavanto ahesu iti pi,
(Or that) those Gracious Ones had such and such virtues,
evadhamm te Bhagavanto ahesu iti pi,
those Gracious Ones had such and such qualities,
evapa te Bhagavanto ahesu iti pi,
those Gracious Ones had such and such wisdom,
evavihr te Bhagavanto ahesu iti pi,
those Gracious Ones had such and such lifestyles,
evavimutt te Bhagavanto ahesu iti p? ti
those Gracious Ones had such and such liberations?
No heta Bhante.
No, reverend Sir.
Kim-pana te Sriputta,
But have you, Sriputta,
ye te bhavissanti angatam-addhna Arahanto Sammsambuddh,
* understood those who, in the future times, will be Worthy and Perfect Sambuddhas,
sabbe te Bhagavanto cetas cetoparicca vidit?
and known with your mind the minds of those Gracious Ones?
Evasl te Bhagavanto bhavissanti iti pi,
(Or that) those Gracious Ones will have such and such virtues,
evadhamm te Bhagavanto bhavissanti iti pi,
those Gracious Ones will have such and such qualities,
evapa te Bhagavanto bhavissanti iti pi,
those Gracious Ones will have such and such wisdom,
evavihr te Bhagavanto bhavissanti iti pi,
those Gracious Ones will have such and such lifestyles,
evavimutt te Bhagavanto bhavissanti iti p? ti
those Gracious Ones will have such and such liberations?
No heta Bhante. ti
No, reverend Sir.

Ki pana te Sriputta aha etarahi Araha Sammsambuddho,
* But have you understood I, who am, at present, a Worthy and Perfect Sambuddha,
cetas cetoparicca vidito?
and known with your mind (my) mind?
Evaslo Bhagav iti pi,
(Or that) the Gracious One has such and such virtues,
evadhammo Bhagav iti pi,
the Gracious One has such and such qualities,
evapao Bhagav iti pi,
the Gracious One has such and such wisdom,
evavihr Bhagav iti pi,
the Gracious One has such and such a lifestyle,
evavimutto Bhagav iti p? ti
the Gracious One has such and such a liberation?
No heta Bhante.
No, reverend Sir.
Ettha hi te Sriputta,
Here then, Sriputta,
attngatapaccuppannesu Arahantesu Sammsambuddhesu
in regard to those past, future, and present Worthy and Perfect Sambuddhas
cetopariyaa natthi.
you have no full and exact knowledge with (your own) mind.
Atha ki-cetarahi te aya Sriputta
Then how is it, Sriputta, at present that you
ur sabhivc bhsit ekaso gahito shando nadito:
have spoken (such) a great and imposing speech, a definite, (well-)grasped, lions roar
that was roared, (saying):

ao samao v brhmao v
Bhagavat bhiyyobhiataro yad-ida Sambodhiyan?-ti
who has more deep knowledge in regard to Perfect Awakening than the Gracious One?
Na kho me Bhante attngatapaccuppannesu Arahantesu Sammsambuddhesu
I do not, reverend Sir, in regard to those past, future, and present Worthy and Perfect
Sambuddhas
cetopariyaa atthi.
have full and exact knowledge with (my own) mind.
Api ca me Dhammanvayo vidito.
However, I understand (what I said) is in conformity with the Teaching.
Seyyath pi Bhante Rao paccantima nagara,
It is like a Kings city, reverend Sir, near the border areas,
dahuddpa dahapkratoraa ekadvra,
having strong foundations, strong walls and gateways, and a single door,
tatrassa dovriko paito viyatto medhv,
and there is a watchman, wise, accomplished, and intelligent,
atna nivret tna paveset.
warding off those unknown, and letting through those well-known.
So tassa nagarassa samant anupariyyapatha anukkamamno
While going around the road on inspection through the whole of that city
na passeyya pkrasandhi v pkravivara v
he may not see (such) fissures in the wall or openings in the wall
antamaso biranikkhamanamattam-pi, tassa evam-assa,
that even a cat could go out through, it may be so,
Ye kho keci orik p ima nagara pavisanti v nikkhamanti v
(but he knows): Whatever grosser beings enter or depart from this city
sabbe te imin va dvrena pavisanti v nikkhamanti v. ti
all of them surely enter or depart through this door.

Evam-eva kho me Bhante dhammanvayo vidito,
Similarly, reverend Sir, I understand it is in conformity with the Teaching,
ye te Bhante ahesu attam-addhna Arahanto Sammsambuddh,
that whoever, reverend Sir, in the past times, are Worthy Ones, Perfect Sambuddhas,
sabbe te Bhagavanto, paca nvarae pahya,
all those Gracious Ones, after giving up the five hindrances,69
cetaso upakkilese paya dubbalkarae,
have penetrated with wisdom the corruptions of the mind that make one feeble,
catsu satipahnesu supatihitacitt,
70
have established their minds in the four ways of attending to mindfulness,
Sattabojjhage yathbhta bhvetv,
71
and after developing just as it is the Seven Factors of Awakening,
anuttara Sammsambodhi abhisambujjhisu.
have awakened to the unsurpassed and Perfect Awakening.
Ye pi te Bhante bhavissanti angatam-addhna Arahanto Sammsambuddh
That whoever, reverend Sir, in the future times, are Worthy Ones, Perfect Sambuddhas
sabbe te Bhagavanto, paca nvarae pahya,
all those Gracious Ones, after giving up the five hindrances,
and penetrating with wisdom the corruptions of the mind that make one feeble,
catsu satipahnesu supatihitacitt,
and establishing their minds in the four ways of attending to mindfulness,
and developing just as it is the Seven Factors of Awakening,
69
The five hinderences (pacanvaraa) are sensuality (kmacchanda), ill-will (bypda), sloth
and torpor (thnamiddha), worry (kukkucca), and doubt (vicikicch).
70
Attending to mindfulness of the body (kynupassan), feelings (vedannupassan), mind
(cittnupassan), and (the nature of various) things (dhammnupassan). See my text and
translation of Mahsatipahnasutta elsewhere on this website.
71
The Seven Factors of Awakening (sattabhojjag) are mindfulness (sati), investigation of (the
nature of) things (dhammavicaya), energy (viriya), joyful-interest (pti), calmness (passaddhi),
concentration (samdhi), and equanimity (upekkh).

anuttara Sammsambodhi abhisambujjhissanti.
will awaken to the unsurpassed and Perfect Awakening.
Bhagav pi Bhante etarahi Araha Sammsambuddho,
And the Gracious One, reverend Sir, in the present time, the Worthy One, the Perfect
Sambuddha,
paca nvarae pahya,
(also) after giving up the five hindrances,
has penetrated with wisdom the corruptions of the mind that make one feeble,
catsu satipahnesu supatihitacitto,
has established his mind in the four ways of attending to mindfulness,
and after developing just as it is the Seven Factors of Awakening,
anuttara Sammsambodhi abhisambuddho. ti
has awoken to the unsurpassed and Perfect Awakening.
***
Tatra pi suda Bhagav Nandya viharanto Pvrikambavane,
There also the Gracious One, while living near Nand in Pvrikas Mango Wood,
to concentration,
regard to wisdom,
[11: Slnisas]72
[The Advantages of Virtue]
Atha kho Bhagav Nandya yathbhiranta viharitv,
Then the Gracious One, after living near Nand for as long as he liked,
ym nanda yena Paligmo tenupasakamissm. ti
73
Come nanda let us approach Paligma.
yena Paligmo tad-avasari.
arrived at Paligma.
Assosu kho Paligmiy upsak: Bhagav kira Paligma anuppatto. ti
The laymen of Paligma heard: The Gracious One, it seems, had reached
Paligma.
Atha kho Paligmiy upsak yena Bhagav tenupasakamisu,
Then the laymen of Paligma approached the Gracious One,
Ekam-anta nisinn kho Paligmiy upsak Bhagavanta etad-avocu:
While sitting on one side, the laymen of Paligma said this to the Gracious One:
Adhivsetu no Bhante Bhagav vasathgran.-ti
May the Gracious One consent, reverend Sir, to (stay in) our rest house.74
72
cf. Paligmiyasutta, Part One (Ud. 8-6); Bhessajjakkhandaka: Paligmavatthu, Vin.

Mhv. 1.226-228.
73
The modern Patna, it was also known as Paliputta and Paliputra. It became the capital of
the Magadhan state some time after the Buddhas Parinibbna, and before King Asokas reign.
74
The Commentary to the Udna explains that this rest house had never been used before and
they wanted the Buddha to bless it by being the first person to stay there. Even now in Buddhist
countries it is quite common to ask monks to bless a new house by staying there first before the
owners move in.

Atha kho Paligmiy upsak Bhagavato adhivsana viditv,
Then the laymen of Paligma, having understood the Gracious Ones consent,
after rising from their seats, worshipping and circumambulating the Gracious One,
yena vasathgra tenupasakamisu,
approached their rest house,
upasakamitv, sabbasanthari vasathgra santharitv,
and after approaching, and spreading (the mats) so that the rest house was spread all
over,
sanni papetv, udakamaika patihpetv,
and preparing the seats, setting up the water-pot,
telappadpa ropetv, yena Bhagav tenupasakamisu,
and lighting the oil-lamp, they approached the Gracious One,
upasakamitv Bhagavanta abhivdetv, ekam-anta ahasu.
and after approaching and worshipping the Gracious One, they stood on one side.
Ekam-anta hit kho Paligmiy upsak Bhagavanta etad-avocu:
While standing on one side, the laymen of Paligma said this to the Gracious One:
Sabbasantharisanthata Bhante vasathgra,
The rest house is spread with mats all over, reverend Sir,
sanni paattni, udakamaiko patihpito, telappadpo ropito,
the seats are prepared, the water-pot is set up, and the oil-lamp is lit,
yassa dni Bhante Bhagav kla maat. ti
now is the time, reverend Sir, for whatever the Gracious One is thinking.
Atha kho Bhagav syanhasamaya nivsetv, pattacvaram-dya,
Then the Gracious One, having dressed in the evening time, after picking up his bowl
and robe,
saddhi Bhikkhusaghena, yena vasathgra tenupasakami,
together with the Community of monks, approached the rest house,
upasakamitv, pde pakkhletv, vasathgra pavisitv,
and after approaching, washing his feet, and entering the rest house,
majjhima thambha nissya puratthbhimukho nisdi,
he sat down near to the middle pillar, facing the East,

Bhikkhusagho pi kho pde pakkhletv, vasathgra pavisitv,
and the Community of monks, after washing their feet, and entering the rest house,
pacchima bhitti nissya puratthbhimukho nisdi,
sat down (behind the Gracious One) near the West wall, facing the East,
Bhagavanta yeva purakkhatv.
having the Gracious One in front (of them).
Paligmiy pi kho upsak, pde pakkhletv,
Also the laymen of Paligma, after washing their feet,
vasathgra pavisitv, puratthima bhitti nissya
and entering the rest house, sat down (in front of the Gracious One) near the East wall,
pacchimbhimukh nisdisu, Bhagavanta yeva purakkhatv.
facing the West, having the Gracious One in front (of them).
Atha kho Bhagav Paligmiye upsake mantesi:
Then the Gracious One addressed the laymen of Paligma, (saying):
Pacime gahapatayo dnav dusslassa slavipattiy.
There are these five dangers, householders, for one lacking in virtue, for one who has
lost his virtue.
Katame paca?
What are the five?
1) Idha gahapatayo dusslo slavipanno,
Here, householders, one lacking in virtue, one who has lost his virtue,
pamddhikaraa mahati bhogajni nigacchati.
because of being heedless undergoes a great loss of riches.
Aya pahamo dnavo dusslassa slavipattiy.
This is the first danger for one lacking in virtue, for one who has lost his virtue.
2) Puna capara gahapatayo dusslassa slavipannassa,
Furthermore, householders, for one lacking in virtue, for one who has lost his virtue,
ppako kittisaddo abbhuggacchati.
a bad report goes round.
Aya dutiyo dnavo dusslassa slavipattiy.
This is the second danger for one lacking in virtue, for one who has lost his virtue.

3) Puna capara gahapatayo dusslo slavipanno,
whatever assembly he approaches,
yadi Khattiyaparisa yadi brhmaaparisa,
whether an assembly of Nobles, or an assembly of brahmins,
avisrado upasakamati makubhto.
he approaches without confidence, with confusion.
Aya tatiyo dnavo dusslassa slavipattiy.
This is the third danger for one lacking in virtue, for one who has lost his virtue.
sammho kla karoti.
dies bewildered.
Aya catuttho dnavo dusslassa slavipattiy.
This is the fourth danger for one lacking in virtue, for one who has lost his virtue.
kyassa bhed, param-mara, apya duggati vinipta niraya upapajjati.
at the break-up of the body, after death, arises in the lower world, in an unfortunate
destiny, in the fall, in the nether regions.
Aya pacamo dnavo dusslassa slavipattiy.
This is the fifth danger for one lacking in virtue, for one who has lost his virtue.
Ime kho gahapatayo paca dnav dusslassa slavipattiy.
These are the five dangers, householders, for one lacking in virtue, for one who has lost
his virtue.
Pacime gahapatayo nisas slavato slasampadya.
There are these five advantages, householders, for one who is virtuous, for one
accomplished in virtue.75
75
The dangers (dnav) and advantages (nisas) are often mentioned as antonyms in the
discourses; what follows are the exact opposite of the dangers listed above.

Katame paca?
What are the five?
1) Idha gahapatayo slav slasampanno,
Here, householders, one who is virtuous, one accomplished in virtue,

appamddhikaraa mahanta bhogakkhandha adhigacchati.
because of being heedful obtains a great mass of riches.
Aya pahamo nisaso slavato slasampadya.
This is the first advantage for one who is virtuous, for one accomplished in virtue.
2) Puna capara gahapatayo slavato slasampannassa,
Furthermore, householders, of one who is virtuous, of one accomplished in virtue,

kalyo kittisaddo abbhuggacchati.
a good report goes round.
Aya dutiyo nisaso slavato slasampadya.
This is the second advantage for one who is virtuous, for one accomplished in virtue.
3) Puna capara gahapatayo slav slasampanno,

whatever assembly he approaches,
yadi Khattiyaparisa yadi brhmaaparisa,
whether an assembly of Nobles, or an assembly of brahmins,
visrado upasakamati amakubhto.
approaches with confidence, without confusion.
Aya tatiyo nisaso slavato slasampadya.
This is the third advantage for one who is virtuous, for one accomplished in virtue.

asammho kla karoti.
dies without bewilderment.
Aya catuttho nisaso slavato slasampadya.
This is the fourth advantage for one who is virtuous, for one accomplished in virtue.


kyassa bhed param-mara sugati Sagga loka upapajjati.
at the break-up of the body, after death, arises in a fortunate destiny, in a Heavenly
world.
Aya pacamo nisaso slavato slasampadya.
This is the fifth advantage for one who is virtuous, for one accomplished in virtue.
Ime kho gahapatayo paca nisas slavato slasampady. ti
These are the five advantages, householders, for one who is virtuous, for one
Atha kho Bhagav, Paligmiye upsake, bahud-eva ratti Dhammiy kathya
* Then the Gracious One, after instructing, rousing, enthusing, and cheering the laymen
of Paligma
sandassetv samdapetv samuttejetv sampahasetv, uyyojesi:
for most of the night with a talk about the Teaching,76 dismissed them, (saying):
Abhikkant kho gahapatayo ratti,
The night has passed, householders,
yassa dni tumhe kla maath. ti
now is the time for whatever you are thinking.
Eva Bhante, ti kho Paligmiy upsak Bhagavato paissutv,
Very well, reverend Sir, said those laymen of Paligma, and after replying to the
Gracious One,
uhysan Bhagavanta abhivdetv padakkhia katv, pakkamisu.
rising from their seats, worshipping and circumambulating the Gracious One, they went
away.
Atha kho Bhagav, acirapakkantesu Paligmiyesu upsakesu,
Then the Gracious One, not long after the laymen of Paligma had gone,
sugra pvisi.
entered an empty place.77
76
The Commentary explains that this was a teaching and a blessing that was not recorded by the
elders at the First Council.
77
The Commentary explains that the monks screened off an area of the rest house, and the
Buddha lay down in the lions posture (shsana) to rest for a while.
[12: Paligmampana]78
[Building up Paligma]
Now at that time the Magadhan chief ministers Sundha and Vassakra79
Paligme nagara mpenti Vajjna paibhya.
80
were building up a city at Paligma to ward off the Vajjians.
Tena kho pana samayena sambahul Devatyo, sahassasahasseva,
Then at that time a great many Divinities, thousands upon thousands,
Paligme vatthni parigahanti.
Yasmi padese mahesakkh Devat vatthni parigahanti,
In that place where the great Divinities took possession of grounds,
mahesakkhna tattha raa rjamahmattna cittni
there the powerful rulers and great royal ministers minds
namanti nivesanni mpetu.
inclined to building up residences.
Yasmi padese majjhim Devat vatthni parigahanti,
In that place where the middling Divinities took possession of grounds,
majjhimna tattha raa rjamahmattna cittni
there the middling rulers and middling royal ministers minds
Yasmi padese nc Devat vatthni parigahanti,
In that place where the lower Divinities took possession of grounds,
78
cf. Paligmiyasutta, Part Two (Ud. 8-6); Bhessajjakkhandaka: Sundhavassakravatthu,

Vin. Mhv. 1.228-230.
79
Other versions of this discourse do not mention Sundha. According to the Commentary they
were both brahmins, not nobles, which shows that the class system was not strictly applied at this
time.
80
Remember the dispute between the Magadhans and the Vajjs mentioned above was over
control of the trade along the River Ganges. Paligma stood just across the waters from the
Vajj territories, and was strategically placed on the bank of that great River. Later the capital of
Magadha was to move from Rjagaha (which was somewhat inland) to Paligma (a.k.a.
Paliputta).

ncna tattha raa rjamahmattna cittni
there the lower rulers and lower royal ministers minds
Addas kho Bhagav Dibbena cakkhun,
The Gracious One saw with his Divine-eye,
t Devatyo sahassasahasseva Paligme vatthni parigahantiyo.
that those Divinities, thousands upon thousands, were taking possession of grounds at
Paligma.
Atha kho Bhagav rattiy paccsasamaye paccuhya,
Then towards the time of dawn, having risen from his seat, the Gracious One
Ko nu kho nanda Paligme nagara mpet? ti
Now who, nanda, is building a city at Paligma?
Sundha-Vassakr Bhante Magadhamahmatt
The Magadhan chief ministers Sundha and Vassakra, reverend Sir,
Paligme nagara mpenti Vajjna paibhy. ti
Seyyath pi nanda Devehi Tvatisehi saddhi mantetv,
It is just as though, nanda, (they are building) after consulting with the Tvatisa
Divinities,
evam-eva kho nanda Sundha-Vassakr Magadhamahmatt
so, nanda, are the Magadhan chief ministers Sundha and Vassakra
Paligme nagara mpenti Vajjna paibhya.
building up a city at Paligma to ward off the Vajjians.

Idhha nanda addasa Dibbena cakkhun,
Here, nanda, I saw with my Divine-eye,
sambahul Devatyo sahassasahasseva Paligme vatthni parigahantiyo.
that a great many Divinities, thousands upon thousands, were taking possession of
grounds at Paligma.
Yasmi padese mahesakkh Devat vatthni parigahanti,
In that place where the great Divinities took possession of grounds,
mahesakkhna tattha raa rjamahmattna cittni
there the powerful rulers and great royal ministers minds
Yasmi padese majjhim Devat vatthni parigahanti,
In that place where the middling Divinities took possession of grounds,
majjhimna tattha raa rjamahmattna cittni
there the middling rulers and middling royal ministers minds
Yasmi padese nc Devat vatthni parigahanti,
In that place where the lower Divinities took possession of grounds,
ncna tattha raa rjamahmattna cittni
there the lower rulers and lower royal ministers minds
Yvat nanda Ariya yatana, yvat vaippatho,
For as long, nanda, as there is an Ariyan sphere (of influence), for as long as there is
trade,
ida agganagara bhavissati Paliputta puabhedana.
this basket-opening Paliputta will be the chief city.
Paliputtassa kho nanda tayo antary bhavissanti:
For Paliputta, nanda, there will be three dangers:

aggito v udakato v mithubhed v. ti
from fire and from water and from the breaking of an alliance.81
yena Bhagav tenupasakamisu, upasakamitv Bhagavat saddhi
sammodisu,
approached the Gracious One, and after approaching, they exchanged greetings with the
Gracious One,
sammodanya katha srya vtisretv, ekam-anta ahasu.
and after exchanging courteous talk and greetings, they stood on one side.
Ekam-anta hit kho Sundha-Vassakr Magadhamahmatt
While standing on one side the Magadhan chief ministers Sundha and Vassakra
Adhivsetu no bhava Gotamo,
May dear Gotama consent to us
ajjatanya bhatta saddhi Bhikkhusaghen. ti
(offering him) a meal today, together with the Community of monks.
Bhagavato adhivsana viditv, yena sako vasatho tenupasakamisu,
having understood the Gracious Ones consent, approached their own dwelling,
upasakamitv, sake vasathe,
and after approaching, in their own dwellings,
81
The Commentary explains that v here has the sense of and rather than the usual or meaning
(ca-krattho v-saddo).

having had excellent foodstuffs made ready,82
Bhagavato kla rocpesu: Klo bho Gotama nihita bhattan.-ti
had the time announced to the Gracious One, (saying): It is time, dear Gotama, the
meal is ready.
yena Sundha-Vassakrna Magadhamahmattna vasatho tenupasakami,
approached the dwelling of the Magadhan chief ministers Sundha and Vassakra,
and after approaching, he sat down on the prepared seat.
Buddhappamukha Bhikkhusagha patena
* with their own hands served and satisfied the Community of monks with the Buddha
at its head
khdanyena bhojanyena sahatth santappesu sampavresu.
with excellent foodstuffs.
Atha kho Sundha-Vassakr Magadhamahmatt,
Then the Magadhan chief ministers Sundha and Vassakra,
Bhagavanta bhuttvi ontapattapi,
when the Gracious One had eaten and washed his hand and bowl,
aatara nca sana gahetv, ekam-anta nisdisu.
82
Using the plural foodstuffs to translate the two words in Pi khdanya and bhojanya. We
might say in English had excellent food and drink made ready, but that doesnt translate the Pi
accurately, and there is hardly a synonym for food in English that doesnt sound quaint these
days. Ajahn hnissaro argues that the words mean staple and non-staple food, but it sounds
awkward when used in these contexts.

Ekam-anta nisinne kho Sundha-Vassakre Magadhamahmatte Bhagav
* While sitting on one side the Gracious One rejoiced the Magadhan chief ministers
Sundha and Vassakra
imhi gthhi anumodi:
with these verses:
Yasmi padese kappeti vsa, paitajtiyo
* In that place where he makes his dwelling, having entertained
Slavantettha bhojetv, saate brahmacrino,
The wise and virtuous here, the restrained, who live the spiritual life,
83
Y tattha Devat su tsa dakkhiam-dise.

He should dedicate a gift (of merit) to those Divinities who were in that place.
T pjit pjayanti mnit mnayanti na.
Honoured, they pay honour, revered, they revere him.
Tato na anukampanti, mt putta va orasa,
Thereafter they have compassion on him, as a mother on her own son,
Devatnukampito poso sad bhadrni passat. ti
A man whom the Divinities has compassion on always sees what is auspicious.
Atha kho Bhagav Sundha-Vassakre Magadhamahmatte
* Then the Gracious One after rejoicing the Magadhan chief ministers Sundha and
Vassakra
imhi gthhi anumoditv, uhysan, pakkmi.
with these verses, after rising from his seat, went away.
Now at that time the Magadhan chief ministers Sundha and Vassakra
Bhagavanta pihito pihito anubandh honti:
were following close behind the Gracious One, (thinking):
Yenajja samao Gotamo dvrena nikkhamissati ta Gotamadvra nma
bhavissati,
That gate by which the ascetic Gotama leaves will get the name the Gotama Gate,
yena titthena Gaga nadi tarissati ta Gotamatittha nma bhavissat. ti
and that ford by which he crosses the river Ganges will get the name the Gotama Ford.
83
PTS: assu. The translation would then be: who may be in that place.

Atha kho Bhagav yena dvrena nikkhami ta Gotamadvra nma ahosi.
Then that gate by which the Gracious One left got the name the Gotama Gate.
Atha kho Bhagav yena Gag nad tenupasakami.
Then the Gracious One approached the river Ganges.
Tena kho pana samayena Gag nad pr hoti samatittik kkapeyy.
Now at that time the river Ganges was full to the brim, and could be drunk from by
crows (perched on the bank).
Appekacce manuss nva pariyesanti, appekacce uumpa pariyesanti,
Some of the people were seeking boats, some were seeking floats,
appekacce kulla bandhanti, aprpra gantukm.
and some were binding rafts, desiring to go from this shore to the shore beyond.
Atha kho Bhagav seyyath pi nma balav puriso
Then the Gracious One, just as a strong man

sammijita v bha pasreyya, pasrita v bha sammijeyya,
84
evam-eva Gagya nadiy orimatre antarahito,

so did he vanish from the near bank of the river Ganges,
primatre paccuhsi saddhi Bhikkhusaghena.
85
and reappeared on the far bank, together with the Community of monks.
Addas kho Bhagav te manusse, appekacce nva pariyesante,
The Gracious One saw those people, some seeking boats,
appekacce uumpa pariyesante,
some seeking floats,
appekacce kulla bandhante, aprpra gantukme.
and some binding rafts, desiring to go from this shore to the shore beyond.
Ye taranti aava sara,
86
Those who cross over a sea or a river,
Setu katvna, visajja pallalni.
(Do so) after making a bridge, and leaving the marshes behind.
Kulla hi jano pabandhati,
(While) people are still binding together a raft,
Ti medhvino jan. ti
Intelligent people have crossed over.
Pahamabhavra
The First Chapter for Recital (is Finished)
84
ChS: samijeyya, similarly throughout. Although there is no historical reason for the doubling
of the consonant it appears this is the normal way the form is written in Pi.
85
This would have been in Vajjian territory probably near to Ukkcel which was just across the
waters from Paligma.
86
Comm: Saran-ti idha nad adhippet; sara here is a designation for a river. It normally means
lake.
59
[Dutiyabhavra]
[The Second Chapter for Recitation]
[13: Cattro Ariyasaccni]87
ym nanda yena Koigmo tenupasakamissm. ti
Come nanda let us approach Koigma.88
Atha kho Bhagav mahat bhikkhusaghena saddhi yena Koigmo tad-avasari.
Then the Gracious One together with a great Community of monks arrived at Koigma.
Tatra suda Bhagav Koigme viharati.
There the Gracious One lived near Koigma.
Catunna bhikkhave Ariyasaccna ananubodh appaivedh
Because of a lack of understanding and a lack of penetration, monks, of Four Noble
Truths89
evam-ida dgham-addhna sandhvita sasarita mama-ceva tumhka-ca.
both you and I have been wandering and running along (in Sasra) for a long time.
Katamesa catunna?
Which four?
Dukkhassa bhikkhave Ariyasaccassa ananubodh appaivedh
Because of a lack of understanding and a lack of penetration, monks, of the Noble Truth
of Suffering
87
cf. Pahamakoigmasutta (SN 56:21), Bessajjakkhandhaka: Koigme saccakath, Vin.

Mhv. 1.230-231.
88
Koigma literally means the village at the corner, explained by the Commentary as meaning
at the corner of a palace built by Mahpanda, a former king of Mithil.
89
The Commentarial definition here is worth noting: Ariyasaccnan-ti Ariyabhvakarna
saccna; Noble Truths means Truths that produce a state of Nobility. Maybe we should
translate: Four Ennobling Truths.
59
The Second Chapter for Recitation - 60

Dukkhasamudayassa bhikkhave Ariyasaccassa ananubodh appaivedh
of the Arising of Suffering
Dukkhanirodhassa bhikkhave Ariyasaccassa ananubodh appaivedh
of the Cessation of Suffering
Dukkhanirodhagminiy paipadya bhikkhave
* Because of a lack of understanding and a lack of penetration, monks,
Ariyasaccassa ananubodh appaivedh
of the Noble Truth of the Practice going to the Cessation of Suffering
Ta-y-ida bhikkhave dukkha Ariyasacca anubuddha paividdha,
(But now) the Noble Truth of Suffering has been understood and penetrated,
dukkhasamudaya Ariyasacca anubuddha paividdha,
the Noble Truth of the Arising of Suffering has been understood and penetrated,
dukkhanirodha Ariyasacca anubuddha paividdha,
the Noble Truth of the Cessation of Suffering has been understood and penetrated,
dukkhanirodhagmin paipad Ariyasacca anubuddha paividdha.
the Noble Truth of the Practice going to the Cessation of Suffering has been understood
and penetrated.
Ucchinn bhavatah, kh bhavanetti, natthi dni punabbhavo. ti
Craving for continued existence has been cut off, what leads to rebirth has been
exhausted, there is no continuation in existence.
Idam-avoca Bhagav ida vatv Sugato athpara etad-avoca Satth:
something more:90
90
Normally this phrase, as here, introduces a verse summary of whatever precedes.

Catunna Ariyasaccna yathbhta adassan
Because of not seeing as it really is the Four Noble Truths
sasita dgham-addhna tsu tsveva jtisu.
we have run along for a long time through various births.
Tni etni dihni bhavanetti samhat,
(Now) these have been seen, uprooted is what leads to rebirth,
ucchinna mla dukkhassa natthi dni punabbhavo ti.
the root of suffering has been cut off, there is no continuation in existence.
***
Tatra pi suda Bhagav Koigme viharanto,
There also the Gracious One, while living in Koigma,
to concentration,
regard to wisdom,
[14: Dhammdso]91
[The Mirror of (the True Nature of) Things]
Atha kho Bhagav Koigme yathbhiranta viharitv,
Then the Gracious One, after living near Koigma for as long as he liked,
ym nanda yena Ndik tenupasakamissm. ti
92
Come nanda let us approach the Ndikas.
Atha kho Bhagav mahat bhikkhusaghena saddhi yena Ndik tad-avasari.
Then the Gracious One together with a great Community of monks arrived at the
Ndikas.
Tatra suda Bhagav Ndike viharati Gijakvasathe.
There the Gracious One lived near (one of) the Ndikas in the Brick House.
Sho nma Bhante bhikkhu Ndike klakato,
The monk named Sha, reverend Sir, has died in Ndika,
tassa k gati? Ko abhisamparyo?
what was his destination? What was his future state?
Nand nma Bhante bhikkhun Ndike klakat,
The nun named Nand, reverend Sir, has died in Ndika,
91
cf. SN 55:8 & 10 Pahama- and Tatiya-Gijakvasathasutta.

Comm: Ndik ti eka taka nissya dvinna Capitumahpituputtna dve gm; the
Ndikas, near a lake were two villages belonging to the sons of an uncle and a grandfather. RhysDavids (p. 97) thinks that the plural form is referring to a clan, the singular form to a village, but
the Commentary is saying that there were two villages which the Buddha approached, giving the
plural form, but of course he only stayed in one of them.
92

tass k gati? Ko abhisamparyo?
what was her destination? What was her future state?
Sudatto nma Bhante upsako Ndike klakato,
The layman named Sudatta, reverend Sir, has died in Ndika,
Sujt nma Bhante upsik Ndike klakat,
The laywoman named Sujt, reverend Sir, has died in Ndika,
tass k gati? Ko abhisamparyo?
what was her destination? What was her future state?
Kakudho nma Bhante upsako Ndike klakato,
The layman named Kakudha, reverend Sir, has died in Ndika,
Kligo nma Bhante upsako Ndike klakato,
The layman named Kliga, reverend Sir, has died in Ndika,
Nikao nma Bhante upsako Ndike klakato,
The layman named Nikaa, reverend Sir, has died in Ndika,
Kaissaho nma Bhante upsako Ndike klakato,
The layman named Kaissaha, reverend Sir, has died in Ndika,
Tuho nma Bhante upsako Ndike klakato.
The layman named Tuha, reverend Sir, has died in Ndika,
yassa k gati? Ko abhisamparyo?
Santuho nma Bhante upsako Ndike klakato,
The layman named Santuha, reverend Sir, has died in Ndika,

Bhaddo nma Bhante upsako Ndike klakato,
The layman named Bhadda, reverend Sir, has died in Ndika,
Subhaddo nma Bhante upsako Ndike klakato,
The layman named Subhadda, reverend Sir, has died in Ndika,
tassa k gati? Ko abhisamparyo? ti
Sho nanda bhikkhu savna khay ansava cetovimutti pavimutti,
The monk Sha, nanda, through the destruction of the pollutants, without pollutants,
freed in mind, freed through wisdom,
dihe va dhamme saya abhi sacchikatv upasampajja vihsi.
dwelt having known, having directly experienced, and having attained (Nibbna)
himself in this very life.93
Nand nanda bhikkhun pacanna orambhgiyna saojanna parikkhay
The nun Nand, nanda, through the complete destruction of the five lower fetters
opaptik tattha parinibbyin anvattidhamm tasm lok.
has arisen spontaneously (in the Brahm worlds), and will attain Final Emancipation
there, without returning from that world.94
Sudatto nanda upsako tia saojanna parikkhay,
The layman Sudatta, nanda, through the complete destruction of three fetters,
rgadosamohna tanutt,
and the diminuation of passion, hatred, and delusion,
Sakadgm sakid-eva ima loka gantv, dukkhassanta karissati.
is a Once-Returner, and will return only once more to this world, and (then) will make
an end to suffering.
Sujt nanda upsik tia saojanna parikkhay,
The laywoman Sujt, nanda, through the complete destruction of three fetters,
93
94
This and the following are stock descriptions. Here it is referring to a Worthy One (Arahatta).
She was a Non-Returner (to birth in a womb) (Angm).

Sotpann aviniptadhamm niyat Sambodhiparyan.
is a Stream-Enterer, is no longer subject to falling (into the lower realms), and has a
fixed destiny ending in Final Awakening.
Kakudho nanda upsako pacanna orambhgiyna saojanna parikkhay
The layman Kakudha, nanda, through the complete destruction of the five lower
fetters
opaptiko tattha parinibby anvattidhammo tasm lok.
there, without returning from that world.
Kligo nanda upsako pacanna orambhgiyna saojanna parikkhay
The layman Kliga, nanda, through the complete destruction of the five lower fetters
opaptiko tattha parinibby anvattidhamm tasm lok.
Nikao nanda upsako pacanna orambhgiyna saojanna parikkhay
The layman Nikaa, nanda, through the complete destruction of the five lower fetters
Kaissaho nanda upsako pacanna orambhgiyna saojanna
parikkhay
The layman Kaissaha, nanda, through the complete destruction of the five lower
fetters
Tuho nanda upsako pacanna orambhgiyna saojanna parikkhay
The layman Tuha, nanda, through the complete destruction of the five lower fetters
Santuho nanda upsako pacanna orambhgiyna saojanna
parikkhay
The layman Santuha, nanda, through the complete destruction of the five lower
fetters

Bhaddo nanda upsako pacanna orambhgiyna saojanna parikkhay
The layman Bhadda, nanda, through the complete destruction of the five lower fetters
Subhaddo nanda upsako pacanna orambhgiyna saojanna
parikkhay
The layman Subhadda, nanda, through the complete destruction of the five lower
fetters
Paropasa nanda Ndike upsak klakat
More than fifty laymen, nanda, have died in Ndika
pacanna orambhgiyna saojanna parikkhay
who, through the complete destruction of the five lower fetters
opaptik tattha parinibbyino anvattidhamm tasm lok.
have arisen spontaneously (in the Brahm worlds), and will attain Final Emancipation
Sdhik navuti95 nanda Ndike upsak klakat
In excess of ninety laymen, nanda, have died in Ndika
tia saojanna parikkhay, rgadosamohna tanutt,
who, through the complete destruction of three fetters, and the diminuation of passion,
hatred, and delusion
Sakadgmino sakid-eva ima loka gantv, dukkhassanta karissanti.
are Once-Returners, and will return only once more to this world, and (then) will make
an end to suffering.
95
Thai: Chdhik navuti = ninety-six.

96
Stirekni nanda pacasatni Ndike upsak klakat

In excess of five-hundred laymen, nanda, have died in Ndika
Sotpann aviniptadhamm niyat Sambodhiparyan.
are Stream-Enterers, no longer subject to falling (into the lower realms), and have a
Anacchariya kho paneta nanda ya manussabhto kla kareyya,
But it is not such a wonder, nanda, that those who have become human should die,
tasmi-ce klakate Tathgata upasakamitv,
but if (every time) there is a death in this place, after approaching the Realised One,
etam-attha pucchissatha vihesves nanda Tathgatassa.
you were to ask about it, nanda, that would be troublesome97 to the Realised One.
Tasmtih nanda Dhammdsa nma Dhammapariyya desessmi,
Therefore, nanda, I will teach (this) presentation of the Teaching called the Mirror of
(the True Nature of) Things,
yena samanngato Ariyasvako kakhamno attan va attna bykareyya:
endowed with which a Noble Disciple desiring to do so may declare about himself:
Khanirayomhi khatiracchnayoni,
Exhausted is (birth in) Hell, exhausted is (birth in) an animals womb,
khapettivisayo khpyaduggativinipto,
exhausted is (birth in) the realm of the Fallen Spirits, exhausted is falling into an
unfortunate destiny in the lower realms,
Sotpannoham-asmi aviniptadhammo niyato Sambodhiparyano. ti
I am a Stream-Enterer, no longer subject to falling (into the lower realms), and have a
Katamo ca so nanda Dhammdso Dhammapariyyo,
And what, nanda, is (this) presentation of the Teaching called the Mirror of (the True
Nature of) Things,
96
Thai: Dastirekni ... pacasatni = five-hundred and ten.

The Commentary says cautiously: kyakilamatho va ... cittavihes pana Buddhna natthi;
(would get) tired in body ... but for Buddhas there is no trouble in the mind.
97

Sotpannoham-asmi aviniptadhammo niyato Sambodhiparyano? ti
fixed destiny ending in Final Awakening?
Idh nanda Ariyasvako Buddhe aveccappasdena samanngato hoti:
Here, nanda, a Noble Disciple is endowed with perfect confidence in the Buddha
(thinking):
anuttaro purisadammasrathi,
Satth Devamanussna Buddho Bhagav. ti
the Teacher of Divinities and men, the Buddha, the Gracious One.
Dhamme aveccappasdena samanngato hoti:
He is endowed with perfect confidence in the Teaching (thinking):
Svkkhto Bhagavat Dhammo,
The Teaching has been well-proclaimed by the Gracious One,
sandihiko, akliko, ehipassiko, opanayiko,
it is visible, not subject to time, inviting inspection, onward leading,
paccatta veditabbo vih. ti
and can be understood by the wise for themselves.
Saghe aveccappasdena samanngato hoti:
He is endowed with perfect confidence in the Community (thinking):

The Gracious Ones Community of disciples are good in their practice,
the Gracious Ones Community of disciples are straight in their practice,
the Gracious Ones Community of disciples are systematic in their practice,
the Gracious Ones Community of disciples are correct in their practice,
yad-ida cattri purisayugni, aha purisapuggal,
this is the Gracious Ones Community of disciples,
huneyyo, phuneyyo, dakkhieyyo, ajalikarayo,
salutation,
anuttara puakkhetta lokass. ti
Ariyakantehi slehi samanngato hoti,
He is endowed with the lovely Ariyan virtue,98
akhaehi acchiddehi asabalehi akammsehi, bhujissehi,
unbroken, faultless, unspotted, unblemished, productive of freedom,
viuppasatthehi aparmahehi samdhisavattanikehi.
praised by the wise, not adhered to, leading to concentration.
Aya kho nanda Dhammdso Dhammapariyyo
This is the presentation of the Teaching, nanda, called the Mirror of (the True Nature
of) Things
98
Comm: Paca slani hi Ariyasvakna kantni honti, bhavantare pi avijahitabbato; the five
virtuous (precepts) are lovely to the Noble disciples, and will not be given up even in a future life
(for this meaning s.v. PED, bhava). This must be the meaning here, and not in-between lives,
which is another possible translation, but wouldnt fit in with the texts or the Commentaries.

Sotpannoham-asmi aviniptadhammo niyato Sambodhiparyano. ti
***
Tatra pi suda Bhagav Ndike viharanto Gijakvasathe,
There also the Gracious One, while living near Ndika in the Brick House,
to concentration,
regard to wisdom,
[15: Ambapl Gaik]99

[The Courtesan Ambapl]
Atha kho Bhagav Ndike yathbhiranta viharitv,
Then the Gracious One, after living near Ndika for as long as he liked,
ym nanda yena Vesl tenupasakamissm. ti
Come nanda let us approach Vesl.
Atha kho Bhagav mahat bhikkhusaghena saddhi yena Vesl tad-avasari.
Then the Gracious One together with a great Community of monks arrived at Vesl.
Tatra suda Bhagav Vesliya viharati Ambaplivane.
There the Gracious One lived near Vesl in Ambapls Wood.
Sato bhikkhave bhikkhu vihareyya sampajno aya vo amhka anussan.
Mindfully and with full awareness, monks, a monk should live, this is our advice to
you.100
Katha-ca bhikkhave bhikkhu sato hoti?
And how, monks, is a monk mindful?101
Idha, bhikkhave, bhikkhu kye kynupass viharati,
tp sampajno satim, vineyya loke abhijjhdomanassa;
world;
99
cf. Satisutta SN 47:2; and Bhesajjakkhandaka: Ambaplvatthu, Licchavvatthu Vin.

Mhv.1.231-233.
100
Comm: sato bhikkhave ti Bhagav Ambaplidassane satipaccupahnattha visesato idha
satipahnadesana rabhi; mindful, monks, the Gracious One began the teaching of
mindfulness specially here, so that they would be attending to mindfulness when they saw
Ambapl.
101
What follows is the summary of the ways of attending to mindfulness (satipahna), a
translation of which is found elsewhere on this website.

world;
world;
he dwells contemplating (the nature of) things in (various) things,
world.
Eva kho bhikkhave bhikkhu sato hoti.
Thus, monks, a monk is mindful.
Katha-ca bhikkhave bhikkhu sampajno hoti?
And how, monks, does a monk have full awareness?102
Idha, bhikkhave, bhikkhu abhikkante paikkante sampajnakr hoti,
Here, monks, a monk in going forwards, in going back, is one who practises with full
awareness,
lokite vilokite sampajnakr hoti,
in looking ahead, or in looking around, he is one who practises with full awareness,
sammijite pasrite sampajnakr hoti,
in bending or in stretching, he is one who practises with full awareness,
saghipattacvaradhrae sampajnakr hoti,
awareness,
asite pte khyite syite sampajnakr hoti,
in eating, in drinking, in chewing, in tasting, he is one who practises with full awareness,
102
This now forms of section in the Satipahnasutta.

uccrapassvakamme sampajnakr hoti,
in passing stool and urine, he is one who practises with full awareness,
gate hite nisinne, sutte jgarite, bhsite tuhbhve sampajnakr hoti.
in going, in standing, in sitting, in sleeping, in waking, in talking, and in maintaining
Eva kho bhikkhave bhikkhu sampajno hoti.
Thus, monks, a monk has full awareness.
Sato bhikkhave bhikkhu vihareyya sampajno aya vo amhka anussan. ti
Mindfully and with full awareness, monks, a monk should live, this is our advice to
you.
***
Assosi kho Ambapl gaik: Bhagav kira Vesli anuppatto
The courtesan Ambapl heard: The Gracious One, it seems, has reached Vesl
Vesliya viharati mayha Ambavane. ti
and is living near Vesl in my Mango Wood.103
Atha kho Ambapl gaik bhaddni bhaddni ynni yojpetv,
Then the courtesan Ambapl, after having (many) great and august vehicles prepared,
bhaddehi bhaddehi ynehi Vesliy niyysi,
departed with those great and august vehicles from Vesl,
yena sako rmo tena pysi yvatik ynassa bhmi ynena gantv,
and after approaching by vehicle to her pleasure garden as far as the ground for vehicles
(would allow),
yn paccorohitv, pattik va yena Bhagav tenupasakami,
and descending from the vehicles, she approached the Gracious One by foot,
and after approaching and worshipping the Gracious One, she sat down on one side.
103
Ambapls name means (daughter of the) Mango Keeper, though according to the
Commentary she was born spontaneously in a mango wood (perhaps this one?), and hence
acquired the name. Courtesans like Ambapli were often very rich as we can see from the
description of her vehicles and pleasure garden.

Ekam-anta nisinna kho Ambapli gaika Bhagav
* While the courtesan Ambapl was sitting on one side the Gracious One
instructed, roused, enthused, and cheered her with a talk about the Teaching.
Atha kho Ambapl gaik,
Then the courtesan Ambapl,
Bhagavat Dhammiy kathya sandassit samdapit samuttejit sampahasit,
having been instructed, roused, enthused, and cheered by the Gracious One with a talk
about the Teaching,
Adhivsetu me Bhante Bhagav
svtanya bhatta saddhi bhikkhusaghen. ti
Atha kho Ambapl gaik Bhagavato adhivsana viditv,
Then the courtesan Ambapl, having understood the Gracious Ones consent,
after rising from her seat, worshipping and circumambulating the Gracious One, went
away.
Assosu kho Veslik Licchav: Bhagav kira Vesli anuppatto
The Licchavs from Vesl heard: The Gracious One, it seems, had reached Vesl
Vesliya viharati Ambaplivane. ti
and is living near Vesl in Ambapls Wood.
Atha kho te Licchav, bhaddni bhaddni ynni yojpetv,
Then those Licchavs, after having (many) great and august vehicles prepared,
bhaddehi bhaddehi ynehi Vesliy niyyisu.
departed with those great and august vehicles from Vesl.

Tatra ekacce Licchav nl honti nlava nlavatth nllakr,
There some of the Licchavs were blue, having a blue appearance, with blue clothes and
blue decorations,
ekacce Licchav pt honti ptava ptavatth ptlakr,
some of the Licchavs were yellow, having a yellow appearance, with yellow clothes and
yellow decorations,
ekacce Licchav lohit honti lohitava lohitavatth lohitlakr,
some of the Licchavs were red, having a red appearance, with red clothes and red
decorations,
ekacce Licchav odt honti odtava odtavatth odtlakr.
some of the Licchavs were white, having a white appearance, with white clothes and
white decorations.
Atha kho Ambapl gaik daharna daharna Licchavna
Then the courtesan Ambapl rolled alongside the Licchav youths
akkhena akkha cakkena cakka yugena yuga paivaesi.
axle by axle, wheel by wheel, and yoke by yoke.
Atha kho te Licchav Ambapli gaika etad-avocu:
Then those Licchavs said this to the courtesan Ambapl:
Ki je Ambapli daharna daharna Licchavna
Why do you, Ambapl, roll alongside the Licchav youths
akkhena akkha cakkena cakka yugena yuga paivaes? ti
axle by axle, wheel by wheel, and yoke by yoke?
Tath hi pana me ayyaputt Bhagav nimantito,
Because I have invited the Gracious One, noble sirs,
svtanya bhatta saddhi bhikkhusaghen. ti
for a meal on the morrow, together with the Community of monks.
Dehi je Ambapli eta bhatta satasahassen. ti
Give (us) this meal, Ambapl, for a hundred thousand (kahapanas).

Sace pi me ayyaputt Vesli shra dassatha
If, noble sirs, you would give Vesl and its revenues104
evam-aha ta bhatta na dassm. ti
still I would not give this meal (to you).
Atha kho te Licchav agul pohesu:
Then the Licchavs snapped their fingers, (thinking):
Jitamh vata bho Ambakya, jitamh vata bho Ambaky. ti
We have surely been defeated by a woman, we have surely been defeated by a
woman.105
Atha kho te Licchav yena Ambaplivana tena pyisu.
Then the Licchavs entered Ambapls Wood.
Addas kho Bhagav te Licchav drato va gacchante,
The Gracious One saw those Licchavs coming from afar,
disv bhikkh mantesi:
and having seen (them), he addressed the monks, (saying):
Yesa bhikkhave bhikkhna dev Tvatis adih,
* Let those monks who have not seen the Tvatisa Divinities, monks,
oloketha bhikkhave Licchaviparisa,
look at the Licchav troupe, monks,
apaloketha bhikkhave Licchaviparisa,
look upon the Licchav troupe, monks,
upasaharatha bhikkhave Licchaviparisa Tvatisasadisan.-ti
contemplate the Licchav troupe, monks, who are like the Tvatisa (Divinities).106
Atha kho te Licchav yvatik ynassa bhmi ynena gantv,
Then after the Licchavs had gone as far as the ground for vehicles (would allow),
yn paccorohitv, pattik va yena Bhagav tenupasakamisu,
and had descended from the vehicles, they approached the Gracious One by foot,
104
Lit: with its means (of existence) (shra).

This is a play on Ambapls name. Ambaka, means a woman.
106
The Commentary says that the Buddha urged the monks to look on the splendour of the
Licchav princes so that they would remember it and realise the nature of impermanence when
they were destroyed by the Magadahan King Ajtasattu.
105

and after approaching and worshipping the Gracious One, they sat down at one side.
Ekam-anta nisinne kho te Licchav Bhagav
* While the Licchavs were sitting on one side the Gracious One
instructed, roused, enthused, and cheered them with a talk about the Teaching.
Atha kho te Licchav
Then the Licchavs,
Bhagavat Dhammiy kathya sandassit samdapit samuttejit sampahasit,
about the Teaching,
Adhivsetu no Bhante Bhagav svtanya bhatta saddhi bhikkhusaghen. ti
Please consent to us (offering) a meal on the morrow, together with the Community of
monks.
Adhivuttha kho me Licchav svtanya Ambapliy gaikya bhattan.-ti
I have (already) consented to the courtesan Ambapls meal on the morrow.
Atha kho te Licchav agul pohesu:
Then the Licchavs snapped their fingers, (thinking):
Jitamh vata bho Ambakya Jitamh vata bho Ambaky. ti
We have surely been defeated by a woman, we have surely been defeated by a woman.
Atha kho te Licchav Bhagavato bhsita abhinanditv anumoditv,
Then the Licchavs, after greatly rejoicing and gladly receiving this word of the
107
Gracious One,
uhysan, Bhagavanta abhivdetv padakkhia katv pakkamisu.
rising from their seats, worshipping and circumambulating the Gracious One, went
away.
107
This stock phrase seems out of place here, given the circumstances.

Atha kho Ambapl gaik tass rattiy accayena,
Then the courtesan Ambapl after the night had passed,
sake rme pata khdanya bhojanya paiydpetv,
having had excellent foodstuffs made ready in her own pleasure park,
Bhagavato kla rocpesi: Klo Bhante nihita bhattan.-ti
had the time announced to the Gracious One, (saying): It is time, reverend Sir, the meal
is ready.
yena Ambapliy gaikya nivesana tenupasakami,
approached the courtesan Ambapls residence,
Atha kho Ambapl gaik Buddhappamukha Bhikkhusagha
Then the courtesan Ambapl with her own hand served and satisfied the Community of
monks
patena khdanyena bhojanyena sahatth santappesi sampavresi.
with the Buddha at its head with excellent foodstuffs.
Atha kho Ambapl gaik Bhagavanta bhuttvi ontapattapi,
Then the courtesan Ambapl, when the Gracious One had eaten and washed his hand
and bowl,
aatara nca sana gahetv ekam-anta nisdi.
having taken a certain low seat, sat down on one side.
Ekam-anta nisinn kho Ambapl gaik Bhagavanta etad-avoca:
While sitting on one side the courtesan Ambapl said this to the Gracious One:
Imha Bhante rma Buddhappamukhassa Bhikkhusaghassa damm. ti
I donate this pleasure park, reverend Sir, to the Community of monks with the Buddha
at its head.108
108
rma (from ram) originally meant a pleasure park, but they were ideal places for monks,
and many were given over for that purpose, and the name eventually came to mean monastery.

Paiggahesi Bhagav rma.
The Gracious One accepted the pleasure park.
Atha kho Bhagav Ambapli gaika Dhammiy kathya
* Then the Gracious One, after instructing, rousing,
sandassetv samdapetv samuttejetv sampahasetv uhysan pakkmi.
enthusing, and cheering the courtesan Ambapl with a talk about the Teaching, having
109
risen from the seat, went away.
***
Tatra pi suda Bhagav Vesliya viharanto Ambaplivane,
There also the Gracious One, while living in Vesl in Ambapls Wood,
to concentration,
regard to wisdom,
109
Unfortunately the Commentary gives us no idea what the Buddha taught to Ambapli on this
occasion.
[16: Bhagavato bdho]110

[The Gracious Ones Sickness]
Atha kho Bhagav Ambaplivane yathbhiranta viharitv,
Then the Gracious One, after living near Ambapls Wood for as long as he liked,
ym nanda yena Beluvagmako tenupasakamissm. ti
111
Come nanda let us approach the little village of Beluva.
yena Beluvagmako tad-avasari.
arrived at the little village of Beluva.
Tatra suda Bhagav Beluvagmake viharati.
There the Gracious One lived near the little village of Beluva.
Etha tumhe bhikkhave samant Vesli
* Go, monks, and undertake the Rains Retreat in the vicinity of Vesl
yathmitta yathsandiha yathsambhatta Vassa upetha,
(living) like friends, like companions, like comrades,
aha pana idheva Beluvagmake Vassa upagacchm. ti
and I will spend the Rains Retreat right here at the little village of Beluva.
Eva Bhante, ti kho te bhikkh
Very well, reverend Sir, said those monks,
Bhagavato paissutv, samant Vesli
* and after replying to the Gracious One, they undertook the Rains Retreat in the
vicinity of Vesl
110
The Rains Retreat mentioned in this section started 10 months before the Parinibbna
according to the traditional reckoning.
111
According to the Commentary the village was just south of Vesl. The village is named after
the Beluva tree (Aegle Marmelos).

yathmitta yathsandiha yathsambhatta Vassa upagacchisu.
(living) like friends, like companions, like comrades.
Bhagav pana tattheva Beluvagmake Vassa upagacchi.
But the Gracious One spent the Rains Retreat right there at the little village of Beluva.
Atha kho Bhagavato Vasspagatassa kharo bdho uppajji,
Then while dwelling for the Rains Retreat, a heavy affliction arose for the Gracious
One,
bh vedan vattanti maraantik.
and continued with strong and death-like feelings.
T suda Bhagav sato sampajno adhivsesi avihaamno.
There the Gracious One dwelt mindfully, with full awareness, and without being
troubled.
Na kho me ta pairpa yoha anmantetv upahke,
It is not suitable that I, without having addressed my attendants,
anapaloketv Bhikkhusagha parinibbyeyya.
without having given notice to the Community of monks, should attain Final
Emancipation.
Yannnha ima bdha viriyena paippametv,
Having energetically dismissed this affliction,
jvitasakhra adhihya vihareyyan.-ti
I could live on after determining the lifespan.

Atha kho Bhagav ta bdha viriyena paippametv,
Then the Gracious One having energetically dismissed that affliction
jvitasakhra adhihya vihsi.
lived on after determining112 the lifespan.113
Atha kho Bhagavato so bdho paippassambhi.
Then the Gracious Ones affliction abated.
Atha kho Bhagav giln vuhito,
Then, the Gracious One, having risen from that sickness,
aciravuhito Gela Vihr nikkhamma
not long after rising, departed from the Sick Room
Vihrapacchyya paatte sane nisdi.
and sat down on the prepared seat in front of that Room.
Diho me Bhante Bhagavato phsu,
I have seen, reverend Sir, the Gracious One comfortable,
112
Comm: sampattivikkhambhit vedan dasamse na uppajji yeva; the feelings

suppressed by the attainment did not arise again for a further 10 months. From the
beginning of the Rains Retreat in July until just before his Final Emancipation in May
the following year is 10 months, so we can infer that the Commentary believes the
illness occurred at the beginning of the retreat.
113
Comm: ettha jvitam-pi jvitasakhro ... phalasampattidhammo pi jvitasakhro, so
idha adhippeto; here the lifespan means life ... the lifespan (can) also mean the
attainment of fruition, this is the designation here. This seems contradictory, and I know
of no other place where jvitasakhra is defined as fruition attainment. The latter is
probably meant to guard against the idea that the Buddha had determined the length of
life, before the temptation by Mra, which comes later in the story, where he gives up
the life-process (ayusakhra).

diha me Bhante Bhagavato khamanya,
I have seen, reverend Sir, the Gracious One bearing up (while sick),114
api ca me Bhante madhurakajto viya kyo,
and my body, reverend Sir, became faint as it were,
dis pi me na pakkhyanti, dhamm pi ma na paibhanti,
115
and although I could not see (straight), and things were not clear,
Bhagavato gelaena api ca me Bhante ahosi,
it appeared to me, reverend Sir, that the Gracious One was sick,
kcid-eva asssamatt na tva Bhagav parinibbyissati
(but) it was some small comfort that the Gracious One would not attain Final
Emancipation
na yva Bhagav Bhikkhusagha rabbha kicid-eva udharat. ti
until the Gracious One had spoken regarding the Community of monks.
Ki pan nanda bhikkhusagho mayi paccsisati?
But what, nanda, does the Community of monks expect of me?
Desito nanda may Dhammo anantara abhira karitv,
The Teaching has been taught by me, nanda, without having made (a distinction
between) esoteric and exoteric,
natth nanda Tathgatassa Dhammesu cariyamuhi.
for the Realised One there is nothing, nanda, of a (closed) teachers fist in regard to
the Teaching.
Yassa nna nanda evam-assa: Aha Bhikkhusagha pariharissm ti v
To whoever, nanda, this (thought) occurs: I will lead the Community of monks
mamuddesiko Bhikkhusagho ti v
or I am the instructer of the Community of monks
114
I am not sure about the translation here, it maybe that we should parse Bhagavato phsu (=
aphsu), and translate: I have seen ... the Gracious One uncomfortable ... (and) bearing up (while
sick). Neither the Commentary nor the Sub-commentary help here.
115
Comm: satipahndidhamm mayha pka na hont ti dpeti. Tantidhamm pana

Therassa supagun; he explains: (such) things as the ways of attending to mindfulness
were not well-known to me. But the texts were still familiar to the Elder. This comment
seems to guard against any doubt as to Ven. nandas ability to remember the texts,
which might put their reliability into question.

so nna nanda Bhikkhusagha rabbha kicid-eva udhareyya.
let him speak, nanda, regarding the Community of monks.
Tathgatassa kho nanda na eva hoti:
But to the Realised One, nanda, this (thought) does not occur:
Aha kho Bhikkhusagha pariharissm ti v
I will lead the Community of monks
mamuddesiko Bhikkhusagho ti v.
or I am the instructor of the Community of monks.
Sa ki nanda Tathgato Bhikkhusagha rabbha kicid-eva udharissati?
Then why, nanda, should the Realised One speak regarding the Community of
monks?116
Aha kho pan nanda etarahi jio vuho mahallako,
I, nanda, at present, am old, elderly, of great age,
addhagato vayo-anuppatto astiko me vayo vattati.
far gone, advanced in years, I am eighty years old.
Seyyath pi nanda jarasakaa veumissakena117 ypeti,
It is like, nanda, an old cart, which (only) keeps going when shored up with bamboo,
evam-eva kho nanda veumissakena mae Tathgatassa kyo ypeti.
just so, nanda, I think the Realised Ones body (only) keeps going when shored up with
bamboo.
Yasmi nanda samaye Tathgato sabbanimittna amanasikr,
When the Realised One doesnt pay attention, nanda, to any of the signs,
ekaccna vedanna nirodh, animitta cetosamdhi upasampajja viharati,
when all feelings have ceased, he lives having established the signless mind118
concentration,
116
I cannot understand this section which seems so out of keeping with the discourses elsewhere.
The Buddha was the recognised leader of the Community, and in the previous section, has
himself said: It is not suitable that I, without having addressed my attendants, without having
given notice to the Community of monks, should attain Final Emancipation, and yet here he is
denying that he is their leader and declaring he has nothing to say to them!
117
BJT: jajjarasakaa vekkhamissakena; ChS: jajjarasakaa vehamissakena; PTS: veghamissakena, and similarly below. As can be seen there is a lot of confusion as to the correct
reading here, and consequently there must be doubt about the translation.
118
In Paisambhidmagga and Visuddhimagga this is known as animittcetovimutti, which is the
fruition of Worthiness, it arises for one who applies his mind to impermanence as the
predominant sign of existence.

119
phsutaro nanda tasmi samaye Tathgatassa kyo hoti.

and at that time, nanda, the Realised Ones body is most comfortable.
Tasmtih nanda attadp viharatha attasara anaasara120
Therefore, nanda, live with yourself as an island, yourself as a refuge, with no other
refuge,
Dhammadp Dhammasara anaasara.
with the Teaching as an island, the Teaching as a refuge, with no other refuge.
Katha-c nanda bhikkhu attadpo viharati attasarao anaasarao
And how, nanda, does a monk live with himself as an island, himself as a refuge, with
no other refuge,
Dhammadpo Dhammasarao anaasarao?
with the Teaching as an island, the Teaching as a refuge, with no other refuge?
Idh nanda, bhikkhu kye kynupass viharati,
Here, nanda, a monk dwells contemplating (the nature of) the body in the body,
world;121
world;
world;
he dwells contemplating (the nature of) things in (various) things,
119
PTS: phsukato, which would mean: (the Realised Ones body) is made comfortable.
This section from here to the end should be compared with Ukkcelasutta, SN
Satipahnasayutta, 49.14. See also the Extended Note which follows this section.
121
This is the summary of the ways of attending to mindfulness again (see above, section 15).
120

world.
Eva kho nanda bhikkhu attadpo viharati attasarao anaasarao,
Thus, nanda, a monk lives with himself as an island, himself as a refuge, with no other
refuge,
Dhammadpo Dhammasarao anaasarao.
with the Teaching as an island, the Teaching as a refuge, with no other refuge.
Ye hi keci nanda etarahi v mama v accayena,
For whoever, nanda, whether at present or after my passing,
attadp viharissanti attasara anaasara
lives with himself as an island, himself as a refuge, with no other refuge,
Dhammadp Dhammasara anaasara,
with the Teaching as an island, the Teaching as a refuge, with no other refuge,
tama-t-agge me te nanda bhikkh bhavissanti - ye keci sikkhkm. ti
those monks of mine, nanda, will go from darkness to the highest122 - whoever likes
the training.
Dutiyabhavra.
The Second Chapter for Recital (is Finished).
122
Commentary paraphrases: eva sabba tamayoga chinditv, ativiya agge uttamabhve ete,
nanda, mama bhikkh bhavissanti; having in this way cut off all connection with the darkness,
these monks of mine, nanda, will be at the absolute top of supreme existence.
87
[Tatiyabhavra]123
[The Third Chapter for Recitation]
[17: nandassa Vipatti]124
[nandas Failure]
pattacvaram-dya, Vesli piya pvisi.
After walking for alms in Vesl, and returning from the alms-round after the meal,
Gahhi nanda nisdana,
Take up the sitting mat, nanda,
yena Cpla Cetiya tenupasakamissma div vihry. ti
we will approach the Cpla shrine to dwell for the day.
One,
nisdana dya Bhagavanta pihito pihito anubandhi.
and taking the sitting mat, he followed along close behind the Gracious One.
Atha kho Bhagav yena Cpla Cetiya tenupasakami,
Then the Gracious One approached the Cpla shrine,
upasakamitv, paatte sane nisdi,
and after approaching, he sat down on the prepared seat,
yasm pi kho nando Bhagavanta abhivdetv, ekam-anta nisdi.
and also venerable nanda, after worshipping the Gracious One, sat down on one side.
123
There is a gap in the record here of 7 months, if the traditional date for the Final
Emancipation is correct. This is discussed in the Introduction to the Texts and Translation of this
discourse.
124
cf. yusakhravossajanasutta, Part Two (Udna 6.1); Cetiyasutta (SN 51:10);
Bhmiclasutta (Part One) (AN Bk. 8:70).
87
The Third Chapter for Recitation - 88

Ekam-anta nisinna kho yasmanta nanda Bhagav etad-avoca:
While sitting on one side the Gracious One said this to venerable nanda:
Ramay nanda Vesl, ramaya Udena Cetiya,
ramaya Gotamaka Cetiya, ramaya Sattamba Cetiya,
ramaya Bahuputta Cetiya, ramaya Srandada Cetiya,
delightful is the Many Sons shrine, delightful is the Srandada shrine,
ramaya Cpla Cetiya.
delightful is the Cpla shrine.125
Yassa kassaci nanda cattro Iddhipd bhvit,
* Whoever has developed, nanda,
made much of, carried on, established, maintained, augmented, and properly instigated
the Four Paths to Power,126
so kakhamno nanda kappa v tiheyya kappvasesa v.
could, if he wanted, nanda, remain for the lifespan or for what is left of the
lifespan.127
Tathgatassa kho nanda cattro Iddhipd bhvit,
* The Realised One has developed, nanda,
125
All these Shrines were in the Vajj Territories, and it very much looks like they were being
used as (temporary) monasteries for samaas residing there. If this is correct then it throws some
light on the 6th condition which prevents decline for the Vajjs listed in Section 2 above.
According to Pthikasutta (DN 24), the Udena Shrine was to the east of Vesl; Gotamaka to
the south, Sattamba to the west, and Bahuputta to the north of the city.
126
The Four Paths to Power are concentration of desire accompanied by the process of striving
(chandasamdhipadhnasakhrasamanngata); concentration of energy accompanied by the
process of striving (viriya-); concentration of mind accompanied by the process of striving (citta), and concentration of investigation accompanied by the process of striving (vimasa-). They
form one section of the 37 Things on the Side of Awakening (Bodhipakkhiyadhamm), see below
Section 26.
127
Commentary: Ettha ca kappan-ti yukappa ... idam-eva ahakathyam niyamita; herein
span means life-span ... this is fixed by the Commentary. There has been some dispute about
whether kappa here means life-span or aeon. However it seems quite incredible to me that the
Buddha, when his body was already broken down and falling ill, should have made such a
nonsensical claim as to be able to live for an aeon!

the Four Paths to Power.
So kakhamno nanda Tathgato
kappa v tiheyya kappvasesa v. ti
could remain for the lifespan or for what is left of the lifespan.
na Bhagavanta yci:
Tihatu Bhante Bhagav kappa tihatu Sugato kappa,
May the Gracious One remain, reverend Sir, for the lifespan, may the Fortunate One
remain for the lifespan,
the world,
atthya hitya sukhya Devamanussnan-ti,
for the welfare, benefit, and happiness of Divinities and men,
ramanya Bahuputta Cetiya, ramaya Srandada Cetiya,

ramaya Cpla Cetiya.
the Four Paths to Power,
could, if he wanted, remain for the lifespan or for what is left of the lifespan.
na Bhagavanta yci:
Tihatu Bhante Bhagav kappa, tihatu Sugato kappa,
the world,

ramanya Bahuputta Cetiya, ramaya Srandada Cetiya,
ramaya Cpla Cetiya.

na Bhagavanta yci:
Tihatu Bhante Bhagav kappa, tihatu Sugato kappa,
the world,
Gaccha tva nanda yassa dni kla maas. ti
Go, nanda, now is the time for whatever you are thinking.
One,
avidre aatarasmi rukkhamle nisdi.
he sat down not far away at the root of a certain tree.
[18: yusakhrossajana]128
[The Relinquishment of the Life Process]
Atha kho Mro Ppim, acirapakkante yasmante nande,
Then the Wicked Mra, not long after venerable nanda had gone,
yena Bhagav tenupasakami, upasakamitv, ekam-anta ahsi.
approached the Gracious One, and after approaching, he stood on one side.
Ekam-anta hito kho Mro Ppim Bhagavanta etad-avoca:
While standing on one side the Wicked Mra said this to the Gracious One:
Parinibbtu dni Bhante Bhagav, Parinibbtu Sugato,
May the Gracious One attain Final Emancipation now, reverend Sir, may the Fortunate
One attain Final Emancipation,
Parinibbnaklo dni Bhante Bhagavato.
now is the time, reverend Sir, for the Gracious Ones Final Emancipation.
Bhsit kho panes Bhante Bhagavat vc:
For these words, reverend Sir, were spoken by the Gracious One:
I will not attain Final Emancipation, Wicked One,
viyatt vint visrad bahussut,
accomplished, disciplined, confident, learned,
bearers of the Teaching, practising in conformity with the Teaching,
correct in their practice, living in conformity with the Teaching,
cikkhissanti desessanti papessanti pahapessanti,
128
cf. yusakhravossajanasutta, Part Two (Udna 6.1); Cetiyasutta (SN 51:10).

- uppanna parappavda sahadhammena suniggahta niggahetv - after giving a good rebuke with reason to the doctrines of others that have arisen sappihriya Dhamma desessant. ti
and teach the miraculous Teaching.129
Etarahi kho pana Bhante bhikkh Bhagavato svak,
But at present, reverend Sir, the Gracious Ones monks are (true) disciples,
cikkhanti desenti papenti pahapenti,
vivaranti vibhajanti uttn karonti
- uppanna parappavda sahadhammena suniggahta niggahetv - after giving a good rebuke with reason to the doctrines of others that have arisen sappihriya Dhamma desenti.
and teach the miraculous Teaching.
129
There are 3 types of miracles (pihriya): miraculous powers (iddhipihriya), prophecy

(desanpihriya), and the miracle of instruction (anussanpihriya); it is the last which is
intended here. It does not mean the Teaching accompanied by miracles.

yva me bhikkhuniyo na svik bhavissanti,
smcipaipann anudhammacriniyo,
Etarahi kho pana Bhante, bhikkhuniyo Bhagavato svik,
But at present, reverend Sir, the Gracious Ones nuns are (true) disciples,

for as long as my laymen are not (true) disciples,

Etarahi kho pana Bhante, upsak Bhagavato svak,
But at present, reverend Sir, the Gracious Ones laymen are (true) disciples,

yva me upsik na svik bhavissanti,
for as long as my laywomen are not (true) disciples,
Etarahi kho pana Bhante, upsik Bhagavato svik,
But at present, reverend Sir, the Gracious Ones laywomen are (true) disciples,

vitthrika bhujaaputhubhta,
well spread-out, possessed by many, become great,
yva devamanussehi130 suppaksitan.-ti
until it is well-explained amongst Divinities and men.
Etarahi kho pana Bhante Bhagavato brahmacariya
But at present, reverend Sir, the Gracious Ones spiritual life
iddha-ceva phta-ca, vitthrika bhujaa puthubhta
is successful and prosperous, well spread-out, possessed by many, become great,
it is well-explained amongst Divinities and men.
130
PTS always parses this as yvad eva manussehi. The Commentary to Psdikasutta (DN 29) in
defining the phrase yva devamanussehi suppaksita has this: devalokato yva manussalok
suppaksita; visible from the world of the Divinities to the world of men, making it clear that
the words should be parsed as in the text.

Parinibbnaklo dni Bhante Bhagavato. ti
Eva vutte, Bhagav Mra Ppimanta etad-avoca:
When that was said the Gracious One said this to the Wicked Mra:
in no long time the Realised One will be Finally Emancipated,
ito tia msna accayena, Tathgato Parinibbyissat. ti
after three months have passed from now, the Realised One will attain Final
Emancipation.
Atha kho Bhagav Cple cetiye sato sampajno yusakhra ossaji.
Then at the Cpla shrine the Gracious One, mindfully, with full awareness,
relinquished the life-process.
Ossahe ca Bhagavat yusakhre mahbhmiclo ahosi,
With the relinquishment of the life-process by the Gracious One there was a great
earthquake,
bhisanako lomahaso, Devadundubhiyo ca phalisu.
and a fearful, horrifying crash of the Divinities (thunder) drum.
Tulam-atula-ca sambhava,
Measurable and immeasurable continuity,
Bhavasakhram-avassaj Muni.
And the continuation-process the Sage relinquished.
Ajjhattarato samhito,
Content in himself, and concentrated,
Abhindi kavacam-ivattasambhavan.-ti
He broke continuity of self like a coat of mail.
[19: Aha Bhmiclahet]131

[Eight Reasons for Earthquakes]
Then it occured to venerable nanda:
Acchariya vata bho abbhuta vata bho mah vatya bhmiclo,
Surely it is wonderful, surely it is marvellous, this great earthquake,
sumah vatya bhmiclo bhisanako lomahaso Devadundubhiyo ca phalisu.
this very great earthquake, and (this) awful, hair-raising, crash of the Divinities
(thunder) drum.
Ko nu kho hetu ko paccayo mahato bhmiclassa ptubhvy? ti
What was the reason, what was the cause, for the occurrence of this great earthquake?
and after approaching and worshipping the Gracious One, he sat down at one side.
Sitting on one side venerable nanda said this to the Gracious One:
Acchariya Bhante abbhuta Bhante mah vatya Bhante bhmiclo,
Surely it is wonderful, reverend Sir, surely it is marvellous, reverend Sir, this great
earthquake,
sumah vatya Bhante bhmiclo,
this very great earthquake,
bhisanako lomahaso Devadundubhiyo ca phalisu.
and (this) awful, hair-raising, crash of the Divinities (thunder) drum.
Ko nu kho Bhante hetu ko paccayo mahato bhmiclassa ptubhvy? ti.
What was the reason, reverend Sir, what was the cause, for the occurrence of this great
earthquake?
Aha kho ime nanda het aha paccay mahato bhmiclassa ptubhvya.
There are these eight reasons, eight causes, nanda, for the occurrence of a great
earthquake.
131
cf. Bhmiclasutta (Part Two) (AN Bk. 8:70). Rhys-Davids in his translation suggests that
the narrative is interrupted by what follows, but it seems to me that this section about the
earthquakes follows quite naturally in the course of the narrative. The sections that follow this
however appear to be foreign to the text, perhaps inserted through association with this section.
See the Introduction.

Katame aha?
Which eight?
Aya nanda Mahpahav udake patihit,
This great Earth, nanda, stands in the water,
udaka vte patihita, vto ksaho.
the water stands in the atmosphere, the atmosphere stands in space.132
1) Hoti so kho nanda samayo ya mahvt vyanti, mahvt vyant,
There comes a time, nanda, when great winds blow, with the great winds blowing,
udaka kampenti, udaka kampita, Pahavi kampeti.
the waters move, the waters having moved, the Earth moves.
Aya pahamo hetu pahamo paccayo mahato bhmiclassa ptubhvya.
This is the first reason, the first cause for the occurrence of a great earthquake.
2) Puna capara nanda samao v hoti brhmao v
Furthermore, nanda, when an ascetic or a brahmin

iddhim cetovasippatto Devo v mahiddhiko mahnubhvo,
or a Divinity, one of great power, one of great majesty, has, through spiritual power,
attained (complete) mastery of the mind,
tassa paritt Pahavisa bhvit hoti appam posa,
and has then developed even a trifling perception of the Earth, or an unlimited
perception of water,
so ima Pahavi kampeti sakampeti sampakampeti sampavedheti.
this Earth moves, wavers, flutters, and shakes.
Aya dutiyo hetu dutiyo paccayo mahato bhmiclassa ptubhvya.
This is the second reason, the second cause for the occurrence of a great earthquake.
3) Puna capara nanda yad Bodhisatto Tusit ky cavitv,
Furthermore, nanda, when the Buddha-to-be falls away from the Tusita hosts,133
132
I interpret vta (normally wind) here as atmosphere. This is quite an accurate description of
the facts, especially given the time it was made.
133
A Buddha-to-be is said to always spend his penultimate life amongst the Gods in Tusita
Heaven, and from there to descend to Earth for the last time.

sato sampajno mtukucchi okkamati,
and mindfully, with full awareness, enters his mothers womb,
tadya Pahav kampati sakampati sampakampati sampavedhati.
Aya tatiyo hetu tatiyo paccayo mahato bhmiclassa ptubhvya.
This is the third reason, the third cause for the occurrence of a great earthquake.
4) Puna capara nanda yad Bodhisatto
Furthermore, nanda, when the Buddha-to-be

sato sampajno mtukucchimh nikkhamati,
mindfully, with full awareness, exits his mothers womb,
Aya catuttho hetu catuttho paccayo mahato bhmiclassa ptubhvya.
This is the fourth reason, the fourth cause for the occurrence of a great earthquake.
5) Puna capara nanda yad Tathgato
Furthermore, nanda, when the Realised One

anuttara Sammsambodhi abhisambujjhati,
perfectly awakens to the unsurpassed and Perfect Awakening,
Aya pacamo hetu pacamo paccayo mahato bhmiclassa ptubhvya.
This is the fifth reason, the fifth cause for the occurrence of a great earthquake.
6) Puna capara nanda yad Tathgato anuttara Dhammacakka pavatteti,
Furthermore, nanda, when the Realised One sets the unsurpassed wheel of the
Teaching rolling,
Aya chaho hetu chaho paccayo mahato bhmiclassa ptubhvya.
This is the sixth reason, the sixth cause for the occurrence of a great earthquake.

sato sampajno yusakhra ossajati,
mindfully, with full awareness gives up the life-process,
Aya sattamo hetu sattamo paccayo mahato bhmiclassa ptubhvya.
This is the seventh reason, the seventh cause for the occurrence of a great earthquake.

anupdisesya Nibbnadhtuy parinibbyati,
is Finally Emancipated in the Emancipation-element which has no basis for attachment
remaining,
Aya ahamo hetu ahamo paccayo mahato bhmiclassa ptubhvya.
This is the eighth reason, the eighth cause for the occurrence of a great earthquake.
Ime kho nanda aha het aha paccay mahato bhmiclassa ptubhvy ti.
These are the eight reasons, the eight causes, nanda, for the occurrence of a great
earthquake.
[20: Aha Paris]134

[The Eight Assemblies]
Aha kho im nanda paris.
There are, nanda, eight assemblies.
Katam aha?
Which eight?
Khattiyaparis brhmaaparis gahapatiparis samaaparis
The assembly of Nobles, the assembly of brahmins, the assembly of householders, the
assembly of ascetics,
Ctummahrjikaparis Tvatisaparis Mraparis Brahmaparis.
the assembly of the Four Great Kings, the assembly of the Tvatisa (Divinities), the
assembly of Mra, the assembly of the Brahm Divinities.135
1) Abhijnmi kho panha nanda anekasata Khattiyaparisa upasakamitv,
I know, nanda, after approaching countless hundreds of assemblies of Nobles,

tatra pi may sannisinnapubba-ceva sallapitapubba-ca,
that there, before settling down, before conversing,
skacch ca sampajjitapubb,
and before entering upon discussion,
tattha ydisako tesa vao hoti tdisako mayha vao hoti,
whatever their appearance was, my appearance would become,136
ydisako tesa saro hoti tdisako mayha saro hoti,
whatever their voice was, my voice would become,137
Dhammiy ca kathya sandassemi samdapemi samuttejemi sampahasemi,
and I instructed, roused, enthused, and cheered them with a talk about the Teaching,
134
cf. Parisasutta (AN Bk. 8:69). They are also listed in Sagtisutta (DN 33).
There appears to be a correlation between these two sets of four assemblies: Nobles on Earth,
Kings in Heaven; brahmins on Earth, Divinities in Heaven; householders on Earth, the sensual
gods in Heaven; ascetics on Earth, Brahm Divinities in Heaven.
136
Comm: na pana Bhagav milakkhusadiso hoti npi muttamaikualo, Buddhaveseneva
nisdati, te pana attano samnasahnam-eva passanti; it is not that the Gracious One (looks)
like a barbarian, or is adorned with jewelled earings, he is surely sitting in the Buddhas clothes,
but they see him having the same features as themselves.
137
Comm: ida ... bhsantara sandhya kathita; this is said in regard to the different
languages (he is able to speak).
135

bhsamna-ca ma na jnanti:
and while I was speaking they did not know me (and would ask):
Ko nu kho aya bhsati Devo v manusso v? ti
Who is this speaking, a Divinity or a man?
Dhammiy ca kathya sandassetv samdapetv
* and having instructed, roused,
samuttejetv sampahasetv antaradhymi.
enthused, and cheered them with a talk about the Teaching, I disappeared.
Antarahita-ca ma na jnanti:
And when I had disappeared they did not know me (and would ask):
Ko nu kho aya antarahito Devo v manusso v? ti
Who is this who disappeared, a Divinity or a man?
2) Abhijnmi kho panha nanda anekasata brhmaaparisa
upasakamitv,
I know, nanda, that after approaching countless hundreds of assemblies of brahmins,
whatever their appearance was, my appearance would become,
whatever their voice was, my voice would become,

3) Abhijnmi kho panha nanda anekasata gahapatiparisa upasakamitv,
I know, nanda, that after approaching countless hundreds of assemblies of

householders,

4) Abhijnmi kho panha nanda anekasata samaaparisa upasakamitv,
I know, nanda, that after approaching countless hundreds of assemblies of ascetics,

5) Abhijnmi kho panha nanda
* I know, nanda, that after approaching

anekasata Ctummahrjikaparisa upasakamitv,
countless hundreds of assemblies of the Four Great Kings,

Dhammiy ca kathya sandassetv samdapetv,
6) Abhijnmi kho panha nanda
* I know, nanda, that after approaching

anekasata Tvatisaparisa upasakamitv,
countless hundreds of assemblies of the Tvatisa (Divinities),

7) Abhijnmi kho panha nanda anekasata Mraparisa upasakamitv,
I know, nanda, that after approaching countless hundreds of assemblies of Mra,


8) Abhijnmi kho panha nanda anekasata Brahmaparisa upasakamitv,
I know, nanda, that after approaching countless hundreds of assemblies of the Brahm
Divinities,
Im kho nanda aha paris.
These, nanda, are the eight assemblies.
[21: Aha Abhibhyatanni]138

[The Eight Means of (Mind) Mastery]
Aha kho imni nanda abhibhyatanni.
There are, nanda, eight means of (mind) mastery.139
Katamni aha?
Which eight?
1) Ajjhatta rpasa eko bahiddh rpni passati parittni suvaadubbani,
Perceiving forms internally, someone sees forms externally, limited, beautiful or ugly,
tni abhibhuyya: jnmi passm ti140 evasa hoti.
and having mastered them, he is one who perceives thus: I know, I see.
Ida pahama abhibhyatana.
This is the first means of (mind) mastery.141
2) Ajjhatta rpasa eko bahiddh rpni passati appamni
suvaadubbani,
Perceiving forms internally, someone sees forms externally, unlimited, beautiful or ugly,
tni abhibhuyya: jnmi passm ti evasa hoti.
Ida dutiya abhibhyatana
This is the second means of (mind) mastery.
3) Ajjhatta arpasa eko bahiddh rpni passati parittni suvaadubbani,
Without perceiving forms internally, 142 someone sees forms externally, limited,
beautiful or ugly,
138
cf. Sagtisutta (DN 33); Abhibhyatanasutta (AN Bk. 8:65); Mahsakuludyisutta (MN
77); a very different six Spheres of Mastery are mentioned elsewhere, see
Parihnadhammasutta (SN 35:96).
139
The Commentary to MN 77 paraphrases this with abhibhavanakrani, which gives the
translation here.
140
PTS punctuates differently: Tni abhibhuyya jnmi passmti evasa hoti. However,
the Commentarys: Jnmi passm ti imin panassa bhogo kathito; I know, I see: by this his
thought is related, shows that the first part belongs outside the quotes.
141
The Commentary explains that these are means for mastering absorption (jhna). If one takes
a preliminary object (parikamma) internally but sees a limited sign (nimitta) externally, then the
first means of (mind) mastery applies. With the second he sees an unlimited sign.
142
Comm: albhitya v anatthikatya v ajjhattarpe parikammasavirahito; without
perception of the preliminary object on an internal form, either because he did not obtain it or
because he did not need it.

Ida tatiya abhibhyatana.
This is the third means of (mind) mastery.
4) Ajjhatta arpasa eko bahiddh rpni passati appamni
suvaadubbani,
Without perceiving forms internally, someone sees forms externally, unlimited, beautiful
or ugly,
Ida catuttha abhibhyatana.
This is the fourth means of (mind) mastery.
5) Ajjhatta arpasa eko bahiddh rpni passati,
Without perceiving forms internally, someone sees forms externally,143

nlni nlavani nlanidassanni nlanibhsni,
blue, blue-coloured, of blue appearance, shiny blue,
seyyath pi nma Ummpuppha nla nlavaa nlanidassana nlanibhsa
just as the flower called Umm is blue, blue-coloured, of blue appearance, shiny blue,
seyyath v pana ta vattha Braseyyaka ubhatobhgavimaha
or just as there is Banaras cloth smoothed on both sides that
nla nlavaa nlanidassana nlanibhsa,
is blue, blue-coloured, of blue appearance, shiny blue,
evam-eva ajjhatta arpasa eko bahiddh rpni passati,
so, without perceiving forms internally, someone sees forms externally,
nlni nlavani nlanidassanni nlanibhsni,
blue, blue-coloured, of blue appearance, shiny blue,
Ida pacama abhibhyatana.
This is the fifth means of (mind) mastery.
143
This and what follows refers to the kasia excercies, whereby one focuses on a specific colour
and obtains absorption that way.

Without perceiving forms internally, someone sees forms externally,

ptni ptavani ptanidassanni ptanibhsni,
yellow, yellow-coloured, of yellow appearance, shiny yellow,
seyyath pi nma Kaikrapuppha pta ptavaa ptanidassana
ptanibhsa,
just as the flower called Kaikra is yellow, yellow-coloured, of yellow appearance,
shiny yellow,
pta ptavaa ptanidassana ptanibhsa,
is yellow, yellow-coloured, of yellow appearance, shiny yellow,
ptni ptavani ptanidassanni ptanibhsni,
yellow, yellow colour, of yellow appearance, shiny yellow,
Ida chaha abhibhyatana.
This is the sixth means of (mind) mastery.

lohitni lohitavani lohitanidassanni lohitanibhsni,
red, red-coloured, of red appearance, shiny red,
seyyath pi nma Bandhujvakapuppha
just as the flower called Bandhujvaka
lohita lohitavaa lohitanidassana lohitanibhsa,
is red, red-coloured, of red appearance, shiny red,
lohita lohitavaa lohitanidassana lohitanibhsa,
is red, red-coloured, of red appearance, shiny red,

lohitni lohitavani lohitanidassanni lohitanibhsni,
red, red-coloured, of red appearance, shiny red,
Ida sattama abhibhyatana.
This is the seventh means of (mind) mastery.

odtni odtavani odtanidassanni odtanibhsni,
white, white-coloured, of white appearance, shiny white,
seyyath pi nma osadhitrak odt odtava odtanidassan odtanibhs,
just as the Osadh star, is white, white-coloured, of white appearance, shiny white,
odta odtavaa odtanidassana odtanibhsa,
is white, white-coloured, of white appearance, shiny white,
odtni odtavani odtanidassanni odtanibhsni,
white, white-coloured, of white appearance, shiny white,
Ida ahama abhibhyatana.
This is the eighth means of (mind) mastery.
Imni kho nanda aha abhibhyatanni.
These, nanda, are the eight means of (mind) mastery.
[22: Aha Vimokkh]144

[The Eight Liberations]
Aha kho ime nanda vimokkh.
There are, nanda, eight liberations.
Katame aha?
Which eight?
1) Rp rpni passati.
One having form sees forms.

Aya pahamo vimokkho.
This is the first liberation.145
2) Ajjhatta arpasa bahiddh rpni passati.
Not perceiving forms internally, he sees forms externally.

Aya dutiyo vimokkho.
146
This is the second liberation.
3) Subhanteva adhimutto hoti.
One is intent on endless beauty.147

Aya tatiyo vimokkho.
This is the third liberation.
4) Sabbaso rpasana samatikkam, paighasana atthagam,
Having completely transcended perceptions of form, with the disappearance of

perceptions of (sensory) impact,
nnattasana amanasikr: Ananto kso ti,
not attending to perceptions of variety, (understanding): This is endless space,
ksnacyatana upasampajja viharati.
he abides in the sphere of endless space.148
144
cf. Mahnidnasutta (DN 15); Sagtisutta (DN 33); Dasuttarasutta (DN 34);
Vimokkhasutta (AN Bk. 8:66); Mahsakuludyisutta (MN 77).
145
These liberations refer to the progress through the states of meditative absorption (jhna).
The first three listed are attained through developing the first four meditative absorptions.
146
These first two are like a summary of the Abhibhyatan.
147
Through developing one of the Brahmvihra (mett, karu, mudit, upekkh) meditations to
absorption level.
148
This and the three that follow are the spheres of concentration developed through refinement
of the fourth absorption.

Aya catuttho vimokkho.
This is the fourth liberation.
5) Sabbaso ksnacyatana samatikkamma: Ananta vian-ti
Having completely transcended the sphere of endless space, (understanding): This is

endless consciousness,
viacyatana upasampajja viharati.
he abides in the sphere of endless consciousness.
Aya pacamo vimokkho.
This is the fifth liberation.
6) Sabbaso viacyatana samatikkamma: Natthi kic ti
Having completely transcended the sphere of endless consciousness, (understanding):

This is nothing,
kicayatana upasampajja viharati.
he abides in the sphere of nothingness.
Aya chaho vimokkho.
This is the sixth liberation.
7) Sabbaso kicayatana samatikkamma,
Having completely transcended the sphere of nothingness,

nevasansayatana upasampajja viharati.
he abides in the sphere of neither-perception-nor-non-perception.
Aya sattamo vimokkho.
This is the seventh liberation.
8) Sabbaso nevasansayatana samatikkamma,
Having completely transcended the sphere of neither-perception-nor-non-perception,

savedayitanirodha upasampajja viharati.
he abides in the cessation of perception and feeling.
Aya ahamo vimokkho.
This is the eighth liberation.
Ime kho nanda aha vimokkh.
These, nanda, are the eight liberations.
[23: nandassa Aparaddha]149

[nandas Fault]
Ekam-idha nanda samaya Uruvelya viharmi,
At one time nanda I was living at Uruvel,
najj nerajarya tre Ajaplanigrodhamle pahambhisambuddho.
on the bank of the river Nerajar, at the root of the Goatherds Banyan tree, in the first
150
Atha kho nanda Mro Ppim yenha tenupasakami,
Then, nanda, the Wicked Mra approached me,
Ekam-anta hito kho nanda Mro Ppim ma etad-avoca:
While standing to one side, nanda, the Wicked Mra said this to me:
Eva vutte aha nanda Mra Ppimanta etad-avoca:
After this was said, nanda, I said this to the Wicked Mra:
149
For the beginning see 17: Giving up the Life Process above.
The Commentary explains that this was in the eighth week after attaining the Final
Awakening in the vicinity of the Bodhi Tree (Sambodhipattiy ahame satthe Bodhimae).
150

- uppanna parappavda sahadhammena suniggahta niggahetv - after giving a good rebuke with reason to the doctrines of others that have arisen sappihriya Dhamma desessanti.
yva me bhikkhuniyo na svik bhavissanti

yva me upsik na svik bhavissanti

yva devamanussehi suppaksitan-ti
Idneva kho nanda ajja Cple cetiye Mro Ppim yenha tenupasakami,
Now today, nanda, at the Cpla Shrine the Wicked Mra approached me,
Ekam-anta hito kho nanda Mro Ppim ma etad-avoca:
While standing on one side the Wicked Mra said this to me:

Etarahi kho pana Bhante bhikkh Bhagavato svak,
But at present, reverend Sir, the Gracious Ones monks are (true) disciples,

yva me bhikkhuniyo na svik bhavissanti,

Etarahi kho pana Bhante, bhikkhuniyo Bhagavato svik,
But at present, reverend Sir, the Gracious Ones nuns are (true) disciples,

Etarahi kho pana Bhante, upsak Bhagavato svak,
But at present, reverend Sir, the Gracious Ones laymen are (true) disciples,

yva me upsik na svik bhavissanti,
Etarahi kho pana Bhante, upsik Bhagavato svik,
But at present, reverend Sir, the Gracious Ones laywomen are (true) disciples,

Bhsit kho panes Bhagavato vc:
yva devamanussehi suppaksitan.-ti
Etarahi kho pana Bhante Bhagavato brahmacariya iddha-ceva phta-ca,
But at present, reverend Sir, the Gracious Ones spiritual life is successful and
prosperous,

vitthrika bhujaa puthubhta
it is well-explained amongst Divinities and men.
Eva vutte aha, nanda, Mra Ppimanta etad-avoca:
When that was said, nanda, I said this to the Wicked Mra:
in no long time the Realised One will be Finally Emancipated,
ito tia msna accayena, Tathgato Parinibbyissat. ti
after three months have passed from now, the Realised One will attain Final
Emancipation.
Idneva kho nanda ajja Cple Cetiye Tathgatena
Now today, nanda, at the Cpla Shrine the Realised One
satena sampajnena yusakhro ossaho. ti
mindfully, with full awareness, gave up the life-process.
Eva vutte yasm nando Bhagavanta etad-avoca:
When this was said venerable nanda said this to the Gracious One:
Let the Gracious One remain, reverend Sir, for the lifespan, let the Fortunate One
bahujanahitya bahujanasukhya loknukampya
for the benefit of many people, for the happiness of many people, having compassion on
the world,
atthya hitya sukhya Devamanussnan.-ti
for the welfare, benefit, and happiness of Divinities and men.

Ala dni nanda m Tathgata yci,
Enough, nanda, do not beg the Realised One,
aklo dni nanda Tathgata ycany. ti
now is the wrong time, nanda, for begging the Realised One.
Tihatu Bhante Bhagav kappa tihatu sugato kappa
the world,
Ala dni nanda m Tathgata yci,
Enough, nanda, do not beg the Realised One,
aklo dni nanda Tathgata ycany. ti
now is the wrong time, nanda, for begging the Realised One.
Tatiyam-pi kho yasm nando Bhagavanta etad-avoca:
For a third time venerable nanda said this to the Gracious One:
Tihatu Bhante Bhagav kappa tihatu sugato kappa
the world,
Saddahasi tva nanda Tathgatassa bodhin?-ti
Do you, nanda, have faith in the Realised Ones Awakening?

Eva Bhante.
Yes, reverend Sir,
Atha ki-carahi tva nanda Tathgata yvatatiyaka abhinippes? ti
Then why do you, nanda, harrass the Realised One up and till the third time?
Sammukh me ta Bhante Bhagavato suta sammukh paiggahita:
Face to face with me, reverend Sir, face to face I have heard (you say):
Saddahasi tva nand? ti
Do you have faith, nanda?
Eva Bhante.
Yes, reverend Sir,
Tasmtih nanda tuyheveta dukkaa tuyheveta aparaddha,
Then, nanda, there is this wrong-doing for you, there is this fault for you,
ya tva Tathgatena eva orike nimitte kayiramne,
in that you, despite such a gross hint being made by the Realised One,

na Tathgata yci:
and did not beg the Realised One, (saying):
May the Gracious One remain, reverend Sir, for the lifespan; may the Fortunate One
the world,
Sace tva nanda Tathgata yceyysi dve va te vc Tathgato paikkhipeyya,
If you, nanda, had begged the Realised One twice the Realised One might have
rejected your speech,
atha tatiyaka adhivseyya.
but would have accepted it on the third occasion.
Tasmtih nanda tuyheveta dukkaa tuyheveta aparaddha.
So, nanda, there is this wrong-doing for you, there is this fault for you.
[24: Rjagahe nandassa Aparaddha]

[nandas Fault at Rjagaha]
Ekam-idha nanda samaya Rjagahe viharmi Gijjhake pabbate,
151
152
At one time, nanda, I was living at Rjagaha on the Vultures Peak Mountain,
tattheva Rjagahe viharmi Gotamanigrodhe,
I was living right there at Rjagaha near the Gotama Banyan Tree,
tattheva Rjagahe viharmi Corapapte,
I was living right there at Rjagaha near the Thieves Precipice,
151
Most editions write out the first section (Gijjake) in full, then the next section
(Gotamanigrodhe) as ellipsis, and the rest without ellipsis. When we get to the repetition though,
just below, it appears that it is summarising the whole sequence at one go, which implies that the
way I have edited it here must be correct. The same applies to the Vesl section below.
152
This is where this discourse began, but it does not appear to have been on that occasion as
there are many other places mentioned subsequently which do not appear earlier, therefore it
must be referring to a period more than one year before the parinibbna.

tattheva Rjagahe viharmi Vebhrapasse Sattapaiguhya,
I was living right there at Rjagaha on the side of the Vebhra (mountain) in the Seven
Leaves Cave,153
tattheva Rjagahe viharmi Isigilipasse Kasilya,
I was living right there at Rjagaha on the side of the Isigili (mountain) on Black Rock,
tattheva Rjagahe viharmi Stavane Sappasoikapabbhre,
I was living right there at Rjagaha in the Cool Wood, at the Snake Tank Slope,
tattheva Rjagahe viharmi Tapodrme,
I was living right there at Rjagaha in the (River) Tapod Monastery,
tattheva Rjagahe viharmi Veuvane Kalandakanivpe,
I was living right there near Rjagaha, at the Squirrels Feeding Place in Bamboo Wood,
tattheva Rjagahe viharmi Jvakambavane,
At one time, nanda, I was living right there near Rjagaha, at Jvakas Mango Wood,
tattheva Rjagahe viharmi Maddakucchismi Migadye,
I was living right there near Rjagaha, in the Deer Park at (the place called) Crushing
Womb,
tatra pi kho tha nanda mantesi:
in that place, nanda, I addressed you, (saying):
Ramaya nanda Rjagaha ramayo Gijjhako pabbato,
Delightful, nanda, is Rjagaha, delightful is the Vultures Peak Mountain,
ramayo Gotamanigrodho ramayo Corapapto,
delightful is the Gotama Banyan Tree, delightful is the Thieves Precipice,
ramay Vebhrapasse Sattapaiguh ramay Isigilipasse Kasil,
delightful is the side of the Vebhra (mountain) in the Seven Leaves Cave, delightful is
the side of the Isigili (mountain) on Black Rock,
ramayo Stavane Sappasoikapabbhro ramayo Tapodrmo,
delightful is the Cool Wood, at the Snake Tank Slope, delightful is the (River) Tapod
Monastery,
ramayo Veuvane Kalandakanivpo ramaya Jvakambavana,
delightful is the Squirrels Feeding Place in Bamboo Wood, delightful is Jvakas Mango
Wood,
153
CPED: Sattapa, m., the tree Alstonia Scholaris. This is a tree much used in Ayurveda
medicine for skin diseases and the like. Its leaves have seven points to them, hence the name. It
was here that the First Council was held a few months after the parinibbna.

ramayo Maddakucchismi Migadyo.
delightful is the Deer Park at (the place called) Crushing Womb.
Evam-pi kho tva Tathgatena orike nimitte kayiramne,
But despite such a gross hint being made by the Realised One,
such a gross suggestion being made, you were unable to penetrate it,
na Tathgata yci:
the world,

[25: Vesliya nandassa Aparaddha]

[nandas Fault at Vesl]
Ekam-idha nanda samaya idheva Vesliya viharmi Udene Cetiye,
At one time, nanda, I was living right here near Vesl, in the Udena Shrine,
idheva Vesliya viharmi Gotamake Cetiye,
I was living right here near Vesl, in the Gotamaka Shrine,
idheva Vesliya viharmi Sattambe Cetiye,
I was living right here near Vesl, in the Seven Mangos Shrine,
idheva Vesliya viharmi Bahuputte Cetiye,
I was living right here near Vesl, in the Many Sons Shrine,
idheva Vesliya viharmi Srandade Cetiye,
I was living right here near Vesl, in the Srandada Shrine,
idneva kho tha nanda ajja Cple Cetiye mantesi:
and here today, nanda, at the Cpla Shrine I addressed you, (saying):
Ramay nanda Vesl ramaya Udena Cetiya,
Delightful, nanda, is Vesl, delightful is the Udena Shrine,
ramaya Gotamaka Cetiya ramaya Sattamba Cetiya,
delightful is the Gotamaka Shrine, delightful is the Seven Mangos Shrine,
ramaya Bahuputta Cetiya ramaya Srandada Cetiya,
delightful is the Many Sons Shrine, delightful is the Srandada Shrine,
ramaya Cpla Cetiya,
delightful is the Cpla Shrine.

Evam-pi kho tva nanda Tathgatena orike nimitte kayiramne,
But despite such a gross hint, nanda, being made by the Realised One,
such a gross suggestion being made, you were unable to penetrate it,
na Tathgata yci:
the world,

***
Na nu eta nanda may paikacceva akkhta:
Were you not warned by me when I declared:
Sabbeheva piyehi manpehi nnbhvo vinbhvo aathbhvo?
There is alteration in, separation from, and changeability in all that is dear and
appealing?154
Ta kutettha nanda labbh ya ta,
How can it be otherwise, nanda, for that which is obtained,
jta bhta sakhata palokadhamma?
born, become, conditioned, subject to dissolution?
Ta vata m palujj ti neta hna vijjati.
It is not possible (to say) this: It should not dissolve.
Ya kho paneta nanda Tathgatena catta vanta mutta pahna,
But this has been relinquished, cast out, let loose, abandoned by the Realised One,
painissaha ossaho yusakhro:
forsaken, the life-process that has been given up.
Ekasena vc Tathgatena bhsit:
For sure this word was spoken by the Realised One:
Na cira Tathgatassa Parinibbna bhavissati,
Not long now there will be the Realised Ones Final Emancipation,
ito tia msna accayena Tathgato parinibbyissat. ti
after the passing of three months the Realised One will attain Final Emancipation.
Ta-ca Tathgato jvitahetu puna paccgamissat ti neta hna vijjati.
The Realised One cannot for the sake of life go back on that, it is not possible.
154
As far as I can see outside of this context this warning only appears in two other places, once
towards the end of the Mahsuddasanasutta (DN 17), and also in the
Abhihapaccavekkhitabbahnasutta (AN Bk 5.57).
[26: Sattatisa Bodhipakkhiyadhamm]

[The Thirty-Seven Things on the Side of Awakening]
ym nanda yena Mahvana Kgrasl tenupasakamissm. ti
Come nanda let us approach the Gabled House Hall in Great Wood.155
Atha kho Bhagav yasmat nandena saddhi
* Then the Gracious One with venerable nanda
yena Mahvana Kgrasl tenupasakami,
approached the Gabled House Hall in Great Wood,
and after approaching he addressed venerable nanda, (saying):
Gaccha tva nanda yvatik bhikkh Vesli upanissya viharanti
Go, nanda, and whatever monks are living in dependance on Vesl
te sabbe Upahnaslya sannipteh ti.
assemble them in the Attendance Hall.
One
yvatik bhikkh Vesli upanissya viharanti
* and assembling whatever monks were living in dependance on Vesl
te sabbe Upahnaslya sanniptetv, yena Bhagav tenupasakami,
in the Attendance Hall, he approached the Gracious One,
and after approaching and worshipping the Gracious One, he stood at one side.
Ekam-anta hito kho yasm nando Bhagavanta etad-avoca:
While standing on one side, venerable nanda said this to the Gracious One:
Sannipatito Bhante Bhikkhusagho yassa dni Bhante Bhagav kla maat. ti
The Community of monks has assembled, reverend Sir, now is the time, Gracious One,
for whatever you are thinking.
155
This is still in the vicinity of Vesl.

Atha kho Bhagav yena Upahnasl tenupasakami,
Then the Gracious One approached the Attendance Hall,
While sitting the Gracious One addressed the monks, (saying):
Tasmtiha bhikkhave ye te may Dhamm abhiya desit,
Therefore,156 monks, whatever Teachings have, with deep knowledge, been taught by
me,
te vo sdhuka uggahetv, sevitabb bhvetabb bahulktabb,
after grasping them well, you should practise, develop, and make a lot of them,
yathayida Brahmacariya addhaniya assa, cirahitika,
so that the Spiritual Life may last long, and may endure for a long time,
tad-assa bahujanahitya bahujanasukhya loknukampya,
and that will be for the benefit of many people, for the happiness of many people, out of
compassion for the world,
atthya hitya sukhya Devamanussna.
Katame ca te bhikkhave Dhamm may abhiya desit,
And what are those Teachings that have, with deep knowledge, been taught by me,
ye vo sdhuka uggahetv sevitabb bhvetabb bahulktabb,
which after grasping them well, you should practise, develop, and make a lot of them,
yathayida brahmacariya addhaniya assa cirahitika,
that will be for the benefit of many people, for the happiness of many people, out of
atthya hitya sukhya Devamanussna?
for the welfare, benefit, and happiness of Divinities and men?
Seyyathda:
They are as follows:157
156
This is a funny way to begin a Teaching, it looks like it has been extracted from a longer
section somewhere, where Therefore... might be more in place.

Cattro Satipahn,
The Four Ways of Attending to Mindfulness,158
Cattro Sammappadhn,
the Four Right Strivings,159
Cattro Iddhipd,
the Four Paths to Power,160
Pacindriyni,
the Five Faculties,161
Paca Balni,
the Five Strengths,162
Satta Bojjhag,
the Seven Factors of Awakening,163
Ariyo Ahagiko Maggo.
164
the Noble Eight-Fold Path.
157
These are collectively known as the 37 Things on the Side of Awakening

(Bodhipakkhiyadhamm). They are mentioned in many places, e.g. Sampasdanyasutta (DN
28); Kintisutta (MN 103); Pahrdasutta (AN 8:19), etc. etc.
158
Contemplation of the body (kynupassan), contemplation of feelings (vedannupassan),
contemplation of the mind (cittnupassan), and contemplation of (the nature of) things
(dhammnupassan). See the text and translation of the Mahsatipahnasutta elsewhere on
this website.
159
These are the same as the Right Endeavours (Sammvyma, part of the Eightfold Noble
Path). The striving 1. not to take up bad and unwholesome things that have not yet arisen, 2. to
give up bad and unwholesome things that have already arisen, 3. to take up wholesome things
that have not yet arisen, 4. for the endurance of wholesome things that have arisen.
160
These were explained above Section 17. They are concentration of desire accompanied by the
process of striving (chandasamdhipadhnasakhrasamanngata); concentration of energy
accompanied by the process of striving (viriya-); concentration of mind accompanied by the
process of striving (citta-), and concentration of investigation accompanied by the process of
striving (vimasa-).
161
Faith (saddh), energy (viriya), mindfulness (sati), concentration (samdhi), and wisdom
(pa).
162
The same as the above brought to fulfilment. Faith finds fulfilment in the 4 factors of the
Stream-Enterer (Sotpannagni), energy in the four Right Endeavours (Sammvyma),
mindfulness in the four ways of attending to mindfulness (satipahna), concentration in the
four absorptions (jhna), and wisdom in understanding the Four Noble Truths (Ariyasacca).
163
Mindfulness (satisambojjhaga), investigation of the (nature of) things (dhammavicaya-),
energy (viriya-), joyful-interest (pti-), tranquillity (passaddhi-), concentration (samdhi-), and
equanimity (upekkh-).
164
Right View (Sammdihi), Right Thought (Sammsakappa), Right Speech (Sammvc),
Right Action (Sammkammanta), Right Livelihood (Samm-jva), Right Endeavour
(Sammvyma), Right Mindfulness (Sammsati), Right Concentration (Sammsamdhi).

Ime kho te bhikkhave Dhamm may abhiya desit,
These, monks, are those Teachings that have, with deep knowledge, been taught by me,
te vo sdhuka uggahetv sevitabb bhvetabb bahulktabb,
after grasping them well, you should practise, develop, and make a lot of them,
yathayida brahmacariya addhaniya assa cirahitika,
and that will be for the benefit of many people, for the happiness of many people, out of
Handadni bhikkhave mantaymi vo vayadhamm sakhr,
Come now, monks, for I tell you (all) conditioned things are subject to decay,
appamdena sampdetha!
strive on with heedfulness!
Na cira Tathgatassa Parinibbna bhavissati,
Not long now there will be the Realised Ones Final Emancipation,
ito tia msna accayena Tathgato parinibbyissat. ti
after the passing of three months the Realised One will attain Final Emancipation.
165
something more:
[Dahar pi ca ye vuh ye bl ye ca pait,
[Youths and also the old, fools and also the wise,
Ah ceva daidd ca - sabbe maccuparyan.
Rich and also the poor - all end in death.
165
The lines within square brackets only appear in the Thai edition. These lines look like
variations of the verses now found in the Sallasutta of the Suttanipta (Sn. 3.8 v. 5 & 4).

Yath pi kumbhakrassa kata mattikabhjana
Like an earthen vessel made by a potter
Khuddaka-ca mahanta-ca ya-ca pakka ya-ca maka
Small and great, that which is baked and unbaked,
Sabba bhedapariyanta eva maccna jvita.
All end in breakage, just so life (ends) in death.
Athpara etad-avoca Satth:]
Then the Teacher, said something more:]
Paripakko vayo mayha paritta mama jvita,
Well-matured, decayed, with little of my life remaining,
Pahya vo gamissmi kata me saraam-attano.
Having abandoned (rebirth) I will go, having made myself a refuge.
Appamatt satmanto susl hotha bhikkhavo,
Be heedful, mindful, and virtuous, monks,
Susamhitasakapp sacittam-anurakkhatha.
With well-reasoned thoughts, protect your minds.
Yo imasmi Dhammavinaye appamatto vihassati,
Whoever in this Teaching and Discipline will live heedful,166
Pahya jtisasra dukkhassanta karissat. ti
Having given up the round of rebirths, he will put an end to suffering.
Tatiyabhavra.
The Third Chapter for Recital (is Finished).
166
Dhammavinaya is the original name for theory and practice taught by the Buddha.
142
[Catutthabhavra]
[The Fourth Chapter for Recitation]
[27: Cattro Ariyadhamm]
[The Four Noble Things]
Atha kho Bhagav pubbahasamaya nivsetv,
pattacvaram-dya Vesli piya pvisi.
After walking for alms in Vesl, when he was returning from the alms-round after the
meal,
ngpalokita Vesli apaloketv,
after looking at Vesl with an elephants look,167
Ida pacchimaka nanda Tathgatassa Vesliy dassana bhavissati.
This is the last time, nanda, there will be sight of Vesl for the Realised One.
ym nanda yena Bhaagmo tenupasakamissm. ti
Come nanda let us approach Bhaagma.168
Atha kho Bhagav mahat Bhikkhusaghena saddhi yena Bhaagmo tadavasari.
Then the Gracious One together with a great Community of monks arrived at
Bhaagma.
Tatra suda Bhagav Bhaagme viharati.
There the Gracious One lived near Bhaagma.
167
Comm: Buddhna ... sakhalikni viya ekbaddhni hutv hitni, tasm pacchato
apalokanakle na sakk hoti gva parivattetu; the Buddhas (bones) are bound together like a
chain, therefore at the time they look behind, they are unable to turn the neck.
168
Bhaa means goods, wares, merchandise, so the village was probably a market-town.
142
The Fourth Chapter for Recitation - 143

There the Gracious One said this to the monks:
Catunna, bhikkhave, dhammna ananubodh appaivedh
Because of a lack of understanding and a lack of penetration, monks, of four things
both you and I have been wandering and running along (in Sasra) for a long time.169
Katamesa catunna?
Which four?
Ariyassa, bhikkhave, Slassa ananubodh appaivedh
170
Because of a lack of understanding and a lack of penetration of Noble Virtue
171
Ariyassa, bhikkhave, Samdhissa ananubodh appaivedh
Because of a lack of understanding and a lack of penetration of Noble Concentrated
172
(Development)
Ariyya, bhikkhave, Paya ananubodh appaivedh
Because of a lack of understanding and a lack of penetration of Noble Wisdom
169
Compare this with section 13 above, which is almost identical, but the four things there are
the Four Noble Truths. Compare also with the summary of the teaching given at the end of most
sections.
170
The Commentary doesnt comment on this section and this and the next 3 terms do not seem
to have been defined elsewhere either. Perhaps Ariyasla would mean the Virtue section of the
Eightfold Noble Path (Right Speech, Action and Livelihood); Ariyasamdhi the Concentrated
(Development) section (Right Endeavour, Mindfulness and Concentration), Ariyapa the
Wisdom section (Right View and Thought). Then Ariyavimutti would refer to Right Freedom
(Sammvimutti) and Right knowledge and Insight into Freedom (Sammvimuttiadassana) in
the extended Tenfold formula.
171
Sasarita and Sasra are both derived from the verb sasarati, to run on, run along.
Sasra implies running on from birth to birth.
172
If the note above is correct then Ariyasamdhi refers to Right Endeavour, Mindfulness and
Concentration, which means that Samdhi here must mean something more than simply
concentration, being a concentrated development of the mind in various spheres.

Ariyya, bhikkhave, Vimuttiy ananubodh appaivedh
Because of a lack of understanding and a lack of penetration of Noble Freedom
Ta-y-ida, bhikkhave, Ariya Sla anubuddha paividdha,
(But now) this Noble Virtue has been understood and penetrated,
Ariyo Samdhi anubuddho paividdho,
this Noble Concentrated (Development) has been understood and penetrated,
Ariy Pa anubuddh paividdh,
this Noble Wisdom has been understood and penetrated,
Ariy Vimutti anubuddh paividdh.
this Noble Freedom has been understood and penetrated.
Ucchinn bhavatah kh bhavanetti natthi dni punabbhavo. ti
Craving for continued existence has been cut off, what leads to rebirth has been
exhausted, there is no continuation in existence.
something more:
Sla Samdhi Pa ca Vimutti ca anuttar,
Virtue, Concentration, Wisdom, and unsurpassed Freedom,
Anubuddh ime dhamm Gotamena yasassin,
173
These things have been understood by the Famous Gotama,
Iti Buddho abhiya Dhammam-akkhsi bhikkhuna
Thus after knowing it deeply the Buddha declared the Teaching to the monks,
Dukkhassantakaro Satth Cakkhum parinibbuto. ti
The Suffering-Ender, the Teacher, the Visionary One174 who is Emancipated.
***
173
This verse seems to have been spoken about the Buddha, not by him (it also occurs, however,
with the same ascription, at AN Bks. 4.1 and 7.66).
174
Cakkhum, the Buddha has the physical-eye (masacakkhu), the divine-eye (dibbacakkhu), the
wisdom-eye (pacakkhu), the Buddha-eye, and the All-Round-eye (samantacakkhu).

Tatra pi suda Bhagav Bhaagme viharanto,
There also the Gracious One, while living in Bhaagma,
to concentration,
regard to wisdom,
Paparibhvita citta sammad-eva savehi vimuccati,
[28: Cattro Mahpades]175

[The Four Great Referalls]
Atha kho Bhagav Bhaagme yathbhiranta viharitv,
Then the Gracious One, after living near Bhaagma for as long as he liked,
ym nanda yena Hatthigmo, yena Ambagmo,
Come nanda let us approach Hatthigma (Elephant Village), Ambagma (Mango
Village),
yena Jambugmo, yena Bhoganagara tenupasakamissm. ti
Jambugma (Rose-Apple Village), Bhoganagara (Wealthy Village).
175
cf. Mahpadesasutta (AN Bk. 4:180).

Atha kho Bhagav mahat bhikkhusaghena saddhi yena Bhoganagara tad-avasari.
Then the Gracious One together with a great Community of monks arrived at
Bhoganagara.
Tatra suda Bhagav Bhoganagare viharati nande Cetiye.
There the Gracious One lived near Bhoganagara at the Joyous Shrine.
Cattrome bhikkhave Mahpadese desessmi,
176
I will teach these Four Great Referrals, monks,
ta sutha sdhuka manasikarotha bhsissm. ti
Very well, reverend Sir, those monks, replied to the Gracious One,
Bhagav etad-avoca:
Idha bhikkhave bhikkhu eva vadeyya:
Here, monks, a monk might speak like this:
Sammukh meta vuso Bhagavato suta, sammukh paiggahita:
I have heard this directly from the Gracious One, friend, directly I learned it:
Aya Dhammo aya Vinayo ida Satthu Ssanan-ti .
This is the Teaching, this is the Discipline, this is the Teachers Dispensation.
Tassa bhikkhave bhikkhuno bhsita neva abhinanditabba na paikkositabba.
That monks speech, monks, is not to be rejoiced over, not to be scorned at.
Anabhinanditv appaikkositv tni padabyajanni sdhuka uggahetv,
Without having rejoiced over it, without having scorned it, after learning those words
and syllables well,
176
Parse as mah + apadesa. It should not be translated as authority, the authorities are actually
stated below to be the Teaching and the Discipline (Dhammavinaya).

177
Sutte osretabbni Vinaye sandassetabbni.

they should be laid alongside the Discourses, they should be compared with the
Discipline.178
Tni ce Sutte osriyamnni Vinaye sandassiyamnni,
If, when these are laid alongside the Discourses, compared with the Discipline,
na ceva Sutte osaranti na ca Vinaye sandissanti,
they do not fit in with the Discourses, they do not compare (well) with the Discipline,
niham-ettha gantabba: Addh ida na ceva tassa Bhagavato vacana,
you may here come to this conclusion: Certainly this is not the Gracious Ones word,
imassa ca bhikkhuno duggahitan-ti iti heta bhikkhave chaeyytha.
it is not well learned by that monk, and, monks, you should abandon it.
If when these are laid alongside the Discourses, compared with the Discipline,
Sutte ceva osaranti Vinaye ca sandissanti,
they do fit in with the Discourses, they do compare (well) with the Discipline,
niham-ettha gantabba: Addh ida tassa Bhagavato vacana,
you may come to this conclusion: Certainly this is the Gracious Ones word,
imassa ca bhikkhuno suggahitan-ti
it is well-learned by that monk.
Ida bhikkhave pahama Mahpadesa dhreyytha.
This, monks, is the first Great Referral you should bear in mind.
***
177
BJT, PTS: otretabbni, and similarly throughout. The (ChS) Commentary gives these laconic
definitions: Sutte osretabbn ti sutte otretabbni. Vinaye sandassetabbn ti vinaye
sasandetabbni. This reading rules out taking otretabbni in the text. Without taking this
interpretation into account the natural meaning would be admitted into the Discourses, instructed
in the Discipline. As it is hard to make sense of this in the context, I follow the Commentary.
178
The Commentary has a hard time here explaining what is comprehended by Sutta and
Vinaya, because the Abhidhamma is not mentioned explicitly. Eventually it settles on the
following definition: Sutte ti Tepiake Buddhavacane otretabbni. Vinaye ti etasmi
rgdivinayakrae sasandetabbn ti; alongside the Discourses, they should be laid alongside
the Buddhas word in the Three Baskets. With the Discipline, they should be compared with the
means of disciplining passion.

Idha pana bhikkhave bhikkhu eva vadeyya:
Amukasmi nma vse Sagho viharati sathero sapmokkho,
In a certain dwelling place lives a Community with elders and leaders,
tassa me Saghassa sammukh suta sammukh paiggahita:
I have heard this directly from that Community, directly I learned it:
Aya Dhammo aya Vinayo ida Satthu Ssanan-ti .
Those monks speech, monks, is not to be rejoiced over, not to be scorned at.
and syllables well,
Discipline.
tassa ca Saghassa duggahitan-ti iti heta bhikkhave chaeyytha.
it is not well learned by that Community, and, monks, you should abandon it.
Niham-ettha gantabba: Addh ida tassa Bhagavato vacana,
you may here come to this conclusion: Certainly this is the Gracious Ones word,
tassa ca Saghassa suggahitan.-ti
it is well-learned by that Community.

Ida bhikkhave dutiya Mahpadesa dhreyytha.
This, monks, is the second Great Referral you should bear in mind.
***
Amukasmi nma vse sambahul ther bhikkh viharanti,
In a certain dwelling place live many elders,
bahussut gatgam Dhammadhar Vinayadhar Mtikdhar
very learned, who have learned the traditions, who are bearers of the Teaching, bearers
of the Discipline, bearers of the Tabulation,179
tesa me therna sammukh suta sammukh paiggahita:
I have heard this directly from those elders, directly I learned it:
Aya Dhammo aya Vinayo ida Satthu Ssanan- ti.
Those monks speech, monks, is not to be rejoiced over, not to be scorned at.
and syllables well,
Discipline.
tesa-ca therna duggahitan-ti iti heta bhikkhave chaeyytha.
it is not well learned by those elders, and, monks, you should abandon it.
179
Commenting on this phrase the Commentary to AN (PTS 2:189) says: Dhammadhar ti

Suttantapiakadhar, Vinayadhar ti Vinayapiakadhar, Mtikdhar ti Dvemtikdhar. The last
item in defined therefore as being bearers of both the Bhikkhu- and Bhikkhu-Ptimokkh.

Tni ce Sutte osriyamnni Vinaye sandassiyamnni
If when these are laid alongside the Discourses, compared with the Discipline
Niham-ettha gantabba: Addh ida tassa Bhagavato vacana,
tesa-ca therna suggahitan.-ti
it is well-learned by those elders.
Ida bhikkhave tatiya mahpadesa dhreyytha.
This, monks, is the third Great Referral you should bear in mind.
***
Amukasmi nma vse eko thero bhikkhu viharati,
In a certain dwelling place lives one elder,
bahussuto gatgamo Dhammadharo Vinayadharo Mtikdharo,
very learned, who has learned the traditions, a bearer of the Teaching, a bearer of the
Discipline, a bearer of the Tabulation,
tassa me therassa sammukh suta sammukh paiggahita:
I have heard this directly from that elder, directly I learned it:
Aya Dhammo aya Vinayo ida Satthu Ssanan.-ti
That monks speech, monks, is not to be rejoiced over, not to be scorned at.
and syllables well,
Discipline.
Tni ce Sutte osriyamnni Vinaye sandassiyamnni
If, when these are laid alongside the Discourses, compared with the Discipline

tassa ca therassa duggahitan-ti iti heta bhikkhave chaeyytha.
it is not well learned by that elder, and, monks, you should abandon it.
niham-ettha gantabba: Addh ida tassa Bhagavato vacana,
tassa ca therassa suggahitan.-ti
it is well-learned by that elder.
Ida bhikkhave catuttha Mahpadesa dhreyytha.
This, monks, is the fourth Great Referral you should bear in mind.
Ime kho bhikkhave cattro mahpadese dhreyyth. ti
These, monks, are the Four Great Referrals you should bear in mind.
***
Tatra pi suda Bhagav Bhoganagare viharanto nande Cetiye,
There also the Gracious One, while living near Bhoganagara at the Joyful Shrine,
to concentration,
regard to wisdom,
Paparibhvita citta sammad-eva savehi vimuccati,

[29: Pacchimabhatta]180
[The Last Meal]
Atha kho Bhagav Bhoganagare yathbhiranta viharitv,
Then the Gracious One, after living near Bhoganagara for as long as he liked,
ym nanda yena Pv tenupasakamissm. ti
Come nanda let us approach Pv.181
Atha kho Bhagav mahat bhikkhusaghena saddhi yena Pv tad-avasari.
Then the Gracious One together with a great Community of monks arrived at Pv.
Tatra suda Bhagav Pvya viharati Cundassa Kammraputtassa Ambavane.
There the Gracious One lived near Pv in Cunda the Smiths182 mango wood.
Assosi kho Cundo Kammraputto:
Cunda the Smith heard:
Bhagav kira Pva anuppatto,
The Gracious One, it seems, has arrived at Pv,
Pvya viharati mayha ambavane. ti
and is dwelling near Pv, in my mango wood.
Atha kho Cundo Kammraputto yena Bhagav tenupasakami,
Then Cunda the Smith approached the Gracious One,
180
cf. Cundasutta (Ud. 8:5) Part One.

When we trace the last leg of this tour on a map it very much looks like the Buddha was
actually heading for Kapilavatthu, where he had grown up and where his kinsfolk were, but
attained parinibbna before he could reach his destination.
182
Comm: Suvaakraputtassa, the Gold Smith, I take -putta here as pleonastic, otherwise it
would mean son of the (Gold-)Smith.
181

Ekam-anta nisinna kho Cunda Kammraputta
While Cunda the Smith was sitting on one side
Bhagav Dhammiy kathya sandassesi samdapesi samuttejesi sampahasesi.
the Gracious One instructed, roused, enthused, and cheered him with a talk about the
Teaching.
Atha kho Cundo Kammraputto,
* Then Cunda the Smith,
Bhagavat Dhammiy kathya sandassito samdapito samuttejito sampahasito,
about the Teaching,
Adhivsetu me Bhante Bhagav
svtanya bhatta saddhi Bhikkhusaghen. ti
Adivsesi Bhagav tuhbhvena.
Atha kho Cundo Kammraputto Bhagavato adhivsana viditv,
Then Cunda the Smith, having understood the Gracious Ones consent,
uhysan, Bhagavanta abhivdetv padakkhia katv, pakkmi.
away.
Atha kho Cundo Kammraputto tass rattiy accayena,
Then after the night had passed, Cunda the Smith,
sake nivesane pata khdanya bhojanya paiydpetv,
in his own residence, having had excellent foodstuffs made ready,

pahta-ca skaramaddava,
and an abundance of tender pork,183
Bhagavato kla rocpesi: Klo Bhante nihita bhattan.-ti
had the time announced to the Gracious One, (saying): It is time, reverend Sir, the meal
is ready.
yena Cundassa Kammraputtassa nivesana tenupasakami,
approached Cunda the Smiths residence,
and after approaching, he sat down on the prepared seat.
Nisajja kho Bhagav Cunda Kammraputta mantesi:
Having sat down, the Gracious One addressed Cunda the Smith, (saying):
Ya te Cunda skaramaddava paiyatta tena ma parivisa,
Serve me with the tender pork you have prepared, Cunda,
* but serve the Community of monks with the other foodstuffs
tena Bhikkhusagha parivis. ti
which have been prepared.
Eva Bhante, ti kho Cundo Kammraputto Bhagavato paissutv,
Very well, reverend Sir, said Cunda the Smith, and after replying to the Gracious One,
ya ahosi skaramaddava paiyatta, tena Bhagavanta parivisi,
he served the Gracious One with the tender pork that had been prepared,
ya panaa khdanya bhojanya paiyatta tena Bhikkhusagha parivisi.
but served the Community of monks with the other foodstuffs which had been prepared.
183
Skaramaddavan-ti ntitaruassa ntijiassa ekajehakaskarassa pavattamasa; tender

pork means fresh meat from a great pig that is not too young nor too old. Elsewhere in the
Commentaries there are some further suggestions: that it was made of soft rice cooked with the
five products of a cow; an elixer of life (rasyanavidhi); bamboo shoots trampled by pigs; or
mushrooms.

Atha kho Bhagav Cunda Kammraputta mantesi:
Then the Gracious One addressed Cunda the Smith, (saying):
Ya te Cunda skaramaddava avasiha ta sobbhe nikhahi,
Throw that left over tender pork into a pit, Cunda,
nha ta Cunda passmi,
(for) I do not see, Cunda,
in the world with its Divinities, Mra, and Brahm,
yassa ta paribhutta samm parima gaccheyya,
one who, having eaten it, could completely digest it,
aatra Tathgatass. ti
184
except for a Realised One.
Eva Bhante, ti kho Cundo Kammraputto Bhagavato paissutv,
Very well, reverend Sir, said Cunda the Smith, and after replying to the Gracious One,
ya ahosi skaramaddava avasiha ta sobbhe nikhaitv,
and throwing what was left over of that tender pork into a pit,
he approached the Gracious One,
Ekam-anta nisinna kho Cunda Kammraputta
While sitting on one side Cunda the Smith
Bhagav Dhammiy kathya sandassetv samdapetv, samuttejetv
sampahasetv,
about the Teaching,
uhysan, pakkmi.
having risen from the seat, went away.
184
It is presumably this passage which makes people think that the last meal was the cause of the
Buddhas illness, however the Commentary denies this: bhuttassa udapdi, na pana
bhuttapaccay; it occurred when he had eaten, but not because he had eaten.

Atha kho Bhagavato, Cundassa Kammraputtassa bhatta bhuttvissa,
Then for the Gracious One, after eating Cunda the Smiths food,
kharo bdho uppajji, lohitapakkhandik,
a painful affliction arose, bloody dysentery,
pabh vedan vattanti maraantik.
and strong feelings occurred, such as end in death.
T suda Bhagav sato sampajno adhivsesi avihaamno.
There the Gracious One, mindfully, with full awareness, bore (those pains) without being
troubled.
ym nanda yena Kusinr tenupasakamissm. ti
Come, nanda, let us approach Kusinr.
Cundassa bhatta bhujitv Kammrass ti me suta,
Having eaten Cunda the Smiths food, so I have heard,
bdha samphus Dhro pabha maraantika.
The Firm One experienced a very strong affliction, such as ends in death.
Bhuttassa ca skaramaddavena,
* For the Teacher, who had eaten tender pork,
Bydhippabho udapdi Satthuno.
A very strong sickness arose.
Viriccamno Bhagav avoca:
While (still) purging the Gracious One said:
Gacchmaha Kusinra nagaran.-ti
I (will) go to the town of Kusinr.185
185
The Commentary notes: Im gthyo Sagtikle sagtikrakehi vutt - these verses were
spoken by the recitors at the time of the (first) Council.
[30: Pnyharaa]186
[Bringing Drinking Water]
approached the root of a certain tree,
and after approaching, he addressed venerable nanda, (saying):
Igha me tva nanda catuggua saghi papehi,
Come now, nanda, prepare the outer robe folded in four for me,
kilantosmi nanda nisdissm. ti
I am weary, nanda, and will sit down.
One,
catuggua saghi papesi, nisdi Bhagav paatte sane.
he prepared the outer robe folded in four, and the Gracious One sat down on the
prepared seat.187
While sitting the Gracious One addressed venerable nanda, (saying):
pipsitosmi nanda pivissm. ti
Idni Bhante pacamattni sakaasatni atikkantni,
186
cf. Cundasutta (Ud. 8:5) Part Two.

The Commentary tells us that the Buddha had to sit down like this 25 times on the way from
Pv to Kusinr.
187

disturbed.
Aya Bhante Kakutth nad188 avidre,
The Kakutth river is not far away,
delightful (place),
ettha Bhagav pnya-ca pivissati gattni ca stkarissat. ti
Idni Bhante pacamattni sakaasatni atikkantni,
disturbed.
Aya Bhante Kakutth nad avidre,
The Kakutth river is not far away,
delightful (place),
ettha Bhagav pnya-ca pivissati gattni ca stkarissat. ti
188
BJT: Kukuttha; Thai: Kakudhanad; ChS: Kakudh nad, and similarly throughout. The correct
spelling of the name is uncertain.

One,
patta gahetv, yena s nadik tenupasakami.
and taking the bowl, he approached the little river.
Atha kho s nadik cakkacchinn paritt luit vil sandamn,
Then that little river that was flowing, which had been churned by the wheels, and was
stirred up and disturbed,
yasmante nande upasakamante, acch vippasann anvil sandittha.
as venerable nanda was approaching, flowed transparent, clear, and undisturbed.
the Realised Ones great power and great majesty,
aya-hi s nadik cakkacchinn paritt luit vil sandamn,
up and disturbed,
mayi upasakamante, acch vippasann anvil sandat. ti
as I was approaching, flowed transparent, clear, and undisturbed.
After taking a bowl of drinking water he approached the Gracious One,
Acchariya Bhante, abbhuta Bhante,

the Realised Ones great power and great majesty,
idni s Bhante nadik cakkacchinn paritt luit vil sandamn,
up and disturbed,
mayi upasakamante, acch vippasann anvil sandittha.
as I was approaching, flowed transparent, clear, and undisturbed.
Pivatu Bhagav pnya! Pivatu Sugato pnyan!-ti
Fortunate One!
Atha kho Bhagav pnya apyi.
Then the Gracious One drank the water.
[31: Pukkusa-Mallaputtakath]189
[The Story concerning Pukkusa Mallaputta]
Tena kho pana samayena Pukkuso Mallaputto rassa Klmassa svako,
Now at that time Pukkasa Mallaputta, a disciple of ra Klma,
Kusinrya Pva addhnamaggapaipanno hoti.
was travelling along the highway from Pv to Kusinr.
Addas kho Pukkuso Mallaputto Bhagavanta aatarasmi rukkhamle
nisinna.
Pukkasa Mallaputta saw the Gracious One sitting at the root of a certain tree.
Disv yena Bhagav tenupasakami,
And having seen (him) he approached the Gracious One,
Ekam-anta nisinno kho Pukkuso Mallaputto Bhagavanta etad-avoca:
While sitting on one side Pukkasa Mallaputta said this to the Gracious One:
Acchariya Bhante abbhuta Bhante,
santena vata Bhante pabbajit vihrena viharanti.
that those who have gone forth, reverend Sir, live such a peaceful living.
189
This section doesnt appear in the Udna, or elsewhere as far as I can see.

Bhtapubba Bhante ro Klmo addhnamaggapaipanno magg okkamma,
Formerly, reverend Sir, ra Klma190 descended from the highway he was travelling
along,
avidre aatarasmi rukkhamle divvihra nisdi.
and was dwelling for the day sat not far away at the root of a certain tree.
Atha kho Bhante pacamattni sakaasatni
Then, reverend Sir, about five hundred waggons
ra Klma nissya nissya atikkamisu.
passed by very close to ra Klma.
Atha kho Bhante aataro puriso
Then, reverend Sir, a certain man
tassa sakaasatthassa pihito pihito gacchanto
who was traveling along behind those waggons
yena ro Klmo tenupasakami,
approached ra Klma,
upasakamitv ra Klma etad-avoca:
and after approaching he said this to ra Klma:
Api Bhante pacamattni sakaasatni atikkantni addas? ti
Did you not see, reverend Sir, about five hundred waggons pass by?
Na kho aha vuso addasan-ti
I did not see, friend.
Kim-pana Bhante sadda assos? ti
But, reverend Sir, did you not hear the sound?
Na kho aha vuso sadda assosin-ti
I did not hear the sound, friend.
Kim-pana Bhante sutto ahos? ti
But, reverend Sir, were you sleeping?
Na kho aha vuso sutto ahosin-ti
I was not sleeping, friend.
190
ra Klma had been one of the Gotamas early teachers, who taught him the attainment of
the sphere of nothingness (kicayatana). The Bodhisatta wasnt satisfied with this though,
and sought out another teacher, Udaka Rmaputta. Nothing more is known about ra, but he
was evidently an adept at absorption (jhna), as the following story shows.

Kim-pana Bhante sa ahos? ti
But, reverend Sir, were you conscious?
Evam-vuso. ti
Yes, friend.
So tva Bhante sa samno jgaro,
So you, reverend Sir, though conscious and awake,
pacamattni sakaasatni nissya nissya atikkantni
when about five hundred waggons passed by very close
neva addasa na pana sadda assosi!
neither saw (them) nor heard a sound!
Apissu te Bhante saghi rajena oki! ti
Why, reverend Sir, even your double-robe is covered with dust!
Evam-vuso ti
Yes, friend.
Atha kho Bhante tassa purisassa etad-ahosi:
Then this occurred to that man:
Acchariya vata bho abbhuta vata bho,
santena vata bho pabbajit vihrena viharanti.
that those who have indeed gone forth live such a peaceful living.
Yatra hi nma sa samno jgaro,
Because though conscious and awake,
neva dakkhiti na pana sadda sossat ti
he did not see (them) or hear a sound!191
re Klme ura pasda pavedetv, pakkm. ti
And having gained great confidence in ra Klma, he left.
191
Comm: neva dakkhit ti na addasa. Yatra saddayuttatt paneta angatavasena vutta; he did
not see, he didnt see. He used the future (tense) because of the connection with yatra. However, it
appears dakkhiti is also used as a present tense verb. See PED *Dassati p. 316 where examples are
given.

Ta ki maasi Pukkusa,
Now what do you think, Pukkusa,
katama nu kho dukkaratara v durabhisambhavatara v:
which is the more difficult to do or the more difficult to come by:
yo v sa samno jgaro,
that someone though conscious and awake,
neva passeyya na pana sadda sueyya,
should neither see (them) nor hear a sound,
yo v sa samno jgaro Deve vassante Deve gaagayante
or that someone, though conscious and awake, when the Divinities rain down, when the
Divinities throw it down,
vijjutsu niccharantsu asaniy phalantiy,
and the lightning flashes, and the thunder crashes forth,
neva passeyya na pana sadda sueyy? ti
should neither see (it) nor hear a sound?
Ki hi Bhante karissanti paca v sakaasatni,
Why, reverend Sir, what to make of five-hundred waggons,
cha v sakaasatni, satta v sakaasatni, aha v sakaasatni,
six-hundred waggons, seven-hundred waggons, eight-hundred waggons,
nava v sakaasatni, sakaasahassa v, sakaasatasahassa v?
nine-hundred waggons, one thousand waggons, or one-hundred thousand waggons?
Atha kho etad-eva dukkaratara-ceva durabhisambhavatara-ca:
This is the more difficult to do or the more difficult to come by:
yo sa samno jgaro deve vassante deve gaagayante
that someone, though conscious and awake, when the Divinities rain down, when the
Divinities throw it down,
and the lightning flashes, and the thunder crashes forth,
neva passeyya na pana sadda sueyy. ti
should neither see (it) nor hear a sound.

Ekam-idha Pukkusa samaya tumya viharmi Bhsgre.
One day, Pukkusa, I was living near tum at the Decorated House.
Tena kho pana samayena Deve vassante Deve gaagayante
Now at that time the Divinities rained down, the Divinities threw it down,
and the lightning flashed, and the thunder crashed forth,
avidre Bhsgrassa dve kassak bhtaro hat cattro ca balivadd.
and not far away from the Decorated House two brothers who were farmers died, along
with four oxen.
Atha kho Pukkusa tumya mahjanakyo nikkhamitv,
Then, Pukkusa, a great crowd of people having departed from tum,
yena te dve kassak bhtaro hat cattro ca balivadd tenupasakami.
went to the place where the brothers who were farmers and the four oxen had died.
Tena kho panha Pukkusa samayena Bhsgr nikkhamitv,
Then, Pukkusa, at that time, after leaving the Decorated House,
Bhsgradvre abbhokse cakammi.
I was walking in the open air near the gate to the Decorated House.
Atha kho Pukkusa aataro puriso tamh mahjanaky yenha tenupasakami,
Then, Pukkusa, a certain man from that crowd approached me,
upasakamitv ma abhivdetv ekam-anta ahsi.
and after approaching and worshipping me, he stood on one side.
Ekam-anta hita kho aha Pukkusa ta purisa etad-avoca:
While standing there, Pukkusa, I said to that man:
Kin-nu kho so vuso mahjanakyo sannipatito? ti
Why, friend, has that great crowd of people assembled?
Idni Bhante Deve vassante Deve gaagayante,
Just now, reverend Sir, the Divinities rained down, the Divinities threw it down,
vijjutsu niccharantsu, asaniy phalantiy,
dve kassak bhtaro hat cattro ca balivadd,
and two brothers who were farmers died, along with four oxen,
ettha so mahjanakyo sannipatito.
and that great crowd of people assembled here.

Tva pana Bhante kva ahos ti?
But where were you, reverend Sir?
Idheva kho aha vuso ahosin.-ti
I was right here, friend.
Kim-pana Bhante addas? ti192
But, reverend Sir, did you see (it)?
Na kho aha vuso addasan.-ti
I did not see, friend.
Kim-pana Bhante sadda assos? ti
But, reverend Sir, did you hear the sound?
Na kho aha vuso sadda assosin.-ti
I did not hear the sound, friend.
Kim-pana Bhante sutto ahos? ti
But, reverend Sir, were you sleeping?
Na kho aha vuso sutto ahosin.-ti
I was not sleeping, friend.
Kim-pana Bhante sa ahos? ti
But, reverend Sir, were you conscious?
Evam-vuso. ti
Yes, friend.
So tva Bhante sa samno jgaro Deve vassante Deve gaagayante
So, reverend Sir, though conscious and awake when the Divinities rained down, when
the Divinities threw it down,
vijjutsu niccharantsu, asaniy phalantiy,
neva addasa na pana sadda assos! ti
you neither saw (it), nor heard a sound!
Evam-vuso. ti
Yes, friend.
192
BJT: na addas ti; which would mean: did you not see (it)?

Atha kho Pukkusa tassa purisassa etad-ahosi:
Then, Pukkusa, this occurred to that man:
Acchariya vata bho abbhuta vata bho,
santena vata bho pabbajit vihrena viharanti.
that those who have indeed gone forth live such a peaceful living.
Yatra hi nma sa samno jgaro Deve vassante Deve gaagayante
Because though conscious and awake when the Divinities rained down, when the
Divinities threw it down,
neva dakkhiti na pana sadda sossat ti
he did not see (it) or hear a sound!
Mayi ura pasda pavedetv,
And after gaining great confidence in me,
ma abhivdetv, padakkhia katv, pakkm. ti
worshipping and circumamblating me, he left.
Eva vutte Pukkuso Mallaputto Bhagavanta etad-avoca:
After this was said, Pukkusa Mallaputta said this to the Gracious One:
Esha Bhante yo me re Klme pasdo,
That faith, reverend Sir, I have in ra Klma,
ta mahvte v opumi, sghasotya v nadiy pavhemi:
I clear away as with a great wind, I wash (it) away as with a fast-flowing river:
Excellent, reverend Sir! Excellent, reverend Sir!
andhakre v telapajjota dhreyya cakkhumanto rpni dakkhinti,

just so has the Teaching been made clear by the Gracious One in more than one way.
I go to the Gracious One, reverend Sir, for refuge,
and to the Teaching, and to the Community of monks.
Please bear it in mind, Gracious One, that I am a lay disciple
ajjatagge pupeta saraa gatan.-ti
who has gone for refuge from today forward for as long as I am furnished with life.
Atha kho Pukkuso Mallaputto aatara purisa mantesi:
Then Pukkusa Mallaputta addressed a certain man, (saying):
Igha me tva bhae sigvaa yugamaha dhraya har. ti
Come, my man, bring me a pair of polished gold-coloured (robes), ready to wear.
Eva Bhante, ti kho so puriso Pukkusassa Mallaputtassa paissutv,
Very well, reverend Sir, said that man, and after replying to Pukkusa Mallaputta,
ta sigvaa yugamaha dhraya hari.
he brought a pair of polished gold-coloured (robes), ready to wear.
Atha kho Pukkuso Mallaputto
Then Pukkusa Mallaputta
ta sigvaa yugamaha dhraya Bhagavato upanmesi:
offered that pair of polished gold-coloured (robes), ready to wear, to the Gracious One,
(saying):
Ida Bhante sigvaa yugamaha dhraya
* Please accept, reverend Sir, this pair of polished gold-coloured (robes), ready to wear
ta me Bhagav paiggahtu anukampa updy. ti
out of compassion for me, Gracious One.

Tena hi Pukkusa ekena ma acchdehi ekena nandan.-ti
Then, Pukkusa, clothe me with one, and nanda with the other.193
Eva Bhante, ti kho Pukkuso Mallaputto Bhagavato paissutv,
Very well, reverend Sir, said Pukkusa Mallaputta, and after replying to the Gracious
One
ekena Bhagavanta acchdesi ekena yasmanta nanda.
he clothed the Gracious One with one, and nanda with the other.
Atha kho Bhagav Pukkusa Mallaputta Dhammiy kathya sandassesi
* Then the Gracious One instructed Pukkusa Mallaputta
samdapesi samuttejesi sampahasesi.
roused, enthused, and cheered (him) with a talk about the Teaching.
Atha kho Pukkuso Mallaputto,
Then Pukkusa Mallaputta,
Bhagavat Dhammiy kathya sandassito samdapito samuttejito sampahasito
about the Teaching,
uhysan Bhagavanta abhivdetv padakkhia katv, pakkmi.
after rising from his seat, worshipping and circumambulating the Gracious One,
departed.
Atha kho yasm nando acirapakkante Pukkuse Mallaputte,
Then, venerable nanda, not long after Pukkusa Mallaputta had departed,
ta sigvaa yugamaha dhraya Bhagavato kya upanmesi,
offered that pair of polished gold-coloured (robes), ready to wear, to the Gracious One,
ta Bhagavato kya upanmita vtaccika viya khyati.
and when placed on the Gracious Ones body they appeared to have lost their gleam.
Atha kho yasm nando Bhagavanta etad-avoca:
Then venerable nanda said this to the Gracious One:
Acchariya Bhante abbhuta Bhante
193
This is curious as nanda had made it a condition of his serving as attendant to the Buddha
that he would not receive robes from him. The Commentary, quite embarrassed, has a weak
explanation of the event, saying that his service to the Buddha had now come to an end.

yva parisuddho Bhante Tathgatassa chavivao pariyodto!
how pure and clean is the Realised Ones skin-colour, reverend Sir!
Ida Bhante sigvaa yugamaha dhraya
This pair of polished gold-coloured (robes), ready to wear, reverend Sir,
Bhagavato kya upanmita vtaccika viya khyat! ti
when placed on the Gracious Ones body have lost their gleam!
Evam-eta nanda dvsu kho nanda klesu
Just so, nanda, on two occasions, nanda,
ativiya Tathgatassa kyo parisuddho hoti chavivao pariyodto.
the Realised Ones skin-colour becomes exceedingly pure and clean.
Katamesu dvsu?
On which two occasions?
Ya-ca nanda ratti Tathgato anuttara Sammsambodhi abhisambujjhati,
That night, nanda, the Realised One perfectly awakens to the unsurpassed and Perfect
Awakening,
ya-ca Tathgato ratti anupdisesya nibbnadhtuy parinibbyati.
and that night the Realised One is Finally Emancipated in the Emancipation-element
which has no basis for attachment remaining.
Imesu kho nanda dvsu klesu
On these two occasions
ativiya Tathgatassa kyo parisuddho hoti chavivao pariyodto.
the Realised Ones skin-colour is exceedingly pure and clean.
Ajja kho pan nanda rattiy pacchime yme,
Today, nanda, during the last watch of the night,
Kusinrya Upavattane Mallna Slavane,
near to Kusinr, in the Mallas Sal Wood at Upavattana,
antarena yamakaslna Tathgatassa Parinibbna bhavissati.
between a pair of Sal trees will be the Realised Ones Final Emancipation.
ym nanda yena Kakutth nad tenupasakamissm. ti
Come nanda let us approach River Kakutth.

Sigvaa yuga maha Pukkuso abhihrayi,
A pair of polished gold-coloured (robes) was offered by Pukkusa,
Tena acchdito Satth hemavao asobhath ti.
Once clothed with it the Teachers golden (skin) colour shone forth.194
[32: Cundassa Mahnisaso]195

[Cundas Great Gain]
Atha kho Bhagav mahat Bhikkhusaghena saddhi
Then the Gracious One with a great Community of monks
yena Kakutth nad tenupasakami,
went to the river Kakutth,
upasakamitv, Kakuttha nadi ajjhoghetv,
and after going, and entering into the river Kakutth,
nahtv ca pivitv ca paccuttaritv yena ambavana tenupasakami,
bathing, and drinking, and coming back out, he approached the mango wood,
upasakamitv, yasmanta Cundaka mantesi:
and after approaching, he addressed venerable Cundaka, (saying):
Igha me tva Cundaka catuggua saghi papehi,
Come now, Cundaka, prepare the outer robe folded in four for me,
kilantosmi Cundaka nipajjissm. ti
I am weary, Cundaka, and will lie down.196
Eva Bhante, ti kho yasm Cundako Bhagavato paissutv,
Very well, reverend Sir, said venerable Cundaka, and after replying to the Gracious
One,
catuggua saghi papesi.
he prepared the outer robe folded in four.
194
Comm: Sigvaan-ti gth Sagtikle hapit; gold-coloured, this verse was placed (here)
at the time of the (First) Council.
195
cf. Cundasutta (Ud. 8:5) Part Three.
196
The Commentary explains that nanda was still wringing out his bathing robe
(udakasaka), so the Buddha asked Cundaka to help. We can see from this and other
references that it was normal for the monks to spread their robes on the floor and to sit or lie
down on them.

Then the Gracious One, lay down on his right side in the lions posture,
pde pda accdhya sato sampajno uhnasaa manasikaritv.
after placing one foot on the top of the other, mindfully, with full awareness, having
applied his mind to the thought of rising.
yasm pana Cundako tattheva Bhagavato purato nisdi.
And venerable Cundaka sat down right there in front of the Gracious One.
Gantvna Buddho nadika Kakuttha,
The Awakened One, having gone to the little river Kakutth,
Acchodaka stodaka vippasanna,
Which had water that was transparent, pleasant, and clear,
Oghi Satth sukilantarpo,197
The Teacher, very weary, entered (the river),
Tathgato appaimodha loke.
the Realised One, who is unmatched here in the world.
Nahtv ca ptv cudatri Satth
After washing and drinking, the Teacher came out,
Purakkhato bhikkhugaassa majjhe,
And in the middle of the Community of monks, at the front,
Satth pavatt Bhagavdha Dhamme,
The Teacher, the Gracious One, having taught the Teaching here,
Upgam ambavana Mahesi.
The Great Sage went to the mango wood.
mantay Cundaka nma bhikkhu:
He addressed the monk called Cundaka, (saying):
Catuggua patthara me nipajja,
Spread out (the robe) folded in four for me to lie down on,
197
Thai, ChS: akilanta-, which reverses the meaning.

198
So codito Bhvitattena Cundo,

Cunda, urged by the One with Developed Mind,
Catuggua patthari khippam-eva.
Very quickly spread (the robe) folded in four.
Nipajji Satth sukilantarpo,199
The Teacher, very weary, lay down,
Cundo pi tattha pamukhe nisd. ti
With Cunda sat right there at the front.200
Siy kho pan nanda,
It may be, nanda,
Cundassa Kammraputtassa koci vippaisra upadaheyya:
that someone might cause remorse for the smith Cunda, (saying):
Tassa te vuso Cunda albh, tassa te dulladdha,
There is no gain for you, friend Cunda, it is a poor gain for you,
yassa te Tathgato pacchima piapta bhujitv parinibbuto. ti
in that the Realised One, after eating his last almsfood from you, attained Final
Emancipation.
Cundassa kho nanda Kammraputtassa eva vippaisro paivinodetabbo:
If there is remorse for Cunda the Smith, nanda, drive it out in this way, (saying):
Tassa te vuso Cunda lbha, tassa te suladdha,
There is a gain for you, friend Cunda, it is a good gain for you,
yassa te Tathgato pacchima piapta bhujitv parinibbuto.
in that the Realised One, after eating his last almsfood from you, attained Final
Emancipation.
Sammukh meta vuso Cunda Bhagavato suta,
I heard this face to face with the Gracious One, friend Cunda,
sammukh paiggahita:
I learned it face to face:
198
PTS: modito. It would mean: rejoiced (by the One with Developed Mind).
Thai, ChS: akilanta-, which again reverses the meaning.
200
Comm: im pi gth Sagtikle yeva hapit; these verses were placed (here) at the time of
the (First) Council.
199

Dveme piapt samasamaphal samasamavipk ativiya,
There are these two almsfoods which have the very same excellent fruit, have the very
same excellent result,
Katame dve?
Which two?
Ya-ca piapta bhujitv, Tathgato
That almsfood which, after eating, the Realised One
anuttara Sammsambodhi abhisambujjhati;
awakens to the unsurpassed and Perfect Awakening;
ya-ca piapta bhujitv, Tathgato
and that almsfood which, after eating, the Realised One
anupdisesya Nibbnadhtuy Parinibbyati.
attains Final Emancipation in the Emancipation-element which has no basis for
attachment remaining.
Ime dve piapt samasamaphal samasamavipk ativiya,
These are the two almsfoods which have the same fruit, have the same result,
that is an exceedingly greater fruit, a greater result than other almsfood.
yusavattanika yasmat Cundena Kammraputtena kamma upacita,
Friend Cunda the Smith has accumulated a (good) deed that is conducive to long life,
vaasavattanika yasmat Cundena Kammraputtena kamma upacita,
friend Cunda the Smith has accumulated a (good) deed that is conducive to beauty,
sukhasavattanika yasmat Cundena Kammraputtena kamma upacita,
friend Cunda the Smith has accumulated a (good) deed that is conducive to happiness,
yasasavattanika yasmat Cundena Kammraputtena kamma upacita,
friend Cunda the Smith has accumulated a (good) deed that is conducive to fame,
saggasavattanika yasmat Cundena Kammraputtena kamma upacita,
friend Cunda the Smith has accumulated a (good) deed that is conducive to heaven,
dhipateyyasavattanika yasmat Cundena
* friend Cunda the Smith has accumulated
Kammraputtena kamma upacitan.-ti
a (good) deed that is conducive to sovereignty.

Cundassa nanda Kammraputtassa
(If) there is remorse for Cunda the Smith, nanda,
eva vippaisro paivinedetabbo! ti
it should be driven out in this way!
Dadato pua pavahati,
For the one who gives merit is increased,
Saamato vera na cyati.
From restraint hatred is not accumulated.
Kusalo ca jahti ppaka,
The skilful one gives up what is bad,
Rgadosamohakkhay sa nibbuto. ti
Through the destruction of passion, hatred, and delusion, he is emancipated.
Catutthabhavra.
The Fourth Chapter for Recital (is Finished).
175
[Pacamabhavra]
[The Fifth Chapter for Recitation]
[33: Tathgatapj]
[Worshipping the Realised One]
ym nanda yena Hiraavatiy nadiy prima tra,
* Come nanda, let us approach the further shore of the Golden river,
yena Kusinr Upavattana Mallna Slavana tenupasakamissm. ti
to Kusinr, and to the Mallas Sal Wood at Upavattana.
yena Hiraavatiy nadiy prima tra,
* went to the further shore of the Golden river,
yena Kusinr Upavattana Mallna Slavana tenupasakami,
to Kusinr, and the Mallas Sal Wood at Upavattana,
and after going he addressed venerable nanda, (saying):
Igha me tva nanda antarena
* Come, nanda, prepare
Yamakaslna uttarassaka macaka papehi,
a couch with the head facing north between the Twin Sal Trees for me,
kilantosmi nanda nipajjissm. ti
I am weary, nanda, and will lie down.
One,
antarena Yamakaslna uttarassaka macaka papesi.
he prepared a couch with the head facing north between the Twin Sal Trees.
175
The Fifth Chapter for Recitation - 176

Then the Gracious One, lay down on his right side in the lions posture,
pde pda accdhya sato sampajno.
after placing one foot on the top of the other, mindfully, with full awareness.
Tena kho pana samayena Yamakasl sabbaphliphull honti aklapupphehi,
Now at that time the Twin Sal Trees were full of flowering blossoms, outside of
201
flowering time,
te Tathgatassa sarra okiranti,
and they were sprinkling down on the Realised Ones body,
ajjhokiranti abhippakiranti Tathgatassa pjya.
showering down, pouring down on the Realised One in worship.
Dibbni pi Mandravapupphni antalikkh papatanti,
Also the Divine Coral Tree flowers were falling from the sky,
tni Tathgatassa sarra okiranti,
and they were sprinkling down on the Realised Ones body,
Dibbni pi Candanacuni antalikkh sampatanti,
Also Divine sandalwood powder was falling from the sky,
and was sprinkling down on the Realised Ones body,
Dibbni pi turiyni antalikkhe vajjanti Tathgatassa pjya.
Also Divine music played in the sky in worship of the Realised One.
Dibbni pi sagtni antalikkhe vattanti Tathgatassa pjya.
Also Divine songs played in the sky in worship of the Realised One.
201
According to Ven. S. Dhammika the Sal tree normally blossoms in March or April (see
http://sdhammika.blogspot.com/2008/05/sal-tree.html), but here we must be in May and maybe the
middle of May.

Then the Gracious One said this to venerable nanda:
Sabbaphliphull kho nanda Yamakasl aklapupphehi
The Twin Sal Trees are full of flowering blossoms, outside of flowering time,
te Tathgatassa sarra okiranti,
and they are sprinkling down on the Realised Ones body,
Dibbni pi Mandravapupphni antalikkh papatanti,
Also the Divine Coral Tree flowers are falling from the sky,
and they are sprinkling down on the Realised Ones body,
Dibbni pi Candanacuni antalikkh papatanti,
Also Divine sandalwood powder is falling from the sky,
and is sprinkling down on the Realised Ones body,
Dibbni pi turiyni antalikkhe vajjanti Tathgatassa pjya.
Also Divine music plays in the sky in worship of the Realised One.
Dibbni pi sagtni antalikkhe vattanti Tathgatassa pjya.
Also Divine songs play in the sky in worship of the Realised One.
Na kho nanda ettvat va Tathgato sakkato v hoti,
But it is not in this way, nanda, that the Realised One is honoured,
garukato v mnito v pjito v apacito v.
respected, revered, worshipped, or esteemed.
Yo kho nanda bhikkhu v bhikkhun v upsako v upsik v,
But that monk, nun, layman, or laywoman, nanda,
Dhammnudhammapaipanno viharati smcipaipanno anudhammacr,
who lives practising the Teaching in accordance with the Teaching, correct in their
practice, living in conformity with the Teaching,

so Tathgata sakkaroti garukaroti mneti pjeti apaciyati paramya pjya.
he honours, respects, reveres, worships, and esteems the Realised One with the highest
worship.
Tasmtih nanda Dhammnudhammapaipann viharissma,
Therefore, nanda, thinking: Let us live practising the Teaching in accordance with the
Teaching,
smcipaipann anudhammacrino ti, eva-hi vo nanda sikkhitabban.-ti
correct in our practice, living in conformity with the Teaching, this is how you are to
train, nanda.
[34: Devatnugamana]
[The Visit of the Divinities]
Tena kho pana samayena yasm Upavo Bhagavato purato hito hoti
Now at that time venerable Upava was standing in front of the Gracious One,
Bhagavanta vjamno.
fanning the Gracious One.
Atha kho Bhagav yasmanta Upava apasdeti:202
Then the Gracious One dismissed venerable Upava, (saying):
Apehi bhikkhu m me purato ahs. ti
Depart, monk, do not stand in front of me.
Then venerable nanda thought:
Aya kho yasm Upavo dgharatta Bhagavato upahko
This venerable Upava has been the Gracious Ones attendant for a long time,203
santikvacaro sampacr.
living near to him, within proximity.
Atha ca pana Bhagav pacchime kle yasmanta Upava apasdeti,
Then at the last moment the Gracious One dismisses venerable Upava, (saying):
202
ChS: apasresi, and similarly below.

Ven. Upava was one of the monks attending on the Buddha in the first twenty years after
the Awakening, before nanda was appointed full-time to that position, so he had been attending
on the Buddha for a very long time indeed.
203

Ko nu kho hetu ko paccayo ya Bhagav yasmanta Upava apasdeti:
What was the reason, what was the cause, for the Gracious One dismissing venerable
Upava, (saying):
Apehi bhikkhu m me purato ahs? ti
Depart, monk, do not stand in front of me.?
Aya Bhante yasm Upavo dgharatta Bhagavato upahko
This venerable Upava has been the Gracious Ones attendant for a long time,
santikvacaro sampacr.
living near to him, within proximity.
Atha ca pana Bhagav pacchime kle yasmanta Upava apasdeti,
Then at the last moment the Gracious One dismisses venerable Upava, (saying):
Ko nu kho Bhante hetu ko paccayo ya Bhagav yasmanta Upava
apasdeti:
What is the reason, reverend Sir, what is the cause, for the Gracious One dismissing
venerable Upava, (saying):
Apehi bhikkhu m me purato ahs ti?
Depart, monk, do not stand in front of me?
Yebhuyyena nanda dasasu lokadhtsu
204
205
Almost all of the Divinities, nanda, from the ten world-elements
Devat sannipatit Tathgata dassanya
have assembled to see the Realised One,
yvat nanda Kusinr Upavattana Mallna Slavana samantato
everywhere around Kusinr and the Mallas Sal Wood at Upavattana for as far as
dvdasa yojanni natthi so padeso vlaggakoinittudanamatto pi
twelve leagues there is no place, even so much as a tip of a pricking hair,
mahesakkhhi Devathi apphuo,
unpervaded by powerful Divinities,
204
The Commentary explains that almost is said because beings without perception (asaasatt),
and those in the formless worlds (arpadevat) didnt come.
205
BJT adds sahasssu, which would mean: from the ten thousand world-elements.

Devat nanda ujjhyanti: Dr vatamh gat Tathgata dassanya,
and the Divinities, nanda, are complaining, (saying): We have come from afar to see
the Realised One,
kadci karahaci Tathgat loke uppajjanti Arahanto Sammsambuddh,
only occasionally, infrequently, do Realised Ones, Worthy Ones, Perfect Sambuddhas
arise in the world,
ajjeva rattiy pacchime yme Tathgatassa Parinibbna bhavissati,
and today during the last watch of the night will be the Realised Ones Final
Emancipation,
aya-ca mahesakkho bhikkhu Bhagavato purato hito ovrento,
and this powerful monk is stood in front concealing the Realised One,206
na maya labhma pacchime kle Tathgata dassany. ti
and we are not able to see the Realised One at the last moment.
Kathabht pana Bhante Bhagav Devat manasikarot? ti
But what beings and Divinities is the Gracious One thinking of?
Sant nanda Devat kse Pahavsainiyo kese pakiriya kandanti
There are, nanda, Divinities in the sky, perceiving the Earth, who, having dishevelled
hair, are weeping,
bh paggayha kandanti chinnapta papatanti vaanti vivaanti:
throwing up their arms, falling down (as though) cut down, rolling backwards and
forwards as though with their feet cut off, they are crying:
Atikhippa Bhagav parinibbyissati,
Too quickly the Gracious One will attain Final Emancipation,
atikhippa Sugato parinibbyissati,
too quickly the Fortunate One will attain Final Emancipation,
atikhippa Cakkhum loke antaradhyissat! ti
too quickly the Visionary in the world will disappear!
Sant nanda Devat Pahaviya Pahavsainiyo kese pakiriya kandanti
There are, nanda, Divinities on the Earth, perceiving the Earth, who, having
dishevelled hair, are weeping,
bh paggayha kandanti chinnapta papatanti vaanti vivaanti,
forwards as though with their feet cut off, they are crying:
206
Comm: Thero kira pakatiypi mahsarro hatthipotakasadiso, so pasuklacvara prupitv

atimah viya ahosi; the Elder was naturally big in body, like a young elephant, and after donning
his rag-robe he was like someone exceedingly big.

Y pana t Devat vtarg t sat sampajn adhivsenti:
But those Divinities who have cut off passion, mindfully, with full awareness, they
endure, (thinking):
Anicc sakhr ta kutettha labbh? ti
Impermanent are (all) processes, how can it be otherwise?
[35: Cattri Savejanyni hnni]

[The Four Places that Produce Enthusiasm]
Pubbe Bhante dissu Vassa vutth bhikkh gacchanti Tathgata dassanya,
Formerly, reverend Sir, the monks, having dwelt for the Rains Retreat used to come to
see the Realised One,
te maya labhma manobhvanye bhikkh dassanya labhma payirupsanya.
and we would receive those meditating monks for assembling and seeing (the Realised
207
One).
Bhagavato pana maya Bhante accayena
But after the Gracious One has passed way, reverend Sir,
na labhissma manobhvanye bhikkh dassanya na labhissma payirupsany.
ti
we will not receive those meditating monks for assembling and seeing (the Realised
One).
Cattrimni nanda saddhassa kulaputtassa dassanyni savejanyni hnni.
208
There are these four places that can be seen, that produce enthusiasm, nanda, for a
faithful man of good family.
Katamni cattri?
Which four?
207
The Commentary mentions that it was customary for monks to come and see the Buddha
before the Rains Retreat began to get a meditation subject (kammahna), and again after the
Retreat had ended to announce their attainments.
208
cf. Savejanyasutta (AN Bk. 4.118).

Idha Tathgato jto ti nanda,
(Thinking): Here the Realised One was born,209 nanda,
saddhassa kulaputtassa dassanya savejanya hna.
(that) is a place to be seen that produces enthusiasm for a faithful man of good family.
Idha Tathgato anuttara Sammsambodhi abhisambuddho ti nanda,
(Thinking): Here the Realised One awoke to the unsurpassed and Perfect
Awakening,210 nanda,
Idha Tathgatena anuttara Dhammacakka pavattitan-ti nanda,
(Thinking): Here the Realised One set rolling the Wheel of the Teaching,211 nanda,
Idha Tathgato anupdisesya nibbnadhtuy parinibbuto ti nanda,
(Thinking): Here the Realised One was completely Emancipated in the Emancipation212
element which has no basis for attachment remaining, nanda,
Imni kho nanda cattri
* These are the four places, nanda,
saddhassa kulaputtassa dassanyni savejanyni hnni.
that are to be seen that produce enthusiasm for a faithful man of good family.
gamissanti kho nanda saddh bhikkh bhikkhuniyo upsak upsikyo
Faithful monks, nuns, laymen, and laywomen will come, (thinking):
Idha Tathgato jto ti pi,
Here the Realised One was born,
Idha Tathgato anuttara sammsambodhi abhisambuddho ti pi,
Here the Realised One awoke to the unsurpassed and Perfect Awakening,
209
At
At
211
At
212
At
210
Lumbin, just north-east of Kapilavatthu, now just inside Nepal.

Uruvel in Magadh, south of Rjagaha, on the banks of the River Nerajan.
Isipatana, just north of Bras (modern Varanasi).
Kusinr, somewhat south of the Buddhas home town of Kapilavatthu.
Idha Tathgatena anuttara Dhammacakka pavattitan-ti pi,

Here the Realised One set rolling the Wheel of the Teaching,
Idha Tathgato anupdisesya Nibbnadhtuy parinibbuto ti pi,
Here the Realised One was Finally Emancipated in the Emancipation-element which has
no basis for attachment remaining,
ye hi keci nanda Cetiyacrika hiant pasannacitt kla karissanti
and whoever, nanda, will die while on pilgrimage to the Shrines with a confident mind
sabbe te kyassa bhed param-mara sugati sagga loka upapajjissant. ti
they will all, at the break-up of the body, after death, re-arise in a fortunate destiny, in a
heavenly world.213
***
213
This is still a popular pilgrimage that every Buddhist tries to make at least once during his
lifetime.

Katha maya Bhante mtugme paipajjm? ti
How, reverend Sir, are we to act in regard to women?
Adassana nand. ti
(As though they were) not seen, nanda.
Dassane Bhagav sati katha paipajjitabban?-ti
(But) when seeing them, reverend Sir, how are we to act?
Anlpo nand. ti
Without conversing, nanda.
lapante pana Bhante katha paipajjitabban?-ti
(But) when conversing, reverend Sir, how are we to act?
Sati nanda upahapetabb. ti
You should attend to mindfulness, nanda.214
***
Katha maya Bhante Tathgatassa sarre paipajjm? ti
How should we act, reverend Sir, in regard to the Realised Ones body?
Abyva tumhe nanda hotha Tathgatassa sarrapjya.
Do not worry, nanda, about how you are to worshipfully (dispose of) the Realised
Ones body.
215
Igha tumhe nanda sadatthe ghaatha sadatthe anuyujatha,

* Come, nanda, live striving for the highest good, being devoted to the highest good,
sadatthe appamatt tpino pahitatt viharatha.
being heedful of the highest good, ardent, and resolute.
Sant nanda Khattiyapait pi brhmaapait pi gahapatipait pi
There are, nanda, wise Nobles, wise brahmins, wise householders
Tathgate abhippasann.
who have faith in the Realised One.
Te Tathgatassa sarrapja karissant. ti
They will worshipfully (dispose of) the Realised Ones body.216
***
214
cf. the Buddhas teaching the monks mindfulness just before they were going to see Ambapl
above.
215
ChS: sratthe, throughout, which would mean (live striving for) the essential good.
216
This seems to record a different tradition to the one just below, which is presumably inserted
here to give authority for the cremation procedure that follows later.

Katha pana Bhante Tathgatassa sarre paipajjitabban.-ti
How should we act, reverend Sir, in regard to the Realised Ones body?
Yath kho nanda Rao Cakkavattissa sarre paipajjanti,
As you act in regard to the Universal Monarchs body,
eva Tathgatassa sarre paipajjitabban.-ti
so you should act in regard to the Realised Ones body.
Katha pana Bhante Rao Cakkavattissa sarre paipajjant? ti
But how do they act, reverend Sir, in regard to the Universal Monarchs body?
Rao nanda Cakkavattissa sarra ahatena vatthena vehenti,
They wrap the Universal Monarchs body, nanda, with clean cloth,
ahatena vatthena vehetv vihatena kappsena vehenti,
and after wrapping with clean cloth, they wrap with carded cotton,
vihatena kappsena vehetv ahatena vatthena vehenti,
and after wrapping with carded cotton, they wrap with clean cloth,
etenupyena pacahi yugasatehi Rao Cakkavattissa sarra vehetv
by this means after wrapping the Universal Monarchs body with five-hundred pairs (of
cloth and cotton),
yasya teladoiy pakkhipitv, aiss yasya doiy paikujjetv,
enclosing it in an oil tub made of iron,217 and enclosing it in another iron tub,
sabbagandhna citaka karitv, Rao Cakkavattissa sarra jhpenti,
and putting it on a scented funeral pyre, they burn the Universal Monarchs body,
ctummahpathe Rao Cakkavattissa thpa karonti.
and they build a Shrine for the Universal Monarch at the crossroads.
Eva kho nanda Rao Cakkavattissa sarre paipajjanti,
So they act in regard to a Universal Monarchs body,
yath kho nanda Rao Cakkavattissa sarre paipajjanti
and as they act in regard to a Universal Monarchs body
eva Tathgatassa sarre paipajjitabba,
so should they act in regard to a Realised Ones body,
217
The Commentary defines iron as gold here: yasy ti sovaya, sovaa-hi idha ayasan-ti
adhippeta; made of iron means made of gold, because here gold is meant when iron (is said). It
may be, as Rhys-Davids believes (p. 155 n.4), that iron was not thought of as being a sufficiently
valuable metal by the time the Commentaries were being written. I can find nowhere else where
yasa is defined as gold, and so let the translation as iron stand.

ctummahpathe Tathgatassa thpo ktabbo
and a Shrine should be made for the Realised One at the crossroads.
Tattha ye mla v gandha v cuaka v ropessanti v
Whoever there prepares flowers, incense, or powder,
abhivdessanti v citta v pasdessanti,
or worships or establishes confidence in his mind,
tesa ta bhavissati dgharatta hitya sukhy.
that will be for their benefit and happiness for a long time.
***
Cattrome nanda Thprah.218
These four (persons), nanda, are worthy of a Shrine.
Katame cattro?
Which four?
Tathgato Araha Sammsambuddho Thpraho,
A Realised One, a Worthy One, a Perfect Sambuddha is worthy of a Shrine,
Paccekasambuddho Thpraho,
an Individual Sambuddha is worthy of a Shrine,
Tathgatassa svako Thpraho,
a Realised Ones disciple is worthy of a Shrine,219
Rj Cakkavatt Thpraho.
a Universal Monarch is worthy of a Shrine.
Kic nanda atthavasa paicca Tathgato Araha Sammsambuddho
Thpraho?
And for what reason or cause is a Realised One, a Worthy One, a Perfect Sambuddha
worthy of a Shrine?
Aya tassa Bhagavato Arahato Sammsambuddhassa Thpo, ti
(Thinking): This is the Shrine of a Realised One, a Worthy One, a Perfect Sambuddha,
nanda bah jan citta pasdenti, te tattha citta pasdetv,
nanda, many people purify their mind, and after purifying their mind,
218
cf. Thprahasutta (AN Bk. 4.247).

From the Commentary on the next line where a puthujjana monk is mentioned it is clear that
a disciple here means one who is a Noble Disciple (Ariyasvaka).
219

kyassa bhed param-mara sugati sagga loka upapajjanti.
at the break-up of the body, after death, they arise in a fortunate destiny, in a Heavenly
world.
Ida kho nanda atthavasa paicca
This is the reason or cause, nanda,
Tathgato Araha Sammsambuddho Thpraho.
why a Realised One, a Worthy One, a Perfect Sambuddha is worthy of a Shrine.
Kic nanda atthavasa paicca Paccekasambuddho Thpraho?
And for what reason or cause is an Individual Sambuddha worthy of a Shrine?
Aya tassa Bhagavato Paccekasambuddhassa Thpo, ti
(Thinking): This is the Shrine of a Gracious One, an Individual Sambuddha,
world.
Ida kho nanda atthavasa paicca Paccekasambuddho Thpraho.
This is the reason or cause, nanda, why an Individual Sambuddha is worthy of a
Shrine.
Kic nanda atthavasa paicca Tathgatassa svako Thpraho?
And for what reason or cause is a Realised Ones disciple worthy of a Shrine?
Aya tassa Bhagavato Arahato Sammsambuddhassa svakassa thpo, ti
(Thinking): This is the Shrine of a disciple of a Gracious One, a Worthy One, a Perfect
Sambuddha,
world.
Ida kho nanda atthavasa paicca Tathgatassa svako Thpraho.
This is the reason or cause, nanda, why a Realised Ones disciple is worthy of a Shrine.
Kic nanda atthavasa paicca Rj Cakkavatt Thpraho?
And for what reason or cause is a Universal Monarch worthy of a Shrine?

Aya tassa Dhammikassa Dhammarao Thpo, ti
(Thinking): This is the Shrine of Righteous Monarch, a Righteous King,
world.
Ida kho nanda atthavasa paicca Rj Cakkavatt Thpraho.
This is the reason or cause, nanda, why a Universal Monarch is worthy of a Shrine.
Ime kho nanda cattro Thprah. ti
These, nanda, are the four (persons) worthy of a Shrine.
[36: nandassa Acchariyadhamm]

[nandas Marvellous Qualities]
Atha kho yasm nando vihra pavisitv,
Then venerable nanda, after entering the living place,220
kapissa lambitv rodamno ahsi:
and leaning against the door-lintel, stood there crying:
Aha-ca vatamhi sekho sakarayo Satthu ca me Parinibbna bhavissati,
The Teacher will attain Final Emancipation while I am still a Trainee with much to
221
do,
yo mama anukampako! ti
he who has compassion for me!
Kaha nu kho bhikkhave nando? ti
Where, monks, is nanda?
Eso Bhante yasm nando vihra pavisitv,
This venerable nanda, reverend Sir, after entering the living place,
kapissa lambitv rodamno hito:
and leaning against the door-lintel, stands there crying:
220
The Commentary defines living place (vihra) here as a circular pavilion (maalamlo).
A Trainee (Sekha) is one who is at least a Stream-Enterer (Sotpanna), but has not become a
Worthy One (Arahanta).
221

Aha-ca vatamhi sekho sakarayo Satthu ca me Parinibbna bhavissati,
The Teacher will attain Final Emancipation while I am still a Trainee with much to do,
yo mama anukampako! ti
he who has compassion for me!
Ehi tva bhikkhu mama vacanena nanda mantehi:
Go, monk, and in my name address nanda, (saying):
Satth ta vuso nanda mantet. ti
The Teacher, friend nanda, is calling you.
Eva Bhante, ti kho so bhikkhu Bhagavato paissutv,
Very well, reverend Sir, and after replying to the Gracious One,
yenyasm nando tenupasakami,
he approached venerable nanda,
and after approaching he said this to venerable nanda:
Satth ta vuso nanda mantet. ti
The Teacher, friend nanda, is calling you.
Evam-vuso ti kho yasm nando tassa bhikkhuno paissutv,
Very well, friend, said venerable nanda, and after replying to that monk,
he approached the Gracious One,
Ekam-anta nisinna kho yasmanta nanda Bhagav etad-avoca:
While sitting on one side the Gracious One said this to venerable nanda:
Ala nanda m soci m paridevi,
Enough, nanda, dont grieve, dont lament,
na nu eta nanda may paikacceva akkhta:
were you not warned by me when I declared:

Sabbeheva piyehi manpehi nnbhvo vinbhvo aathbhvo?
appealing.
Ta kutettha labbh nanda ya ta,
How can it be otherwise, nanda, for that which is obtained,
born, become, conditioned, subject to dissolution?
Ta vata Tathgatass pi sarra m palujj ti neta hna vijjati.
It is not possible (to say) this: The Realised Ones body should not dissolve.
Dgharatta kho te nanda Tathgato paccupahito
For a long time, nanda, you dwelt near to the Realised One
mettena kyakammena hitena sukhena advayena appamena,
222
with beneficial, pleasant, trustworthy, and limitlessly friendly bodily actions,
mettena vackammena hitena sukhena advayena appamena,
with beneficial, pleasant, trustworthy, and limitlessly friendly speech actions,
mettena manokammena hitena sukhena advayena appamena,
with beneficial, pleasant, trustworthy, and limitlessly friendly mental actions,
katapuosi tva nanda padhnam-anuyuja khippa hohisi ansavo! ti
you have done meritorious deeds, nanda, you should devote yourself to quickly
striving to be one who is pollutant-free!
***
Ye pi te bhikkhave ahesu attam-addhna Arahanto Sammsambuddh
Whoever were Worthy Ones, Perfect Sambuddhas in the past, monks,
tesam-pi Bhagavantna etaparam yeva upahk ahesu
for those Gracious Ones also there were such superior attendants,
seyyath pi mayha nando;
just as nanda is for me;
222
One of the meanings of dvaya is duplicitous; therefore a-dvaya means trustworthy.

ye pi te bhikkhave bhavissanti angatam-addhna Arahanto Sammsambuddh
whoever will be Worthy Ones, Perfect Sambuddhas in the future, monks,
tesam-pi Bhagavantna etaparam yeva upahk bhavissanti
for those Gracious Ones also there will be such superior attendants,
seyyath pi mayha nando.
just as nanda is for me.
Paito bhikkhave nando, medhv bhikkhave nando jnti:
nanda is wise, monks, nanda is intelligent, monks, he knows:
Aya klo Tathgata dassanya upasakamitu bhikkhna,
This is the time for monks to approach and see the Realised One,
aya klo bhikkhunna, aya klo upsakna, aya klo upsikna,
this is the time for monks, this is the time for nuns, this is the time for laymen, this is
the time for laywomen,
aya klo rao, rjamahmattna, titthiyna, titthiyasvaknan.-ti
this is the time for kings, for kings ministers, for outside teachers, for the disciples of
outside teachers.
***
223
Cattrome bhikkhave acchariy abbhut dhamm nande.

There are four wonderful and marvellous things, monks, about nanda.
Katame cattro?
Which four?
1) Sace bhikkhave bhikkhuparis nanda dassanya upasakamati
If, monks, a group of monks approach to see nanda

dassanena s attaman hoti,
their minds are uplifted through seeing (him),
tatra ce nando dhamma bhsati, bhsitena pi s attaman hoti,
224
and if nanda speaks words of welcome, their minds are uplifted with the speech,
atitt va bhikkhave bhikkhuparis hoti atha nando tuh hoti.
but that group of monks are dissatisfied if at that time nanda remains silent.
223
cf. nanda-acchariyasutta (Ag. 4.129).

The Commentary defines dhamma here as paisanthradhamma, and gives examples of the
way he greets the various people he meets with appropriate speech.
224

2) Sace bhikkhave bhikkhunparis nanda dassanya upasakamati
If, monks, a group of nuns approach to see nanda

atitt va bhikkhave bhikkhunparis hoti atha nando tuh hoti.
but that group of nuns are dissatisfied if at that time nanda remains silent.
3) Sace bhikkhave upsakaparis nanda dassanya upasakamati
If, monks, a group of laymen approach to see nanda

atitt va bhikkhave upsakaparis hoti atha nando tuh hoti.
but that group of laymen are dissatisfied if at that time nanda remains silent.
4) Sace bhikkhave upsikparis nanda dassanya upasakamati
If, monks, a group of laywomen approach to see nanda

atitt va bhikkhave upsikparis hoti atha nando tuh hoti.
but that group of laywomen are dissatisfied if at that time nanda remains silent.
Ime kho bhikkhave cattro acchariy abbhutadhamm nande.
These are the four wonderful and marvellous things about nanda.
Cattrome bhikkhave acchariy abbhut dhamm Rae Cakkavattimhi.225
There are four wonderful and marvellous things, monks, about the Universal Monarch.
Katame cattro?
Which four?
225
cf. Cakkavatti-acchariyasutta (Ag. 4.130).

1) Sace bhikkhave Khattiyaparis Rjna Cakkavatti dassanya upasakamati
If, monks, a group of nobles approach to see the Universal Monarch

tatra ce Rj Cakkavatt bhsati, bhsitena pi s attaman hoti,
and if the Universal Monarch speaks, their minds are uplifted with the speech,
atitt va bhikkhave Khattiyaparis hoti atha Rj Cakkavatt tuh hoti.
but that group of nobles are dissatisfied if then the Universal Monarch remains silent.
2) Sace bhikkhave brhmaaparis Rjna Cakkavatti dassanya upasakamati
If, monks, a group of brahmins approach to see the Universal Monarch

atitt va bhikkhave brhmaaparis hoti atha Rj Cakkavatt tuh hoti.
but that group of brahmins are dissatisfied if then the Universal Monarch remains silent.
3) Sace bhikkhave gahapatiparis Rjna Cakkavatti dassanya upasakamati
If, monks, a group of householders approach to see the Universal Monarch

atitt va bhikkhave gahapatiparis hoti atha Rj Cakkavatt tuh hoti.
but that group of householders are dissatisfied if then the Universal Monarch remains
silent.
4) Sace bhikkhave samaaparis Rjna Cakkavatti dassanya upasakamati
If, monks, a group of ascetics approach to see the Universal Monarch

atitt va bhikkhave samaaparis hoti atha Rj Cakkavatt tuh hoti.
but that group of ascetics are dissatisfied if then the Universal Monarch remains silent.

Evam-eva kho bhikkhave cattro acchariy abbhut dhamm nande.
In the same way there are four wonderful and marvellous things, monks, about nanda.
1) Sace bhikkhave bhikkhuparis nanda dassanya upasakamati
If, monks, a group of monks approach to see nanda

atitt va bhikkhave bhikkhuparis hoti atha nando tuh hoti.
but that group of monks are dissatisfied if at that time nanda remains silent.
2) Sace bhikkhave bhikkhunparis nanda dassanya upasakamati
If, monks, a group of nuns approach to see nanda

atitt va bhikkhave bhikkhunparis hoti atha nando tuh hoti.
but that group of nuns are dissatisfied if at that time nanda remains silent.
3) Sace bhikkhave upsakaparis nanda dassanya upasakamati
If, monks, a group of laymen approach to see nanda

atitt va bhikkhave upsakaparis hoti atha nando tuh hoti.
but that group of laymen are dissatisfied if at that time nanda remains silent.
4) Sace bhikkhave upsikparis nanda dassanya upasakamati
If, monks, a group of laywomen approach to see nanda

atitt va bhikkhave upsikparis hoti atha nando tuh hoti.
but that group of laywomen are dissatisfied if at that time nanda remains silent.
Ime kho bhikkhave cattro acchariy abbhut dhamm nande. ti

There are the four wonderful and marvellous things, monks, about nanda.
[37: Kusinrassa Itihso]

[Kusinrs History]226
Eva vutte yasm nando Bhagavanta etad-avoca:
After this was said, venerable nanda addressed the Gracious One, (saying):
M Bhante Bhagav imasmi khuddakanagarake227
* Reverend Sir, may the Gracious One not attain Final Emancipation in this small
town,
ujjagalanagarake skhnagarake parinibbyi.
this barren town, this branch town.
Santi Bhante ani mahnagarni seyyathda:
There are, reverend Sir, other great towns, such as:
Camp Rjagaha Svatth Sketa Kosamb Bras Camp, Rjagaha, Svatth, Sketa, Kosamb, Bras228 ettha Bhagav parinibbyatu.
let the Gracious One attain Final Emancipation there.
Ettha bah Khattiyamahsl brhmaamahsl gahapatimahsl,
There are many wealthy Nobles there, wealthy brahmins, wealthy householders,
Tathgate abhippasann te Tathgatassa sarrapja karissant. ti
who are devoted to the Realised One, and will worshipfully (dispose of) the Realised
Ones body.
226
cf. the opening of Mahsudassanasutta (DN 17). According to Yang-Gyu An (p. 167) in the
other versions of this discourse the whole of Mahsudassanasutta is included at this point.
227
PTS: kua-, throughout, which Rhys-Davids derives from Sanskrit kuya and translates as
wattle-and-daub. However, the explanation in the Commentary (ChS): khuddakanagarake ti
nagarapatirpake sambdhe khuddakanagarake shows that this cannot be correct. The
unnecessary repetition of khuddaka- in the definition, however, indicates we should probably take
khudda- as the reading. PTS has this as a variant, but none of the texts consulted have it as the
reading.
228
These are all major cities of their various countries. Camp in Ag, Rjagaha in Magadh,
Svatth in Northern Kosala, Sketa in Southern Kosala, Kosamb in Vas, Bras in Ks.

M heva nanda avaca, m heva nanda avaca:
Do not say that, nanda, do not say that, nanda:
Khuddakanagaraka ujjagalanagaraka skhnagarakan-ti.
(This) small town, this barren town, this branch town.
Bhtapubba nanda Rj Mahsudassano nma ahosi,
Formerly, nanda, there was a King by the name of Mahsudassana,
Cakkavatt Dhammiko Dhammarj, cturanto vijitv,
a Righteous Monarch, a Righteous King, who was victorious over the four quarters,
janapadatthvariyappatto sattaratanasamanngato.
one who had established a stable country, endowed with the seven jewels.229
Rao nanda Mahsudassanassa aya Kusinr Kusvat nma rjadhn ahosi.
This Kusinr, was then named Kusvat, and was King Mahsudassanas capital city.
Puratthimena ca Pacchimena ca dvdasayojanni ymena,
Stretching for twelve leagues from East to West,
Uttarena ca Dakkhiena ca sattayojanni vitthrena,
and seven leagues from North to South,
Kusvat nanda rjadhn iddh ceva ahosi,
the capital city Kusvat was prosperous, nanda,
pht ca bahujan ca kiamanuss ca subhikkh ca,
successful, populous, full of people, with much food,
seyyath pi nanda devna akamand nma rjadhn iddh ceva hoti,
just as, nanda, the capital city of the Divinities named akamand is prosperous,
pht ca bahujan ca kiayakkh ca subhikkh ca,
successful, populous, full of people, with much food,
evam-eva kho nanda Kusvat rjadhn iddh ceva ahosi,
so the capital city Kusvat was prosperous, nanda,
pht ca bahujan ca kiamanuss ca subhikkh ca.
successful, populous, full of people, with much food.
Kusvat nanda rjadhn dasahi saddehi avivitt ahosi div ceva ratti-ca,
The capital city Kusvat was never separated from the ten sounds, by day or by night,
229
Gold, silver, pearls, jewels, lapis lazuli, diamonds, and coral.

seyyathda: hatthisaddena assasaddena rathasaddena bherisaddena,
that is to say: the sound of elephants, the sound of horses, the sound of chariots, the
sound of drums,
mudigasaddena vsaddena gtasaddena sammasaddena tasaddena,
the sound of tabours, the sound of lutes, the sound of songs, the sound of cymbals, the
sound of hand bells,
asntha pivatha khdath! ti dasamena saddena.230
(and with) eat, drink, chew! as the tenth sound.
[38: Mall Bhagavato Vandan]

[The Mallas Worship the Gracious One]
Gaccha tva nanda Kusinra pavisitv, Kosinrakna Mallna rocehi:
Go, nanda, and after entering into Kusinr, announce to the Mallas:
Ajja kho Vseh rattiy pacchime yme Tathgatassa Parinibbna bhavissati,
Today, Vsehas,231 in the last watch of the night, will be the Realised Ones attainment
of Final Emancipation,
abhikkamatha Vseh, abhikkamatha Vseh,
come along, Vsehas, come along, Vsehas,
m pacch vippaisrino ahuvattha:
do not regret it afterwards (thinking):
Amhka-ca no gmakkhette Tathgatassa Parinibbna ahosi,
In the area of our village, was the Realised Ones attainment of Final Emancipation,
na maya labhimh pacchime kle Tathgata dassany. ti
and we did not, in the last watch of the night, get to see the Realised One.
One,
nivsetv pattacvaram-dya attadutiyo232 Kusinra pvisi.
dressing, and taking his robes and bowl, he entered Kusinr with a companion.
230
BJT, ChS have eleven sounds with the addition of sakhasaddena after gtasaddena.
This is their clan name.
232
Thai: adutiyo, which reverses the meaning here: without a companion. Attadutiyo is an idiom
meaning literally: with oneself as second; cf. attacatuttha, attadvdasama; with oneself as fourth,
oneself as twelth.
231

Tena kho pana samayena Kosinrak Mall Santhgre sannipatit honti
Now at that time the Mallas from Kusinr were assembled in the Council Hall
kenacid-eva karayena.
having some business or other.
Atha kho yasm nando
Then venerable nanda
yena Kosinrakna Mallna Santhgra tenupasakami,
went to where the Mallas from Kusinr were assembled in the Council Hall,
upasakamitv Kosinrakna Mallna rocesi:
and after approaching he said this to the Mallas:
Ajja kho Vseh rattiy pacchime yme Tathgatassa Parinibbna bhavissati,
Today, Vsehas, in the last watch of the night, will be the Realised Ones attainment
of Final Emancipation,
abhikkamatha Vseh, abhikkamatha Vseh,
come along, Vsehas, come along, Vsehas,
m pacch vippaisrino ahuvattha:
do not regret it afterwards (thinking):
Amhka-ca no gmakkhette Tathgatassa Parinibbna ahosi,
In the area of our village, was the Realised Ones attainment of Final Emancipation,
na maya labhimh pacchime kle Tathgata dassany. ti
and we did not, in the last watch of the night, get to see the Realised One.
Idam-yasmato nandassa sutv,
After hearing this from venerable nanda,
Mall ca Mallaputt ca Mallasuis ca Mallapajpatiyo ca
the Mallas, the sons of the Mallas, the daughters-in-law of the Mallas, and the wives of
the Mallas
aghvino dumman cetodukkhasamappit.
became miserable, depressed, with their minds given over to suffering.
Appekacce kese pakiriya kandanti,
Some, having dishevelled hair, were weeping,
bh paggayha kandanti, chinnapta papatanti, vaanti vivaanti:
forwards as though with their feet cut off, they were crying:

Atha kho Mall ca Mallaputt ca Mallasuis ca Mallapajpatiyo ca,
Then the Mallas, the sons of the Mallas, the daughters-in-law of the Mallas, and the
wives of the Mallas,
aghvino dumman cetodukkhasamappit,
miserable, depressed, with their minds given over to suffering,
yena Upavattana Mallna Slavana, yen yasm nando tenupasakamisu.
approached the Mallas Sal Wood at Upavattana, and approached venerable nanda.
Then this occurred to venerable nanda:
Sace kho aha Kosinrake Malle ekam-eka Bhagavanta vandpessmi
If I make the Mallas of Kusinr worship the Gracious One one by one
avandito ca Bhagav Kosinrakehi Mallehi bhavissati
before the Gracious One has been worshipped by the Mallas of Kusinr
athya ratti vibhyissati.
the night will end.233
Yannnha Kosinrake Malle kulaparivattaso kulaparivattaso hapetv,
Now what if I, having segregated the Mallas family by family,
Bhagavanta vandpeyya:
made them worship the Gracious One, (saying):
Itthannmo Bhante Mallo saputto sabhariyo sapariso smacco
A Malla named so and so, together with his children, wife, dependents, and councillors
Bhagavato pde siras vandat? ti
worships the Gracious Ones feet with his head?
Atha kho yasm nando
233
Literally: the night will become bright.

Kosinrake Malle kulaparivattaso kulaparivattaso hapetv
having segregated the Mallas family by family,
Bhagavanta vandpesi:
made them worship the Gracious One, (saying):
Itthannmo Bhante Mallo saputto sabhariyo sapariso smacco
A Malla named so and so, together with his children, wife, dependents, and councillors
Bhagavato pde siras vandat. ti
worships the Gracious Ones feet with his head.
Atha kho yasm nando, etena upyena, pahameneva ymena,
Then venerable nanda, in this way, during the first watch of the night,
Kosinrake Malle Bhagavanta vandpesi.
made the Mallas of Kusinr worship the Gracious One.
[39: Subhaddo Pacchimo Sakkhisvako]

[Subhaddha, the Last Direct Disciple]
Tena kho pana samayena Subhaddo nma paribbjako Kusinrya paivasati.
Now at that time a wanderer named Subhadda234 had arrived at Kusinr.
Assosi kho Subhaddo paribbjako:
The wanderer Subhadda heard:
Ajja kira rattiy pacchime yme,
Today, it seems, in the last watch of the night,
samaassa Gotamassa Parinibbna bhavissat. ti
will be the ascetic Gotamas attainment of Final Emancipation.
Atha kho Subhaddassa paribbjakassa etad-ahosi:
Then this occurred to the wanderer Subhadda:
Suta kho pana meta paribbjakna vuhna mahallakna,
I have heard this from old, elderly wanderers,
234
The Commentary says he was a clothed wanderer (channaparibbjaka) born into a brhmaa
family, and gives an interesting story telling how there were two brothers in a previous life who
made offerings (to Paccekabuddhas, it seems, though it is not stated). The elder brother gave
offerings 9 times from each crop and was reborn as the person who became Ata Koaa
(the first disciple to attain), and the younger one also gave an offering and was later reborn as
Subhadda (the last direct disciple to attain).

cariyapcariyna bhsamnna:
who are teachers and teachers teachers, when they said:
Kadci karahaci Tathgat loke uppajjanti Arahanto Sammsambuddh. ti
Only occasionally, rarely, do Realised Ones, Worthy Ones, Perfect Sambuddhas arise in
the world.
Ajjeva rattiy pacchime yme samaassa Gotamassa Parinibbna bhavissati.
Today, in the last watch of the night, will be the ascetic Gotamas attainment of Final
Emancipation.
Atthi ca me aya kakhdhammo uppanno,
There is a doubt that has arisen for me,
eva pasanno aha samae Gotame:
and I have confidence in the ascetic Gotama thus:
Pahoti me samao Gotamo tath Dhamma desetu
The ascetic Gotama is able to teach the Teaching
yathha ima kakhdhamma pajaheyyan.-ti
in such a way that I will be able to abandon that doubt.
Atha kho Subhaddo paribbjako yena Upavattana Mallna Slavana,
Then the wanderer Subhadda approached the Mallas Sal Wood at Upavattana,
yen yasm nando tenupasakami,
and approached venerable nanda,
and after approaching he said to venerable nanda:
Suta meta bho nanda paribbjakna vuhna mahallakna,
I have heard this from old, elderly wanderers, dear nanda,
the world.
Emancipation.

yathha ima kakhdhamma pajaheyya.
Sdhha bho nanda labheyya samaa Gotama dassany. ti
It would be well, dear nanda, if I was allowed to see the ascetic Gotama.
Eva vutte yasm nando Subhadda paribbjaka etad-avoca:
After this was said, venerable nanda said this to the wanderer Subhadda:
Ala vuso Subhadda m Tathgata vihehesi kilanto Bhagav. ti
Enough, friend Subhadda, do not trouble the Realised One, the Gracious One is
exhausted.
Dutiyam-pi kho Subhaddo paribbjako yasmanta nanda etad-avoca:
For a second time the wanderer Subhadda said this to venerable nanda:
Kadci karahaci Tathgat loke uppajjanti Arahanto Sammsambuddh.
the world.
Today, in the last watch of the night, will be the Realised Ones attainment of Final
Emancipation.

Dutiyam-pi kho yasm nando Subhadda paribbjaka etad-avoca:
For a second time venerable nanda said this to the wanderer Subhadda:
exhausted.
Tatiyam-pi kho Subhaddo paribbjako yasmanta nanda etad-avoca:
For a third time the wanderer Subhadda said this to venerable nanda:
the world.
Emancipation.

Tatiyam-pi kho yasm nando Subhadda paribbjaka etad-avoca:
For a third time venerable nanda said this to the wanderer Subhadda:
exhausted.
Assosi kho Bhagav yasmato nandassa
The Gracious One heard venerable nanda
Subhaddena paribbjakena saddhi ima kathsallpa.
having this conversation with the wanderer Subhadda.
Ala nanda m Subhadda vresi
Enough, nanda, do not obstruct Subhadda
labhata nanda Subhaddo Tathgata dassanya.
allow Subhadda to see the Realised One.235
Ya kici ma Subhaddo pucchissati
Whatever Subhadda will ask of me
sabba ta apekkho va ma pucchissati no vihespekkho.
all of it he will ask of me seeking for deep knowledge, and not to trouble me.
Ya-cassha puho bykarissmi, ta khippam-eva jnissat. ti
Whatever question is put I will answer, and he will quickly understand it.
Atha kho yasm nando Subhadda paribbjaka etad-avoca:
Then venerable nanda said this to the wanderer Subhadda:
Gacchvuso Subhadda karoti te Bhagav oksan.-ti
Go, friend Subhadda, the Gracious One has given you permission.
Atha kho Subhaddo paribbjako yena Bhagav tenupasakami,
Then the wanderer Subhadda approached the Gracious One,
235
It is curious that the Buddha has to intervene here as he has just been praising nanda for
knowing the right time for letting people see him!

and after approaching, he exchanged greetings with the Gracious One,
sammodanya katha srya vtisretv, ekam-anta nisdi.
and after exchanging courteous talk and greetings, he sat down on one side.
Ekam-anta nisinno kho Subhaddo paribbjako Bhagavanta etad-avoca:
While sitting on one side the wanderer Subhadda said this to the Gracious One:
Yeme bho Gotama samaabrhma saghino gaino gacariy,
Those ascetics and brahmins, dear Gotama, who have a community, a group, who teach
a group,
t yasassino titthakar sdhusammat bahujanassa,
well-known, famous, religious founders, agreed upon as good for the people,
seyyathda: Prao Kassapo, Makkhali Goslo, Ajito Kesakambalo,
such as: Praa Kassapa, Makkhali Gosla, Ajita Kesakambala,
Pakudho Kaccyano, Sajayo Belahaputto, Nigaho Naputto,
Pakudha Kaccyana, Sajaya Belahaputta, Nigaha Naputta,236
sabbe te sakya paiya abbhaisu?
have they all understood, according to their own avowal?
Sabbeva na abbhaisu?
Have they all not understood?
Udhu ekacce abbhaisu?
Or, have some understood?
Udhu ekacce na abbhais? ti
Or, have some not understood?
Ala Subhadda tihateta:
Enough, Subhadda, stop this:237
Sabbe te sakya paiya abbhaisu?
Have they all understood, according to their own avowal?
Sabbeva na abbhaisu?
Have they all not understood?
236
These are six famous teachers of Lord Buddhas time. The Nigaha Naputta at least had
died some time before this.
237
The Commentary notes that it was neither profitable nor opportune for the Buddha to refute
the various sectarians at this point in time, so he simply taught his own Teaching.

Udhu ekacce abbhaisu?
Or, have some understood?
Udhu ekacce na abbhaisu? ti
Or, have some not understood?
Dhamma te Subhadda desissmi,
I will teach the Teaching to you, Subhadda,
ta suhi sdhuka manasikarohi bhsissm. ti
listen to it, apply your mind well, and I will speak.
Eva Bhante, ti kho Subhaddo paribbjako Bhagavato paccassosi,
Very well, reverend Sir, the wanderer Subhadda replied to the Gracious One,
Bhagav etad-avoca:
Yasmi kho Subhadda Dhammavinaye Ariyo Ahagiko Maggo na upalabbhati
Wherever, Subhadda, the Noble Eightfold Path is not found in a Teaching and
Discipline
samao pi tattha na upalabbhati,
there a (true) ascetic is not found,238
dutiyo pi tattha samao na upalabbhati,
there a second (true) ascetic is not found,
tatiyo pi tattha samao na upalabbhati,
there a third (true) ascetic is not found,
catuttho pi tattha samao na upalabbhati.
there a fourth (true) ascetic is not found.
Yasmi-ca kho Subhadda Dhammavinaye Ariyo Ahagiko Maggo upalabbhati
But wherever, Subhadda, the Noble Eightfold Path is found in a Teaching and Discipline
samao pi tattha upalabbhati,
there a (true) ascetic is found,
dutiyo pi tattha samao upalabbhati,
there a second (true) ascetic is found,
238
A (true) ascetic here refers to one who has reached the first path of Awakening, and is an
Ariya Sotpanna. Similarly with the second (Sakadgm) third (Angm), and fourth (Arahatta)
ascetics below.

tatiyo pi tattha samao upalabbhati,
there a third (true) ascetic is found,
catuttho pi tattha samao upalabbhati.
there a fourth (true) ascetic is found.
Imasmi kho Subhadda Dhammavinaye Ariyo Ahagiko Maggo upalabbhati,
In this Teaching and Discipline, Subhadda, the Noble Eightfold Path is found,
idheva Subhadda samao,
here a (true) ascetic is found,
idha dutiyo samao,
here a second (true) ascetic is found,
idha tatiyo samao,
here a third (true) ascetic is found,
idha catuttho samao.
here a fourth (true) ascetic is found.
Su parappavd samaebhi aehi ime ca Subhadda,
Void are the outside doctrines of these other ascetics,239 Subhadda,
bhikkh samm vihareyyu asuo loko Arahantehi assa.
240
(but) if monks should live well, the world will not be void of Worthy Ones.
Eknatiso vayas Subhadda,
(At) twenty-nine years, Subhadda,
Ya pabbaji kikusalnu-es,
I went forth a seeker of what is good,241
239
Subcomm: Parappavd ti paresa aatitthiyna nnappakr vd titthyatanni; outside

doctrines means the various doctrines and belief systems of the other sectarians.
240
Comm: samm vihareyyun-ti ettha sotpanno attano adhigatahna aassa kathetv ta
sotpanna karonto samm viharati nma, should live well, here a stream-enterer, having spoken
about his attainment to another, (thereby) making him a stream-enterer, then this is known as
living well. The same for those with the other attainments, or practising for the other
attainments.
241
The Commentary says ya here is merely a particle (without meaning), and continues: ki
kusalan-ti sabbautaa adhippeta; what is good means omniscient knowledge.

Vassni pasasamdhikni,
More than fifty years ago,242
Yato aha pabbajito Subhadda.
Wherefore I am (truly) gone forth, Subhadda.
yassa Dhammassa padesavatti
243
Existing in the realm of the right Teaching
Ito bahiddh samao pi natthi,
Outside of this there is no (true) ascetic,244
dutiyo pi samao natthi,
a second (true) ascetic is not found,
tatiyo pi samao natthi,
a third (true) ascetic is not found,
catuttho pi samao natthi.
a fourth (true) ascetic is not found.
Su parappavd samaebhi aehi ime ca Subhadda,
Void are the outside doctrines of these other ascetics, Subhadda,
bhikkh samm vihareyyu asuo loko Arahantehi ass. ti
(but) if monks should live well, the world will not be void of Worthy Ones.
Eva vutte Subhaddo paribbjako Bhagavanta etad-avoca:
After this was said, the wanderer Subhadda said this to the Gracious One:
Excellent, reverend Sir! Excellent, reverend Sir!
242
This is counting from the time of his going forth from the household life, after which he
spent 6 years as an ascetic before Awakening, and forty-five years thereafter teaching.
243
Comm: padesavatt ti padese vipassanmagge pavattanto; existing in the realm means
continuing along the path of insight.
244
Comm: padesavattivipassako pi natthi, pahamasamao sotpanno pi natth ti vutta hoti; no
one practising in the realm of insight, also no first ascetic who is a stream-enterer, this is what is
said.

andhakre v telapajjota dhreyya,
or bear an oil lamp in the darkness,
cakkhumanto rpni dakkhinti,
so that one who has eyes can see forms,
just so has the Teaching been made clear by the Gracious One in more than one way.
I go to the Gracious One for refuge, reverend Sir,
and to the Teaching, and to the Community of monks.
Labheyyha Bhante Bhagavato santike pabbajja
May I receive the going-forth, reverend Sir, in the presence of the Gracious One,
Yo kho Subhadda aatitthiyapubbo imasmi Dhammavinaye
Those who were formerly of another sect who in this Teaching and Discipline
kakhati pabbajja kakhati upasampada so cattro mse parivasati,
desire the going-forth, who desire full ordination, live on probation for four months,
catunna msna accayena,
and at the end of four months,
raddhacitt bhikkh pabbjenti upasampdenti bhikkhubhvya.
the minds of the monks being satisfied, they give the going-forth and the full ordination
into the monkhood.
Api ca-m-ettha puggalavemattat vidit. ti
But I understand there is a distinction between persons in this case.
Sace Bhante aatitthiyapubb imasmi Dhammavinaye,
If, reverend Sir, those who were formerly of another sect who in this Teaching and
Discipline,
kakhant pabbajja kakhant upasampada cattro mse parivasanti,
desire the going-forth, who desire full ordination, live on probation for four months,
catunna msna accayena,
and at the end of four months,

raddhacitt bhikkh pabbjenti upasampdenti bhikkhubhvya,
the minds of the monks being satisfied, they give the going-forth and the full ordination
into the monkhood,
aha cattri vassni parivasissmi, catunna vassna accayena,
then I will live on probation for four years, and at the end of four years,
raddhacitt bhikkh pabbjentu upasampdentu bhikkhubhvy. ti
the minds of the monks being satisfied, they can give the going-forth and the full
ordination into the monkhood.
Tena h nanda Subhadda pabbjeh. ti
Then, nanda, give the going-forth to Subhadda.
Atha kho Subhaddo paribbjako yasmanta nanda etad-avoca:
Then the wanderer Subhadda said this to venerable nanda:
Lbh te vuso nanda suladdha te vuso nanda,
There are certainly gains for you, friend nanda, it is certainly a good gain for you,
friend nanda,
ye ettha Satthr sammukh antevsikbhisekena abhisitt. ti
that here, face to face with the Teacher, you have been consecrated with an attendants
consecration.245
Alattha kho Subhaddo paribbjako
The wanderer Subhadda received
Bhagavato santike pabbajja, alattha upasampada.
the going forth in the presence of the Gracious One, received full ordination.
Acirpasampanno kho pan yasm Subhaddo,
Then not long after ordination, venerable Subhadda,
245
Or: you have been sanctified with an attendants sanctification, meaning: you have been
blessed with the blessing of being an attendent.

na cirasseva yassatthya kulaputt sammad-eva
dihe va dhamme saya abhi sacchikatv upasampajja vihsi.
and dwelt having known, experienced, and attained it himself in this very life.
Kh jti
vusita brahmacariya
kata karaya
Aataro kho pan yasm Subhaddo Arahata ahosi.
And venerable Subhadda became another of the Worthy Ones.
So Bhagavato pacchimo sakkhisvako ahos ti.
He was the last direct disciple of the Gracious One.246
Pacamabhavra
The Fifth Chapter for Recital (is Finished)
246
Commentary: Sagtikrakna vacana; (these are) the words of those who held the (First)
Council.
212
[Chahabhavra]
[The Sixth Chapter for Recitation]
[40: Tathgatassa Pacchim Anussan]
[The Last Instructions of the Realised One]
Siy kho pan nanda tumhka evam-assa:
It may be, nanda, that some of you may think in this way:
Attasatthuka pvacana natthi no Satth. ti
Past is the Teachers word, there is now no Teacher for us.
Na kho paneta nanda eva dahabba,
But it should not be seen like that, nanda,
yo vo nanda may Dhammo ca Vinayo ca desito paatto
whatever Teaching and Discipline has been taught by me or laid down, nanda,
so vo mamaccayena Satth.
that is your Teacher after my passing away.
***
Yath kho pan nanda etarahi bhikkh aamaa vusovdena
samudcaranti:
At present, nanda, the monks address each other with the word friend,
na kho mamaccayena eva samudcaritabba.
(but) after my passing away they are not to address (one another) thus.
Theratarena nanda bhikkhun navakataro bhikkhu
* The elder monk, nanda, should address the younger monk
nmena v gottena v vusovdena v samudcaritabbo.
by his name or by his clan (name) or by the word friend.
Navakatarena bhikkhun therataro bhikkhu
(But) the younger monk should address the elder monk
Bhante ti v yasm ti v samudcaritabbo.
as reverend Sir or venerable Sir.
***
212
The Sixth Chapter for Recitation - 213

kakhamno nanda Sagho mamaccayena,
Desiring (to do so), nanda, the Community after my passing away,
khuddnukhuddakni sikkhpadni samhanatu.
can abolish the minor and subsidiary training rules.247
***
Channassa nanda bhikkhuno mamaccayena brahmadao dtabbo. ti
The highest penalty, nanda, after my passing away, is to be handed out to the monk
Channa.
Katamo pana Bhante brahmadao? ti
But what is the highest penalty, reverend Sir?
Channo nanda bhikkhu ya iccheyya ta vadeyya
The monk Channa, nanda, may say whatever he wishes
so bhikkhhi neva vattabbo na ovaditabbo na anussitabbo. ti
but he is not to be spoken to or advised or instructed by the monks.248
***
Siy kho pana bhikkhave ekabhikkhussa pi kakh v vimati v
It may be, monks, that for one of the monks there is doubt or confusion
Buddhe v Dhamme v Saghe v Magge v paipadya v.
about the Buddha, or about the Teaching, or about the Community, or about the Path, or
about the practice.
Pucchatha bhikkhave m pacch vippaisrino ahuvattha:
Ask, monks, do not be regretful later (thinking):
Sammukhbhto no Satth ahosi
The Teacher was face to face with us
na maya sikkhimh Bhagavanta sammukh paipucchitun.-ti
and we didnt ask the Gracious One directly about the training.
247
nanda was greatly blamed at the First Council for not asking the Buddha what the minor
and subsidiary training rules were. As there was no agreement as to the range of rules included
here the decision was made at the Council not to abolish any of them.
248
When he found out the Brahmadaa punishment had been decreed by the Buddha before he
died, Channa was humbled, and later, striving in solitude, he became a Worthy One, at which
point the penalty lapsed.

Eva vutte te bhikkh tuh ahesu.
After this was said those monks were silent.
Dutiyam-pi kho Bhagav bhikkh mantesi:
For a second time the Gracious One addressed the monks, (saying):
about the practice.
Dutiyam-pi kho te bhikkh tuh ahesu.
For a second time those monks were silent.
Tatiyam-pi kho Bhagav bhikkh mantesi:
For a third time the Gracious One addressed the monks, (saying):
about the practice.

Tatiyam-pi kho te bhikkh tuh ahesu.
For a third time those monks were silent.
Siy kho pana bhikkhave Satthu gravena pi na puccheyytha,
It may be, monks, that out of respect for the Teacher you do not ask,
sahyako pi bhikkhave sahyakassa rocet. ti
then one friend, monks, can inform another friend (about his doubts).
Eva vutte te bhikkh tuh ahesu.
After this was said those monks were silent.
Acchariya Bhante abbhuta Bhante,
eva pasanno aha Bhante imasmi bhikkhusaghe
I am confident, reverend Sir, that in this Community of monks
natthi ekabhikkhussa pi kakh v vimati v
there is not one of the monks in this Community of monks who has doubt or confusion
Buddhe v Dhamme v Saghe v Magge v paipadya v. ti
about the practice.
Pasd kho tva nanda vadesi,
Out of confidence, nanda, you speak,
am-eva hettha nanda Tathgatassa
but the Realised One, nanda, has knowledge that
natthi imasmi Bhikkhusaghe ekabhikkhussa pi kakh v vimati v
there is not one of the monks in this Community of monks who has doubt or confusion
about the practice.

Imesa hi nanda pacanna bhikkhusatna,
For amongst these five hundred monks, nanda,
yo pacchimako bhikkhu so sotpanno aviniptadhammo,
he who is the last monk, is a Stream-Enterer, no longer subject to falling (into the lower
realms),
niyato sambodhiparyano. ti
249
and has a fixed destiny ending in Final Awakening.
***
Handa dni bhikkhave mantaymi vo vayadhamm sakhr,
Come now, monks, for I tell you (all) conditioned things are subject to decay,
appamdena sampdeth! ti
strive on with heedfulness!
Aya Tathgatassa pacchim vc.
These were the last words of the Realised One.250
[41: Parinibbna]
[The Final Emancipation]
Atha kho Bhagav pahamajjhna sampajji,
Then the Gracious One attained the first absorption,
pahamajjhn vuhahitv, dutiyajjhna sampajji,
and after emerging from the first absorption he attained the second absorption,
dutiyajjhn vuhahitv, tatiyajjhna sampajji,
and after emerging from the second absorption he attained the third absorption,
tatiyajjhn vuhahitv, catutthajjhna sampajji,
251
and after emerging from the third absorption he attained the fourth absorption,
catutthajjhn vuhahitv, ksnacyatana sampajji,
and after emerging from the fourth absorption he attained the sphere of endless space,
249
According to the Commentary the last monk the Buddha was referring to was nanda
himself, and this was said to encourage his efforts.
250
Commentary: Sagtikrakna vacana; the words of those who held the (First) Council.
251
The first 4 absorptions are referred to as the form absorptions (rpajhna), the next 4 are
called formless absorptions (arpajhna).

ksnacyatanasampattiy vuhahitv, viacyatana sampajji,
and after emerging from the sphere of endless space he attained the sphere of endless
consciousness,
viacyatanasampattiy vuhahitv, kicayatana sampajji,
and after emerging from the sphere of endless consciousness he attained the sphere of
nothingness,
kicayatanasampattiy vuhahitv,
and after emerging from the sphere of nothingness,
nevasansatayana sampajji,
he attained the sphere of neither-perception-nor-non-perception,
nevasansayatanasampattiy vuhahitv,
and after emerging from the sphere of neither-perception-nor-non-perception,
savedayitanirodha sampajji.
he attained the cessation of perception and feeling.
Atha kho yasm nando yasmanta Anuruddha etad-avoca:
Then venerable nanda said this to venerable Anuruddha:
Parinibbuto Bhante Anuruddha Bhagav? ti
(Has) the Gracious One, reverend Anuruddha, attained Final Emancipation?252
Nvuso nanda Bhagav parinibbuto savedayitanirodha sampanno. ti
The Gracious One, reverend nanda, has not attained Final Emancipation, he has
253
attained the cessation of perception and feeling.
Atha kho Bhagav savedayitanirodhasampattiy vuhahitv,
Then the Gracious One, after emerging from the cessation of perception and feeling,
nevasansayatana sampajji,
attained the sphere of neither-perception-nor-non-perception,
nevasansayatanasampattiy vuhahitv, kicayatana sampajji,
and after emerging from the sphere of neither-perception-nor-non-perception he
attained the sphere of nothingness,
252
From here onwards until the arrival of Ven. Mahkassapa, Ven. Anuruddha is the monk
everyone turns to for guidance.
253
The difference between being in this state and being dead in described in Mahvedallasutta
(MN 43), where it says in both the bodily, verbal, and mental processes (kya-, vac-,
cittasakhr) have stopped and subsided; but in one who is dead the lifespan (yu) has ended,
the vital heat (usm) has cooled down, and the faculties (indriya) have dispersed. Not so in one
with this attainment, though from the outside it must be difficult to tell the difference.

kicayatanasampattiy vuhahitv, viacyatana sampajji,
and after emerging from the sphere of nothingness he attained the sphere of endless
consciousness,
viacyatanasampattiy vuhahitv, ksnacyatana sampajji,
and after emerging from the sphere of endless consciousness he attained the sphere of
endless space,
ksnacyatanasampattiy vuhahitv, catutthajjhna sampajji,
and after emerging from the sphere of endless space he attained the fourth absorption,
catutthajjhn vuhahitv, tatiyajjhna sampajji,
and after emerging from the fourth absorption he attained the third absorption,
tatiyajjhn vuhahitv, dutiyajjhna sampajji,
and after emerging from the third absorption he attained the second absorption,
dutiyajjhn vuhahitv, pahamajjhna sampajji,
and after emerging from the second absorption he attained the first absorption,
pahamajjhn vuhahitv, dutiyajjhna sampajji,
and after emerging from the first absorption he attained the second absorption,
dutiyajjhn vuhahitv, tatiyajjhna sampajji,
and after emerging from the second absorption he attained the third absorption,
tatiyajjhn vuhahitv, catutthajjhna sampajji,
and after emerging from the third absorption he attained the fourth absorption,
catutthajjhn vuhahitv, samanantar Bhagav parinibbyi.
and after emerging from the fourth absorption, immediately the Gracious One attained
Final Emancipation.
Parinibbute Bhagavati saha Parinibbn mahbhmiclo ahosi,
When the Gracious One attained Final Emancipation along with the Emancipation there
was a great earthquake,
bhisanako lomahaso Devadundubhiyo ca phalisu.
and an awful, horrifying crash of the Divinities (thunder) drum.
Parinibbute Bhagavati saha Parinibbn
When the Gracious One attained Final Emancipation along with the Emancipation

Brahm Sahampati ima gtha abhsi:
Brahm Sahampati spoke this verse:254
Sabbe va nikkhipissanti bht loke samussaya,
All beings in the world will surely lay aside the body,
Yath255 Etdiso Satth loke appaipuggalo,
In the same way the Teacher, Such-like, unmatched in the world,
Tathgato balappatto Sambuddho parinibbuto. ti
the Realised One, attained to (the ten) strengths, the Sambuddha, has attained
Final Emancipation.
Sakko Devnamindo ima gtha abhsi:
Sakka, the Lord of the Divinities, spoke this verse:
Anicc vata sakhr uppdavayadhammino
Impermanent, indeed, are (all) processes, arisen they have the nature to decay,
Uppajjitv nirujjhanti tesa vpasamo sukho. ti
After arising they come to cessation, the stilling of them is blissful.256
yasm Anuruddho im gthyo abhsi:
venerable Anuruddha spoke these verses:
Nhu asssapassso hitacittassa Tdino,
There is no more breathing for that Such-like one of steady mind,
Anejo santim-rabbha ya klam-akar Muni.
Freed from lust, the Sage who has died, has entered the peace (of Nibbna).
Asallnena cittena vedana ajjhavsayi,
With an unshaken heart, he endured the painful feelings,
Pajjotasseva Nibbna vimokkho cetaso ah. ti
Like a flame (when it goes out) so his mind was liberated in Nibbna.257
254
It was Brahm Sahampati who had requested the newly Awakened Buddha ot preach some 45
years previously.
255
ChS, Thai: Yattha; where, wherever, which does not have a good meaning.
256
This famous verse is normally chanted by monks at a funeral.
257
In Aggivacchasutta (MN 72) the Buddha tells Vaccha that as with a fire that has gone out
you cannot say it has gone to the East, West, North or South, similarly with the mind of someone

yasm nando ima gtha abhsi:
venerable nanda spoke this verse:
Tad-si ya bhisanaka tad-si lomahasana,
With that there was fear, with that there was horror,
Sabbkravarpete Sambuddhe Parinibbute. ti
When the Sambuddha, endowed with all noble qualities, attained Emancipation.
Parinibbute Bhagavati ye tattha bhikkh avtarg
When the Gracious One attained Final Emancipation those monks there who were not
free from passion,
appekacce bh paggayha kandanti, chinnapta papatanti vaanti vivaanti:
forwards as though with their feet cut off, were crying:
Atikhippa Bhagav parinibbuto,
Too quickly the Gracious One has attained Final Emancipation,
atikhippa Sugato parinibbuto,
too quickly the Fortunate One has attained Final Emancipation,
atikhippa Cakkhum loke antarahito! ti
too quickly the Visionary in the world has disappeared!
Ye pana te bhikkh vtarg te sat sampajn adhivsenti:
But those monks who were free from passion, mindfully, with full awareness, endured,
(thinking):
Atha kho yasm Anuruddho bhikkh mantesi:
Then venerable Anuruddha said this to the monks:
Ala vuso m socittha m paridevittha,
Enough, friends, do not grieve, do not lament,
who is fully released you cannot say that it will arise or not arise. The question simply doesnt
apply.

na nu eta vuso Bhagavat paikacceva akkhta:
were you not warned by the Gracious One when he declared:
Sabbeheva piyehi manpehi nnbhvo vinbhvo aathbhvo.
appealing.
Ta kutettha vuso labbh ya ta,
How can it be otherwise, friends, for that which is obtained,
born, become, in process, subject to dissolution?
Ta vata m palujj ti neta hna vijjati.
Devat vuso ujjhyant. ti
The Divinities, friends, are complaining.
Kathabht pana Bhante yasm Anuruddho Devat manasikarot? ti
But what beings and Divinities is the venerable Anuruddha thinking of?
Santvuso nanda Devat kse Pahavsainiyo kese pakiriya kandanti
There are, friend nanda, Divinities in the sky, perceiving the Earth, who, having
bh paggayha kandanti chinnapta papatanti vaanti vivaanti
forwards as though with their feet cut off, crying:
Santvuso nanda Devat Pahaviy Pahavsainiyo kese pakiriya kandanti
There are, friend nanda, Divinities on the Earth, perceiving the Earth, who, having

bh paggayha kandanti chinnapta papatanti vaanti vivaanti
forwards as though with their feet cut off, crying:
Y pana t Devat vtarg t sat sampajn adhivsenti:
But those Divinities, who have cut off passion, they mindfully, with full awareness,
endure, (thinking):
Anicc sakhr ta kutettha labbh?. ti
[42: Sarrapaipajjana]
[The Preparation of the Body]
Atha kho yasm ca Anuruddho yasm ca nando
Then venerable Anuruddha and venerable nanda
ta rattvasesa Dhammiy kathya vtinmesu.
spent the rest of the night in talk about the Teaching.
Atha kho yasm Anuruddho yasmanta nanda mantesi:
Then venerable Anuruddha addressed venerable nanda, (saying):
Gacchvuso nanda Kusinra pavisitv,
Go, nanda, and after entering Kusinr
Kosinrakna Mallna rocehi:
inform the Mallas of Kusinr, (saying):
Parinibbuto Vseh Bhagav yassa dni kla maath. ti
The Gracious One has attained Emancipation, Vsehas, now is the time for whatever
you are thinking.
Eva Bhante, ti kho yasm nando yasmato Anuruddhassa paissutv,
Very well, reverend Sir, said venerable nanda, and after replying to venerable
Anuruddha,

pubbahasamaya nivsetv, pattacvaram-dya, attadutiyo Kusinra pvisi.
dressing in the morning time, and taking his robes and bowl, he entered Kusinr with a
companion.
Tena kho pana samayena Kosinrak Mall
Now at that time the Mallas from Kusinr
Santhgre sannipatit honti teneva karayena.
were assembled in the Council Hall having some business (or other).
Atha kho yasm nando
yena Kosinrakna Mallna Santhgra tenupasakami,
approached the Mallas from Kusinr in the Council Hall,
upasakamitv Kosinrakna Mallna rocesi:
and after approaching he informed the Mallas of Kusinr (saying):
Parinibbuto Vseh Bhagav yassa dni kla maath. ti
The Gracious One has attained Emancipation, Vsehas, now is the time for whatever
you are thinking.
Idam-yasmato nandassa vacana sutv,
After hearing this word from venerable nanda,
Mall ca Mallaputt ca Mallasuis ca Mallapajpatiyo ca
the Mallas, the sons of the Mallas, the daughters-in-law of the Mallas, and the wives of
the Mallas
aghvino dumman cetodukkhasamappit.
became miserable, depressed, with their minds given over to suffering.
Appekacce kese pakiriya kandanti,
Some, having dishevelled hair, were weeping,
bh paggayha kandanti, chinnapta papatanti, vaanti vivaanti
forwards as though with their feet cut off, they were crying:

Atha kho Kosinrak Mall purise pesu:
Then the Mallas from Kusinr ordered (their) men, (saying):
Tena hi bhae Kusinrya gandhamla-ca,
* Now, friends, gather together perfume and flowers,
sabba-ca tvacara sannipteth. ti
and all the musicians in Kusinr.
Atha kho Kosinrak Mall gandhamla-ca sabba-ca tvacara,
* Then the Mallas of Kusinr, having taken perfumes and garlands, and all the
musicians,
paca ca dussayugasatni dya,
and five-hundred pairs of clothes,
yena Upavattana Mallna Slavana,
approached the Mallas Sal Wood at Upavattana,
yena Bhagavato sarra tenupasakamisu,
and the Gracious Ones body,
upasakamitv Bhagavato sarra,
after approaching the Gracious Ones body,
naccehi gtehi vditehi mlehi gandhehi,
* through honouring, respecting, revering, and worshipping (the body),
sakkaront garukaront mnent pjent,
with dance, song, music, garlands, and perfumes,
celavitnni karont maalamle paiydent,
and making cloth canopies, and preparing circular pavillions,
eva ta divasa vtinmesu.
they made the day pass.
Atha kho Kosinrakna Mallna etad-ahosi:
Then this occurred to the Mallas of Kusinr:
Ativiklo kho ajja Bhagavato sarra jhpetu,
Today it is too late to burn the Gracious Ones body,
svedni maya Bhagavato sarra jhpessm. ti
tomorrow we will burn the Gracious Ones body.

Atha kho Kosinrak Mall
Then the Mallas of Kusinr,
Bhagavato sarra naccehi gtehi vditehi mlehi gandhehi,
* through honouring, respecting, revering, and worshipping the Gracious Ones body,
celavitnni karont maalamle paiydent,
and making cloth canopies, and preparing circular pavillions,
dutiyam-pi divasa vtinmesu,
they made the second day pass,
tatiyam-pi divasa vtinmesu,
they made the third day pass,
catuttham-pi divasa vtinmesu,
they made the fourth day pass,
pacamam-pi divasa vtinmesu,
they made the fifth day pass,
chaham-pi divasa vtinmesu.
they made the sixth day pass.258
Atha kho sattamam-pi divasa Kosinrakna Mallna etad-ahosi:
Then on the seventh day this occurred to the Mallas of Kusinr:
Maya Bhagavato sarra naccehi gtehi vditehi mlehi gandhehi
* While honouring, respecting, revering, and worshipping the Gracious Ones body,
dakkhiena dakkhia Nagarassa haritv,
after taking it out of the city by the South,
bhirena bhira dakkhiato Nagarassa Bhagavato sarra jhpessm. ti
on the outside of the City to the South we will burn the Gracious Ones body.
Tena kho pana samayena aha Mallapmokkh,
Now at that time eight leaders of the Mallas,
258
Although this looks like a repetition passage, no ellipsis is marked in any of the editions.

ssa naht ahatni vatthni nivatth:
having washed their heads and put on clean clothes, (said):
Maya Bhagavato sarra uccressm, ti na sakkonti uccretu.
Let us lift the Gracious Ones body, but they were not able to lift (it).
Atha kho Kosinrak Mall yasmanta Anuruddha etad-avocu:
Then the Mallas of Kusinr said this to venerable Anuruddha:
Ko nu kho Bhante Anuruddha hetu ko paccayo
What is the reason, Anuruddha, what is the cause
yenime aha Mallapmokkh ssa naht ahatni vatthni nivatth:
why eight leaders of the Mallas, having washed their heads and put on clean clothes,
(and saying):
Maya Bhagavato sarra uccressm, ti na sakkonti uccretun?-ti
Let us lift the Gracious Ones body, are not able to lift (it)?
Aath kho Vseh tumhka adhippyo aath Devatna adhippyo. ti
You Vsehas have one intention, and the Divinities have another intention.
Katha pana Bhante Devatna adhippyo. ti
But what is the Divinities intention, reverend Sir?
Tumhka kho Vseh adhippyo:
Your intention, Vsehas, is:
Maya Bhagavato sarra naccehi gtehi vditehi mlehi gandhehi,
* We, while honouring, respecting, revering, and worshipping the Gracious Ones body,
dakkhiena dakkhia Nagarassa haritv,
after taking it out of the City by the South,
bhirena bhira dakkhiato Nagarassa Bhagavato sarra jhpessm. ti
on the outside of the City to the South, will burn the Gracious Ones body.
Devatna kho Vseh adhippyo:
* The Divinities intention, Vsehas, is:
Maya Bhagavato sarra dibbehi naccehi gtehi vditehi mlehi gandhehi,
We, while honouring, respecting, revering, and worshipping the Gracious Ones body,
s

akkaront garukaront mnent pjent,
with the Divinities dance, song, music, garlands, and perfumes,
uttarena uttara Nagarassa haritv,
after carrying it to the North of the City by the North,
Uttarena Dvrena Nagara pavesetv,
and re-entering the City by the North Gate,
majjhena majjha Nagarassa haritv,
and carrying it to the middle of the City by the middle,
Puratthimena Dvrena nikkhamitv,
and going out by the Eastern Gate,
puratthimato Nagarassa Makuabandhana nma Mallna Cetiya,
to the East of the City, at the Mallas Shrine called the Bonded Coronet,
ettha Bhagavato sarra jhpessm. ti
there let us burn the Gracious Ones body.
Yath Bhante Devatna adhippyo tath hot. ti
Let us do according to the Divinities intention, reverend Sir.
***
Tena kho pana samayena Kusinr yva sandhisamalasakar,
* Now at that time the whole of Kusinr, including the dirty rubbish heaps,
jaumattena odhin Mandravapupphehi santhat hoti.
was covered knee-deep with (Divine) Coral Tree flowers.
Atha kho Devat ca Kosinrak ca Mall
Then the Divinities and the Mallas of Kusinr
Bhagavato sarra Dibbehi ca mnusakehi ca naccehi gtehi vditehi mlehi gandhehi
* while honouring, respecting, revering, and worshipping the Gracious Ones body
with the Divinities and mens dance, song, music, garlands, and perfumes,
uttarena uttara Nagarassa haritv,
after carrying it to the North of the City by the North,
Uttarena Dvrena Nagara pavesetv,
and re-entering the City by the North Gate,

majjhena majjha Nagarassa haritv,
and carrying it to the middle of the City by the middle,
Puratthimena Dvrena nikkhamitv,
and going out by the Eastern Gate,
puratthimato Nagarassa Makuabandhana nma Mallna Cetiya
to the East of the City, at the Mallas Shrine called the Bonded Coronet
ettha Bhagavato sarra nikkhipisu.
there set down the Gracious Ones body.
Atha kho Kosinrak Mall yasmanta nanda etad-avocu:
Then the Mallas of Kusinr said this to venerable nanda:
Katha maya Bhante nanda Tathgatassa sarre paipajjm. ti
How do we act, reverend nanda, in regard to the Realised Ones body?
Yath kho Vseh Rao Cakkavattissa sarre paipajjanti,
As you act, Vsehas, in regard to the Universal Monarchs body,
eva Tathgatassa sarre paipajjitabban.-ti
so you should act in regard to the Realised Ones body.
Katha pana Bhante nanda Rao Cakkavattissa sarre paipajjant. ti
But how do we act, reverend nanda, in regard to the Universal Monarchs body?
Rao Vseh Cakkavattissa sarra ahatena vatthena vehenti,
They wrap the Universal Monarchs body, Vsehas, with clean cloth,
ahatena vatthena vehetv vihatena kappsena vehenti,
and after wrapping with clean cloth, they wrap with carded cotton,
vihatena kappsena vehetv ahatena vatthena vehenti,
and after wrapping with carded cotton, they wrap with clean cloth,
etena upyena pacahi yugasatehi Rao Cakkavattissa sarra vehetv
by this means after wrapping the Universal Monarchs body with five-hundred pairs (of
cloth and cotton),
yasya teladoiy pakkhipitv, aiss yasya doiy paikkujjitv,
enclosing it in an oil tub made of iron, and enclosing it in another iron tub,
sabbagandhna citaka karitv, Rao Cakkavattissa sarra jhpenti,
and putting it on a scented funeral pyre, they burn the Universal Monarchs body,

ctummahpathe Rao Cakkavattissa thpa karonti.
and they build a Shrine for the Universal Monarch at the crossroads.
Eva kho Vseh Rao Cakkavattissa sarre paipajjanti.
So they act, Vsehas, in regard to a Universal Monarchs body.
Yath kho Vseh Rao Cakkavattissa sarre paipajjanti,
Just as they act, Vsehas, in regard to a Universal Monarchs body,
eva Tathgatassa sarre paipajjitabba,
so should they act in regard to a Realised Ones body,
ctummahpathe Tathgatassa thpo ktabbo.
and a Shrine should be made for the Realised One at the crossroads.
Tattha ye mla v gandha v cuaka v ropessanti v
Whoever there prepares flowers, incense, or powder, or
abhivdessanti v citta v pasdessanti,
worships or establishes confidence in his mind,
tesa ta bhavissati dgharatta hitya sukhy. ti
that will be for their benefit and happiness for a long time.
Atha kho Kosinrak Mall purise pesu:
Then the Mallas of Kusinr gave orders to (their) men, (saying):
Tena hi bhae Mallna vihata kappsa sannipteth. ti
If it is so (then) wrap (the body) with the Mallas carded cloth, friends.
Atha kho Kosinrak Mall Bhagavato sarra ahatena vatthena vehesu,
Then the Mallas of Kusinr wrapped the Gracious Ones body with clean cloth,
ahatena vatthena vehetv vihatena kappsena vehesu,
and after wrapping with clean cloth, they wrapped with carded cotton,
vihatena kappsena vehetv ahatena vatthena vehesu
and after wrapping with carded cotton, they wrapped with clean cloth,
etena upyena pacahi yugasatehi Bhagavato sarra vehetv,
and by this means, after wrapping the Gracious Ones body with five-hundred pairs (of
cloth and cotton),
yasya teladoiy pakkhipitv, aiss yasya doiy paikkujjitv,
enclosing it in an oil tub made of iron, and enclosing it in another iron tub,

sabbagandhna citaka karitv, Bhagavato sarra citaka ropesu.
and putting it on a scented funeral pyre, they put the Gracious Ones body on the funeral
pyre.
[43: Mahkassapakath]
[The Story concerning Mahkassapa]259
Now at that time venerable Mahkassapa
Pvya Kusinra addhnamaggapaipanno hoti,
was travelling along the highway from Pv to Kusinr,
mahat bhikkhusaghena saddhi pacamattehi bhikkhusatahi.
together with a great Community of monks, around five-hundred monks.
Atha kho yasm Mahkassapo magg okkamma aatarasmi rukkhamle nisdi.
Then venerable Mahkassapa, after descending from the path, sat down at the root of a
certain tree.
Tena kho pana samayena aataro jvako
Now at that time a certain jvaka260
Kusinrya Mandravapuppha gahetv, Pva addhnamaggapaipanno hoti.
while holding a Mandrava flower261 from Kusinr was travelling along the highway
to Pv.
Addas kho yasm Mahkassapo ta jvaka drato va gacchanta,
Venerable Mahkassapa saw that jvaka approaching from afar,
disv ta jvaka etad-avoca:
and after seeing (him), he said this to that jvaka:
Apvuso amhka Satthra jns? ti
Do you know our Teacher, friend?
ma vuso jnmi. Ajja satthaparinibbuto samao Gotamo,
Certainly, friend, I know. Today is seven days since the Final Emancipation of the
ascetic Gotama,
259
cf. Pacasatikakkhandhaka, opening (Cullavagga, 11).

Sometimes translated as naked ascetic. The jvakas were followers of Makkhali Gosla, and
held that there was no result of action (akriyavda).
261
Mandrava flowers were believed to grow in the Tusita heaven and only fall on special
occasions.
260

tato me ida Mandravapuppha gahitan.-ti
therefore I am holding this Mandrava flower.
Tattha ye te bhikkh avtarg
Then those monks there who were not free from passion,
appekacce bh paggayha kandanti,
some, throwing up their arms, were weeping,
chinnapta papatanti vaanti vivaanti:
falling down (as though) cut down, rolling backwards and forwards as though with their
feet cut off, they were crying:
Ye pana te bhikkh vtarg te sat sampajn adhivsenti:
But those monks who were free from passion, mindfully, with full awareness, endured,
(thinking):
***
Tena kho pana samayena Subhaddo nma vuhapabbajito
Now at that time one who had gone forth in old age, named Subhadda
tassa parisya nisinno hoti.
262
was sitting in that group.
Atha kho Subhaddo vuhapabbajito te bhikkh etad-avoca:
Then Subhadda, who had gone forth in old age, said this to those monks:
Ala vuso m socittha m paridevittha,
sumutt maya tena Mahsamaena upaddut ca homa:
we are now freed from that troublesome Great Ascetic, (saying):
262
This is a different Subaddha than the one mentioned earlier.

Ida vo kappati, ida vo na kappat. ti
This is allowable for you, this is not allowable for you.
Idni pana maya ya icchissma ta karissma,
But now we will do whatever we wish,
ya na icchissma ta na karissm. ti
and we will not do whatever we do not wish.263
Atha kho yasm Mahkassapo bhikkh mantesi:
Then venerable Mahkassapa addressed the monks, (saying):264
Ala, vuso, m socittha, m paridevittha,
na nu eta vuso Bhagavat paikacceva akkhta:
were you not warned by the Gracious One, friends, when he declared this:
Sabbeheva piyehi manpehi nnbhvo vinbhvo aathbhvo.
appealing.
Ta kutettha vuso labbh ya ta,
How can it be otherwise, friends, for that which is obtained,
born, become, in process, subject to dissolution?
Ta vata m palujj ti neta hna vijjat. ti
Tena kho pana samayena cattro Mallapmokkh,
Now at that time four leaders of the Mallas,
ssa naht ahatni vatthni nivatth:
having washed their heads and put on clean clothes, (said):
Maya Bhagavato citaka impessm, ti na sakkonti impetu.
Let us burn the Gracious Ones funeral pyre, but they were not able to burn (it).
263
The Commentary relates a long story here telling how Subhadda after ordaining had once
prepared a meal for the Buddha and the Community, but had been rebuked by the Buddha for
breaking Vinaya rules in its preparation. He thereafter held a grudge against the Buddha and
against the Vinaya.
264
Note that here Ven. Mahkassapa does not answer what was said by Subhadda at all, but
instead exhorts the monks. One cant help feeling that the narrative has been poorly stiched
together here. In the Vinaya account of this story Cullavagga 11, beginning), Subhaddas outburst
comes after Ven. Mahkassapas exhortation, which is much more fitting.

Atha kho Kosinrak Mall yasmanta Anuruddha etad-avocu:
Then the Mallas of Kusinr said this to venerable Anuruddha:
Ko nu kho Bhante Anuruddha hetu ko paccayo,
What is the reason, venerable Anuruddha, what is the cause,
yenime cattro Mallapmokkh,
why four leaders of the Mallas,
ssa naht ahatni vatthni nivatth,
having washed their heads and put on clean clothes, (and saying):
Maya Bhagavato citaka impessm, ti na sakkonti impetun?-ti
Let us burn the Gracious Ones funeral pyre, are not able to burn (it)?
Aath kho Vseh Devatna adhippyo. ti
The Divinities265 have another intention, Vsehas.
Katha pana Bhante Devatna adhippyo. ti
But what is the Divinities intention, reverend Sir?
Devatna kho Vseh adhippyo:
The Divinities intention, Vsehas, (is):
Aya yasm Mahkassapo Pvya Kusinra addhnamaggapaipanno
The venerable Mahkassapa is travelling along the highway from Pv to Kusinr
mahat bhikkhusaghena saddhi pacamattehi bhikkhusatehi,
together with a great Community of monks, around five-hundred monks,
na tva Bhagavato citako pajjalissati
the Gracious Ones funeral pyre will not burn
yvyasm Mahkassapo Bhagavato pde siras na vandissat. ti
while venerable Mahkassapa has not worshipped the Gracious Ones feet with his
head.
Yath Bhante Devatna adhippyo tath hot. ti
Let us do according to the Divinities intention, reverend Sir.
265
The Commentary says these Divinities were Ven. Mahkassapas supporters, like Sakka. See
Ud. 1-6 and 3-7 for instances of the Divinities waiting on Ven. Mahkassapa.

Atha kho yasm Mahkassapo
Then venerable Mahkassapa
yena Kusinr Makuabandhana nma Mallna Cetiya,
approached Kusinr, and the Mallas Shrine called the Bonded Coronet,
yena Bhagavato citako tenupasakami,
and the Gracious Ones funeral pyre,
upasakamitv ekasa cvara katv ajali pametv,
and after approaching and arranging his robe on one shoulder, extending (his hands) in
respectful salutation,
tikkhattu citaka padakkhia katv,
and circumambulating the funeral pyre three times,
pdato vivaritv Bhagavato pde siras vandi.
266
and uncovering the feet he worshipped the Gracious Ones feet with his head.
Tni pi kho paca bhikkhusatni ekasa cvara katv ajali pametv,
Also five-hundred monks, after arranging their robes on one shoulder, extending (their
hands) in respectful salutation,
tikkhattu citaka padakkhia katv,
and circumambulating the funeral pyre three times,
Bhagavato pde siras vandisu.
worshipped the Gracious Ones feet with their heads.
Vandite panyasmat Mahkassapena
After (the Gracious Ones feet) had been worshipped by venerable Mahkassapa
tehi ca pacahi bhikkhusatehi sayam-eva Bhagavato citako pajjali.
and by five-hundred monks the funeral pyre caught fire by itself.
Jhyamnassa kho pana Bhagavato sarrassa,
Now while the Gracious Ones body was burning,
ya ahosi chav ti v camman-ti v masan-ti v nahr ti v lasik ti v
of the outer skin, the inner skin, the flesh, the sinews, the synovial fluid,
266
The Commentary takes this a bit more literally than necessary, and says that Ven.
Mahkassapa attained fourth jhna and made a determination that the Buddhas feet should break
through their five hundred layers of wrapping, before he worshipped them.

tassa neva chrik payittha na masi sarrneva avasissisu.
neither charcoal was evident, nor was ash of the body left over.
Seyyath pi nma sappissa v telassa v jhyamnassa
Just as while ghee or oil is burning
neva chrik payati na masi,
there is no charcoal and no ash evident,
evam-eva Bhagavato sarrassa jhyamnassa,
so when the Gracious Ones body was burning,
ya ahosi chav ti v camman-ti v masan-ti v nahr ti v lasik ti v,
of the outer skin, the inner skin, the flesh, the sinews, the synovial fluid,
tassa neva chrik payittha na masi sarrneva avasissisu.
neither charcoal was evident, nor was ash of the body left over.
Tesa-ca pacanna dussayugasatna dve va dussni na ayhisu
Only two of those five-hundred pairs of clothes were not consumed,
ya-ca sabbabbhantarima ya-ca bhira.
that on the inside and that on the outside.
Dahe kho pana Bhagavato sarre
When the Gracious Ones body was burnt
antalikkh udakadhr ptubhavitv, Bhagavato citaka nibbpesi.
a shower of water appeared in the sky, and the Gracious Ones funeral pyre was
extinguished.
Udaka slato pi abbhunnamitv, Bhagavato citaka nibbpesi.
267
Also after water rose from a well, the Gracious Ones funeral pyre was extinguished.
Kosinrak pi Mall sabbagandhodakena Bhagavato citaka nibbpesu.
Also the Mallas from Kusinr extinguished the Gracious Ones funeral pyre with all
types of fragrant water.268
267
The Commentary first says the water came from the Sla trees, which is hard to understand,
but in the same comment continues: samant pathavi bhinditv pi nagalassamatt udakavai
phalikavaasakasadis uggantv citakam-eva gahanti; having broken through the earth all
round like the head of a plough, a jet of water, like a crystal crown, having risen caught hold of
the pyre. This makes me think that the water may have come from a well (lit: [water]-hall), and I
translate it as such. However, I have not found the expression used in this way elsewhere, so the
meaning remains doubtful.
268
These lines seem to record three disparate accounts of how the pyre was eventually
extinguished.

Atha kho Kosinrak Mall
Then the Mallas of Kusinr,
Bhagavato sarrni, sattha Santhgre sattipajara karitv,
* after making an enclosure of spears in the Council Hall,269
dhanupkra parikkhipitv,
and surrounding the Gracious Ones bodily relics with bows,
naccehi gtehi vditehi mlehi gandhehi
honoured, respected, revered, and worshipped (it)
sakkarisu garukarisu mnesu pjesu.
with dance, song, music, garlands, and perfumes.
[44: Sarravibhgo]
[The Distribution of the Relics]
Assosi kho Rj Mgadho Ajtasattu Vedehiputto:
The Magadhan King Ajtasattu, the son of Lady Wisdom, heard:
Bhagav kira Kusinrya parinibbuto. ti
The Gracious One, it seems, has attained Final Emancipation in Kusinr.
Then the Magadhan King Ajtasattu, the son of Lady Wisdom,
Kosinrakna Mallna dta phesi:
sent a message to the Mallas of Kusinr, (saying):
Bhagav pi Khattiyo aham-pi Khattiyo,
The Gracious One was a Noble, and I also am a Noble,
aham-pi arahmi Bhagavato sarrna bhga,
I am worthy of a share of the Gracious Ones bodily relics,
aham-pi Bhagavato sarrna Thpa-ca maha-ca karissm. ti
I will make a Shrine and hold a festival for the bodily relics.
Assosu kho Veslik Licchav:
Then the Licchavs of Vesl heard:
269
Comm: tattha sattipajara katv ti sattihatthehi purisehi parikkhippetv; here after making
an enclosure of spears means having made an enclosure of people with spears in their hands.

Atha kho Veslik Licchav
Then the Licchavs of Vesl
Kosinrakna Mallna dta phesu:
Bhagav pi Khattiyo mayam-pi Khattiy,
The Gracious One was a Noble, and we also are Nobles,
mayam-pi arahma Bhagavato sarrna bhga,
we are worthy of a share of the Gracious Ones bodily relics,
mayam-pi Bhagavato sarrna Thpa-ca maha-ca karissm. ti
we will make a Shrine and hold a festival for the bodily relics.
Assosu kho Kpilavatthav Saky:
Then the Sakyas of Kapilavatthu heard:
Atha kho Kpilavatthav Saky
Then the Sakyas of Kpilavatthu
Bhagav amhka tiseho,
The Gracious One was our foremost relative,
mayam-pi Bhagavato sarrna Thpa-ca maha-ca karissm ti.
Assosu kho Allakappak Bulayo:
Then the Bulas of Allakappa heard:

Atha kho Allakappak Bulayo
Then the Bulas of Allakappa
Assosu kho Rmagmak Koliy:
Then the Koliyas of Rmagma heard:
Atha kho Rmagmak Koliy
Then the Koliyas of Rmagma
Assosi kho Vehadpako brhmao:
Then the brahmin Vehadpaka heard:

Atha kho Vehadpako brhmao
Then the brahmin Vehadpaka
Kosinrakna Mallna dta phesi:
Bhagav pi Khattiyo aham-asmi brhmao,
The Gracious One was a Noble, and I am a brahmin,
aham-pi arahmi Bhagavato sarrna bhga,
I am worthy of a share of the Gracious Ones bodily relics,
aham-pi Bhagavato sarrna Thpa-ca maha-ca karissm. ti
I will make a Shrine and hold a festival for the bodily relics.
Assosu kho Pveyyak Mall:
Then the Mallas of Pv heard:
Atha kho Pveyyak Mall Kosinrakna Mallna dta phesu:
Then the Mallas of Pv sent a message to the Mallas of Kusinr, (saying):
Eva vutte Kosinrak Mall te saghe gae etad-avocu:
After this was said, the Mallas of Kusinr said this to their community and group:
Bhagav amhka gmakkhette parinibbuto,
The Gracious One has attained Final Emancipation in the area of our village,
na maya dassma Bhagavato sarrna bhgan.-ti
(but) we will not see a share of the Gracious Ones bodily relics.

Eva vutte Doo brhmao te saghe gae etad-avoca:
After this was said, the brahmin Doa said this to their community and group:270
Suantu Bhonto mama ekavkya:
Listen, dear Sirs, to a sentence of mine:
Amhka Buddho ahu khantivdo
Our Buddha was one who spoke about forebearance
Na hi sdhu ya Uttamapuggalassa
* It is not good that there should be a battle
Sarrabhge siy sampahro.
About sharing the relics of the Best Man.
Sabbe va bhonto sahit samagg,
* Let us united, in concord, dear Sirs,
Sammodamn karomahabhge,
With joyful minds, make eight shares (of the relics),
Vitthrik hontu dissu Thp
And set up Shrines in every direction
Bah jan Cakkhumato pasann. ti
(So that) many people may gain faith in the Visionary One.
Tena hi brhmaa tva-eva Bhagavato sarrni
* Now, brahmin, you must divide the Gracious Ones bodily relics
ahadh sama suvibhatta vibhajh. ti
in eight equal divisions.
Eva bho, ti kho Doo brhmao,
Certainly, dear Sir, said Doa the brahmin,
tesa saghna gana paissutv,
after replying to that community and group,
Bhagavato sarrni ahadh sama suvibhatta vibhajitv,
and dividing the Gracious Ones bodily relics in eight equal divisions,
270
The name Doa means Measurer, and is therefore a mythical name. The Commentary records
that before he spoke the verses below, he recited another (spontaneous?) poem, which became
known as Doagajjita, Doas Roar. It is said to have been 500 verses long (dvibhavra).
Unfortunately there appears to be no record of this poem.

te saghe gae etad-avoca:
he said this to that community and group:
Ima me bhonto tumba dadantu,
Please give me this urn, dear Sirs,
aham-pi tumbassa Thpa-ca maha-ca karissm. ti
and I also will make a Shrine and hold a festival for the urn.271
Adasu kho te Doassa brhmaassa tumba.
They gave the urn to Doa the brahmin.
Assosu kho Pipphalivaniy Moriy:
Then the Moriy of Pepper Wood heard:
Atha kho Pipphalivaniy Moriy
Then the Moriy of Pepper Wood
Natthi Bhagavato sarrna bhgo vibhattni,
There are no more portions of the Gracious Ones relics,
Bhagavato sarrni ito agra harath. ti
(instead) take the ashes from the Gracious Ones body.
Te tato agra harisu.
Therefore they took away the ashes.
***
271
The Commentary tells a rather embarrassing story here. It says that Doa stole the right eyetooth of the Buddha while the others were distracted and put it into his turban, but Sakka then
stole it and enshrined it in the Cmai shrine in Tvatisa Heaven. Realising that it had gone
Doa then asked for the urn!

Then the Magadhan King Ajtasattu, the son of Lady Wisdom,
Rjagahe Bhagavato sarrna Thpa-ca maha-ca aksi.
made a Shrine for the Gracious Ones bodily relics at Rjagaha and held a festival.272
Veslik pi Licchav
The Licchavs from Vesl
Vesliya Bhagavato sarrna Thpa-ca maha-ca akasu.
made a Shrine for the Gracious Ones bodily relics at Vesl and held a festival.
Kpilavatthav pi Saky
The Sakyas from Kapilavatthu
Kapilavatthusmi Bhagavato sarrna Thpa-ca maha-ca akasu.
made a Shrine for the Gracious Ones bodily relics at Kapilavatthu and held a festival.
Allakappak pi Bulayo
The Bulas of Allakappa
Allakappe Bhagavato sarrna Thpa-ca maha-ca akasu.
made a Shrine for the Gracious Ones bodily relics at Allakappa and held a festival.
Rmagmak pi Koliy
The Koliyas of Rmagma
Rmagme Bhagavato sarrna Thpa-ca maha-ca akasu.
made a Shrine for the Gracious Ones bodily relics at Rmagma and held a festival.
Vehadpako pi brhmao
The Vehadpaka brahmin
Vehadpe Bhagavato sarrna Thpa-ca maha-ca aksi.
made a Shrine for the Gracious Ones bodily relics at Vehadpa and held a festival.
Pveyyak pi Mall
The Mallas of Pv
Pvya Bhagavato sarrna Thpa-ca maha-ca akasu.
made a Shrine for the Gracious Ones bodily relics at Pv and held a festival.
Kosinrak pi Mall
The Mallas of Kusinr
272
Comm: Kusinrato yva Rjagaha pacavsati yojanni ... eva dhtuyo gahetv
gacchantna sattavassnisatta msni sattadivasni vtivattni; from Kusinra to Rjagaha is
25 leagues ... while the relics were being brought, 7 years, 7 months, and 7 days passed by.

Kusinrya Bhagavato sarrna Thpa-ca maha-ca akasu.
made a Shrine for the Gracious Ones bodily relics at Kusinr and held a festival.
Doo pi brhmao
Doa the brahmin
Tumbassa Thpa-ca maha-ca aksi.
made a Shrine for the urn and held a festival.
Pipphalivaniy pi Moriy
The Moriys of Pepper Wood
Pipphalivane agrna Thpa-ca maha-ca akasu.
made a Shrine for the ashes at Pepper Wood and held a festival.
Iti aha sarratthp navamo Tumbathpo dasamo Agrathpo,
Thus there were eight Shrines for the bodily relics, the Urn Shrine was the ninth, and
the Ashes Shrine was the tenth,

evam-eta bhtapubban ti.
and so it was in former times.273
Ahadoa Cakkhumato sarra,
(There were) eight measures of the Visionarys relics,274
Sattadoa Jambudpe mahenti,
Seven measures are honoured in Jambudpa,
Eka-ca doa purisavaruttamassa
One measure of the most Noble Man
Rmagme Ngarj maheti.
The King of the Dragons honours in Rmagma.
Ek hi dh Tidivehi pjit,275
One tooth is worshipped in the Heavens,
Ek pana Gandhrapure mahyati,
And one is honoured in the city of Gandhra,
Kligarao vijite puneka,
A further one in the realm of the Kaliga King,
Eka puna Ngarj maheti.
And the King of the Dragons honours one more.
273
The Commentary says these words were added at the 3rd Council. It also tells how Ven.
Mahkassapa later collected most of the relics together again and that King Ajtasattu build a
shrine for them. This was rediscovered by King Asoka who had them enshrined in the 84,000
monasteries he built throughout Jambudpa. The story is obviously told to try to reconcile the two
traditions.
274
The following verses, which the Commentary says were added in Tambapai (ri Lak),
also record the growing dispersion of the relics. They should be compared with the even more
advanced last chapter of Buddhavasa, one of whose verses is quoted verbatim below and
another of which seems to be paraphrased.
275
Compare this verse with Buddhavasa 29.6: Ek dh Tidasapure, ek Ngapure

ahu, ek Gandhravisaye, ek Kaligarjino.

Tasseva tejena aya Vasundhar
Through the power (of these relics) this Lovely Earth
ygasehehi Mah alakat.
Is decorated like a most excellent hall.
Eva ima Cakkhumato sarra,
Thus this body of the Visionary One,
Susakkata sakkatasakkatehi.
(Is) well esteemed by those who respect the respectable.
Devindangindanarindapjito,
Honoured by Lords of Divinities, Lords of Dragons, and Kings,
Manussasehehi tatheva pjito,
(The relics are) honoured by true Lords of Men,
Ta vandatha pajalik bhavitv,
Worship those (relics) after holding up your hands,
Buddho have kappasatehi dullabho ti.
A Buddha is rare even in a hundred aeons.
Cattsasam dant kes lom ca sabbaso
Altogether forty even teeth, the hair, and body hair (relics) were
Dev harisu ekeka Cakkavaparampar. ti276
Carried off successively by the Divinities to the (various) Universes.
Mahparinibbnasutta Nihita Tatiya.

The Discourse about the Great Emancipation,
The Third (in the Mahvagga section of the Long Discourses) is Finished.
276
This verse is also found at Bv. 29.7.
Pubbakammapilotika-Buddhpadna
The Traditions about the Buddha
(known as)
The Connection with Previous Deeds
or
Why the Buddha Suffered

a text and translation of the verses in
Apadna 39.10
and their commentary in
Visuddhajanavilsi
nandajoti Bhikkhu
(January, 2012, BE 2556)
Table of Contents
Introduction
The Canonical Verses
from The Explanation of the Traditions about the Buddha
[1. The Austerities]
[2. Slander]
[3. Slander]
[4. Slander]
[6. Pierced by a Splinter]
[7. The Elephant Ngiri]
[8. Cut with a Knife]
[9. A Headache]
[10. Eating Barley]
[11. Backache]
[12. Dysentry]
Introduction
In preparing this text and translation for publication I have divided it into a number
of versions. In the Buddhist Texts and Studies section will be found the Pi Text
together with the variant readings. This is a more technical work dealing with the
establishment of the text, and considers the text from the point of view of its
grammar and prosody, and gives a metrical analysis of the verses.
In the Texts and Translations section I present the full Text and Translation with
have retained variants that give a significantly different reading in this edition,
together with their translation, including verses and lines found only in one edition.
The translation here follows the text quite closely to allow for reading and study of
the latter.
In the English section there is the Translation Only, with somewhat less notes than in
the Text and Translations section, which is intended for the casual reader who wants
a reliable translation but is not interested in the technical matters concerning the
original text itself. Here the sentence structure, which has many sub-clauses and the
like in the Pi, has been simplified to present a more natural flow in English.
1
Although the verses have been translated before, this is the first time that the
commentary has been brought over into English, and as far as I know the first time
any section of the Apadna commentary has been translated.2
1. Texts and Variations
The texts presented have been established through a comparison of the four standard
editions, for the verses from the Apadna:
BJT: Sri Lankan Edition, from Apadnapi, Buddha Jayanti Tripiika
Granthaml, volume XXXVI. 1961, reprinted Colombo, 2005 with corrections.
Bangkok, 1996).
PTS: European edition, from The Apadna, Part 1, edited by Mary E. Lilley, Pali
Text Society, Oxford, 2000.
1
In Peter Masefield, The Udna Commentary (PTS, 1994-5), pp. 633-635. Masefield also gives
a summary of the commentarial stories in his notes, pp. 714-721.
2
The material presented here has been discussed by Jonathon S. Walters, The Buddha's Bad
Kamma: A Problem in the History of Theravda Buddhism Numen, 37/1 (1990); 70-95; Sally
Mellick Cutler: Still Suffering after All These Aeons, in Peter Connelly and Sue Hamilton
(eds), Indian Insights: Buddhism, Brahmanism and Bhakti (London 1997); and more recently
by Naomi Appleton, as part of her book Jtaka Stories in Theravda Buddhism, pp. 27-28,
(Farnham, 2010).
The Connection with Previous Deeds - 4

and for the commentary:
BJT: Sri Lankan Edition, from Visuddhajanavilsi, Part 1. Simon Hewavitarne
Bequest Series, volume XXIX. date unknown.
Bangkok, 1996).
PTS: European edition, from Visuddhajanavilsi nma Apadnahakath,
edited by C. E. Godakumbara, Pali Text Society, London, 1954.
As the notes to the edition clearly show there is a close relationship between ChS and
Thai on the one hand; and SHB and PTS on the other. Indeed in each case the latter
text appears to be taking the former as its model and only correcting it occasionally.
2. The Relationship between the Text and the Commentary
The Apadna is organised into four sections: Buddhpadna (81 3 verses);
Paccekabuddhpadna (58 verses); Therpadna (6311 verses, 559 Theras) and TherApadna (1336 verses, 40 Thers).4
The texts which are translated here describe the previous deeds of the Buddha which
led in his last life to various kinds of suffering: from spending a long time in the
wasteland of severe austerities; to receiving slander at various hands; to physical
ailments of various kinds: being attacked and cut by rocks and scalpels; and getting
headaches, backaches and dysentry.
We may have expected them to be presented therefore in the Traditions about the
Buddha (Buddhpadna), which begins the book. Instead we find them tucked away
in a very odd place: right in the middle of the verses which are otherwise concerned
with the Elders, as No. 390 of that collection.
Why they are there is hard to explain, and it almost looks like someone was trying to
hide them. There is a very short commentary on the opening verses at that place, 5 but
the main commentary occurs at the end of the Traditions about the Buddha
(Buddhpadnasavaan), which suggests that either the verses were once there,
or the commentator wanted to draw attention to them.
The commentary on these verses is curious as it is unlike other sections of the same
work which only provide a word commentary (vaan). Here though, we get the
Verse numbers are as in the Sri Lankan edition.

Note that the last section has no commentary on it.
5
Not translated here as it is basically a word-commentary (vaan), and is seperated from
the rest of the commentary.
4

6
stories explaining the deeds the Buddha-to-be had performed in the past, which were
finding their fulfilment, even when he was Buddha.
Also it should be mentioned that the commentary doesn't take the verses in the order
they appear in the text, but has them in roughly chronological order. To give an
example, although the text treats the austerities that the Buddha-to-be underwent last,
in the commentary it is dealt with first.7
Another problem is that there is some confusion in the commentary to verse two, as
the story doesn't fit in with the verse it is supposed to explain. 8 The story at the
beginning is about a scoundrel called Muni, who slandered the Independent Buddha
Surabhi. The verse, however, says that the Buddha-to-be had accused a disciple of the
Buddha Sabbbhibhu called Nanda, and it was for this reason that the maiden Cic
slandered him. On the other hand the story of Muni is told again, but in different
words, to explain the next verse, where it does fit in with what he is trying to
explain.
Another anomaly: the very next story tells of a time when the Bodhisatta was a
teacher of five hundred students who slandered a seer. His students, following him,
did the same. The verses, however, only mention that his disciples were slandered by
Sundar, and do not mention the Buddha's suffering.
Again, story no. 6 says that the Buddha's foot was cut as a result of throwing a
splinter at an Independent Buddha; the verses, however, tell about the time the
Buddha was attacked by bandits or archers sent by Devadatta, who were overcome by
the Buddha's loving-kindness, and failed though to cause him any harm. The time
that his foot was cut was when Devadatta threw a rock from on high, as reported in
story no. 5.
It is worthy of notice that in the preface to his work, the unnamed commentator has
this to say about the text he was working with:
Pur Shaabhsya porahakathya ca
Setting aside the ancient commentary in the Sinhala language
hapita ta na sdheti, sdhna icchiticchita,
Which does not make things clear, longing for what is profitable,
Tasm tam-upanissya porahakathnaya,
Having forsaken reliance on that ancient commentary, therefore,
As in, for instance, the Jtakahakath.

The commentary treats them in the order: 12, 2, 1, 3, 4, 5, 6, 7, 8, 9, 10, 11.
8
Masefield noted this in his comments to the verses in the Udna Commentary.
7

Vivajjetv viruddhattha, visesattha paksaya,
Which hinders (the true) meaning, (and) explaining the true meaning,
Visesavaana seha karissmatthavaanan-ti.
I will make a true and good explanation, which explains the meaning (well).
We know precious little about the commentator, not even his name, or who instigated
his work, which is normally mentioned, but a couple of things seem to indicate that
he was unfamiliar with northern India: he has the King of Magadha say that he
would be present at the double-miracle, but that event took place in another
Kingdom, that of Kosala, and there is no indication that foreign Kings were present
9
at the time; he also says that Anuruddha and the other Sakyans were near to
Rjagaha when they went forth, but in fact they were at Anupiya in the Malla
country when that happened about 10 days, or 250 km, walk away.
Given that he has declared his intention to put aside the Mahvihra commentary
and write his own, which almost certainly would not have been possible if he had
been resident there, this makes me believe that he was either from the Indian
mainland, somewhere remote from the Middle Lands, perhaps in somewhere like
Andhra; or that he was connected with another fraternity, perhaps the Abhayagiri;
and there are other considerations which might help substantiate this.
3. Relationship with Other Traditions
The compound used to describe the verses, kammapilotika (or in some editions
kammapiloti) doesn't occur anywhere else in the Pi texts except in connection with
these verses; however, it does occur in Buddhist Sanskrit works10 like Divyvadna,11
Avadnaataka and Lakvatrastra; and there are parallels to the text in the
12
13
Mlasarvstivda Anavataptagth, and in Gandhr.
What is more, one of the stories is told, in even more detail in the Mahvastu. 14 In
the verses here it only says that through slandering a disciple of the Buddha
Sabbbhibhu called Nanda, the (unnamed) Buddha-to-be transmigrated through hell
for a long time, and in his last existence was slandered in turn by the maiden Cic;
and as noted above the commentary doesn't provide an appropriate story here.
The Mahvastu, however, has a long story about a monk called Abhiya who, being of
a jealous nature, slandered the disciple called Nanda accusing him of sexual relations
with a wife of a rich merchant. The interesting conclusion has Abhiya realising his
fault, asking forgiveness from Nanda, and confessing his wrong-doing to the Buddha.
9
See commentarial story no. 2 below; and for the next instance story no. 5.
There the compounds are karmaplotika and karmaploti.
11
Cf. Divyvadna p. 150, where one of the 10 indispensable deeds (davayakarayni) is
listed as: Anavatapte mahsarasi rvakai srdha
;
explaining the connection with former deeds with his disciples near the great lake
Anavatapta (Anotatta in Pi).
12
See Bechert, Die Anavataptagth und die Sthaviragth, Berlin 1961.
13
See http://gandhari.org/a_manuscript.php?catid=CKM0001.
14
See Senart's edition: pg. 34-45. I hope to translate this text at some point.
10

He then makes an offering to the Buddha and makes an aspiration to become a
Buddha himself, which is confirmed by Buddha Sarvbhibh.
15
The idea of the connection of past deeds was also known to the Upyakausalya also,
where it is said the Buddha only told these stories as part of his skill-in-means, but
not because he actually ever did anything wrong, which the text categorically denies
he could have done, which represents another view on the subject altogether.
It is not within the scope of this introduction to examine all these continuities and
discontinuities, but one thing is clear: the idea that the Buddha-to-be had done
unwholesome deeds that came to fruition in the Buddha's lifetime was clearly known
to the early traditions, even when it was rejected.
4. The Bodhisatta's Bad Deeds
That the Buddha-to-be should have done bad deeds should not surprise us, as it is
recorded openly in the Jtaka stories that the Buddha-to-be many times did bad,
unwholesome deeds. He is, of course, still pursuing the perfections, and has no claim
to having completed them as yet, and so is bound to make misjudgements like
everybody else.
For instance, in J 128 the Buddha-to-be is reborn as a rat and springs at a jackal's
throat and kills him; in J 318 he is born in a robber's family and practices his craft;
in J 431 he engages in sexual misconduct with a queen interestingly in the same
Jtaka, though, it denies that the Buddha-to-be can tell lies:
Bodhisattassa hi ekaccesu hnesu ptipto pi adinndnam-pi
kmesumicchcro pi surmerayamajjapnam-pi hoti yeva,
atthabhedakavisavdana16 purakkhatv, musvdo nma na hoti;
the Buddha-to-be on certain occasions may kill, steal, engage in sexual
misconduct and drink intoxicants; but he cannot, preferring to hurt the
welfare (of others) by lying, speak falsely.
and the reason for this is clearly stated:
Ujjhitasacc hi Bodhimle nisditv, Bodhi ppuitu na sakkonti;
even if one who has forsaken the truth has sat at the root of the Bodhi
tree he is (still) unable to attain Awakening.
This statement is questionable, though, as it appears he was lying when he slandered
the Independent Buddha Surabhi, the disciple of the Buddha Sabbbhibhu named
15
But there the compound is karmasantati, and the list is not twelve items, but ten. Most of
them are the same as is recorded here, however, so that it is clear we are dealing with the
same tradition.
16
This is translated by Francis and Neill (J trans. Vol III, pg. 296): he may not tell a lie,
attended by deception that violates the reality of things; although it has a wide range of
meanings I do not find anywhere where attha means the reality of things; its primary
meaning is (PED, s.v.): interest, advantage, gain; (moral) good, blessing, welfare; profit,
prosperity, well-being.

Nanda and the seer ( i) Bhma; and the repurcussion was that in turn he was
slandered by Cic and Sundar.
At another time he told the Buddha Phussa that he should eat barley, with the result
that in his final life he had to do the same for three months during one Rains
Retreat; he also questioned the possibility of the Buddha Kassapa being Awakened,
and had to undergo six years of austerities on the wrong path.
In previous lives as here recorded he also killed his half-brother, threw a stone at
an Independent Buddha, and struck another with an elephant; for which he had to
suffer his brother-in-law Devadatta throwing stones at him, hiring assassins and
driving the elephant Ngiri at him.
Because he laughed at some fish being killed he later got a headache (and the people
who were doing the killing, being reborn in the Sakyan clan, were wiped out by King
Viabha); when he was a King he killed people with his sword, and because of
that not only did a shard of stone cut his foot, but also the surgeon had to lance
an abscess that developed on it; and when he was a wrestler he broke an
opponents back,17 and therefore had to suffer backache.
Each time he is said to have suffered greatly for a long time in various hells, and it is
really only the residue of the deeds that came to fruition causing these problems for
the Buddha in his last life.
Although the Buddha-to-be is said to have committed all these unwholesome acts,
they are, of course, presented as examples of what not to do, as the repurcussions are
so dire, that even upon the attainment of Buddhahood they cannot be escaped, so that
in the end the moral is clear. Towards the end of the commentary it is indeed stated
emphatically:
Kammapilotika nma Buddham-api na mucati.18
The Buddha was surely not free from the connection with that deed.
Kammapilotika evarpa Lokattayasmim-pi na vijahati.
The Lord of the Three Worlds surely could not abandon the connection with that
deed.
And the moral is, of course, that neither can we, so we had better be careful about
the deeds we choose to perform.
nandajoti Bhikkhu
January 2012
17
18
Though according to the commentary he fixed it again soon after, see story no 11 below.
Just before the verses in story No 11 below; the next quote appears before the verses in
story No 12.
Pubbakammapilotika-Buddhpadna
The Traditions19 about the Buddha
(known as)
The Connection with Previous Deeds
The Canonical Verses
Anotattasarsanne,20 ramaye siltale,
While on the delightful rocky plateau near Lake Anotatta,21
Nnratanapajjote, nngandhavanantare, [64]
Which shines with many jewels, and has many scents in the forest,
Mahat bhikkhusaghena, pareto Lokanyako,
22
The World-Leader, surrounded by a great Community of Monks,
sno bykar tattha pubbakammni attano: [65]
While seated right there, explained his deeds which were done before (saying):
Sutha bhikkhavo mayha ya kamma pakata may,23
Listen to me, O monks, (explain) the deed that was performed by me,
Pilotikassa kammassa Buddhatte pi vipaccati.24 [66]
25
26
And how the connection with that deed ripened even in Buddhahood.
19
I prefer this translation to other renderings such as legends (PED), stories (Rotman) or even
achievements (SED), as it seems to me what we are dealing with, both with the material
about the Worthy Disciples and the Buddha, are the traditions that were gradually being
built up around these figures in the early Buddhist communities.
20
The text is reproduced word for word in the Udnahakath, being quoted from here.
21
One of the seven great lakes in the Himlaya, now identified with Lake Manasarovar, near
Mt. Kailash.
22
Comm: pareto parivuto.
23
Thai adds the following verse: Eka araika bhikkhu disv dinna pilotika,
patthita pahama Buddha Buddhattya may tad; Having seen one forest monk, I gave
a rag-robe, the first wish for Buddhahood, was then (made) by me. Lines c & d hardly make
sense in the Pi, and I have omitted Buddha in the translation and added a word for
made, perhaps we should read: patthita pahama kata; which would give a Anuhubha
variation.
24
Thai adds these two verses: Goplako pure si gvi pjeti gocara, Pivanti udaka
vila gvi disv nivrayi; tena kammavipkena idha pacchimake bhave pipsito
yathicchaka na hi ptu labhmaha; before when I was a cow-herder I drove cows to
their pasture, having seen a cow drink from clear water I prevented him; through that deed
and its result here in my last existence (when) thirsty and desiring the same I did not get
(anything) to drink.
25
Pilotika is given in PED as: a small piece of cloth, a rag, a bandage; SED: ploti, f. thread,
connection (in karma-p-) Divyv[adna, 150]; in BHSD, Edgerton says that in karmaploti: it
means action (binding-)cord, and also gives connecting link, bond as translations. Masefield,
however, translates as remnant, and has a note which says: The term seems to denote the
[1]
Muni nmaha dhutto pubbe asu jtisu,
In a previous life I was a scoundrel known as Muni,
Paccekabuddha Surabhi abbhcikkhi adsaka; [67]
I slandered the innocent Independent Buddha Surabhi;
Tena kammavipkena Niraye sasari cira,
Through that deed and through its result I long transmigrated through Hell,
Bahvassasahassni, dukkha vedesi' vedana. [68]
For many thousands of years I experienced unpleasant feeling.
Tena kammvasesena, idha pacchimake bhave,
Through the remainder of that deed, here in my last existence,
Abbhakkhna may laddha, Sundarikya kra. [69]
I received (much) slander myself, at the hands of Sundarik.
[2]
Sabbbhibhussa Buddhassa Nando nmsi svako,
There was a disciple of Buddha Sabbbhibhu named Nanda,
Ta abbhakkhya Niraye cira sasarita may, [70]
Through slandering him I transmigrated through Hell for a long time,
Dasavassasahassni Niraye sasari cira,
For ten thousand long years I transmigrated through Niraya hell,
Manussabhva laddhha, abbhakkhna bahu labhi, [71]
When I received an existence as man, I received much slander,
Tena kammvasesena Cicamnavik mama
Through the remainder of that deed the brahmin maiden named Cic
Abbhcikkhi abhtena janakyassa aggato. [72]
Slandered me with lies at the head of an assembly of people.
minuscule remnant of an old garment and might therefore be taken as karmic fluff
stemming from a deed whose major results have already been experienced. It seems to me in
the contexts I have been able to find in P
fit, but I have preferred the former.
26
I present the verses first, without annotation or commentary as a translation of the latter
follows.
[3]
Brhmao Sutav si aha sakkatapjito,
As the brahmin Sutav I was (greatly) honoured and worshipped,
Mahvane pacasate mante vcesi27 mave. [73]
I taught the mantras to my five hundred students in the Great Wood.
Tatthgato is Bhmo, pacbhio mahiddhiko,
The seer Bhma who had five knowledges and great power came there,
Ta cha gata disv, abbhcikkhi adsaka, [74]
And having seen him coming I slandered that innocent (seer),
Tatoha avaca sisse: Kmabhog aya isi.
Thereupon I said to my pupils: This seer is a sensualist.
Mayham-pi bhsamnassa anumodisu mav. [75]
And (all) of the students rejoiced in that (unwholesome) speech of mine.
Tato mavak sabbe bhikkhamna kulkule,
Thence all the students as they begged for alms from family to family,
Mahjanassa hasu: Kmabhog aya isi; [76]
Said to the great (body) of people: This seer is a sensualist;
Tena kammavipkena pacabhikkhusat ime
Through that deed and through its result these monks (numbering) five hundred
Abbhakkhna labhu sabbe Sundarikya kra. [77]
All received (abundant) slander at the hands of Sundarik.
27
All texts are against this reading, but comm. is for it, and it fits better to have an aorist
here, rather than a present tense.
[4]
Vemtubhtara28 pubbe dhanahetu hani aha,
In the (distant) past I killed my half-brother for the sake of wealth,
Pakkhipi giriduggasmi, silya ca apisayi, [78]
I threw him in an inaccessible mountain, and crushed him with a rock;
Tena kammavipkena Devadatto sila khipi,
Through that deed and its result Devadatta threw a rock (at me),
Aguha pisay pde mama psasakkhar. [79]
Which crushed the big toe on my foot with a shard which was made of stone.
[5]
Pureha drako hutv, kamno mahpathe,
In the past, having become a boy, while playing on the highway,
Paccekabuddha disvna magge sakalika khipi; [80]
Seeing an Independent Buddha on the road, I threw a stone;
Tena kammavipkena idha pacchimake bhave
Through that deed and through its result here in (this) my last existence
Vadhattha ma Devadatto abhimre payojayi. [81]
Devadatta tried to kill me by employing evil bandits.
[6]
Hatthroho pure si. Paccekamunim-uttama
Before I was a mahout. While a supreme Independent Sage
Piya vicaranta ta, sdesi gajenaha; [82]
Was wandering for his almsfood, I struck him with my elephant;
Tena kammavipkena bhanto Ngir gajo
Through that deed and its result, elephant Ngiri, swaying
Giribbaje puravare druo ma upgami. [83]
Violently rushed at me in the city of Giribbaja.
28
PTS: Dvemt-bhtaro; brothers of two mothers (and same father).
[7]
Rjha pattiko si sattiy purise hani;
(When) I was a King (going round) on foot I killed men with my sword;
Tena kammavipkena Niraye paccisi bhusa, [84]
Through that deed and its result I suffered much in Niraya hell,
Kammuno tassa sesena, idni sakala mama
Through the remainder of that deed, at this time all the (unbroken)
Pde chavi pakappesi29 na hi kamma vinassati. [85]
Skin on my foot was cut deeds are never destroyed (without result).
[8]
Aha kevaagmasmi ahu kevaadrako
(Before) I was a fisherman's son in a fisherman's village
Macchake ghtite disv janayi somanassaka; [86]
Having seen fish being killed it produced a little happiness;
Tena kammavipkena ssadukkha ah mama,
Through that deed and through its result I had a (great) pain in my head,
Sabbe Sakk ca haisu yad hani Viabho.30 [87]
And all the Sakyans were killed when they were slain by Viabha.
[9]
Phussassha pvacane svake paribhsayi:
I blamed the teachings and disciples of (Buddha) Phussa (saying):
Yava khdatha bhujatha, m ca bhujatha slayo; [88]
You should eat and enjoy barley, you should not enjoy this fine rice;
Tena kammavipkena temsa khdita yava
Through that deed and its result for three months I ate (only) barley
Nimantito brhmaena Verajya vasi tad. [89]
When invited by the brahmin to dwell (three months) in Veraj.
29
PTS: c'dia sakala mama pde chavi pakopesi; he angrily cut the skin on my entire
foot; BJT also reads: pakopesi, but then omits a word for cutting, which would seem to be
required.
30
PTS: Viuabho; ChS: Viabho; Thai: Viaubho; and similarly throughout. The correct
form of the name, which is said to have formed through a confusion anyway, is lost now.
[10]
Nibbuddhe vattamnamhi mallaputta nihehayi;
Once while I was wrestling I badly injured another wrestler;
Tena kammavipkena pihidukkha ah mama. [90]
Through that deed and through its result I suffered a pain in my back.
[11]
Tikicchako aha si sehiputta virecayi;
At the time I was a physician I made a merchant's son purge;
Tena kammavipkena hoti pakkhandika mama. [91]
Through that deed and through its result I had amoebic dysentery.
[12]
Avacha Jotiplo Sugata Kassapa tad:
As Jotipla I spoke to the Buddha Kassapa, (saying):
Kuto nu Bodhi muassa? Bodhi paramadullabh! [92]
Where is this shavelings' Awakening? Awakening is supremely rare!
Tena kammavipkena acari dukkara bahu
Through that deed and its result I practiced many austerities
Chabbassn-Uruvelya tato Bodhim-appui. [93]
For six years at Uruvel, and then attained to Awakening.
Nha etena maggena ppui Bodhim-uttama,
I did not attain the supreme Awakening through this path (of pain),
Kummaggena gavesissa pubbakammena vrito. [94]
I sought along the wrong path being obstructed by a past deed.
Puappaparikkho, sabbasantpavajjito,
With merit and demerit destroyed, abstaining from all torment,

Asoko anupyso, nibbyissam-ansavo. [95]
Griefless, without despair, I will be released, without pollutants.
Eva Jino viyksi bhikkhusaghassa aggato,
So the Victor explained at the head of the Community of monks,
Sabbbhibalappatto, Anotatte mahsare. ti [96]
The one with all knowledge and strength, at the great Lake Anotatta.
Ittha suda Bhagav attano pubbacarita pubbakammapilotika
In this way, truly, the Gracious One spoke about the former connection with his
previous lives
nma Buddhpadna Dhammapariyya abhsittha.
in what is known as the Dhamma Instruction in the Traditions about the Buddha.
Pubbakammapilotika nma Buddhpadna Samatta
The Traditions about the Buddha
known as
The Connection with Previous Deeds is Complete
Buddha-Apadnavaanto
from The Explanation of the Traditions about the Buddha
... Buddhpadna kusalpadnavasena nihpetv,
... having finished the account of the wholesome traditions in the Traditions about
the Buddha
tad-eva akusalpadnavasena vitthretu ida pahakamma.
now (we need) to lay out the account of the unwholesome actions with an enquiry
into his deeds.
Dukkara-ca abbhakkhna, abbhakkhna punpara,
31
Austerities and slander, and once again (more) slander,
Abbhakkhna, silvedho, sakalikpi ca vedan.
Slander, pierced by a rock, and the suffering through a splinter.
Ngiri, sattacchedo, ssadukkha, yavakhdana,
Ngiri, cut with a sword, headache, eating barley,
Pihidukkham-atsro ime akusalakra. ti
Backache, dysentry these (occurred) through unwholesome (deeds in the past).
[Dukkarakrik]
[1. The Austerities]
Tattha, pahamapahe dukkaran-ti, chabbassni dukkarakrik.
Herein, in the first enquiry, (called) austerities, (we hear about) the reason for six
years of austerities.
Atte Kassapasammsambuddhakle,
In the past, at the time of the Perfect Buddha Kassapa,
Bodhisatto Jotiplo nma brhmaamavo hutv,
the Buddha-to-be had become a brahmin student named Jotipla,
nibbatto brhmaajtivasena
and because of being born as a brahmin
Ssane appasanno tassa Bhagavato,
he was not satisfied with the Dispensation of that Gracious One,
31
These verses enumerate twelve ways in which the Buddha suffered, as a kind of tabulation
of the stories to come.

pilotikakammanissandena: Kassapo Bhagav ti sutv,
with this outcome through the connection of deeds: having heard it said The
Gracious Kassapa,
Kuto muakassa samaassa Bodhi? Bodhi paramadullabh ti ha.
he said: Where is this shaveling ascetic's Awakening? Awakening is supremely
rare!
So tena kammanissandena anekajtisatesu
The outcome of that deed was that for countless hundreds of lives
Narakdsu dukkham-anubhavitv,
he underwent suffering in Naraka hell and so on,
tasseva Bhagavato anantara teneva laddhabykaraena,32
33
then after that, through having received the prediction from that Gracious One,
kammena jtisasra khepetv,
after wasting away in the transmigration of births through that deed,
pariyosne Vessantarattabhva patv,
at the end, having attained his existence as Vessantara,34
tato cuto Tusitabhavane nibbatto.
and falling away from that he re-arose in the Tusita realm.
Devatycanena tato cavitv, Sakyakule nibbatto,
With the asking of the gods, after falling away from there, he arose in the Sakya
family,
assa paripkatt, sakala-Jambudparajja pahya,
and after coming to full maturity of knowledge, giving up the sovereignty over the
whole of the Rose-Apple Island,
Anomnadtre sunisitensin samakakesakalpa chinditv,
cutting his top-knot evenly with a well-sharpened sword on the bank of the river
Anoma,
Brahmun nte iddhimaye kappassa sahnakle,
which was taken by a Brahm (god) using his psychic power until the end of the
aeon,
32
SHB has a different construct: Bhagavat laddhavykarao anantara teneva; which gives
the same meaning.
33
The Buddha-to-be as Jotipla had later ordained under the Buddha Kassapa, who then
confirmed that he would become a Buddha himself at a later date.
34
His last earthly existence before the birth as Siddhattha, for which see the final Jtaka (J.
547).

padumagabbhe nibbatte ahaparikkhre paiggahetv pabbajitv,
having taken the requisites (placed) in the lotus calyx and gone forth,
Bodhiadassanassa tva aparipakkatt,
being unripe as yet for insight and knowledge and wisdom,
Buddhabhvya maggmagga ajnitv,
through not knowing what is path and not path to Buddhahood,
chabbassni Uruvelajanapade
for six years in the Uruvel country
35
ekhra-eklopa-ekapuggala-ekamagga- eksanabhojanavasena
because of eating only one (type of) food, one lump (of food), (from) one person
(only), (on) one path (only), (at) one sitting (only),36
ahicammanahrusesa nimmasarudhirapetarpasadisasarro,
his body, with its bones, skin, sinews and the rest, being without flesh and blood,
(became) like a dead person,
37
Mahpadhnasutte vuttanayeneva padhna,

and his striving (should be understood) as it is recorded in the Discourse on the Great
Traditions,
mahviriya dukkarakrika aksi.
(and so) with great energy he performed his austerities.
So ima dukkarakrika Sambodhiy magga na hot ti cintetv,
After realising that austerity is not the Path to Complete Awakening,
gmanigamarjadhnsu pathra paribhujitv,
and partaking of fine food in the villages, towns and capital cities,38
pitindriyo paripuadvattisa-Mahpurisalakkhao,
having satisfied faculties the thirty-two signs of the Great Man (appeared),
35
PTS adds -ekataula-; one rice-grain; SHB omits ekamagga.

These are all different types of austerities: taking only one type of food, like beans; or only
one lump or food, like one bean; or from only one person, no matter how little they give; or
from only one path, instead of going along as many as needed; or eating only at one sitting,
not taking anymore for the day after rising from the seat, etc.
37
DN 14, which hardly touches on the subject of the striving, but with the process of
Awakening; ChS, Thai: Padhnasutte, and identifies it with Suttanipta, 3.2, but that also
deals not so much with the striving as with the fight with Mra. Perhaps a better reference
would have been to MN 26, Ariyapariyesanasutta, which does deal in detail with the
striving.
38
However, in the tradition it is only said that he partook of the food provided by Sujta, and
there is no mention of his traveling around the country, as this implies, partaking of fine
food.
36

kamena Bodhimaam-upagantv
and after gradually approaching the grounds of the Bodhi (Tree),
paca Mre jinitv Buddho jto. ti
and defeating the five Mras,39 he became the Buddha.
Avacha Jotiplo Sugata Kassapa tad:
As Jotipla I spoke to the Buddha Kassapa, (saying):
Kuto nu Bodhi muassa? Bodhi paramadullabh! [92]
Where is this shavelings' Awakening? Awakening is supremely rare!
Tena kammavipkena acari dukkara bahu
Through that deed and its result I practiced many austerities
Chabbassn-Uruvelya tato Bodhim-appui. [93]
For six years at Uruvel, and then attained to Awakening.
Nha etena maggena ppui Bodhim-uttama,
I did not attain the supreme Awakening through this path (of pain),
Kummaggena gavesissa pubbakammena vrito. [94]
I sought along the wrong path being obstructed by a past deed.
Puappaparikkho, sabbasantpavajjito,
With merit and demerit destroyed, abstaining from all torment,
Asoko anupyso, nibbyissam-ansavo. ti [95]
Griefless, without despair, I will be released, without pollutants.
39
Mra as a god (devaputtamra); Mra as defilements (kilesammra); Mra as the constituent

parts (khandhamra); Mra as (wholesome and unwholesome) deeds (kammamra); and
Mra as death (maccumra).
[Abbhakkhna]
[2. Slander]
Dutiyapahe, abbhakkhnan-ti abhi akkhna paribhsana.
In the second enquiry, (called) slander, (we hear about) great lies and censure.
Atte kira Bodhisatto suddakule jto
In the past, it seems, the Buddha-to-be was born into a low-caste40 family
apkao appasiddho Muni nma dhutto hutv paivasati.
and dwelt as an unknown and failed scoundrel called Muni.41
Tad mahiddhiko mahnubhvo Surabhi nma Paccekabuddho,
Then a powerful and majestic Independent Buddha called Surabhi,
kenaci karayena tassa sampahna ppui.
arrived near to his place on some business or other.
So ta disv va: Dusslo ppadhammo aya samao! ti-din abbhcikkhi.
After seeing him, he slandered him, saying: This ascetic is unvirtuous and wicked!
So tena akusalanissandena
Through that unwholesome (deed) the outcome was
Narakdsu anekavassasahassni dukkham-anubhavitv,
that after undergoing suffering in the Naraka hell and so on for countless thousands
of years,
imasmi pacchimattabhve,
in this his last state of existence,
yad titthiy pahamatara
when the sectarians at the very beginning
Bhagavato Tusitabhavane vasanasamaye va
during the time of the Gracious One's residence in the Tusita42 realm
40
Sudda signifies the fourth and lowest class in the Brahminical system, with Vassa, Brahmin
and Khattiya above them. However, they are within the class system, not outside it, like the
outcastes.
41
There is some confusion in the commentary here, as this story doesn't fit in with the verse it
purportedly explains. The verse says that the Buddha-to-be had accused a disciple of the
Buddha Sabbbhibhu called Nanda. On the other hand this story of Muni is told again
later in different words to explain the next verse.
42
The word means: Satisfied.

pka hutv, sakalajana vacetv dvsahidihiyo dpetv vicarisu.
had become famous, they went round and having deceived the whole people they
explained the sixty-two views.
Tad Tusitapur cavitv, Sakyarjakule nibbattitv kamena Buddho jto.
Then, after descending from the Tusita city and being reborn in the Royal Sakyan
family, he by and by became the Buddha.
Titthiy sriyuggamane khajjopanak viya vihatalbhasakkr
The sectarians, like glow-worms when the sun arises, lost their gains and respect
Bhagavati ghta bandhitv vicaranti.
and they went round bound by hatred towards the Gracious One.
Tasmi samaye Rjagahasehi Gagya, jla bandhitv,
At that time a merchant of Rjagaha,43 after binding a net across the Ganges,
kanto rattacandanaghaika disv
while sporting, having seen a stick of red sandalwood
Amhka gehe candanni bahni,
thought: In our house there is plenty of sandalwood,
ima bhama ropetv, tena bhamakrehi patta likhpetv,
and after preparing a lathe, and then having a bowl prepared by the wood-turners,
veuparamparya laggetv,
and hanging it from a series of bamboo,
Ye ima patta iddhiy gantv gahanti
had the drum beaten and said: To those who come and take this bowl with their
pyschic power
tesa bhattiko bhavissm ti bheri carpesi.
I will provide a constant supply of food.
Tad titthiy: Nahamh dni, nahamh dn! ti mantesu,
Then the sectarians, thought: We are lost now, we are lost now!,
nigaho Naputto sakaparisa evam-ha:
(but) the Nigaha Naputta44 spoke like this to his assembly,
43
44
The Canonical story is told in Vinaya Cullavagga 5.

The founder of the Jainas.

Aha veusampa gantv,
saying: After approaching the bamboo,
kse ullagankra karomi,
I will make as though I will jump into the sky,
tumhe: Chavadrumaya patta paicca m iddhi karoth, ti
and you must say: Do not (show your) psychic power for the sake of this miserable
bowl,
ma khandhe gahetv vreth ti,
and after grabbing my body, you must prevent me (from jumping),
te tattha gantv tath akasu.
after they approached that place they did like that.45
Tad Piolabhradvjo ca Moggallno ca,
Then Piolabhradvja and Moggallna,
tigvute selapabbatamatthake hatv,
having ascended to the top of a mountain three leagues in extent,
piaptagahanatthya cvara prupant, ta kolhala suisu.
while wrapping their robes around to go on alms round, heard that uproar.
Tesu Moggallno Piolabhradvja:
At that Moggallna said this to Piolabhradvja:
Tva ksena gantv, ta patta gahh ti ha.
After going through the sky, take the bowl.
So: Bhante, tumhe yeva Bhagavat iddhimantna aggahne hapit,
(But) he said: Venerable Sir, you were placed in first position for one endowed with
psychic power by the Gracious One,
tumheva gahath ti ha.
surely you should take it.
Tath pi: May atto tvam-eva gahh ti atto,
But, he gave the order: My order is you must take it,
attan hita, tigvuta selapabbata pdatale laggetv,
and standing there by himself, after lifting that three-league stone mountain on his
foot,
45
But the merchant was not convinced and didn't give him the bowl.

ukkhaliy pidhna viya sakala-Rjagahanagara chdesi,
(Piolabhradvja) covered the whole of the Rjagaha town like a bowl with its lid,
tad nagaravsino phaikapabbate vuta
then the town-dwellers having seen the Elder wielding
rattasuttam-iva ta Thera passitv,
that crystal mountain like a red thread,
Bhante Bhradvja, amhe rakkhath! ti ugghosayisu,
shouted out: Venerable Bhradvja, you must save us,
bht suppdni sse akasu.
and became fearful from head to foot.
Tad Thero, ta pabbata hitahne vissajjetv,
Then the Elder, having put that mountain down from the place he was standing,
iddhiy gantv, ta patta aggahesi,
after going (through the air) with his psychic power, grabbed the bowl,
tad nagaravsino mahkolhalam-akasu.
and then the town-dwellers made a great uproar.
Bhagav Veuvanrme nisinno, ta sadda sutv,
The Gracious One, sitting in the Bamboo Monastery, having heard that sound,
Ki eso saddo? ti nanda pucchi.
asked nanda: What sound is this?
Bhradvjena, Bhante, pattassa gahitatt
He answered: Venerable Sir, Bhradvja has grabbed the bowl
santuh nagaravsino ukkuhisaddam-akas ti ha.
and the satisfied town-dwellers have made a sound of acclamation.
Tad Bhagav, yati parpavdamocanattha,
Then the Gracious One, who was free of the censure of others,
ta patta harpetv bhedpetv ajanupapisana katv,
after having that bowl brought, broken and powdered,
bhikkhna dpesi, dpetv ca pana
had it given to the monks, and after it was given
Na, bhikkhave, iddhivikubban ktabb,
he laid down a training rule, saying: Monks, one should not perform miracles by
psychic power,

yo kareyya, patti dukkaass ti sikkhpada papesi.
(for) he who does (perform one), there is an offence of wrong-doing.46
Tato titthiy: Samaena kira Gotamena,
Because of that the sectarians said: It seems that a training rule
svakna sikkhpada paatta,
has been laid down for his disciples by the ascetic Gotama,
te jvitahetu pi ta ntikkamanti,
and that they will not trangress even for the sake of life,
maya iddhipihriya karissm, ti
(but) we will perform a miracle of psychic power,
tattha tattha rsibht kolhalam-akasu.
and there and then they came together and made a great uproar.
Atha Rj Bimbisro ta sutv,
Then King Bimbisra, after hearing that,
Bhagavato santika gantv vanditv
approaching and worshipping the Gracious One,
ekam-anta nisinno Bhagavantam-evam-ha:
and sitting on one side, said this to the Gracious One:
Titthiy, Bhante, Iddhipihriya karissm ti ugghosent. ti
The sectarians, Venerable Sir, proclaim: We will perform a miracle of psychic
power.
Aham-pi, Mahrja, karissm. ti
I also, Great King, will perform (one).
Nanu, Bhante, Bhagavat svakna sikkhpada paattan?-ti
But, Venerable Sir, was not a training rule laid down for his disciples by the
Gracious One?
Tvam-eva, Mahrja, pucchissmi:
Great King, I will question you:
tavuyyne ambaphaldni khdantna
for those eating mango fruits and so on in your garden
46
The rule actually reads: Na, bhikkhave, gihna uttarimanussadhamma iddhipihriya

dassetabba, yo dasseyya, patti dukkaassa; one should not show a miracle of psychic
power of a state beyond (ordinary) human beings, monks, to householders, (for) he who does
show (one), there is an offence of wrong-doing.

Ettako dao ti daa hapento
you apply a rule, saying There is so much punishment,
tavpi ekato katv hapes? ti
(but) is that applied (if) you have collected (them)?
Na mayha, Bhante, dao. ti
There is no punishment for me, Venerable Sir.
Eva, Mahrja, na mayha sikkhpada paatta atth. ti
Even so, Great King, the training rule that was laid down is not for me.
Kattha, Bhante, pihriya bhavissat? ti
Where, Venerable Sir, will the miracle be?
Svatthiy sampe Gaambarukkhamle, Mahrj. ti47
Near to Svatth, Great King, at the root of Gaa's mango tree.
Sdhu, Bhante, ta passissm. ti
Very good, Venerable Sir, we will see it.48
Tato titthiy: Gaambarukkhamle kira pihriya bhavissat ti sutv,
Because of that the sectarians, having heard: The miracle, it seems, will be at the
root of Gaa's mango tree,
nagarassa smant ambarukkhe chedpesu.
had the mango trees in every part of the town cut down.
Ngar mah-agaahne mactimaca adayo bandhisu,
The citizens set up terraced stands,49 scaffolding and so on along the great
courtyards,
sakala-Jambudpavsino rsibht
and all of those who dwell in the Rose-Apple Island came together
puratthimadisyam-eva dvdasayojanni pharitv ahasu,
and they stood spread out for twelve leagues in the easterly direction,
47
PTS adds here: Eva vatv kamena Svatthi patv rao Kosalassa ta pavatti rocesi.
Rj; having said that and gradually reached Savatth he informed the King of Kosala. The
King said... this effectively changes the scene from Rjagaha to Svatth, which is perhaps
inserted to avoid the fact that the King of Magadha doesn't appear later in Kosala.
48
However, there is no sign later of King Bimbisra of Magadha being in Svatth, the
capital of the Kingdom of Kosala, at the time of the miracle, and this is probably another
sign of the commentator's ignorance of the ancient Indian kingdoms.
49
PED, mactimaca (s.v. maca) says: bed upon bed, i. e. beds placed on top of each other
serving as grand stands at a fair or festival.

sesadissu pi tad-anurpenkrena sannipatisu.
and assembled as suitable in the other directions.
Bhagav pi kle sampatte shipuamsiya,
When the sha Full Moon day arrived, the Gracious One,
pto va kattabbakicca nihpetv,
after completing his duties in the morning,
ta hna gantv nisdi.
and approaching that place, sat down.
Tasmi khae Gao nma uyynaplo,
At that time the gardener, Gaa by name,
kipillikapuesu pakka ambaphala disv,
after seeing a fully ripe mango fruit in a red ants' nest,
Sacha ima Rao dadeyya
thinking: If I give this to the King
kahpadisra labheyya,
I will receive the value in money and so on,
Bhagavato upanmite pana
but if I offer it to the Gracious One
idhalokaparalokesu sampatti bhavissat! ti Bhagavato upanmesi.
I will be successful in this world and the next! and he offered it to the Gracious One.
Bhagav ta paiggahetv nandatthera pesi:
After accepting it the Gracious One ordered the Elder nanda:
Ima phala maddetv, pna deh. ti
Having had this fruit crushed, please give me a drink.
Thero tath aksi.
And so the Elder did.
Bhagav ambarasa pivitv
After drinking the mango juice
ambahi uyynaplassa datv: Ima ropeh ti ha.
and giving the mango seed to the gardener, he said: Plant this.
So vluka viyhitv ta ropesi,
After removing the sand he planted it,

nandatthero kuikya udaka sici.
and the Elder nanda sprinkled it with his water-jug.
Tasmi khae ambakuro uhahitv
At that time a mango sprout arose
mahjanassa passantasseva skhviapapupphaphalapallavabharito50 payittha.
and as the multitude was watching it was seen to be heavy with branches, aerialroots, flowers, fruits and fresh leaves.
Patita ambaphala khdant
They ate the mango fruits which had fallen
sakala-Jambudpavsino khaya ppetu nsakkhisu.
(but even) all those who dwelt in the Rose-Apple Island were unable to reach the end
(of them).
Atha Bhagav puratthimacakkavato yva pacchimacakkava tva
Then the Gracious One made a Jewelled Walk from the easterly universe
imasmi cakkave Mahmerumuddhani ratanacakama mpetv
to the westerly universe, and on the top of Mount Meru in this universe
anekaparishi Shanda nadpento,
countless assemblies cried out their Lion's Roar,
Dhammapadahakathya vuttanayena.
(and all is) as it is recorded in the Commentary on the Dhammapada.51
Mah-iddhipihriya katv, titthiye madditv,
After performing a great miracle of psychic power,52 crushing the sectarians,
te vippakra ppetv,
bringing about a conversion in them,
pihrvasne purima-Buddhciavasena,
at the end of the miracle, because it was the practice of Buddhas in former times,
50
SHB: skhviapasampanno pupphaphalabharito; it was seen to be endowed with branches

and aerial-roots; and (become) heavy with flowers and fruits. PTS: skhviapasampanno
puppha-; it was seen to be endowed with branches and aerial-roots; and (become) heavy with
flowers, fruits and fresh leaves.
51
The reference is to the commentary on verse 176, which tells this story and the story of
Cic which follows.
52
This was the so-called Double-Miracle (Yamakapaihra), in which he produced water and
fire from his body for a period of sixteen days, meanwhile also preaching the Dhamma.

Tvatisabhavana gantv, tattha Vassavuho,
after going to the realm of the Thirty-Three, undertaking the Rains Retreat there,
nirantara temsa Abhidhamma desetv,
and teaching the Abstract Teaching continually for three months,
Mtuppamukhna anekadevatna
and helping countless gods with his (former) Mother at their head
Sotpattimaggdhigamana katv,
attain the Path of Stream-Entry (and so on),
Vuhavasso devorohana katv,
and on completion of the Rains Retreat descending from the gods,
anekadevabrahmagaaparivuto
while surrounded by crowds of gods and deities
Sakassapuradvra oruyha loknuggaha aksi.
after descending to the gate of the city of Sakassa, sought the welfare of the world.
Tad Bhagavato lbhasakkro Jambudpam-ajjhottharamno,
Then the Gracious One's gains and respect flowed in from all over the Rose-Apple
Island,
pacamahgag viya ahosi.
53
like the five great rivers.
Atha titthiy, parihnalbhasakkr, dukkh dumman,
Then the sectarians, having lost their gains and respect, pained and depressed,
pattakkhandh adhomukh nisdisu.
sat down with hunched shoulders and fallen faces.
Tad tesa upsik, Cicamavik nma,
Then the female lay follower, the maiden known as Cic,
ativiya rpaggappatt te tath nisinne disv,
after seeing them sitting there like that,
Ki, Bhante, eva dukkh dumman nisinn? ti pucchi.
asked: Venerable Sirs, why are you sitting there pained and depressed?
53
The Gag, the Yamun, the Aciravat, the Sarabh, and the Mah (see http://goo.gl/o40B0
for a map).

Ki pana tva, Bhagini, appossukks ti?
But, Sister, are you not bothered?
Ki, Bhante? ti
Why, venerable Sirs?
Bhagini, samaassa Gotamassa uppdaklato pahya
Sister, from the time the ascetic Gotama arose
maya hatalbhasakkr, nagaravsino amhe na kici maant. ti
our gains and respect have been destroyed, and the town-dwellers have no more
regard for us.
May ettha ki ktabban?-ti
What can I do about this?
Tay samaassa Gotamassa avaa uppdetu vaat. ti
It behoves you to bring the ascetic Gotama into disrepute.
S: Mayha54 bhro ti vatv, tattha ussha karont,
After saying: That is my duty, she endeavoured therein,
vikle Jetavanavihra gantv,
55
and after going to the Jeta's Wood monastery at the wrong time,
titthiyna upassaye vasitv,
56
and staying at the sectarians' nunnery,
pto nagaravsna gandhdni gahetv,
in the morning when the town-dwellers had taken incense and so on,
Bhagavanta vandanatthya gamanasamaye
as they were going along for the purpose of worshipping the Gracious One
Jetavan viya nikkhant.
(made) like she was departing from Jeta's Wood.
Kattha sayit? ti puh
Being asked: Where did you sleep?57
Ki tumhka mama sayitahnen? ti vatv pakkmi.
after saying to them: What is my sleeping place to you? she departed.
54
Thai and ChS inexplicably have na mayha bhro, that is not my duty!
Technically it means after noon and before dawn, but in this context probably means in the
evening.
56
Which was near, but not in, Jeta's Wood.
57
Lit: where did you lie?
55

S kamena gacchante kle pucchit
By and by when asked while leaving
Samaenha Gotamena ekagandhakuiya sayitv nikkhant ti ha.
she said: Having slept alone with the ascetic Gotama in the Fragrant Cottage, I am
departing.
Ta blaputhujjan saddahisu,
The foolish worldy folk believed it,
pait Sotpanndayo na saddahisu.
but the wise Stream-Enterers and so forth did not believe it.
Ekadivasa s drumaala udare bandhitv,
One day, after binding a circle of wood to her stomach,
upari rattapaa paridahitv,
putting on a scarlet cloth,
gantv Sarjikya parisya Dhammadesanatthya,
and going with the assembly together with the King for the purpose of (listening to)
the Teaching of the Doctrine,
nisinna Bhagavanta evam-ha:
while sitting (there) said this to the Gracious One:
Bho samaa, tva Dhamma desesi,
Dear ascetic, you teach the Doctrine,
tuyha paicca uppannadrakagabbhiniy
(why) do you not seek garlic, chilli and so on for me
mayha lasuamaricdni na vicres? ti
on account of your son (who) is in my womb?
Tathbhva, Bhagini, tva-ceva pajnsi, aha-c. ti
(Whether that is) real or false, Sister, you surely know, and so do I.
S: Evam-eva methunasasaggasamaya
She said: The two of us know (the truth) about our
dve yeva jnanti, na ae ti ha.
sexual association, no one else.

Tasmi khae Sakkassa paukambalasilsana uhkra dassesi.
At that moment Sakka's stone throne was seen to radiate heat.
Sakko vajjento ta kraa atv
Sakka considered and after understanding the reason
dve devaputte pesi:
gave an order to two descendents of the gods:
Tumhesu eko msikavaa mpetv
Having made for one of yourselves the form of a mouse
tass drumaalassa bandhana chindatu,
cut through the bonds holding her circle of wood,
eko vtamaala samuhpetv prutapaa uddha khipat. ti
the other having producing a whirlwind lift up her dress.
Te gantv tath akasu.
After going they did just that.
Drumaala patamna tass pdapihi bhindi.
The circle of wood while falling cut off her toes.
Dhammasabhya sannipatit puthujjan sabbe
All the worldlings in the Doctrinal Hall, having gathered round,
Are, duhacori, tva evarpassa Lokattayasmino
said: Hey, you wicked villain, to such a one as the Lord of the Three Worlds
evarpa abbhakkhna aks! ti
you have made such a slanderous remark!
uhahitv ekekamuhippahra datv,
and after rising up and each of them giving her a blow with their fists,
sabhya nharisu, dassantikkantya pathav vivaram-adsi.
they drove her from the hall, and as she passed out of sight the earth opened up.58
Tasmi khae Avcito jl uhahitv
At that moment the flames of Avci hell rose up
kuladattikena rattakambaleneva ta acchdetv Avcimhi pakkhipi,
and clothed with the scarlet blanket given by her family she fell into Avci hell,
Bhagavato lbhasakkro atirekataro ahosi.
and the Gracious One's gains and respect (increased) greatly.
58
Lit: presented an opening.

Tena vutta:
Therefore it is said:
Sabbbhibhussa Buddhassa Nando nmsi svako,
There was a disciple of Buddha59 Sabbbhibhu named Nanda,
Ta abbhakkhya Niraye cira sasarita may, [70]
Through slandering him I transmigrated through Hell for a long time,60
Dasavassasahassni Niraye sasari cira,
For ten thousand long years I transmigrated through Niraya hell,
Manussabhva laddhha, abbhakkhna bahu labhi, [71]
When I received an existence as man, I received much slander,
Tena kammvasesena Cicamnavik mama
Through the remainder of that deed the brahmin maiden named Cic
Abbhcikkhi abhtena janakyassa aggato. ti [72]
Slandered me with lies at the head of an assembly of people.
59
Identified as a Paccekabuddha in DPPN, though neither the text nor the commentary says
as much; he is not mentioned elsewhere.
60
Cf. the story of the Bodhisattva in his life as Abhiya in Mahvastu, p. 35 ff., who is jealous
by nature and slanders a disciple of the Buddha Sarvbhibh named Nanda. There it is
related he realises his mistake and apologises both to the Buddha and his disciple, and
aspires to Buddhahood, which is then confirmed.
[Abbhakkhna]
[3. Slander]
Tatiyapahe, abbhakkhnan-ti abhi akkhna akkosana.
In the third enquiry, (called) slander, (we hear about) great lies and abuse.
Atte kira Bodhisatto apkaajtiya,
In the past, it seems, the Buddha-to-be, in a little known life,61
uppanno Muni nma dhutto hutv, dujjanasasaggabalena
after being reborn and becoming a scoundrel called Muni, through the power of
association with bad people
Surabhi nma Paccekabuddha: Dusslo ppadhammo aya bhikkh ti
akkosi.
abused the Independent Buddha called Surabhi, (saying): This monk is unvirtuous
and wicked.
So tena akusalena vackammena,
Through that unwholesome verbal deed,
bahni vassasahassni Niraye paccitv,62
after boiling in the Niraya hell for many thousands of years,
imasmi pacchimattabhve, dasapramitsasiddhibalena,
in this his last state, by the power of being successful in the ten perfections,
Buddho jto, lbhaggayasaggappatto ahosi.
he became the Buddha, and attained the highest gains and fame.
Puna titthiy usshajt:
Again the sectarians became insolent (saying):
Katha nu kho samaassa Gotamassa ayasa uppdessm? ti
Now what will bring this ascetic Gotama to infamy?
dukkh dumman nisdisu.
and they sat there pained and depressed.
61
We could also translate as: in an (otherwise) unknown life; probably mentioned as such
because this life-story is not recorded in the Jtakas or elsewhere.
62
SHB, PTS: pacitv; active form, as though he was boiling something, rather than being
boiled.

Tad Sundar nmek, paribbjik te upasakamitv vanditv hit,
Then a certain wanderer called Sundar, after approaching and worshipping them
stood there,
tuhbhte kici avadante disv,
and seeing them silent and not speaking anything,
Ki mayha doso ti pucchi.
questioned (them, saying): What is my fault?
Samaena Gotamena63 amhe vihehiyamne
We are being harassed by that ascetic Gotama
tva appossukk viharissasi, ida tava doso. ti
and you are making no effort, that is your fault.
Evam-aha tattha ki karissm? ti
What should I do in this matter?
Tva samaassa Gotamassa avaa uppdetu sakkhissas? ti
Will you be able to bring the ascetic Gotama into disrepute?
Sakkhissmi, ayy ti vatv,
Having said: I am able, noble ones,
tato pahya vuttanayena dihadihna
and because of that it is recorded that she was frequently seen (in the vicinity)
Samaena Gotamena ekagandhakuiya sayitv nikkhant ti vatv,
and abused and censured (the Buddha) by saying: After sleeping alone with the
ascetic Gotama
akkosati paribhsati.
in the Fragrant Cottage I am leaving.
Titthiy pi: Passatha, bho, samaassa Gotamassa kamman!-ti
And also the sectarians (saying): Look, dear friends, at the ascetic Gotama's deed!
akkosanti paribhsanti.
abused and censured (him).
Vutta-heta:
And so this was said:
63
SHB, PTS: Samao Gotamo; the ascetic Gotama (harasses us).

Muni nmaha dhutto pubbe aya jtiy,
In a previous life I was a scoundrel known as Muni,
Paccekabuddha Surabhi abbhcikkhi adsaka; [67]
I slandered the innocent Independent Buddha Surabhi;
Tena kammavipkena Niraye sasari cira,
Through that deed and through its result I long transmigrated through Hell,
Bah vassasahassni, dukkha vedesi' vedana. [68]
For many thousands of years I experienced unpleasant feelings.
Tena kammvasesena, idha pacchimake bhave,
Through the remainder of that deed, here in my last existence,
Abbhakkhna may laddha, Sundarikya kra. ti [69]
64
I received (much) slander myself, at the hands of Sundarik.
64
See Udna 4-8 for the Canonical story. We might translate Sundarik as Little Sundar,
taking -ik as diminutive, but it is fairly common in verse texts to add the affix to names to
meet the requirements of the metre, with no change in meaning or identification intended.
[Abbhakkhna]
[4. Slander]
Catutthapahe, abbhakkhnan-ti abhi visesena akkosana paribhsana.
In the fourth enquiry, (called) slander, (we hear about) especially great abuse and
censuring.
Atte kira Bodhisatto Brhmaakule uppanno,
In the past, it seems, the Buddha-to-be was reborn in a Brahminical family,
bahussuto bahhi sakkato pjito.
and was very learned, much respected and worshipped.65
Tpasapabbajja pabbajitv,
Having gone forth in the recluses' going-forth,
Himavante vanamlaphalhro,
while living on forest roots and fruits in the Himlaya,66
bahumave mante vcento vsa kappesi.
67
he spent his time teaching the mantras to many students.
Eko pacbhi-ahasampattilbh tpaso
One recluse,68 who had the five deep knowledges and the eight attainments
tassa santika agamsi.
came (to stay) near to him.
So ta disv va, isspakato, ta adsaka isi:
Having seen him, being jealous by nature, he slandered that innocent seer (saying):
Kmabhog kuhako aya is ti abbhcikkhi,
This seer is a deceitful sensualist,
attano sisse ca ha: Aya isi evarpo ancrako. ti
and his pupils also said: This seer is surely immoral.
Te pi tam-eva akkosisu paribhsisu.
They therefore abused and censured him.
65
His name at that time was Sutav, as is recorded in the verses below.
Himavanta; having snow, it is another name for the Himlaya, the place of snow. In the
verses the place is called the Great Wood, but there are several woods so named in the texts,
perhaps it was the Wood near to Kapilavatthu, which was on the edge of the Himlayas.
67
The brahminical verses collected in the Vedas.
68
Named Bhma below.
66

So tena akusalakammavipkena,
Through that unwholesome deed and its result,
vassasahassni Niraye dukkham-anubhavitv,
after undergoing suffering in Niraya hell for many thousands of years,
imasmi pacchimattabhve Buddho hutv, lbhaggayasaggappatto,
and becoming a Buddha in this his last state, and attaining the highest gains and
fame,
kse puacando viya pkao jto.
he became famous and was like the full moon in the sky.
Tatheva titthiy abbhakkhnena pi asantuh,
Right there and then through slander the dissatisfied sectarians,
puna pi Sundarik abbhakkhna kretv,
after making Sundar slander (him) again,
surdhutte pakkospetv laja datv:
summoning and bribing some drunken scoundrels,
Tumhe Sundari mretv,
gave the order (saying): After murdering Sundar,
Jetavanadvrasampe mlakacavarena chdeth ti69 pesu.
throw her by the rubbish tip near the entrance to Jeta's Wood.
Te tath karisu.
And that they did.
Tato titthiy: Sundari na passm ti Rao rocesu.
Afterwards the sectarians informed the King saying: We cannot find70 Sundar.
Rj: Pariyesath ti ha.
The King said: Search for her.
Te attan ptitahnato gahetv,
After retrieving her from the place where she was thrown,
macaka ropetv rao dassetv,
bringing the bier and showing the King, (they said):
69
PTS: chdetv hapeth ti; an awkward phrase, having thrown her near the rubbish tip,
place (her) aside?
70
Lit: Do not see.

Passatha, bho, samaassa Gotamassa svakna kamman!-ti
Look, dear Sir, at what the ascetic Gotama's disciples have done!
Bhagavato bhikkhusaghassa ca,
(Then) about the Gracious One and his Community of monks,
sakalanagare avaa ugghosent vicarisu,
they went round shouting out dispraise in the whole town,
Sundari makasusne aake hapesu.
and placed Sundar on a platform in the charnel ground.71
Rj: Sundarimrake pariyesath! ti pesi.
The King gave the order (saying): Seek for Sundar's murderer!
Tad dhutt sra pivitv,
Then after the scoundrels had drunk liquor,
Tva Sundari mresi, tva mres ti kalaha karisu.
they made a commotion (accusing each other, saying): You murdered Sundar, you
murdered (her)!
Rjapuris te dhutte gahetv, Rao dassesu.
72
The King's men, after arresting the scoundrels, brought them to the King.
Rj: Ki, bhae, tumhehi Sundar mrit? ti
The King said: Look here, did you murder Sundar?
ma, dev. ti
Yes, your majesty.
Kehi att? ti
The order was given by whom?
Titthiyehi, dev. ti
By the sectarians, your majesty.
Rj titthiye harpetv bandhpetv:
The King, after having the sectarians brought and bound
Gacchatha, bhae: Buddhassa avaatthya
said: Look here, go and shout it out, saying: In order to bring the Buddha into
disrepute
71
The disposal of the body would be taken care of by birds and animals, as in the so-called
sky-burials of the Tibetans and the Parsees.
72
Lit: showed.

amhehi sayam-eva Sundar mrpit,
we ourselves had Sundar murdered,
Bhagav tassa svak ca akrak ti ugghosath ti ha.
the Gracious One and his disciples didn't do it.
Te tath akasu.
And that they did.
Sakalanagaravsino nikkakh ahesu.
All the town-dwellers regained confidence.
Rj titthiye ca dhutte ca mrpetv chapesi.
The King, after executing the sectarians and the scoundrels, had (their bodies) thrown
aside.
Tato Bhagavato bhiyyosomattya lbhasakkro vahi.
Then the Gracious One's gains and respect grew enormously.
Tena vutta:
Brhmao Sutav si aha sakkatapjito,
As the brahmin Sutav I was (greatly) respected and worshipped,
Mahvane pacasate mante vcesi mave. [73]
I taught the mantras to my five hundred students in the Great Wood.
Tatthgato is Bhmo, pacbhio mahiddhiko,
The seer Bhma who had five knowledges and great power came there,
Ta cha gata disv, abbhcikkhi adsaka, [74]
And having seen him coming, I slandered that innocent (seer),
Tatoha avaca sisse: Kmabhog aya isi.
Thereupon I said to my pupils: This seer is a sensualist.73
Mayham-pi bhsamnassa anumodisu mav. [75]
And (all) of the students rejoiced in that (unwholesome) speech of mine.
Tato mavak sabbe bhikkhamna kulkule,
Thence all the students as they begged for alms from family to family,
73
Lit: one who enjoys sense pleasures.

Mahjanassa hasu: Kmabhog aya isi; [76]
Said to the great (body) of people: This seer is a sensualist;
Tena kammavipkena pacabhikkhusat ime
Through that deed and through its result these monks (numbering) five hundred
Abbhakkhna labhu sabbe Sundarikya kra. ti [77]
All received (abundant) slander at the hands of Sundarik.
[Silvedho]
[5. Pierced by a Rock]
Pacamapahe, silvedho ti hatacitto sila pavijjhi.
In the fifth enquiry, (called) pierced by a rock, (we hear about how) being angry74
(Devadatta) threw a rock.
Atte kira Bodhisatto ca kanihabht ca ekapituputt ahesu.
In the past, it seems, the Buddha-to-be was the youngest brother of the children of
one Father.75
Te pitu accayena,76 dse paicca kalaha karont
When the Father passed away,77 making a commotion on account of the servants
aam-aa viruddh ahesu.
the (brothers) became opposed to each other.
Bodhisatto, attano balavabhvena
The Buddha-to-be, who was himself endowed with (great) strength,
kanihabhtara ajjhottharitv,
after overcoming his younger brother,
78
tassupari psa pavijjhesi.

threw a stone down on top of him (and killed him).
So tena kammavipkena,
Through that deed and its result,
Narakdsu anekavassasahassni dukkham-anubhavitv,
after undergoing suffering in the Naraka hell and so on for countless thousands of
years,
imasmi pacchimattabhve Buddho jto.
he became a Buddha in this his last state of existence.
74
Mahniddesa-ahakath: hatacittatan-ti kodhena pahatacittabhva; hatacittata means

being in a state overcome by anger.
75
This implies that the Father had children by more than one wife.
76
SHB, PTS add: dhane; (on account of) wealth (and the servants).
77
Lit: at the end of the Father.
78
SHB: tassa paris na pavijjhesi; threw him (and) his company.

Devadatto Rhulakumrassa mtulo pubbe,
Formerly Devadatta, prince Rhula's uncle,79
Serivijakle Bodhisattena saddhi vijo ahosi.
was a merchant together with the Buddha-to-be in the time of the Seri merchant
80
(story).
Te eka Paanagma patv:
Having reached the Paana village81 they said:
Tva ekavthi gahhi, aham-pi ekavthi gahm, ti dve pi pavih.
You take one street, and I will take one street, and they entered by two (ways).
Tesu Devadattassa pavihavthiya
In the street by which Devadatta entered
jiasehibhariy ca natt ca dve yeva ahesu.
there were two (people): an elderly merchant's wife and her grand-daughter.
Tesa mahanta suvaathlaka malaggahita
They had a large golden plate that had become stained
bhjanantare hapita hoti,
that was set aside inside an earthenware vessel,
ta suvaathlakabhva ajnant,
and not knowing it was a golden plate,
Ima thlaka gahetv piandhana deth ti ha.
82
she said: Take this plate, and give a trinket.
So ta gahetv sciy lekha kahitv
Having taken it and scratched it with a needle
suvaathlakabhva atv,
he knew it was a golden plate,
Thoka datv gahissm ti cintetv gato.
and after considering: I will take (it later) after giving but a little, he went away.
79
He was Prince Siddhattha's wife's brother; he was also the Buddha's cousin, a Father's
Brother's son.
80
The reference is to the famous Serivijajtaka, J 3, which was the occasion for Devadatta
to form an animosity for the Buddha-to-be that was to last up and till his last life. What
follows is based on that story.
81
Not listed in DPPN, but in the Jtaka they are said to have been in the Andha country
(modern-day Andhra Pradesh).
82
The trinket is for the grand-daughter.

Atha Bodhisatta dvrasampa gata disv:
Then after seeing the Buddha-to-be approach her door (she said):
Natt, Ayye, mayha83 kacchapua piandhana deth. ti
Give my grand-daughter, noble Sir, a trinket (from) your basket.
S ta pakkospetv nisdpetv ta thlaka datv:
After summoning and making him sit down, and giving him the plate, she said:
Ima gahetv mayha nattya kacchapua piandhana deth. ti
Take this and give a trinket to my grand-daughter from your basket.
Bodhisatto ta gahetv suvaathlakabhva atv:
The Buddha-to-be, after taking it and knowing it to be a golden plate
Tena vacit ti atv attano pasibbakya,
understood: She is deceived about it, and from his purse,
hapita-ahakahpae, avasesabhaa-ca datv,
after setting aside eight pennies, and giving the rest of his goods,84
kacchapua piandhana kumrikya
he (also) gave a trinket from his basket to the young girl
hatthe piandhpetv agamsi.
and after ornamenting her hands, he went away.
So vijo pungantv pucchi,
The (first) merchant having returned asked (her for the plate),
Tta, tva na gahittha,
(but she said): Son, I cannot give it,
mayha putto ida-cida-ca datv ta gahetv gato. ti
having given this and that to my child he took it and went away.
So ta sutv va, hadayena phalitena viya, dhvitv anubandhi.
Having heard that, like someone with a broken heart, he ran along (after him).
Bodhisatto nva ruyha pakkhandi.
The Buddha-to-be had jumped onto a boat.
So: Tiha, m palyi, m paly! ti vatv,
After saying: Stop, don't go, don't go!85
83
SHB, PTS read: disvna natt: ayyo, mayha...; the grand-daughter said: Noble Sir (give) to
me...
84
He set aside eight pennies for his boat ride, and gave the rest of his money and goods.
85
But the Buddha-to-be had already gone.

Nibbattanibbattabhave ta nsetu samattho bhaveyyan!-ti patthana aksi.
he made a wish: May I be able to destroy him in whatever state he re-arises!
So patthanvasena, anekesu jtisatasahassesu aam-aa vihehetv,
Because of that wish, after harassing one another in countless hundreds of thousands
of lives,
86
imasmi attabhve Sakyakule nibbattitv,

and arising in the Sakya family in this existence,
kamena Bhagavati sabbauta patv,
and after the Gracious One by and by attained omniscience,
Rjagahe viharante,
while living near Rjagaha,87
Anuruddhdhi saddhi Bhagavato santika gantv pabbajitv,
(Devadatta), after approaching and going forth in the presence of the Gracious One
together with Anuruddha and so on,
jhnalbh hutv, pkao Bhagavanta vara yci:
and attaining the absorptions, being famous, begged the Gracious One for a boon,
saying:
Bhante, sabbo Bhikkhusagho piaptikdni terasa dhutagni samdiyatu,
Venerable Sir, let the whole of the Community of monks undertake the thirteen
austerities,88
sakalo Bhikkhusagho mama bhro hot. ti
let the whole of my89 Community of monks bear them.
Bhagav na anujni.
(But) the Gracious One didn't give permission.
Devadatto, vera bandhitv, parihnajjhno.
Devadatta, overcome90 with hatred, lost the absorptions.
86
SHB, PTS: nibbattetv; causative, made to arise, which is not the case, he choose to arise.
The Sakyans actually went forth in Anupiya in the Malla state (see Vinaya Cullavagga VII
for the story), only after that did they go to Rjagaha, around 250 kilometres away.
88
From the Vinaya account (Cullavagga, VII, near the end of the second bhavra) it
appears that he did not ask the Buddha for the monks to undertake the thirteen austerities,
but to abide by five rules: they should dwell all their lives in the forest, live entirely on alms
obtained by begging, wear only robes made of discarded rags, dwell at the foot of a tree and
abstain completely from fish and flesh (this last one is not part of the thirteen austerities).
The Buddha refused to make these compulsory.
89
Devadatta seems already to be claiming leadership of the Community.
90
Lit: bound with.
87

Bhagavanta mretukmo,
Desiring to murder the Gracious One,
ekadivasa Vebhrapabbatapde hitassa Bhagavato,
one day while the Gracious One was standing at the foot of Mt. Vebhra,91
upari hito pabbataka paviddhesi.
while standing on the top of the mountain he threw (a rock).
Bhagavato nubhvena aparo pabbatako
Through the power of the Gracious One another mountain92
ta patamna sampaicchi,
caught it as it fell,
te saghaanena uhit papaik gantv
(but) after approaching a splinter broke off and by striking him
Bhagavato pdapihiya pahari.
gave a blow on the toes on the Gracious One's foot.
Tena vutta:
Vemtubhtara pubbe dhanahetu hani93 aha,
94
In the (distant) past I killed my half-brother for the sake of wealth,
Pakkhipi giriduggasmi, silya ca apisayi; [78]
I threw him in an inaccessible mountain, and crushed him with a rock;
Tena kammavipkena Devadatto sila khipi,
Through that deed and its result Devadatta threw a rock (at me),
Aguha pisay pde mama psasakkhar. ti [79]
Which crushed the big toe on my foot with a shard which was made of stone.
91
According to other accounts he was on the slopes of Vulture's Peak (Gijjhakta).

Which miraculously sprang up.
93
SHB, PTS: bhai; quarreled (with)?
94
In Pi it is more specific: one with a different Mother but the same Father.
92
[Sakalikvedho]
[6. Pierced by a Splinter]
Chahapahe, sakalikvedho ti sakalikya ghaana.
In the sixth enquiry, (called) pierced by a splinter, (we hear about how) he was struck
by a splinter.
Atte kira Bodhisatto ekasmi kule nibbatto,
In the past, it seems, the Buddha-to-be was reborn in a certain family,
daharakle mahvthiya kamno,
and while playing on the main street during his childhood,
vthiya piya caramna Paccekabuddha disv:
after seeing an Independent Buddha walking along that street for alms, thinking:
Aya muako samaako kuhi gacchat? ti
Where is this little shaveling ascetic going?
psasakalika gahetv, tassa pdapihiya khipi.
and taking a splinter of stone, he threw it at his toes.
Pdapihicamma chinditv ruhira nikkhami.
After cutting the skin on the toes blood flowed forth.
So tena ppakammena,
Through that wicked deed,
anekavassasahassni Niraye mahdukkha anubhavitv,
after undergoing great suffering in Niraya hell for countless thousands of years,
Buddhabhto pi.
he became a Buddha.
Kammapilotikavasena,
Because of the connection with that deed,
pdapihiya psasakalikaghaanena ruhiruppda labhi.
by being struck with a stone splinter on his toes blood flowed forth.95
Tena vutta:
95
Lit: he suffered the arising of blood. The story again doesn't fit the verse, which tells that
the Buddha was attacked by archers sent to kill him; they did not, however, manage to hurt
him, and certainly did not cut his foot which belongs to the rock throwing incident, reported
in the previous story.

Pureha drako hutv, kamno mahpathe,
Having become a boy in the past, while playing on the highway,
Paccekabuddha disvna magge sakalika khipi; [80]
Seeing an Independent Buddha on the road, I threw a stone;
Tena kammavipkena idha pacchimake bhave
Through that deed and through its result here in (this) my last existence
Vadhattha ma Devadatto abhimre payojay. ti96 [81]
Devadatta tried to kill me by employing evil bandits.97
96
This last verse reads differently in SHB and PTS: Tena kammavipkena Buddhabhtassa me
sato, Paviddhesi sila tattha Devadatto vighaav ti (PTS: vigtav ti); through that deed
and its result, when I had become a Buddha, Devadatta who was angry threw a rock (at me)
in that place.
97
Actually archers provided by King Ajtasattu.
[Ngiri]
[7. The Elephant Ngiri]
Sattamapahe, Ngir ti Dhanaplako hatth mraatthya pesito.
In the seventh enquiry, (called) Ngiri, (we hear about how) the elephant
Dhanaplaka was sent in order to kill (the Buddha).
Atte kira Bodhisatto, hatthigopako hutv,
In the past, it seems, the Buddha-to-be, after becoming an elephant's groom,
nibbatto hatthi ruyha,
rose onto an elephant,
vicaramno mahpathe Paccekabuddha disv,
and after seeing an Independent Buddha walking on the Highway,
Kuto gacchati aya muako? ti
he said: Where is this shaveling going?
hatacitto khilajto ta hatthin sdesi.
being angry and stubborn he assaulted him with his elephant.
So tena kammena apyesu anekavassasahassni dukkha anubhavitv,
Having undergone suffering in the lower realms for countless thousands of years
through that deed,
pacchimattabhve Buddho jto.
he became a Buddha in his last state of existence.
Devadatto Ajtasatturjna sahya katv,
After Devadatta had become friends with King Ajtasattu,
Tva, Mahrja, Pitara ghtetv Rj hohi,
he said: Great King, after killing your Father you will become King,
aha Buddha mretv, Buddho bhavissm! ti
and after murdering the Buddha, I will be the Buddha!
Sapetv ekadivasa Rao anutya, hatthisla gantv,
After having this thought, one day, with the King's permission, after going to the
elephant stall,
Sve tumhe Ngiri soasasurghae pyetv,
he gave this order to the elephant groom: Tomorrow, after making Ngiri drink
sixteen pots of liquor,
Bhagavanta piya caraavelya peseth! ti hatthigopake pesi.
send him out during the time the Gracious One is walking for alms!

Sakalanagara mahkolhala ahosi,
There was a great uproar in the whole town,
Buddhangena hatthingassa yuddha passissm! ti
and they said: We will see a battle between the noble98 Buddha and the noble
elephant!
ubhato rjavthiya mactimaca bandhitv,
and having set up terraced stands on both sides along the royal highway,
pto va sannipatisu.
they assembled in the morning.
Bhagav pi katasarrapaijaggano,
The Gracious One, after tending to his bodily needs,
Bhikkhusaghaparivuto Rjagaha piya pvisi.
surrounded by the Community of monks entered Rjagaha for alms.
Tasmi khae vuttaniymeneva Ngiri vissajjesu.
At that time in accordance with the order that had been given Ngiri was released.
So vthicaccardayo vidhamento gacchati.
He came making (all) scatter at the crossroads and so on.
Tad ek itthi draka gahetv, vthito vthi gacchati,
Then a certain girl being seized (with fear) ran from street to street,
hatth ta itthi disv, anubandhi.
99
and the elephant, having seen that girl, pursued her.
Bhagav: Ngiri, na ta hanatthya pesito, idhgacchh! ti ha.
The Gracious One said: Ngiri you were not sent to kill her, come here!
So ta sadda sutv, Bhagavantbhimukho dhvi.
Having heard that sound, he ran right at the Gracious One.
Bhagav aparimesu cakkavesu anantasattesu phararaha metta
The Gracious One suffused beings without end in the measureless universe with
loving-kindness
ekasmi yeva Ngirimhi phari.
and also suffused Ngiri.
98
Nga is a word with many meanings, including nobility, strength and anything that
possesses these qualities like a cobra, an elephant, a noble person the Buddha is many
times referred to as a nga in the early texts.
99
A regular word for an elephant, it literally means, one with a hand(-like trunk).

So Bhagavat mettya phuo, nibbhayo hutv,
Being suffused with loving-kindness by the Gracious One, after losing his fear,
Bhagavato pdamle nipati.
he threw himself at the feet100 of the Gracious One.
Bhagav tassa matthake hattha hapesi.
The Gracious One placed his hand on his head.
Tad devabrahmdayo, acchariyabbhutajtacitt,
Then the gods, deities and so on, their minds marvelling and wondering,
pupphapargdhi pjesu.
worshipped him with fragrant powder and so on.
Sakalanagare jaukamatt dhanarsayo ahesu.
The whole city became filled with a heap of wealth knee-deep.
Rj: Pacchimadvre dhanni nagaravsna hontu,
The King had the drums beaten (and said): The wealth up to the West gate is for the
town-dwellers,
Puratthimadvre dhanni Rjabhagre hont! ti bheri carpesi.
the wealth up to the East gate is for the King's treasury!
Sabbe tath karisu.
And they all did that.
Tad Ngiri Dhanaplo nma ahosi.
Then Ngiri gained the name Dhanapla.101
Bhagav Veuvanrma agamsi.
And the Gracious One returned to the Bamboo Monastery.
Tena vutta:
100
101
Lit: the root of the feet, which is unidiomatic in English.

Meaning Protector of the Wealth.

Hatthroho pure si, Paccekamunim-uttama
Before I was a mahout. While a supreme Independent Sage
Piya vicaranta ta, sdesi gajenaha; [82]
Was wandering for his almsfood, I struck him with my elephant;
Tena kammavipkena bhanto Ngir gajo
Through that deed and its result, elephant Ngiri swaying
Giribbaje puravare druo ma upgam. ti [83]
Violently rushed at me in the city of Giribbaja.102
102
Another name for Rjagaha, the capital of Magadha.
[Satthacchedo]
[8. Cut with a Knife]
Ahamapahe, satthacchedo ti satthena gaaphlana kuhrya satthena
chedo.
In the eighth enquiry, (called) cut with a knife, (we hear about how) an abscess was
lanced with a knife, how with a knife, or a scalpel, it was cut.
Atte kira Bodhisatto paccantadese Rj ahosi.
In the past, it seems, the Buddha-to-be was a King in a border country.
So dujjanasasaggavasena paccantadese,
Through association with bad people in the border country,
vsavasena ca dhutto shasiko,
and because of living with a violent scoundrel,
ekadivasa khaggahattho pattiko va nagare vicaranto
one day while walking through the town on foot with a sword in his hand
nirpardhe jane khaggena phlento agamsi.
he went around cutting guiltless people down with the sword.
So tena ppakammavipkena,
bahni vassasahassni Niraye paccitv,
after boiling in Niraya hell for many thousands of years,
tiracchndsu dukkham-anubhavitv,
and undergoing suffering in the animal world and so on,
pakkvasesena pacchimattabhve Buddhabhto pi
through the remainder of the result (of that deed), after becoming the Buddha in his
last state of existence,
heh vuttanayena
it is recorded that while he was below103
Devadattena khittapsasakalikapahrena uhitagao ahosi.
Devadatta struck a blow with a stone splinter he had thrown and an abscess arose (on
his foot).
103
Walking on the slopes of Gijjhakta near Rjagaha.

Jvako mettacittena ta gaa phlesi.
Jvaka104 lanced that abscess with his mind full of loving-kindness.
Veracittassa Devadattassa ruhiruppdakamma anantarika ahosi,
Through that deed of causing blood to flow (in a Buddha) there was a (result)
105
immediately (after this life) for Devadatta, whose mind was full of hate,
mettacittassa Jvakassa gaaphlana puam-eva ahosi.
through lancing that abscess there was (great) merit for Jvaka, whose mind was full
of loving-kindness.106
Tena vutta:
Rjha pattiko si sattiy purise hani;
(When) I was a King (going round) on foot I killed men with my sword;
Tena kammavipkena Niraye paccasi bhusa, [84]
Through that deed and its result I suffered much in Niraya hell,
Kammuno tassa sesena, idni sakala mama
Through the remainder of that deed, at this time all the (unbroken)
Pde chavi pakappesi107 na hi kamma vinassat. ti [85]
Skin on my foot was cut deeds are never destroyed (without result).108
104
The Buddha was carried in great pain to the Mango Wood where Jvaka Komrabhacca,
who acted as physician for the Buddha and for the monks, treated him.
105
Anantarika, means a deed that causes a result that follows immediately and irrecoverably
after this life (not immediately after the deed itself), and this happened before some of the
other attacks Devadatta made on the Buddha. Eventually the ground opened and Devadatta
fell into the Avci (unmitigated) hell, where, it is said, he will suffer for one hundred
thousand kappas, before being reborn and becoming an Independent Buddha called
Atthissara.
106
There is an interesting emphasis on the state of mind in this sentence. Devadatta and
Jvaka both did the same thing: they cut the Buddha's foot, but one acted out of hatred and
the other out of loving-kindness, and so the result was different.
107
SHB: Pde satthapamesi; PTS: Pde sattha pamesi; he stretched out a knife on my
foot?
108
Not destroyed without producing results first, is what is meant.
[Ssadukkha]
[9. A Headache]
Navamapahe, ssadukkhan-ti ssbdho ssavedan.
In the ninth enquiry, (called) a headache, (we hear about how he had) a pain in the
head, painful feeling in the head.
Atte kira Bodhisatto kevaagme kevao hutv nibbatti.
In the past, it seems, the Buddha-to-be was reborn as a fisherman in a fisherman's
village.
So ekadivasa kevaapurisehi saddhi,
One day, together with the fishermen,
macchamraahna gantv,
after going to the place where they murder fish,
macche mrente disv, tattha somanassa uppdesi,
and seeing fish being murdered, happiness arose right there,
sahagatpi tatheva somanassa uppdayisu.
and also right there and then happiness arose for those he was with.
So tena akusalakammena,
Through that unwholesome deed,
109
caturpye dukkham-anubhavitv,
after undergoing suffering in the four lower realms,
imasmi pacchimattabhve, tehi purisehi saddhi,
in this his last state of existence, together with those men,
Sakyarjakule nibbattitv, kamena Buddhatta patto pi
after being born in the Royal Sakya family, and by and by attaining to Buddhahood
saya ssbdha paccanubhosi.
he himself suffered from pain in the head.
Te ca Sakyarjno dhammapadahakathya vuttanayena:
And about the Sakyan Royalty (and their fate) it is recorded in the discussion in the
commentary to the Dhammapada:
Viabhasagme sabbe vinsa ppuisu.
in the battle with Viabha they all came to destruction.110
109
SHB: catuniraye; I do not know of a classification of four niraya; but the four lower
worlds: hell (niraya), the animal world (tiracchna), hungry ghosts (peta) and demons
(asura) is normal.

Tena vutta:
Aha kevaagmasmi ahu kevaadrako,
(Before) I was a fisherman's son in a fisherman's village,
Macchake ghtite disv janayi somanassaka; [86]
Having seen fish being killed it produced a little happiness;
Tena kammavipkena ssadukkha ah mama,
Through that deed and through its result I had a (great) pain in my head,
Sabbe Sakk ca haisu yad hani Viabho. ti [87]
And all the Sakyans were killed when Viabha slay them.
110
In the commentary to verse 47, entitled The Story of Viabha (Viabhavatthu).
[Yavakhdana]
[10. Eating Barley]
Dasamapahe, yavakhdanan-ti Verajya yavataulakhdana.
In the tenth enquiry, (called) eating barley, (we hear about) eating husked barley.111
Atte kira Bodhisatto aatarasmi kule nibbatto,
In the past, it seems, the Buddha-to-be was reborn in a certain family,
jtivasena ca andhablabhvena ca,
and because of his (high) birth and being blinded by foolishness,
Phussassa Bhagavato svake
having seen the disciples of the Gracious One Phussa
madhurannapne slibhojandayo ca bhujamne disv,
enjoying sweet drinks and food and the finest rice and so on,
Are muakasama yava khdatha,
he scolded them (saying): Hey, you shaveling ascetics should eat barley,
m slibhojana bhujath! ti akkosi.
you shouldn't enjoy the finest rice!
So tena akusalakammavipkena,
anekavassasahassni caturpye dukkham-anubhavitv,
after undergoing suffering in the four lower realms for countless thousands of years,
imasmi pacchimattabhve, kamena Buddhatta patv,
in this his last state of existence, having by and by attained to Buddhahood,
lokasagaha karonto, gmanigamarjadhnsu caritv,
having sympathy for the world, after walking in the villages, towns and royal cities,
ekasmi samaye, Verajabrhmaagmasampe,
at one time, in the vicinity of the brahminical village of Veraj,
skhviapasampanna Pucimandarukkhamla ppui.
he arrived at the root of a Margosa tree endowed with spreading112 branches.
111
Taula means husked rice normally, but in the story there is no mention of rice being
served with the barley, so I take it it must mean husked barley.
112
See Viapa in SED for this meaning, which goes unnoticed in PED.

Verajabrhmao Bhagavanta upasakamitv,
A Veraj brahmin,113 having approached the Gracious One,
anekapariyyena Bhagavanta jinitu asakkonto,
being unable to overcome the Gracious One in any way,
Sotpanno hutv,
after becoming a Stream-Enterer,
Bhante, idheva Vassa upagantu vaat ti rdhesi.114
invited him saying: Venerable Sir, please undertake to spend the Rains Retreat
here.
Bhagav tuhbhvena adhivsesi.
The Gracious One consented by remaining silent.
Atha punadivasato pahya Mro Ppim
Then, beginning on the following day, the Wicked Mra
sakala-Verajabrhmaagmavsna Mrvaana aksi.
posssessed the whole of those dwelling in the brahmin village of Veraj.
Piya pavihassa Bhagavato
And when the Gracious One entered (the village) for alms
115
Mrvaanavasena eko pi kaacchubhikkhmatta dt nhosi.

because of being possessed by Mra they did not give even one spoon of almsfood.
Bhagav tucchapatto va Bhikkhusaghaparivuto pungachi.
The Gracious One, surrounded by the Community of monks, returned with an empty
bowl.
Tasmi eva gate tattheva nivuh assavij
A horse merchant arrived at the very place where they resided
ta divasa dna datv,
and after giving a gift (of almsfood) that day,
113
The whole story of the Buddha's residence in Veraj, the famine that prevailed at that
time and the conversations he had with the Veraj brahmin is related at the very beginning
of the Vinayapiaka. Suttavibhaga, 1 ff. The discussion with the brhmin in which the
Buddha counters his accusations, and eventually teaches him the Four Noble Truths, can be
found there and also in the Verajasutta of Aguttaranikya: AN Bk. 8, Ch. 2, Su. 1.
114
ChS, Thai: rocesi; addressed (him).
115
SHB: Mrvesavasena; because of Mra in disguise?

116
tato pahya Bhagavanta pacasatabhikkhuparivra nimantetv,

and inviting the Gracious One surrounded by his five hundred monks thenceforth,
pacanna assasatna bhattato vibhga katv,117 yava koetv,
and dividing a share from the five-hundred horses, and crushing the barley,
118
bhikkhna pattesu pakkhipisu.

he dropped it in the monks' bowls.
Sakalasdasasahassacakkavadevat sujtya
All the well-born gods from the whole of the ten-thousand universes
pysapacanadivase viya dibboja pakkhipisu.
dropped in godly nutrients so that it was like freshly cooked milk-rice.
Bhagav paribhuji, eva temsa yava paribhuji.
The Gracious One partook (of the food), and so for three months he partook of
barley.
Temsaccayena, Mrvaane vigate, Pavradivase,
At the end of three months, being no longer possessed by Mra, on the Invitation
Day,
Verajo brhmao saritv mahsavegappatto,
the Veraj brahmin, after remembering (his duties), becoming very anxious,
Buddhappamukhassa Bhikkhusaghassa mahdna datv,
giving a great gift of almsfood to the Community of monks with the Buddha at its
head,
vanditv khampesi.
and worshipping, begged for forgiveness.
Tena vutta:
116
SHB: vassa nivutthassa pacasatabhikkhuparivrassa Bhagavato; (and inviting) the

Gracious One surrounded by five-hundred monks to dwell for the Rains Retreat.
117
SHB, PTS add: temsa posem ti mantetv; after pronouncing: we will support (you) for
three months.
118
SHB: patte pakkhpanti; present tense.

Phussassha pvacane svake paribhsayi:
I blamed the teachings and disciples of (Buddha) Phussa (saying):
Yava khdatha bhujatha, m ca bhujatha slayo; [88]
You should eat and enjoy barley, you should not enjoy this fine rice;
Tena kammavipkena temsa khdita yava
Through that deed and its result for three months I ate (only) barley
Nimantito brhmaena Verajya vasi tad. ti [89]
When invited by the brahmin to dwell (three months) in Veraj.
[Pihidukkha]
[11. Backache]
Ekdasamapahe, pihidukkhan-ti pihi-bdho.
In the eleventh enquiry, (called) backache, (we hear how he had) pain in the back.
Atte kira Bodhisatto gahapatikule nibbatto
In the past, it seems, the Buddha-to-be was reborn in a householder's family
thmasampanno, kici rassadhtuko ahosi.
and was endowed with strength, although somewhat short by nature.
Tena samayena eko mallayuddhayodho
At that time there was one wrestling-contest champion
sakala-Jambudpe gmanigamarjadhnsu,
in the villages, towns and royal cities in the whole of the Rose-Apple Island who,
mallayuddhe vattamne purise ptetv, jayappatto,
after throwing men in a wrestling contest, achieved success,
kamena Bodhisattassa vasananagara patv,
and by and by having arrived at the Buddha-to-be's residential town,
tasmim-pi jane ptetv, gantum-raddho.
and throwing people there, got ready to go.
Tad Bodhisatto: Mayha vasanahne esa jaya patv, gacchat, ti
Then the Buddha-to-be thinking: Having achieved success in this my place of
residence, he is going,
tattha nagaramaalam-gamma, appoetv gaccha,
119
coming right there to the town centre, and slapping his arms,
May saddhi yujjhitv, gacch. ti
said: Come, after fighting with me, you can go.
So hasitv: Aha mahante purise ptesi!
After laughing: I have thrown huge men!
Aya rassadhtuko vmanako,
This dwarf, who is short by nature,
119
This rare verb may means clapping his hands, but it occurs in other places in connection
with wrestling, and may have been a way of brandishing one's strength.

mama ekahatthasspi nappahot, ti appoetv naditv gachi.
is not able (to fight) even with one of my hands, and slapping his arms and roaring
he came on.
Te ubho pi aam-aa hattha parmasisu,
They both grabbed each other by the arm,
Bodhisatto ta ukkhipitv kse bhamitv,
and the Buddha-to-be after lifting him and swirling him around in the sky,
bhmiya ptento khandhahi bhinditv ptesi.
throwing him on the floor, threw him (again), breaking his back-bone.
120
Sakalanagaravsino ukkuhi karont,

All the town dwellers made acclamation,
121
appoetv vatthbharadhi Bodhisatta pjesu.

and after slapping their arms, they honoured the Buddha-to-be with clothes,
decorations and so on.
Bodhisatto ta mallayodha uju saypetv,
The Buddha-to-be, after laying that wrestler straight,
khandhahi ujuka katv,
and straightening his back-bone,
Gaccha ito, pahya evarpa m karos ti vatv uyyojesi.
dismissed him saying: Go from here, and henceforth do not behave in this way.
nibbattanibbattabhave sarrassdi dukkham-anubhavitv,
after undergoing suffering in his body, head and so on, in rebirth after rebirth,
imasmi pacchimattabhve,
in this his last state of existence,
Buddhabhto pi pihirujdidukkham-anubhosi.
having become a Buddha he also suffered with pain in the back and so on.
Tasm kadci pihidukkhe uppanne,
Therefore sometimes when his back pain arose,
120
SHB, PTS: ukkuhasadda karonto; making a sound of acclamation.

PTS: appohetv vaggant; as above; SHB: appohento vaggant; slapping their arms and
jumping.
121

Sriputtamoggallne: Ito pahya Dhamma deseth ti vatv,
after saying to Sriputta and Moggallna: Henceforth, please teach the Doctrine,
saya Sugatacvara papetv sayati:
and preparing the Fortunate One's robe he lay down:
kammapilotika nma Buddham-api na mucati.
the Buddha was surely not free from the connection with that deed.
Vutta-heta:
So this was said:
122
Nibbuddhe vattamnamhi mallaputta nihehayi;

Once while I was wrestling I badly injured another wrestler;
Tena kammavipkena pihidukkha ah mam. ti [90]

Through that deed and through its result I suffered a pain in my back.
122
SHB, PTS: nisedhayi; restrained, which doesn't seem strong enough. The word nihehayi
seems only to occur here and in parallel passages, I translate it as an emphatic of hehayi,
which makes sense contextually.
[Atisro]
[12. Dysentry]
Dvdasamapahe, atisro ti lohitapakkhandik virecana.
In the twelth enquiry, (called) dysentry, (we hear about him) purging bloody
dysentry.
Atte kira Bodhisatto gahapatikule nibbatto,
In the past, it seems, the Buddha-to-be was reborn in a householder's family,
vejjakammena jvika kappesi.123
and earned his living through medical treatment.
So eka sehiputta rogena pita tikicchanto
One day while treating a merchant's son who was oppressed by disease
bhesajja katv tikicchitv,
having given medicine and cured him,
tassa deyyadhammadne pamdam-gamma,
because (the patient) was heedless in giving a gift to him,124
apara osadha datv, vamanavirecana aksi.
he gave him another medicine, and made him vomit.
Sehi bahudhana adsi.
(Then) the merchant gave him a great deal of wealth.
nibbattanibbattabhave lohitapakkhandikbdhena virecito ahosi.
he purged with the affliction of bloody dysentry in rebirth after rebirth.
Imasmim-pi pacchimattabhve, Parinibbnasamaye,
Also in this his last state of existence, near the time he attained Final
125
Emancipation,
123
SHB, PTS: vejjakamme cheko; so (SHB omits) vejjakammena jvika kappesi; was clever in
medical treatment; and (he) earned his living through medical treatment.
124
It seems doctors in those times didn't have a fixed price, but accepted donations; in the
Ayurveda tradition in Sri Lanka to this day the same practice prevails.
125
See the Discourse about the Great Emancipation (DN 16), especially the opening of the
fourth section for the canonical story.

Cundena Kammraputtena pacitaskaramaddavassa
(through eating) tender pork that had been cooked by Cunda the Smith
sakalacakkavadevathi pakkhittadibbojena hrena saha
(even though) godly nutrients were dropped in by all the gods from the whole
universe together with that food
bhuttakkhae lohitapakkhandik virecana ahosi,
when he had eaten he purged with bloody dysentry,
koisatasahassna hatthna bala khayam-agamsi.
and (he who had) the strength of a billion126 elephants came to destruction.127
Bhagav Viskhapuamya,
The Gracious One on the Full-Moon night of Veskha (in May),
128
Kusinrya Parinibbnatthya gacchanto,

while going to Kusinra to attain Final Emancipation,
anekesu hnesu nisdanto pipsito, pnya pivitv,
129
at many places sat down because of thirst, and after drinking water,
mahdukkhena Kusinra patv,
having (nearly) reached Kusinra with great suffering,
paccsasamaye Parinibbyi.
at the time of dawn attained Final Emancipation.
Kammapilotika evarpa Lokattayasmim-pi na vijahati.
The Lord of the Three Worlds surely could not abandon the connection with that
deed.
Tena vutta:
126
One hundred thousand times ten million.

The commentary on DN 16 denies that the illness was connected to the food given by
Cunda: bhuttassa udapdi, na pana bhuttapaccay; it occurred when he had eaten, but not
because he had eaten.
128
SHB, PTS: Nibbnatthya; however, he wasn't going for his Nibbna, but for his
Parinibbna; complete Emancipation.
129
The commentary to this discourse records that he had to sit down and rest twenty-five
times on this his last walk.
127

130
Tikicchako aha si sehiputta virecayi;

At the time I was a physician I made a merchant's son purge;
Tena kammavipkena hoti pakkhandika mama. [91]
Through that deed and through its result I had amoebic dysentery.
Eva Jino viyksi Bhikkhusaghassa aggato,
So the Victor explained at the head of the Community of monks,
Sabbbhibalappatto, Anotatte mahsare. ti
The one with all knowledge and strength, at the great Lake Anotatta.
Eva paitapahna,
So he answered the enquiries,
mtikhapanavasena akusalpadna samatta nma hot ti vutta.
and according to the arrangement of the tabulation, the unwholesome traditions are
said to be complete.
Ittha sudan-ti ittha imin pakrena heh vuttanayena.
In this way means it is recorded by this method from the beginning.131
Sudan-ti nipto padapraatthe gato.
Suda simply has the meaning of an pleonestic particle.
***
Bhagav bhgyasampanno pritapram Mahsatto:
The Gracious One is endowed with good fortune, he is a Great Being who has
fulfilled the perfections:
Bhgyav bhaggav yutto, bhagehi ca vibhattav,
Fortunate, devoted to good, having a share of the graces,
Bhattav vantagamano bhavesu Bhagav tato. ti
Graceful, gone to existences' end, thus he is the Gracious One.
Evam-diguayutto Devtidevo Sakktisakko
Thus the one virtuous from the beginning, the one who is God of all Gods, Most Able
of the Able,
130
SHB, PTS: pure si; when he was (a physician) before, but we would expect the Buddha to
be speaking in the first person.
131
Heh normally means from underneath, from below, but here it must mean from the
beginning.

Brahmtibrahm Buddhtibuddho,
Supreme of those Supreme, Buddha amongst those who are Buddhas,
so Mahkruiko Bhagav, attano Buddhacariya Buddhakraa,
the Greatly Compassionate Gracious One, spoke about his own life as Buddha and
deeds as Buddha,
sambhvayamno pkaa kurumno,
making him famous and honoured,
Buddhpadniya nma Buddhakraapaksaka nma
in what is known as the Traditions about the Buddha, the Publication of the Deeds of
132
the Buddha,
Dhammapariyya Dhammadesana sutta abhsittha kathes. ti
he spoke this Doctrinal Instruction, this Doctrinal Teaching, this discourse.
Iti Visuddhajanavilsiniy Apadna-Ahakathya,
Thus the Spendour of the Pure Ones,133 the Commentary on the Traditions,
Buddha-Apadnasavaan Samatt
The Explanation of the Traditions about the Buddha is Complete
132
133
This seems to be offered as an alternative title.

This is the official title of the commentary to the Traditions.
Nainikjtakavaan (J 526)
The Explanation of the Nainik Story
nandajoti Bhikkhu
(August 2010)
Introduction
The present text has been established through a comparison of the following editions:
SHB: Simon Hewavitarane Bequest Series, Vol. 39,

Jtakahakath, 6th part (Colombo, 1937)
PTS: Jtaka with Commentary, Vol. V, (Oxford 1881, reprinted
London 1991)
ChS: Chaha Sagyana edition as found on the Chaha
Sagyana CD-ROM (version 3, Igatpuri, no date, but = 1999).
Thai: Royal Thai edition, as found on Budsir for Windows CDROM (version 2.0, Bangkok, 1996).
BJT: (for the verses only): Buddha Jayanti Tripitaka Series, Vol
31, Jtakapli, Part II (Colombo 1984, reprinted 2005).
The variant readings between the texts are numerous, but, for the most part, trivial. I
have attempted to give in the notes a summary of the difference and where such was
necessary an alternative translation. This at least gives the student some idea of the
significance of the alternatives.
In choosing the readings I have been guided by the grammar, the meaning, the metre
and internal consistency, as these are the best guides, even though they are not
infallible. It is always possible that a sentence which we believe to be ungrammatical
is correct on the basis of the principle of lectio difficilior. But that also is by no
means an infallible guide, and in the end an editor has to make his choice.
The text itself can be analysed in different ways: there is the story of the present,
which acts as the reason for the Buddha telling the story of the past, which is the
main part, and then there is the conclusion, in which the two sections are related to
each other.
Another way would be to divide it into the verses, the word analysis, and the prose
story sections. If we take the latter it seems to me we are dealing with two distinct
strata, the verses being the oldest, and their analysis and the prose story being the
younger. The reason for this is that the verses were never translated from the Pi in
the first place but were preserved in the original language.
The prose, on the other hand, was translated first into Sinhala and then back into Pi
in the 5th century, apparently by Bhadanta Buddhaghosa, who is traditionally held to
have made the final rescension of the Jtaka commentary; and the word analysis,
2
which would have been necessary to preserve their meaning is also younger in diction
and style, as we can see when it occasionally breaks into a prose paraphrase of the
verses.
I have rearranged the material somewhat is this edition, so that the word analysis
follows each of the verses it refers to, only occasionally taking two verses at a time.
In the original they follow the whole verse section they refer to, which in the case of
the boy's praise of the girl amounts to 25 verses, and therefore separates the analysis
from the verses to such an extent they become remote and peripheral.
Here I have integrated them with the material they are referring to as it gives the
student a much better idea of how the commentators explained the often difficult
verses. It is also easier to see why certain readings have been preferred over others. I
have clearly marked the different sections though by greying out the word analysis,
while the prose story and the verse it supports are coloured as normal.
The commentator employs a number of devices to explain his text: sometimes he
simply gives an alternative and better known form of the same word; sometimes he
explains one word by another, as in our dictionaries; sometimes he resorts to
paraphrase, especially when the import of the verse is not at all clear.
The verse itself is limpid and for the most part well written, though like all the verse
in the texts it has its fair share of obscurities. The metre appears to me to be unusual
in the Siloka verses in that it allows light syllables in 2nd and 3rd positions, but apart
from that is the quite normal mix of Siloka and Tuhubha, with the latter sprinkled
with Jagat lines as we regularly find elsewhere.
***
The story is an interesting, if highly improbable, fable: a sage lives alone in the
Himlayas, there is semen in the urine he passes, and a deer who happens to eat the
grass in that place gets pregnant from it. A human boy is later born to the deer and
he is brought up in complete seclusion from mankind, and most importantly, from
womankind.
The boy's ascetic power becomes so great that Sakka in his heaven is worried by it
and causes a drought to occur in the country and blames it on the boy. He then
convinces the King to send his daughter to seduce him and to break his power. The
King and his daughter accept Sakka's reasoning and in good faith - and for the
benefit of the country - agree to the plot.
The girl dresses up as an ascetic and while the Father (the Bodhisatta) is away
gathering roots and fruits in the forest, she manages to seduce the boy, who has never
seen a woman before, though she does so with a completely unbelievable story.
Through their revelling the boy does indeed loose his powers, the girl then makes off,
and when his Father returns the boy who has become infatuated with his new friend,
tells him all about it, only to be instructed and rebuked by his Father, and repent his
actions.
3
What happens next seems not to have interested the story-teller as, apart from the
fate of the boy, who regains his former powers, he doesn't inform us. Once the boy
had his powers back Sakka's seat must have glowed again, but whether he let it be, or
stood up for a lifetime is not revealed.
It is interesting to note that this is not the only story of Isisiga that appears in the
Jtakas, there is another, and somewhat similar, story just a few pages before, and
which is referred to in our story. That is Jtaka 523, the Alambusjtaka, but there
Sakka chooses a heavenly nymph to seduce the ascetic.
The outcome is the same, the sage is seduced, repents and Sakka is thwarted, but for
some reason he does not seem upset, in fact he grants a boon to the seductress. The
stories are, of course, in neither case, to be taken seriously, it is not in the logic of
their events, but in their telling, that the story-teller has won his friends.
The story also appears in the Mahvastu (Jones' translation pp. 139-147), but
Ekaga, as he is known there, is the Bodhisattva, and Nalin is Yaodhar in an
earlier existence. There is a variation in the story as without his knowing it, Ekaga
is married to the girl and has to take up his responsibilities, eventually becoming the
King and having 32 children.
The story also appears in the Mahvastu (Jones' translation pp. 139-147), but
Ekaga, as he is known there, is the Bodhisattva, and Nalin is Yaodhar in an
earlier existence. There is a variation in the story as without his knowing it, Ekaga
is married to the girl and has to take up his responsibilities, eventually becoming the
King and having 32 children.
The story is also known to the Hindu epics the Rmyaa and the Mahbhrata, with
many further variations. In the former Ekaga was the chief priest when the king
Dasaratha performed a sacrifice in order to gain children, and as the consequence
there were born Rma, Bhrata, and the twins Lakmana and atrughna!
Because of its sexual content the Pi version of the story has never been translated in
full before.
nandajoti Bhikkhu
August 2010
Nainikjtakavaan1 (J 526)
[The Occasion]
Uayhate2 janapado. ti
The country is dried up.3
Ida Satth Jetavane viharanto4
Now while the Teacher was living in Jeta's Wood
5
puradutiyikpalobhana rabba kathesi.

he told this about the seductions of a former wife.6
Kathento ca ta bhikkhu kena ukkahpito 's ti pucchitv,
In relating (the story), after asking the monk what was the cause of his
dissatisfaction,
Puradutiyiky ti vutte.
he said: (It is) because of my former wife.
Es kho, bhikkhu, tava anatthakrik pubbe pi
Monk, this one has been unbeneficial to you in the past also,
tva eta nissya jhn parihyitv,
and having lost the absorptions because (of her),
mahvinsa patto7 ti vatv atta hari.
you came to a great calamity, and after saying (this) he spoke about8 the past.
***
SHB has no heading but writes Nainikjtaka as the end-title; PTS writes: Nainikjtaka,
with variant spelling and omitting -vaan. Thai writes: Nainikjtaka, with variant
spelling and omitting -vaan. ChS: Niinikjtakavaan; ChS always writes Niinik.
2
ChS, Thai: Uddayhate; and similarly throughout.
3
The Commentary on the Jtakas always begin by quoting a line from the first verse to be
explained.
4
PTS abbreviates excessively, here it writes, e.g. Ida S. j. v., and in many other places
similarly throughout when there is stock text. This makes comparison very difficult without
searching out the root texts, and I have not done it here.
5
PTS: -dutiyika-.
6
Lit: former second.
7
SHB, Thai: patto' s.
8
Lit: produced, brought up, fetched, figuratively it is used in these contexts to mean he
recited or told a story about the past.
The Explanation of the Nainik Story - 5

Atte, Brasiya Brahmadatte rajja krente,
In the past, when King Brahmadatta was ruling in Bras,
Bodhisatto udiccabrhmaamahslakule nibbattitv, vayappatto uggahitasippo.
the Awakening One, after being born in a noble and wealthy brhmaa family, came
of age and learned a craft.
Isipabbajja pabbajitv jhnbhi nibbattetv,
(Then) after going-forth in the Seer's ordination and attaining the absorptions and
deep knowledges,
Himavantapadese9 vsa kappesi.
he made his dwelling in the area of the Himlayas.10
11
Ath' ek mig, tassa passvahne,

Then one deer, at the place where he was urinating,
sambhavamissaka tia khditv, udaka pivi.12
having eaten grass mixed with semen, drank water.
Ettakeneva ca tasmi paibaddhacitt, gabbha pailabhitv,
So much was her mind bound to him that, after becoming pregnant,
tato pahya, katthaci agantv tattheva tia khditv,13
from that time forth, after going somewhere and eating grass in that place,
assamassa smante yeva vicarati.
she wandered around in the neighbourhood of his hermitage.
Mahsatto pariggahanto14 ta kraa asi.
The Great Being after examining (the facts) understood the reason.
SHB, Thai: -pp-; but there is no reason for the gemination, same when the word recurrs
below.
10
Himavanta means possessed of snows; Himlaya means the region of snow; they both refer
to the same mountainous area around the north of India.
11
From here to the naming below is summarised in the original thus: Alambusjtake
vuttanaye neva [PTS: vuttanayen' eva] ta paicca ek mig [PTS: mig] gabbha
pailabhitv putta vijyi, Isisigo tvevassa nma ahosi; as was said in the account
given in the Alambusjtaka [J 523] one deer, after becoming pregnant gave birth to
a son, and he was named Isisiga. I have expanded it by bringing in the story from
that Jtaka, which continues up and till the naming of the boy below.
12
Thai: Pvi.
Thai omits: tattheva tia khditv.
14
Thai: -g-.
13

S aparabhge manussadraka vijyi.
Afterwards she gave birth to a human boy.
Mahsatto ta puttasinehena paijaggi, Isisigo tissa nma aksi.
The Great Being brought him up with a Father's love,15 and named him Isisiga, the
Seer's Horn.
Atha na Pit vayappatta pabbjetv,
Now when he had come of age his Father, after giving the going-forth,
kasiaparikamma uggahpesi.
taught him the preliminary meditation exercise.16
17
So na cirasseva, jhnbhi nibbattetv, jhnasukhena ki,

In no long time, having given rise to the absorptions and the deep knowledges, he
amused himself with the bliss of absorption,
ghoratapo paramadhitindriyo18 ahosi.
and had awful power and the faculty of the greatest resolve.
19
20
Tassa slatejena Sakkassa bhavana kampi.

Because of the power of his virtue Sakka's dwelling place shook.
Sakko vajjanto21 ta22 kraa atv:
Reflecting, Sakka knew the reason for it, (and thinking):
Upyenassa sla bhindissm ti,
I will break his virtue through some means (or other),
ti savaccharni sakalaksirahe vuhi nivresi,23
for three (long) years he prevented rain in the whole kingdom of Ks,
raha aggidaha viya ahosi.
(until) the kingdom was as though burnt by fire.
15
Lit: with one having love for a child (or son).

Kasia meditation is a concentration exercise on a coloured disk.
17
ChS: uppdetv. PTS inserts: Himavantapadese here.
18
SHB: parambhijitindriyo; and having conquered the senses; PTS: parimritidriyo [sic];
and mortified the senses; same below when Sakka questions the King. Thai reads: ghoratapo
paramatapo parambhijitindriyo ahosi.
19
Thai: Athassa.
20
PTS: Sakkabhavana; compounding the words.
21
ChS, Thai: vajjento; similar meaning
22
Thai omits.
23
PTS: vresi.
16

Sasse asampajjamne, dubbhikkhapit manuss sannipatitv,
With an unsuccessful harvest, the people having become oppressed by famine,
Rjagae upakkosisu.
they blamed it on the impurity of the King.
Atha ne Rj vtapne hito: Ki etan-ti pucchi?
Then they stood at the King's window and asked: Why is this? (saying):
24
Mahrja, ti savaccharni devassa avassantassa, sakalaraha uayhati,

Great King, for three years the sky-god hasn't rained, and the whole kingdom is
dried up,
manuss dukkhit, deva vasspehi, Dev ti.
people are suffering, make the sky-god rain, King.25
26
Rj sla samdiyitv uposatha upavasanto pi vassa vasspetu nsakkhi.

The King, after establishing the virtuous practices and maintaining the fast-day was
still unable to make the rain fall down.
27
Tasmi kle, Sakko aharattasamaye,

At that time, in the middle of the night-time, Sakka,
tassa sirigabbha pavisitv, ekobhsa katv, vehse28 ahsi.
after entering and illuminating the royal chamber, stood in the air.
Rj ta disv: Ko 'si tvan-ti pucchi.
The King, having seen him, asked: Who are you?
Sakko 'ham-asm, ti
I am Sakka,
Kenatthengato 's? ti
What have you come for?
Vassati te, Mahrja, rahe29 devo ti?
Does the sky-god rain on your kingdom, Great King?
24
ChS: avassantatt.
The word deva in Pi carries a number of meanings: a god or deity, the sky, a rain cloud, a
king. Here they are asking the King (Deva) to make the sky (deva) rain.
26
SHB omits: vassa; PTS omits: pi vassa.
27
Thai: aharattikasamaye.
28
PTS: vehsa, sometimes the accusative is used with locative sense.
29
PTS: rajje; more or less the same meaning.
25

Na vassat ti.
He doesn't rain.
Jnsi panassa avassanakraan?-ti
But do you know the reason for it not raining?
Na jnm ti.30
I do not know.
Mahrja, Himavantapadese Isisigo nma tpaso paivasati31
Great King, in the area of the Himlayas lives an ascetic named Isisiga
32
ghoratapo paramadhitindriyo.
who has awful power and the faculty of the greatest resolve.
So nibaddha33 deve vassante, kujjhitv ksa olokesi,
When the sky-god rains regularly, becoming angry, he glares at the sky,
tasm devo na vassat ti.
therefore the sky-god does not rain.34
35
Idnettha ki ktabban?-ti
But now what is to be done in this case?
Tassa tape bhinne devo vassissat ti.36
When his power is broken, the sky-god will rain.
Ko panassa tapa bhinditu samattho? ti
But who is able to break his power?
Dht pana te,37 Mahrja, Nainik38 samatth.
Your daughter, Great King, Nainik is able.
30
ChS, Thai insert: Sakka.

PTS: vasati.
32
Thai: so ghoratapo parambhijitindriyo.
33
Thai: nivaddha.
34
This is a deception of the part of Sakka, of course, and he is basically tempting the King to
do what he next suggests through this false information.
35
ChS: idni panettha.
36
PTS: vassat ti; present tense, which cannot be right here.
37
PTS, ChS omit: pana.
38
Thai: Nainik, Thai spells the name thus throughout.
31

39
Ta pakkospetv: Asukahna nma gantv,

* After summoning her, send her (saying): After going to such and such a place,
tpasassa tapa bhind ti40 peseh. ti
break the ascetic's power.
41
Eva so Rjna anussitv, sakahnam-eva agamsi.

Thus, after advising the King, he returned to his own place (in Heaven).
Rj punadivase, amaccehi saddhi mantetv,
The King on the following day, after discussion with his ministers,
dhtara pakkospetv, pahama gtham-ha:
and summoning his daughter, spoke the first verse:
Uayhate janapado, Raha-cpi vinassati,
The country is dried up, and the Kingdom will be destroyed,
Ehi42 Nainike43 gaccha ta me brhmaam-nay. ti [1]
Come, Nainik, do you go to bring the brhmaa for me.44
45
Tattha ta me ti ta mama anatthakri brhmaa attano vasa nehi,

Herein, him for me, bring that unbeneficial brhmaa under your control for me,
46
kilesarativasenassa sla bhind ti.

break his virtue by the power of the defilement of love.
Ta sutv s dutiya gtham-ha:

Having heard that, she spoke the second verse:
Nha dukkhakkham, Rja, nha addhnakovid,
I cannot bear suffering, King, I have no skill in roads,
Katha aha gamissmi vana kujarasevitan?-ti [2]
How will I go through a wood elephants inhabit?
39
PTS: pakkositv; same meaning, text uses causative form as in the text just below.
ChS: bhindh ti, alternative form of the imperative.
41
Thai: anussetv, alternative spelling for the absolutive.
42
All texts: ehi; we should read -- m.c. to avoid two light syllables in 2nd and 3rd positions.
43
BJT: Nalinike; and similarly throughout: other instances will not be noted.
44
Both the King and the daughter are seen to be acting in good faith in order to save the
Kingdom, so this is by no means a simple seduction story.
45
SHB: mnehi = me nehi.
46
ChS: bhindh; alternative form of the imperative.
40

Tattha dukkhakkham ti aha, Mahrja, dukkhassa kham na homi,
Herein bear suffering, I, Great King, cannot bear suffering,
addhnam-pi na jnmi, sha katha gamissm? ti
and I do not know the road, how will I go?
47
Tato Rj dve gth abhsi:

Then the King spoke two verses:
Phta janapada gantv hatthin ca rathena ca,
Having gone through the prosperous country with an elephant and chariot,
Drusaghaynena - eva gaccha Ninike.48 [3]
And with a wooden raft - (you can) go like this, Nainik.
49
Hatth ass rath patt gacchevdya khattiye,

Go and take (with you) elephants, horses, soldiers and nobles,
Taveva vaarpena vasa tam-nayissas. ti [4]
By your beauteous form you will bring him under your control.
50
Tattha, drusaghaynen ti, amma Nainike na tva padas gamissasi,

Herein, by a wooden raft (etc.) means good Nainika, not by foot will you go,
phta pana subhikkha khema attano janapada
but through your own prosperous, well-fed and safe country
51
hatthivhanehi rathavhanehi gantv,

having gone with an elephant vehicle a with a chariot vehicle,
52
tato param-pi ajjhokse paicchannena vayhdin,

from there onwards with covered vehicles and so on in the open-air,
53
udakahne nvsaghena drusaghaynena gaccha.

go across the waters by a naval raft, by a wooden raft.
47
ChS: gthyo, alternative form of the plural.

PTS: Naniye; -- is m.c. to give the normal cadence.
49
PTS: hatth assarath patti; ChS: hatthi-assarathe patt; Thai: hatth ass rath patt,
alternative forms with same meaning.
50
PTS: tva padas na gamissasi; different word-order.
51
PTS: omits: ca rathavhanehi ca; ChS adds cupalos: hatthivhanehi ca rathavhanehi ca.
52
Thai adds ca here.
53
PTS, Thai: nvsakhtena; which is reckoned a boat vehicle.
48

54
Vaarpen ti eva akilamamn gantv,

By your beauteous form, having gone without being wearied,
55
tava vaena ceva rpasampadya ca ta brhmaa attano vasa nayissas ti.

by your beautiful and fortunate form you will bring that brhmaa under your control.
Eva so dhtar saddhi akathetabbam-pi56 Rahapariplana nissya kathesi.

Thus he spoke with his daughter about what shouldn't be spoken of in order to
protect his Kingdom.
S pi sdh ti sampaicchi.
She accepted (the proposition) saying: It is good.
[The Seduction]
Athass sabba dtabbayuttaka datv, amaccehi saddhi uyyojesi.
Then having given her all she required, he sent her off with the ministers.
Amacc ta dya,57 paccanta patv,
The ministers, after taking her, arriving at the borderlands,
tattha khandhvra nivspetv,58 Rjadhtara ukkhippetv,
setting up the camp in that place, having the King's daughter taken up,
vanacarakadesitena59 maggena Himavanta pavisitv,
entering the Himlayas with a forester who knew the path,
pubbahasamaye tassa assamapadassa sampa60 ppuisu.
in the morning-time arrived near to the area of his hermitage.
Tasmi khae Bodhisatto, putta assamapade nivattetv,61
At that time the Awakening Being, after making his son stay behind in the
hermitage,
saya phalphalatthya araa paviho hoti.
had himself entered the wilds looking for various kinds of fruit.
54
Thai: akilamn.
SHB, Thai: ca.
56
Thai omits pi.
57
PTS omits: ta dya, and reads gantv instead of patv.
58
PTS: nivsetv; set up [camp], but beings ministers they would have had it done for them.
59
ChS: vanacarakena adesitena, splitting the compound.
60
PTS: assamasampa; near to his ashram.
61
ChS: nivspetv; after staying behind.
55

62
63
64
65
Vanacarako saya assama gantv, tassa pana vasanahne hatv,

The forester, after approaching his hermitage, and standing near that lovely place,
Nainikya ta dassento 66dve gth abhsi:67
while pointing it out spoke two verses to Nainik:
68
69
Kadaldhajapao, bhujparivrito,
Marked by the sign of the plantain, surrounded by the Himlayan birch,70
Eso padissati rammo Isisigassa assamo. [5]
Here is seen Isisiga's delightful hermitage.
Eso aggissa sakhto eso dhmo padissati,
Here is seen the smoke of what is reckoned a fire,
Mae no aggi hpeti, Isisigo mahiddhiko. ti [6]
I think (it is) emitted now from the very powerful Isisiga's (sacred) fire.
71
Tattha kadalisakht dhaj paa ass ti kadaldhajapao.

Herein, what is reckoned as a plantain, the flag, the sign (of that) is marked by the sign of
the plantain.
72
bhujiparivrito ti bhujapattavanaparikkhitto.
Surrounded by the Himlayan birch means encircled by a wood of willow trees.
73
74
Sakhto ti eso aggi assa Isisigassa jhnena sakhto paccakkhagato jalati.

Reckoned means the fire is his, Isisiga's, reckoned by the conflagration, which burns
visibily.
62
PTS: Vanacarak, plural, but only one has been mentioned in the story.
SHB, Thai: Vanacarak saya assamapada.
64
SHB, ChS, Thai: agantv; having gone to.
65
ChS: dassanahne; lovely place.
66
PTS: dassetv; having seen [it].
67
SHB, PTS, Thai: vadisu, plural form to go with vanacarak above, but it means they must
have spoken the verses together, another reason for preferring the singular.
68
PTS, Thai: Kadali-; giving two light syllables in 2nd and 3rd position, against the metre.
69
ChS, Thai: Kadalidhajapao bhujiparivrito; -- in both places is m.c. to avoid 2 lights
in 2nd and 3rd positions. PTS reads: Kadali- and -vrao, both here and below,
70
The bhrja or bhojpatr, which is also known in English as the Himalayan birch or
Jacquemon tree, Betula utilis D.Don.
71
SHB, Thai unnecessarily insert: kadalidhajapao ti here.
72
SHB, Thai: bhuji-, curled (leaves), which robs it of meaning.
73
PTS: ena; [reckoned] by his knowledge.
74
PTS: paccakkhato; Thai: paccakkhakato?
63

75
76
Mae no aggin-ti aggi no hpeti, juhati paricarat ti mami.

I think
now
fire means I think (it is) emitted from the fire where he worships or tends.
Amacc pi Bodhisattassa araa pavihavelya,77

The ministers, at the time the Bodhisatta entered the wilds,
assama parivretv, rakkha hapetv,
after surrounding the hermitage, standing guard (over it),
Rjadhtara Isivesa ghpetv,
making the King's daughter take the guise of a Seer,
78
79
suvaacrakena nivsanaprupana katv, sabblakrehi alakaritv,

fully clothed with a golden bark robe, decorating (her) with all decorations,
tantubaddha cittabheuka80 ghpetv,
making her take a pretty yo-yo fastened with a string,
81
assamapada pesetv, saya bahi rakkhant ahasu.

and sending her to the hermitage, stood by themselves outside keeping guard.
82
83
S tena bheukena kant cakamanakoiya otari.

Amusing herself with the yo-yo she entered the end of the walking path.
Tasmi khae Isisigo paasladvre psaphalake nisinno hoti.
At that time Isisiga was sitting on a stone bench at the door of the leaf-hut.
So ta gacchanti disv,
After seeing her coming,
bhtatasito uhya, paasla pavisitv ahsi.
rising in fear and trembling, and entering the leaf-hut, he stood (inside).
75
PTS: na, which unfortunately reverses the meaning; context confirms that no here must be
affirmative not negative, though it can mean either.
76
PTS: mae; same meaning.
77
SHB, Thai: velyam-eva, with confirming particle.
78
Thai: suvaacrake, locative, in a golden bark robe.
79
SHB: -prupaa; there is often a variation between -n- and -- in the Sinhalese texts.
80
SHB: citra- = same word, different spelling; ChS, Thai: -geuka = different word, same
meaning; ChS and Thai write like this throughout, further cases will not be noted.
81
PTS: pavesetv; having entered [the ashram], which makes no sense when she is next said
to be outside it.
82
Thai: ka kant, although the repetition seems unnecessary perhaps we could translate:
playing a game.
83
ChS: cakama-, alternative form.

84
S pissa paasladvra gantv ki yeva.

After going to the door of the leaf-hut she amused herself (nearby).
Satth ta-ca tato uttari ca85 attha86 paksento tisso gth abhsi:
The Teacher explaining the meaning further than that spoke three verses:
Ta-ca disvna yanti, muttamaikuala,
Having seen her coming, adorned with jewelled earrings,
Isisigo pvisi bhto assama paachdana. [7]
Isisiga fearfully entered the leaf-covered hermitage.
Assamassa ca s dvre bheukenassa kati,
She amused herself with her yo-yo at the door of the hermitage,
Vidasayant agni, guyha paksitni ca. [8]
Revealing her limbs, she displayed her secret (charms).
87
Ta-ca disvna kanti paaslagato ja,

After seeing the yogini amusing herself with (the yo-yo) at the leaf-hut,
Assam nikkhamitvna, ida vacanam-abrav: ti [9]
And coming forth from the hermitage, he said these words:
Tattha, bheukenass ti assa Isisigassa assamadvre bheukena kati.
Herein, with her yo-yo means she amused herself with the yo-yo at the door of Isisiga's
hermitage.
Vidasayant ti dassent.
Revealing means showing.
88
89
Guyha paksitni c ti guyha-ca rahassaga-ca paksitni ca

Displayed her secret (charms) means she displayed her secret and hidden parts and also
90
pkani mukhahatthdni.
the common parts like the mouth, hands and so on.
Abrav ti so kira paaslya hatv, cintesi:
He said means it seems that after standing by the leaf-hut, he thought:
84
SHB: sldvra; but we would expect the vowel to be shortened in compounds.

SHB: tato ca uttari, and omits following ca. PTS: uttari, and omits following ca.
86
Thai omits: ca attha.
87
PTS: paasla gato; splitting the compound.
88
ChS omits: ca.
89
SHB omits: ca.
90
SHB inserts: ca.
85

`Sacya yakkho bhaveyya, paasla pavisitv,
`If this is a demon, after entering the leaf-hut,
91
mama masa murumurpetv khdeyya;

and grinding up my flesh he will devour me;
nya yakkho, tpaso bhavissat' ti
(but if) this is not a demon, it must be an ascetic.'
92
93
assam nikkhamitv pucchanto gtham-ha:

and after coming forth from the hermitage he spoke this verse, asking:
`Ambho! ko nma so rukkho yassa tevagata phala?

`Hey! What is the name of the tree such a fruit comes from?
94
Dre pi khitta pacceti, na ta ohya gacchat' ti. [10]

Having thrown it afar it returns, it doesn't go away from you.'
95
Tattha yassa tevagatan-ti

Herein, such [a fruit] comes from means
96
yassa tava rukkhassa evagata manorama phala?

your delightful fruit, what tree does such a one come from?
97
Ko nma so rukkho ti citrabheukassa adihapubbatt;

What is the name of the tree means that beautiful yo-yo unseen before;
98
rukkhaphalena tena bhavitabban-ti maamno eva pucchi.

thinking: it must be the fruit of a tree, he asked thus.
91
99
PTS, ChS read: ma, [and grinding] me up.

SHB has a very different line here: tasm nikkhamitv pucchissmi nan-ti, gtham-ha;
therefore, after coming forth (thinking): I will question him, he spoke this verse. PTS is
similar, but adds: vatv after nan-ti; after coming forth and saying.
93
Thai has a different line altogether here: tasm nikkhamitv ida kira ha; therefore after
going forth this, it seems, was said.
94
PTS adds: kathesi; he said.
95
ChS adds: phalan, in the quotation here.
96
PTS, ChS: gatika.
97
SHB, Thai: nmeso.
98
PTS: rukkhaphalen' etena; the meaning doesn't change.
99
ChS: pucchati, present tense.
92

100
101
Athassa s rukkha cikkhant gtham-ha:

Then speaking about a tree she spoke this verse:
Assamassa mama,102 Brahme, sampe Gandhamdane,

My hermitage, Holy Sir, is close to Gandhamdana,103
104
Pabbate tdis rukkh, yassa tevagata phala,

There are such trees on the mountain, that such a fruit come from,
Dre pi khitta pacceti, na ma ohya gacchat. ti [11]
Having thrown it afar it returns, it doesn't go away from me.
Tattha sampe Gandhamdane ti Gandhamdanapabbate mama assamassa sampe.
Herein, close to Gandhamdana means my hermitage is close to the Mountain
Gandhamdana (in the Himlaya).
105
106
Yassa tevagatan-ti yassa evagata, ta-kro byajanasandhikaro

ti.
That such a fruit come from means that such come from, the ta-element is (simply) a
consonant junction (having no meaning).
Iti s musvda107 abhsi.

Thus she spoke a falsehood.
108
Itaro pi saddahitv Tpaso eso ti saya,

Having faith, and perceiving: This is an ascetic,
paisanthra karonto gtham-ha:109
making a friendly welcome, he spoke this verse:
110
Etu Bhava assamima adetu,

Come, good Sir, eat in this hermitage,
Pajja-ca bhakkha-ca paiccha dammi,
Receive what I can give of foot-oil and food,
100
SHB, Thai omits: rukkha, which would seem to be necessary to give context.
PTS places: gtham-ha after the verses.
102
PTS, ChS: mama, alternative form.
103
The name of a mountain in the Himlayas, the exact location of which is unclear; the
name means intoxicating with its fragrance.
104
PTS, ChS: Bahavo, [there are] many [trees].
105
PTS: assamasampe; compounding the words.
106
PTS: sandhikaro.
107
PTS: mus.
108
PTS: pana.
109
PTS places: gtham-ha after the verse.
110
All texts thus. We need to read: et, to avoid light syllables in 2nd and 3rd positions.
101

Idam-sana atra Bhava nisdatu,
Please sit, good Sir, here in this hermitage,
Ito Bhava mlaphalni khdat111 ti. [12]
Eat, good Sir, the roots and fruits.
Tattha assamiman-ti assama ima Bhava pavisatu.
Herein, this hermitage (etc.) means enter, good Sir, this hermitage.
112
Adet ti yathsannihita hra paribhujatu.

Eat means partake of whatever food is placed before you.
Pajjan-ti pdabbhajana.
Foot-oil means oil for the feet.
Bhakkhan-ti madhuraphalphala.
Food means various kinds of sweet fruit.
Paicch ti paiggaha.
Receive means accept.
Idam-sanan-ti pavihakle evam-ha.
In this hermitage, at the time of going in is what is said.
Tass113 paasla pavisitv, kahatthare114 nisdantiy,

After entering that leaf-hut, while sitting on the reed mat,
suvaacrake dvidh gate sarra appaicchanna115 ahosi.
her golden bark-robe fell in two and her body was uncovered.
Tpaso mtugmasarrassa adihapubbatt ta disv,116
The ascetic, having never before seen a woman's body,
Vao eso ti saya evam-ha:
perceiving: This is a wound,117 said this:
111
PTS, ChS: bhujat, with nearly the same meaning, but elsewhere khdati is used for
eating roots and fruits.
112
PTS: bhujatu.
113
SHB, PTS add: Kin-te idan-ti before tass, as though it is the word analysis explaining
the next verse.
114
ChS: kahattharae, which doesn't give the expected meaning.
115
SHB: -p-, but gemination is warranted here.
116
Thai: disvna, alternative form.
117
ChS: vao, [this is] beautiful.

118
Ki te ida runam-antarasmi,
What is this in between your thighs
Supicchita kaha-r-ivappaksati,
It appears so dark and slippery,
Akkhhi me pucchito etam-attha,
Declare to me that which I ask about,
Kose nu te uttamaga pavihan?-ti [13]

Why is it your genitals enter into a cavity?
Tattha supicchitan-ti dvinna rna samgamakle
119
Herein, slippery means between the two thighs at the time they met
120
121
suphusita sippimukhasahna.
it was well-oiled, formed like the mouth of an oyster.
Subhalakkhaena hi asamanngatya, ta hna vadhtuka hoti,
Being unendowed with the sign of beautiful, that place had the nature of a pit,
samanngatya abbhunnata, sippipuamukhasahna.
(but) when held up, it had an opening formed like the mouth of an oyster.
Kaha-r-ivappaksat ti ubhosu passesu kaka viya khyati.
It appears so dark means it seemed to be black on both sides.
Kose nu te uttamaga pavihan?-ti
Why is it your genitals enter into a cavity?
tava uttamaga ligasahna na payati,
your genitals do not appear to have the form of a penis,
ki nu ta tava sarrasakhte kose pavihan?-ti pucchati.
he asks: why is it your body (part) enters into a sheath?
Atha na s vacayant gthdvayam-ha:

Then deceiving him she spoke this pair of verses:
118
Thai: kin-te ida tava rnam-antara, same meaning, but Jagat metre.
This may also mean: at the time of intercourse, but discussion of intercourse seems
premature here.
120
SHB, PTS: suphassita, it is pleasant to the touch; but it doesn't appear he has touched it
yet. PED: [su-]picchita well polished, shiny, slippery J v.197 (cp. Sk. picchala?). SED:
picchala - mfn. slimy, slippery, smeary.
121
ChS, Thai: sippipuamukhasahna; having an opening formed like the hollow mouth of
an oyster.
119

Aha vane mlaphalesana cara,
While I was roaming in the woods is search of roots and fruits,
sdayi122 accha123 sughorarpa,
I struck a bear, very fierce in appearance,
So ma patitv sahasajjhapatto,124
After running up he fell upon me with violence,
Panujja ma abbahi uttamaga. [14]
Having pushed me down he pulled off my penis.
Tattha sdayin-ti ghaesi, gacchanta disv leun paharin-ti attho.
Herein, struck means she knocked against, seeing (him) approaching she hit (him) with a clod
of earth is the meaning.
Patitv ti upadhvitv.
Running up means running close to.
125
Sahasajjhappatto ti ma sahas ajjhappatto sampatto.

Fell with violence means with violence he fell upon or dropped on me.
126
Panujj ti atha ma ptetv.

Having pushed means then having fallen on me.
Abbah ti mukhena mama uttamaga lucitv pakkmi,
Pulled off means having uprooted my penis with his mouth, he departed,
127
tato pahya imasmi hne vao jto.

and because of that a wound appeared in this place.
Svya vao khajjati kauvyati,

This wound is (therefore) itching and irritating,
Sabba-ca kla na labhmi sta,
I do not receive (any) comfort at any time,
122
Thai: Asdayi, here and below, but the verb is sdeti, and therefore requires the long
syllable.
123
We need to read: accha', m.c. as the heavy syllable in 6th position is normally avoided.
124
ChS: sahasjjhapatto, which violates the two-morae rule.
125
PTS omits; ChS: mama, incorrect form.
126
ChS: potevt? Maybe given as an alternative form of the absolutive, but I cannot find the
form in the Dictionaries.
127
SHB: ti; adding an unwanted quotation marker; Thai: imasmi yeva hne vao jto ti,
adding also an emphatic.

Paho Bhava kaum-ima vinetu,
(You are) able, good Sir, to remove this itch,
Kuruta128 Bhava ycito brhmaatthan-ti. [15]
When asked, dear Sir, please do this good thing for a brhmaa.
129
130
Svyan-ti so aya, tato pahya mayha vao khajjati ceva kau-ca karoti,
This means this (analysing the compound), and because of this my wound is itching and also
is an irritation,
131
tappaccay sha sabbakla kyikacetasikasukha na labhmi.

and because of that all the time I do not receive (any) bodily or mental pleasure.
132
Paho ti pahu,
samattho.
Able means able (alternative form), capable.
Brhmaatthan-ti Bhava may ycito ima brhmaassa attha karotu,
Good thing for a brhmaa means good Sir, being asked by me do this good thing for a
brhmaa,
133
134
ida me dukkha harh ti vadati.

carry away my suffering, this is what is said.
So tass musvda sabhvo ti saddahitv,

After placing faith in the lies about her condition,
135
sace te eva sukha hoti karissm, ti

(thinking): If I can make you happy in this way,
ta padesa oloketv, anantara gtham-ha:
having looked at the area, he spoke the next verse:
128
PTS: Kurute.
Here I begin interweaving the word analysis with the verse it belongs to as it is very
remote otherwise, especially in the long strings of verses that follow later.
130
ChS: kauva-ca.
131
PTS: cha; SHB, Thai: kho 'ha.
132
PTS: pah; Thai omits pahu.
133
Thai adds: mbhavissa (=m abhavissa), do not let it be.
134
PTS: har; different form of the imperative.
135
PTS: vo, enclitic having the same meaning.
129

Gambhrarpo t vao salohito,
Your wound appears to be deep and red,
Aptiko pakkagandho mah ca,136
It is big, fresh and smells like it's decaying,
Karomi te kici kasyayoga,
I will make you some remedial decoction,
Yath Bhava paramasukh bhaveyy. ti [16]
Like that, good Sir, you will come to be at perfect ease.
Tattha salohito ti rattobhso.
Herein, red means shining red.
Aptiko ti ptimasarahito.
Fresh means free of rotting flesh.
137
Pakkagandho
ti thoka duggandho.
Smells like it's decaying means a little bad-smelling.
Kasyayogan-ti aha keci rukkhakasye gahetv,
Remedial decoction means having got some tree-decoction,
138
139
tava eka kasyayoga karissm

ti.
I will make some remedial decoction to you.
Tato Nainik gtham-ha:

After that Nainik spoke this verse:
140
Na mantayog na kasyayog,
Not through a charm-remedy, or a remedial decoction,
Na osadh Brahmacr kamanti,
Nor through medicine, Holy One, will (the itch) go away,
136
PTS reads: pannagandho, [fresh and] bad-smelling, here and below; ChS: vaagandho;
smelly wound; Thai: mahpi ca; it is big, fresh and smells like its decaying. The metre is
then Jagat.
137
ChS: Vaagandho.
138
Thai: eta; that.
139
PTS, ChS: karomi, I make; perhaps using the present tense with near future meaning.
140
BJT: kici; [or] some [remedial decoction]. This would require the metre pausing at the
5th and restarting from the same syllable.

141
142
Ya te mud tena vinehi kau,

Please remove the itch gently with your (penis),
Yath aha paramasukh143 bhaveyyan.-ti [17]
Like that I will come to be at perfect ease.
Tattha kamant ti, bho Brahmacri, imasmi mama vae
Herein, go away means, good and Holy One, this my wound
neva mantayog, na kasyayog, na pupphaphaldni osadhni kamanti,
will go away neither through a charm-remedy, nor a remedial decoction, nor a flower or fruit
medicine,
144
145
anekavra katehi pi
tehi etassa phsukabhvo
na bhtapubbo.
after doing that many times before it was still not comfortable.
Ya pana te eta mudu agajta tena ghaiyamnasseva tassa kau
But through rubbing gently with your organ it will not itch,
146
na hoti,
147
tasm
tena vinehi kaun-ti.
therefore please remove the itch with that.
148
So sacca eso bhaat ti sallakkhetv,

After reflecting: This is the truth he speaks,
methunasasaggena sla bhijjati, jhna antaradhyat149 ti ajnanto,
not knowing: through engaging in sexual intercourse virtue is broken, and the
absorptions are lost,
mtugmassa adihapubbatt,
having never seen a woman before,
methunadhammassa ca ajnanabhvena,
being in ignorance of sexual intercourse,
141
BJT, SHB, Thai: mudu, spoiling the opening.

BJT: kau; PTS: kauka; same meaning.
143
BJT: -sukhi here but -sukh in the verse above.
144
Thai omits pi.
145
PTS: phsubhvo; same meaning.
146
PTS, ChS: kau, nominative.
147
PTS: tasmssa, therefore [please remove] his [itch].
148
SHB: esa.
149
Thai: parihy, is abandoned.
142

150
bhesajjan-ti vadantiy tya methunadhamma paisevi.

through her speaking of medicine, he engaged in sexual intercourse with her.
Tvad-evassa sla bhijji, jhna parihyi.
Then his virtue was broken, his absorptions were lost.
So dve tayo vre sasagga katv, kilanto hutv nikkhamitv,
After having (sexual) intercourse two or three times, becoming tired and leaving,
sara oruyha nhatv,151
descending into and washing in the lake,
152
paippassaddhadaratho gantv paaslya nisditv,

easing his fatigue and sitting (again) in the leaf-hut,
puna pi Ta tpaso ti maamno,
still thinking: This is an ascetic,
vasanahna pucchanto gtham-ha:153
asking about her residence, he spoke this verse:
Ito nu Bhoto katamena assamo?
From here, good Sir, where is your hermitage?
154
155
Kacci Bhava abhiramas arae?

Do you, good Sir, take delight in the wilds?
156
Kacci nu te mlaphala pahta?

Do you have abundant roots and fruits?
Kacci Bhavanta na vihisanti v?157 ti [18]
Do you, good Sir, not (risk) injury from predators?
150
PTS, ChS: methuna, [engaged in] sex.

PTS, Thai: nahtv, spelling variation.
152
ChS: -slya, alternative spelling.
153
PTS places: gtham-ha after the verse.
154
All texts read: kacci, in the next three lines, spoiling the metre in the opening; we need to
read kacc, m.c..
155
Thai: abhiramasi, spoiling the metre both in the cadence.
156
PTS omits: nu, making the metre even worse.
157
Thai: bl; [injury from] fools.
151

Tattha katamen ti ito katamena disbhgena bhoto assamo?
Herein, where means from here where, in what direction is the venerable's hermitage?
Bhavan-ti lapanam-eta.
Good Sir, this is a vocative.
Tato Nainik catasso gth158 abhsi:

Then Nainik spoke four verses:
Ito uju uttarya disya,
From here straight in the northerly direction.
Khem nad Himavant159 pabhv,160
The river Khem moves through the Himlayas,
Tass tre assamo mayha'161 rammo,
On the bank of that (river) is my delightful hermitage,
Aho Bhava assama mayha'162 passe. [19]
If you like, good Sir, you can see my hermitage.
Tattha uttaryan-ti uttarya.
Herein, northerly means northerly (alternative form).
Khem ti evanmik nad.
Khem, such is the name of the river.
Himavant pabhv ti Himavantato pavattati.
Moves through the Himlaya means flowing down from the Himlaya.
Aho ti patthanatthe nipto.
If you like is a particle expressing desire.
163
Amb ca sl tilak ca jambuyo,

Mango, Sal, plum, and rose-apple trees,
Uddlak paliyo ca phull,164
The Cassia, and the blossoming trumpet-flower tree,
158
ChS: gthyo, alternative form of the plural.

ChS: Himavat.
160
BJT, SHB, PTS, Thai: pabhti, gleams [in the Himlaya]; same in the word analysis, see
below.
161
Thai: mayha, spoiling the cadence here, but mayha' in the next line.
162
PTS: mahya, against the metre in the cadence.
163
Thai: tiuk, Diospyros embryopteris, I cannot find a common name for this tree.
164
Thai: uddlak ca paliyo suphull, meaning almost identical, but metre is awkward,
requiring a pause and restart at the 5th syllable.
159

Samantato kimpurisbhigta,
All around the bird-men sing,
Aho Bhava assama mayha' passe. [20]
Uddlak ti Vtaghtak.
The Cassia is the Golden Shower Tree.
165
Kimpurisbhigtan-ti samantato parivretv,

The kimpurisa sing means all around, being surrounded on all sides,
madhurasaddena gyantehi kimpurisehi abhigta.
166
with a sweet voice there is the singing of the song of the kimpurisa.
Tl ca ml ca phal ca mettha,167
There are Palmyra and roots and fruits for me there,
168
Vaena gandhena upetarpa,

With beauty and good scent well-endowed,
Ta bhmibhgehi upetarpa,
That portion of the land is well-endowed,
Aho Bhava assama mayha' passe. [21]
Tl ca ml ca phal ca metth ti ettha mama assame psdik
Palmyra and roots and fruits are there for me means there at my lovely hermitage
169
tlarukkh ca tesa-eva vaagandhdisampann

there are palmyra trees that are endowed with beauty and good scent and so on
170
171
kandasakht ml ca phal ca.

and what are reckoned as tubers, roots and fruits.
165
PTS: sabbad; the meaning is similar.

CPED: kimpurisa, masc., a bird with a human head.
167
SHB: pahtam-ettha; [Palmyra and roots] in abundance are there.
168
BJT: -rp; but -rpa in the next line with a similar grammar.
169
PTS: vadisampann.
170
Thai: sakaa-, I can see no good meaning for this here.
171
PTS reads: tlaml ca ml ca phal ca.
166

Phal ca ml ca pahtam-ettha,
Abundant roots and fruits are there,
Vaena gandhena rasenupet,
With beauty, scent and taste endowed,
yanti ca luddak ta padesa:
But if hunters come to that district (I say):
172
M me tato mlaphala ahsun-ti. [22]

Do not take from here my roots and fruits.
173
Pahtam-etth ti nnrukkhaphal
ca rukkhavalliml ca paht ettha.
Abundant
are there means various and abundant fruit trees and vine tree roots are there.
174
175
M me tato ti ta mama assamapada sambahul luddak gacchanti,

Do not
from there means very many hunters come to the area of my hermitage,
176
may cettha haritv hapita bahu madhurasamlaphalphala

atthi,
and after I have collected and caused to be placed there abundant and various sweet tasting
fruits and roots,
177
te mayi ciryante mlaphalphala

hareyyu.
after tarrying a while they carry off my roots and various fruits.
178
Te tato mama mlaphalphala m harisu,

They should not take my roots and various kinds of fruits from there
tasm sace pi may saddhi gantukmo ehi, no ce aha gamissm ti ha.
therefore if you wish to come with me come, or if not, I will go, is what is said.
Ta sutv tpaso yva Pitu gaman179 adhivspetu gtham-ha:

Having heard that, the ascetic, wanting to wait until his Father had returned, spoke
this verse:
172
PTS: ahasun-ti; Thai: aharayun-ti, different forms of the aorist.

PTS: -phalphal.
174
PTS: assamapadesa.
175
PTS: pahtaluddak; which would appear to be the wrong adjective.
176
PTS, Thai: madhurarasa mlaphala, splitting the compound, and dropping phal-.
177
Thai: mlaphala, roots and fruits, same just below.
178
PTS: harisu; same meaning.
179
SHB: gama; always this form, showing the n/ alternation found in the Sinhalese texts.
173

Pit mama mlaphalesana gato,
My Father has gone searching for roots and fruits,
Idni gacchati syakle,
He will return here at evening time,
Ubho va gacchmase assama ta,
We both can go to your hermitage then,
Yva Pit mlaphalato et. ti [23]
After Father has come back from (collecting) roots and fruits.
180
Tattha ubho va gacchmase ti mama

Pitu rocetv ubho va gamissma.
Herein, both can go means after informing my Father we both will go.
Tato s cintesi:
Because of that she thought:
181
Aya tva arae va vahitabhvena mama itthibhva na jnti,

Having grown up just in this monastery he doesn't know my femininity,
Pit panassa ma disv va jnitv,
but his Father, after seeing and understanding, (saying):
Tva idha ki karos? ti kjakoiy paharitv,
What did you do here? and hitting me with the head of his carrying pole,
ssam-pi me bhindeyya.
will break my head.
Tasmi angate yeva may gantu vaati,
Therefore before he comes it is good for me to go,
gamanakammam-pi me nihitan-ti.
my work in coming here is finished.
S tassa gamanpya cikkhant itara gtham-ha:
Telling him the way to come to her, she spoke the next verse:
180
181
PTS: mama; different form.

SHB, PTS omits: v.

Ae bah isayo sdhurp,
There are many other well-disposed sages,
Rjsayo182 anumagge vasanti,
Royal sages, living along the road,
Te yeva pucchesi mamassama ta,
Please ask them about my hermitage,
Te ta nayissanti mama sakse. ti [24]
They will guide you to my neighbourhood.
183
Tattha Rjsayo ti, samma, may na sakk

ciryitu,
Herein, Royal sages means, my dear, I am unable to tarry a while,
184
ae pana sdhusabhv brhmaisayo ca rjisayo ca

but there are other well-disposed Royal sages and brhmaa sages
185
anumagge mama assamassa maggapasse

vasanti,
residing along the road who know the road to my hermitage,
186
aha tesa cikkhitv gamissmi,

after informing them I will go,
tva te puccheyysi,
you must ask them,
te ta mama santika nayissant ti.
and they will lead you into my vicinity.
Eva s attano palyanpya katv,

After making a plan for her getaway,
187
paaslato nikkhamitv, ta olokentam-eva Tva nivatt ti vatv,

leaving the hermitage, seeing him and saying: You wait (here),
gamanamaggeneva amaccna santika agamsi.
she went back to the vicinity of the road she had arrived on with the ministers.
182
BJT, SHB: Rjisayo; against the metre in the opening.

PTS: na sakk may; different word order.
184
ChS: rjsayo ca brhmasayo ca; different word order.
185
PTS, ChS: assamamaggapasse, parsing the compund.
186
PTS: te ta; after informing them of it.
187
PTS omits: ta.
183

Te ta gahetv khandhvra gantv, anupubbena Brasi ppuisu.
After taking her and going to the camp, they gradually reached Bras.
188
Sakko pi ta divasam-eva tussitv sakalarahe deva vasspesi,

Sakka being satisfied that day make the sky-god rain down on the whole of the
kingdom,
189
tato subhikkha janapada ahosi.

and because of that there was plenty of food in the country.
Isisigatpasassa pi tya pakkantam-attya eva kye190 ho191 uppajji.
Through her leaving the ascetic Isisiga's body developed a fever.
So kampanto,192 paasla pavisitv, vkacra prupitv socanto nipajji.
Trembling, after entering the leaf-hut, and covering himself with his bark cloth he
lay down grieving.
[The Sons' Praise]
Bodhisatto sya gantv, putta apassanto: kaha193 nu kho gato? ti
After coming in the evening the Awakening One, not seeing his son, (said): Where
has he gone?
Kja194 otretv paasla pavisitv, ta195 nipannaka disv,
After putting down his carrying pole and entering the leaf-hut, and seeing him lying
there, (he said):
Tta, ki karos? ti pihi parimajjanto tisso gth abhsi:
Dear, what has happened? and while rubbing his back, he spoke three verses:
188
PTS: samppuisu; emphatic form.

PTS omits: tato subhikkha janapada ahosi.
190
PTS replaces: eva kye with sarre.
191
SHB, Thai: dho, alternative spelling.
192
Thai: kampento, causative form, made to tremble.
193
PTS: kuhi; different word, same meaning.
194
PTS: Kca; [after putting down his] glass?
195
PTS omits: ta.
189

196
Na te kahni bhinnni, na te udakam-bhata,

You have no broken firewood, you have not brought the water,
Aggi pi197 te na hpito,198 ki nu mando va jhyasi? [25]
You have not attended to the fire, what are you thinking of, lazy one?
Bhinnni kahni huto ca aggi,
Broken firewood and the sacrificial fire,
Tapanpi te samit Brahmacr,
You, an ascetic, peacefully living the Holy life,
Pha-ca mayha udaka-ca hoti (Preparing) my stool and (setting up) water Ramasi199 tuva brahmabhto puratth. [26]
Previously you delighted in excellence.
Tattha bhinnn ti araato uddhani.
Herein, broken means collected from the wilderness.
200
Na hpito ti na jalito.
Not attended means not light.
Bhinnn ti pubbe tay mamgamanavelya kahni uddhaneva honti.
Broken... means formerly you have collected firewood during the time I was coming.
201
Huto ca agg ti aggi ca huto ca

hoti.
The sacrificial fire means there is the fire and the sacrifice.
202
203
Tapan ti visibbana-aggisakht tapanpi,

204
Ascetic, an ascetic is one who warms himself at what is reckoned a fire,
196
Thai: -gata, have not come [with the water].

All texts: Aggi pi; giving light syllables in 2nd and 3rd positions, which is normally
avoided.
198
Thai: hsito? have not gladdened [the fire]; this may be a copying error.
199
All texts: ramasi; but we need to read: ramas, to correct the opening. BJT, SHB read:
ramasi tva, which still doesn't help the metre.
200
Thai: hsito.
201
PTS, ChS, Thai omit: ca.
202
PTS: visvana-aggihasakht; alternative form of the first word, I do not understand
what the insertion -iha- could mean here.
203
SHB, Thai: visibbanggisakht aggitapanpi; a fire-ascetic is one who warms himself at
what is reckoned a fire.
204
Tpasa is derived from the verb tapati, which means heating. An ascetic is one making
heat through striving in practice.
197

205
te samit va sayam-eva savidahit va hoti.

they prepare themselves peacefully.
206
Phan-ti mama sanatthya

pha-ca paattam-eva hoti.
Stool means my sitting stool had been prepared.
207
Udaka-c ti pdadhovana-udakam-pi upahpitam-eva

And water means foot-washing water had been set out.
208
hoti.
209
Brahmabhto ti tuvam-pi ito puratth sehabhto imasmi assame

abhiramasi.
Excellence (etc.) means previously to this you greatly delighted in being the best in this
hermitage.
Abhinnakaho 'si anbhatodako,

(But now) you have no broken firewood, and have not brought the water,
Ahpitagg210 'si asiddhabhojano,
You have neglected the fire, and the food is not ready,
Na me tuva lapas211 mamajja,
And today you do not converse with me,
Naha nu ki cetasika-ca dukkhan?-ti [27]
Why are you perishing and your mental faculties suffering?
212
Abhinnakaho 's ti so dni ajja anuddhaakaho.

No broken firewood means now, today, you have not collected firewood.
Asiddhabhojano ti na te kici amhka kandamla v paa v sedita.
Food is not ready means none of our roots or leaves have been boiled.
213
Mamajj ti mama putta, ajja na me

tva lapasi.
Today with me... means my child, today you do not converse with me.
205
PTS omits: sayam-eva.

Thai: vasanatthya; [the stool] in my living-place.
207
PTS: pdadhovanodaka ca; sandhi form of the words.
208
PTS: upahitam-eva; text is causative, this is the simplex.
209
PTS: arae; in this wilderness.
210
SHB: Ahsitagg; which doesn't make sense in the context, and is probably a printer's
error.
211
ChS, Thai: lapasi, which spoils the cadence.
212
ChS adds: 'si.
213
Thai: me va.
206

214
Naha nu kin-ti ki nu te naha ki v cetasikadukkha,

Why are you perishing (etc.) means why are you perishing or why are your mental faculties
suffering,
akkhhi me nipannakraan-ti, pucchati.
tell me what is the cause of your lying there, he asks.
So Pitu vacana sutv, ta kraa kathento ha:

After hearing his Father's words, he spoke about the reason:
Idhgam jailo Brahmacr,
There came here a yogi, a Holy One,
Sudassaneyyo sutan vineti,
Very beautiful, slender, he leads,
Nevtidgho na pantirasso,215
Neither too tall nor too short,
Sukahakahacchadanehi bhoto. [28]
That venerable one had very black hair.
Tattha idhgam ti Tta, ima assamapada gato.
Herein, came here means Father, he came to this hermitage.
Sudassaneyyo ti suhu dassaneyyo.
Very beautiful means very beautiful (parsing the compound).
Sutan ti suhu tanuko ntikiso ntithlo.
Slender mean very slender, not too thin, not too thick.
216
Vinet ti attano sarrappabhya assamapada ekobhsa viya vineti

preti.
He leads means like one lighting up the hermitage with his own bodily radiance, he leads, he
fulfills.
Sukahakahacchadanehi bhoto ti,
That venerable one had very black hair means,
217
Tta, tassa bhoto sukahehi

kahacchadanehi,
Father, that good one had very dark black hair,
214
PTS: ki te naha ki cetasikadukkha; ChS: ki cetasika v dukkha; the meaning is

more or less the same.
215
PTS: puntirasso; but not too short; Thai: api ntirasso, more or less same meaning.
216
PTS omits: vineti. I can't see how vineti can be explained with preti?
217
PTS: kahehi.

218
bhamaravaehi kesehi sukahassa

sumajjitamaimaya viya khyati.
and a head with very black locks and eyebrows made like polished gems, it seems.
Amassujto apurava,
Being beardless and youthful,
dhrarpa-ca panassa kahe,
On his neck was (something) shaped (like) our support (bowl),
219
Dve passa ga ure sujt,

With two bumps on his blessed chest,
Suvaapipanibh220 pabhassar. [29]
221
Like resplendent golden globules.
Amassujto ti na tvassa massu jyati, taruo yeva.
Being beardless means so far he had not grown a beard, being young.
Apurava ti acirapabbajito.
Youthful means not long having gone forth.
dhrarpa-ca panassa kahe ti
On his neck was (something) shaped (like) our support (bowl) means
222
kahe ca panassa amhka bhikkhbhjanahapanapattdhrasadisa

* on his neck was set up an ornament like the alms bowl which is used for our support,
223
piandhana atth ti, mutthra

referring to a string of pearls is said.
sandhya vadati.
Ga ti thane sandhyha.
Bumps is said in regard to her breasts.
Ure sujt ti uramhi sujt, urato ti pi pho.
On his blessed chest means on his blessed chest (different form), from his (chest) is another
reading.
218
SHB, Thai: sukaha ssa, splitting the compound.

PTS: Dv' ssa; His two [bumps]; ChS: Dve yam, two twin.
220
PTS: Sovaa-; Thai: suvaapiasannibh; different spellings, same meaning; ChS:
Suvaatindukanibh; different words, same meaning.
221
The tinduka (or tiuka) is a fruit tree. Flora and fauna describes the tiuka thus: a
medium-sized evergreen tree with spreading branches sometimes reaching almost to the
ground, a fragrant white flower and globose fruit covered with soft red velvety hair.
222
PTS: -padhra-; ChS: bhikkhbhjanahapana pattdhrasadisa; splitting the
compound, and reading --.
223
PTS: muttbhraa; decorated with pearls.
219

Pabhassar ti pabhsampann; pabhsare ti pi pho, obhsant ti attho.
Resplendent means endowed with splendour; splendid is another reading, radiating is the
meaning.
Mukha-ca tassa bhusadassaneyya,

His face was very beautiful,
Kaesu lambanti ca kucitagg,
Having ears hanging down with curled tips,
Te jotare carato mavassa,
Which glittered when that youth walked around,
Sutta-ca ya sayamana jana. [30]
(As did) the well-fastened ball of locks (on his head).
224
Bhusadassaneyyan-ti ativiya dassanya.

Very beautiful means extraordinarily beautiful.
225
Kucitagg ti shakuala
sandhya vadati.
226
Curled tips is said in reference to her lion's earrings.
227
Sutta-c ti ya tassa jabandhanasutta,

tam-pi jotati pabha
Ball means his well-bound ball of locks, that shone, let loose a light.
228
mucati.
A ca tassa sayaman229 catasso,

Also he had four fastenings,
Nl pt lohitik ca set,230
Blue, yellow, red and white,
231
T sasare carato mavassa,

Which flew about when that youth walked around,
Cirisagh-r-iva232 pvusamhi. [31]
Like a flock of parrots in the rainy season.
224
PTS: dassaneyya; alternative spelling.

PTS: shakuale; different case ending, same meaning.
226
According to PED (s.v. sha): a very precious earring.
227
SHB: jabandhana sutta; Thai: jasu bandhana sutta; splitting the compound.
228
PTS: pabha-ca.
229
ChS, Thai: sayamni, which spoils the cadence.
230
PTS: Nl pi t lohitik ca sat; And hundreds of blue and red?
231
PTS, ChS: pisare, which tinkled.
232
PTS: Tirisagh-r-iva; like a flock of birds. Repeated in the word analysis.
225

Sayaman catasso ti
Four fastenings means
233
imin maisuvaapavarajatamayni
cattri piandhanni dasseti.
that he saw four ornaments made from [blue] crystal, [yellow] gold, [red] coral and [white]
silver.
T sasare ti tni piandhanni
Which flew about means those ornaments
234
235
236
pvusamhi pavuhe deve cirisagh

viya viravanti.
sounded like a flock of parrots when the gods rain down in the rainy season.
Na mekhala237 mujamaya dhreti,238

He does not wear a girdle made of grass,
Na santhare239 no pana pabbajassa,
It is no (normal) covering for the ascetic,
T jotare jaghanantare240 vilagg,241
It glitters, while clinging between his buttocks,
242
Saterat vijju-r-iv' antalikkhe. [32]

Like flashes of lightning in the firmament.
243
244
Mekhalan-ti mekhala,
ayam-eva v
pho;
Girdle means girdle (alternative spelling), this is indeed another reading;
245
ida nivatthakacanacraka sandhyha.

this is said in reference to his gold bark dress.
233
PTS adds pi.

SHB: pvuse; another form of the locative; PTS, Thai: pvusena, instrumental, but a
locative is needed to give durative sense.
235
SHB: navavuhe; new rain; PTS: va vahe; same meaning.
236
Thai: tirii-, here but tiri- in the verse.
237
ChS: mikhala; same meaning.
238
ChS: dhreti; but a light syllable is needed in the cadence; Thai: hapeti, does not fix.
239
BJT, SHB: santace; PTS: santaca; bark; both readings are repeated in the word analysis.
240
PTS: jaghanavare; [while clinging to] his noble buttocks; which seems an odd sentiment.
241
BJT, SHB, Thai: visatt; while entangled with.
242
BJT, SHB, Thai: Saterit, alternative spelling.
243
SHB, PTS: Mekhale ti mekhala; but both write mekhala in the verse, so this doesn't
make sense; ChS: mikhalan-ti mekhala. I think the correct reading should be: mekhalan-ti
mikhala, ayam-eva v pho; but none of the editions quite have it like this.
244
Thai omits v.
245
PTS: cra; same meaning.
234

Na santhare ti na vke.
No covering means no bark (garments).
Ida vutta hoti:
This is what is said:
246
Tta, yath maya tiamaya v vkamaya v, craka

dhrema,
Father, in whatever way it is made, made from grass or made from bark, we wear a bark
garment,
247
na tath so, so pana suvaacraka

dhret ti.
but not so he, he wears a golden bark garment.
248
Akhlakni ca avaakni,
Without thistles and without stalks,249
250
Heh nabhy, kaisamohitni,

Beneath the navel, around his waist,
Aghait niccakili251 karonti,
Without striking (them) they always play,
Ha Tta kirukkhaphalni tni? [33]
Dear Father, the fruit of what tree are these?
252
Akhlakn ti akcni nikkaakni.

Without thistles means free from grit, free from thorns.
253
Kaisamohitn ti kaiya baddhni.

Around his waist means bound to his waist.
246
PTS: vkacra katv; having made a bark dress [we wear (it)].
PTS: cra.
248
Thai: akhilakni, against the metre.
249
Both of these words are obscure and therefore the meaning is unclear. PED (s.v. vaa):
avaa (of thana, the breast of a woman) not on a stalk (i. e. well-formed, plump).
250
BJT, SHB: nbhy.
251
ChS, Thai: niccaka; PTS: Avighait nicca kii; the meaning doesn't change, but we
would have to allow for a resolved syllable in 1st position, and a heavy 6th, which is
normally avoided. Repeated in the word analysis.
252
SHB: avkni nibbasani; without bark and cast-off clothes; ChS: atacni nippani;
without bark and leaves; Thai: apkni nibbani; I cannot find an entry for either word in
the Dictionaries.
253
PTS: nibaddhni; same meaning; Thai: bandhni, Thai always writes bandh- with this
word, other instances will not be noticed.
247

254
Niccakili karont ti aghaitni pi nicca kilikilyanti.

They always play (etc.) means without striking (them) they are always tinkling.
255
256
Ha
Tt ti ambho
Tta.
Dear Father means dear Father.
Ki rukkhaphalni tn ti tni tassa mavassa suttruhni kaiya baddhni
The fruit of what tree are these means that youth's string of ornaments bound to the waist,
257
katararukkhaphalni nm? ti Maisaghi

sandhyha.
what is the name of the fruit of that tree? It is said in reference to the jewelled robe.
Ja ca tassa bhusadassaneyy,
His locks are very beautiful,
Parosata vellitagg sugandh,
Having more than a hundred sweet-smelling curls on top,
Dvedh siro sdhu vibhattarpo,
The two sides of his head were divided in a lovely fashion,
Aho nu kho mayha' tath jassu! [34]
Oh, that my locks might be like that!
258
Ja ti jamaalkrena baddharatanamissakakesavaiyo
sandhyha.
Locks is said in reference to the rolls of bound and bejewelled hair that were in the manner
of a circle of locks (on his head).
Vellitagg ti kucitagg.
Curls on top means wavy on top.
Dvedh siro ti tassa ssa dvedh katv,
The two sides of his head means after making the two sides on his head,
baddhna jana vasena suhu vibhattarpa.
and binding his locks he divided them in a good fashion.
Tath ti yath tassa mavassa ja tath tumhehi mama na baddh,
Like that means my locks are not bound by you in the same way as that youth's locks,
254
ChS: niccakla kyanti; they play all the time; Thai: niccakle kpenti; they are made
to play at all times.
255
PTS: Ahan Tta; but Han Tta in the text.
256
PTS, ChS: Hambho, different form of same word.
257
PTS: Maisaghni; multitude of jewels?
258
SHB: -missa-; alternative form; PTS: baddh ratana-, splitting the compound.

259
260
aho vata mama pi tath ass ti, patthento ha.

oh, that mine would be like that, he said making a wish.
Yad261 ca so pakirati262 t jayo,

But when his locks fall down,
Vaena gandhena upetarp,
Endowed with a beautiful scent,
Nluppala vtasamerita va,
Like a blue lotus pervading the wind,
Tatheva savti263 panassamo264 aya. [35]
So this hermitage is perfumed (by his hair).
Upetarp ti upetasabhv.
Endowed means endowed with that condition.
Vtasamerita v ti yath nma nluppala vtena samrita,
Pervading the wind means as the blue lotus pervades the wind,
265
tatheva aya imasmi vanasae assamo

savti.
so this hermitage in this jungle thicket is made fragrant.
Pako266 ca tassa bhusadassaneyyo,

(Even) the dust of his (body) is very beautiful,
Netdiso ydiso mayha' kye,267
(The dust) on my body is not of such a kind,
So vyat268 erito mlutena,
He emits a perfume bestirred by the wind,
259
SHB: mama; alternative form.

PTS omits: ha.
261
Thai: Yath, But as.
262
PTS: parikati; PED identifies this as a mistake, s.v. pakirati.
263
Thai: pavyati, against the metre in the opening and the break.
264
PTS: sakhti vanassamo; [so this] ashram in the wood is considered?
265
Thai: assame.
266
Thai: Vao, (Even) the color.
267
BJT, SHB, PTS: kyo; drop (The dust) on from the translation.
268
SHB, ChS, Thai: vyati, against the metre in the opening.
260

269
Vana yath aggagimhe suphulla. [36]

Like a blossoming wood at the height of the hot season.
270
271
272
Netdiso ti Tta, ydiso

mama kye pako, na tdiso
tassa sarre,
Such a kind (etc.) means Father, whatever dust there is on my body, it is not of such a kind as
on his body,
273
so hi dassanyo ceva sugandho ca.

his is beautiful and sweet-smelling.
Aggagimhe ti Vasantasamaye.
At the height of the hot season means in the Spring time.
Nihanti so rukkhaphala pathaby,

He throws the fruit of the tree upon the earth,
Sucittarpa rucira dassaneyya,
(Having) a good form, pleasant and beautiful,
274
275
Khitta-ca tassa punar-eti hattha,

Thrown it comes back to his hand,
Ha Tta ki rukkhaphala nu kho ta? [37]
Dear Father, what sort of fruit is that?
Nihant ti paharati.
He throws means he strikes.
Ki rukkhaphala nu kho tan-ti katararukkhassa nu kho ta phala?
What sort of fruit is that means of which tree is that fruit?
Dant ca tassa bhusadassaneyy,

His teeth are very beautiful,
Suddh sam sakhavarpapann,
Pure, even and like noble pearls,
Mano pasdenti vivariyamn,
They gladden the mind when uncovered,
269
PTS: aggagimhesu phulla; unusually parsing either way gives the same meaning.
PTS omits: Tta, writes na etdiso.
271
PTS, ChS: netdiso, same meaning.
272
PTS omits: sarre.
273
SHB, Thai omit: so hi; we would then need to translate: which is beautiful...
274
PTS: nassa?
275
ChS: ehi, imperative?
270

276
277
Na nna so skam-akhdi tehi? [38]

Does he not eat vegetables with them?
Sakhavarpapann ti sudhotasakhapaibhg.
Like noble pearls means like very clean pearls.
278
279
Na hi nna so
skam-akhdi teh ti
Does he not eat vegetables with them? means
280
nna so mavo maya viya tehi dantehi

does that youth not, like us, with those teeth
281
rukkhapani ceva mlaphalphalni

ca na khdi?
eat tree leaves and roots and various kinds of fruits?
282
Amhka-hi tni khdantna sabal paava dant

ti dpeti.
Our teeth are eating variegated coloured leaves is what is meant.
Akakkasa agaita muhu283 mudu,

Smooth, flowing, swift and soft,
284
Uju anuddhata acapalam-assa bhsita,

Straight, not haughty or fickle was his speech,
285
Ruda manua karavkasussara,

(His) cry was pleasant like the sweet sound of the cuckoo,
Hadayagama rajayateva me mano. [39]
Stirring the heart, it surely delights my mind.
276
SHB, PTS: Na ha, giving resolution of the 1st syllable.

ChS: Na hi nna, in which case we have resolution of the first syllable, also in the word
analysis below.
278
SHB omits: hi; PTS omits: Na hi nna so.
279
SHB, Thai omit: teh here.
280
ChS places the negative here and reads: ca khdi, at the end of the sentence, the meaning
is unaffected.
281
SHB, PTS: mlaphalni.
282
PTS: skapaavaadant; [our] teeth [are eating] vegetable coloured leaves? SHB,
Thai: khdantna supakava dant; it must mean: having teeth the colour of [white?]
clay for eating, which seems a strange adjective.
283
Thai: mahu, also in the word analysis below. I have not seen this form elsewhere.
284
We need to exlcude Uju, m.c. The meaning is hardly affected by the exclusion.
285
This is certainly an irregular form, but looking at the word-commentary below it appears
this is what the commentator was reading also.
277

Akakkasan-ti Tta, tassa bhsita apharusa agaita,
Smooth (etc.) means Father, his speech was not rough, flowing,
286
287
punappuna vadantasspi madhuratya

muhu mudu,
again and again his words were sweet, swift and soft,
288
289
290
amussatya uju, avikkhittatya anuddhata,

patihitatya acapala.
without forgetting, straight, not haughty, without perplexity, not fickle and with steadfastness.
291
Rudan-ti bhsamanassa panassa

sarasakhta rudam-pi,
(His) cry means what is reckoned the sound of his speech when speaking, his cry,
manohara karavkassa viya, sussara sumadhura.
was like a charming cuckoo, having a sweet sound, very honeyed.
292
Rajayatev ti mama mano rajati

yeva.
Surely delights (etc.) means it surely delights my mind.
Bindussaro ntivissahavkyo,293
A full sound, not speaking too much,
Na nna sajjhyam-atippayutto,
Surely not applied to study (of the texts),
Icchmi kho294 ta punar-eva295 dahu,
I desire to see him again (and again),
296
297
Mitto hi me mavo 'h puratth. [40]

That young man, who was formerly called my friend.
286
SHB: punappuna; alternative form.

SHB, Thai: sumadhuratya; very sweet.
288
SHB: apammussanatya?
289
SHB, PTS: amammanatya uju cikkhittatya; not stammering, straight, informative.
290
ChS: anuddhaa; not pulled out, not destroyed? Perhaps a printer's error.
291
ChS: bhsamnassa (only); when speaking; SHB, Thai: bhsamssa (only).
292
SHB: rajeti; causative form, makes my mind delight.
293
PTS, ChS, Thai: -visaha-; probably simplified m.c. to produce the regular break.
294
Chs: bho, my dear, which seems too familiar for use with his Father.
295
ChS, Thai: punad-eva; different sandhi formation.
296
BJT, SHB, PTS: Mitta; the word is used both as a masculine mitto in the present tense
and as a neuter metta.
297
BJT, SHB, Thai: mavhu, alternative form of the sandhi, also in the word analysis
below. The long is m.c.
287

Bindussaro ti piitassaro.
A full sound means a compact sound.
298
Mavo 'h ti so hi mavo puratth mama mitto ahu.

That young man
called (etc.), that young man who was formerly called my friend (change of
word order and form to explain the sentence).
Susandhi sabbattha vimahima vaa,

He had a fissure, a wound that was very smooth of all sides,
Puth299 sujta kharapattasannibha,
Broad, well-made, looking like a wet leaf,
Teneva ma uttariyna mavo,
With that the youth, having covered me over,
Vivarita300 ru jaghanena301 payi. [41]
Pressed down his open thighs with his buttocks.
Susandhi sabbattha vimahima vaan-ti
He had a fissure, a wound that was smooth of all sides means
Tta tassa mavassa rna antare eka vaa atthi,
Father, in between that youth's thighs there was a wound,
302
303
ta susandhi suphusita,
sippipuamukhasadisa,
that fissure was pleasant to the touch, having an opening formed like the mouth of an oyster,
304
sabbattha vimaha samantato maha.

very smooth on all sides, everywhere smooth.
Puth ti mahanta.
Broad means great.
Sujtan-ti susahita.
Well-made means well-composed.
305
Kharapattasannibhan-ti supupphitapadumamakuasannibha.
Looking like a wet leaf means resembling the fully blossomed buds of a lotus flower.
298
SHB: mitta ahu; PTS: puratthya mama mitta ah.

PTS: puthu; Thai: puthu, against the metre in the opening.
300
PTS, Thai: vivariya, which doesn't help the metre; we should read vivrita, m.c.
301
Thai: jaghanena, giving a heavy 6th syllable against the metre in the break.
302
PTS: susandhi; accusative case.
303
SHB, PTS: suphussita.
304
SHB, Thai: vimahima; that was very smooth.
305
SHB, PTS omit: supupphita-.
299

Uttariyn ti uttaritv avattharitv.
Having covered means having covered (different form), having spread over.
306
Pay ti pesi.
Pressed down means pressed down (different form).
Tapanti bhanti virocare ca,

Shining, bedazzling and illuminating,
Saterat vijju-r-iv' antalikkhe,
Like flashes of lightning in the firmament.
Bh mud ajanalomasdis,307
His soft arms had glossy down,
Vicitravaagulikssa308 sobhare. [42]
His beautiful round fingers were resplendent.
Tapant ti tassa mavassa sarrato niccharant
Shining (etc.) means from that youth's body was emanating
309
310
suvaavaarasiyo
jalanti obhsanti virocanti
ca.
rays of a golden colour, which were gleaming, glistening and illuminating.
Bh ti bh pissa mud.
Arms (etc.) means his arms were soft.
311
Ajanalomasdis ti ajanasadisehi lomehi

samanngat.
Had glossy down means being endowed with down that is like gloss.
312
313
Vicitravaagulikassa
sobhare ti hatthpissa varalakkhaavicitrhi,
His beautiful round fingers were resplendent means his hands had beautiful noble marks,
pavlakurasadishi vaagulhi samanngat sobhanti.
and were endowed with round fingers, like sprouting buds, that were resplendent.
306
Thai: peti, present tense, which cannot be right.

Thai: sadis, against the metre in the cadence.
308
PTS: -agulikassa.
309
PTS, Thai: suvaava rasiyo, splitting the compound.
310
PTS: obhsenti virocenti; causative forms, but maybe not affecting the meaning here.
311
PTS: romehi; variant form.
312
ChS: agulikssa, against the two morae rule.
313
SHB, PTS: dhuvalakkhaa-; permanent marks; Thai reads yeva here in place of vara; we
could translate: his hands truly had beautiful marks.
307

Akakkasago, na ca dghalomo,
Having smooth limbs, and not long bodily hair,
Nakhassa314 dgh api lohitagg,315
His long fingernails were red at the tips,
Mudhi bhhi palissajanto,
Embracing (me) with his soft arms,
Kalyarpo ramaya upahahi. [43]
Beautiful, delighting, he attended to me.
316
Akakkasago ti kacchupakdirahita-agapaccago.
Having smooth limbs means his various limbs were void of scabs and boils.
317
Ramaya upahah ti ma ramayanto upahahi

paricari.
Delighting, he attended to me means taking delight (in it) he attended to, he looked after
me.
Dumassa tlpanibh, pabhassar,

Like the cotton of trees, resplendent,
Suvaakambutalavaasucchavi,318
Having very golden palms, round and beautiful skin,
Hatth mud tehi ma samphusitv,
Having been touched by those soft hands,
319
320
Ito gato te ma dahanti Tta. [44]

(Though) he has gone from here, Father, they (still) torment me.
Tlpanibh ti mudubhvassa upam.
Like the cotton is a similie meaning soft by nature.
321
Suvaakambutalavaasucchav ti suvaamaya dsatala

viya
Having very golden palms, round and beautiful skin means having palms like a flat mirror
made of gold,
314
PTS, ChS: Nakhssa, against the two-morae rule.

Thai: avilohita-, which I can't find in the Dictionaries.
316
SHB: -rahitaga-; sandhi form.
317
PTS: upahsi; he attends to; another aorist having the same meaning.
318
PTS, Thai: -kamb- and -chav; BJT, SHB: -kamb-; unnecessarily lengthening the vowels.
319
ChS, Thai: tena.
320
The 6th syllable is heavy in this verse against the normal prosody.
321
SHB: suvaamaya dsatala; Thai: suvaamay adsatala.
315

322
va ca succhavi ca, parimaalatal

ceva sundaracchavi c ti attho.
round and beautiful, palms that are even all round, and beautiful skin is the meaning.
323
324
Samphusitv ti suhu phusitv

attano hatthasamphassa,
Having been touched means having been touched by the touch of her hand,
mama sarre pharpetv.
having excited my body.
Ito gato ti mama olokentasseva ito gato.
(Though) he has gone from here means looking around I see he has gone from here.
325
326
Tena ma dahant ti tena tassa hatthasamphassena

idni ma dahanti.
They (still) torment me means the touch of his hands still torments me.
327
Tath hi tassa gataklato pahya mama sarre ho

uhito,
Therefore because it is time for him to go my body became feverish,
tenamhi domanassappatto nipanno ti.
and from that I have fallen into depression.
328
Na nna so khrividha ahsi,

He surely did not carry a pole and basket,
Na nna329 kahni saya abhaji,
He surely did not break his firewood,
Na nna so hanti dume kuhriy,
He surely did not cut down a tree with an axe,
330
331
Na hissa hatthesu khilni atthi. [45]

There were no callouses on his hands.
322
PTS: succhav ca, parimaal.

PTS: phussitv; alternative form.
324
SHB omits: hattha-.
325
PTS: hatthasamphass; different form of the instrumental.
326
SHB: idneva.
327
SHB: dho.
328
PTS: Na ha, giving resolution of the 1st syllable.
329
ChS, Thai insert: so here, against the metre.
330
PTS: pissa; no change in meaning.
331
SHB, PTS, Thai: khni; [no] poles? BJT: khlni; probably the same as the previous,
showing the l/ variation found in the Sinhala texts; also in the word analysis.
323

332
Khrividhan-ti,
A pole and basket (etc.) means,
333
Tta, nna so mavo na khribhra ukkhipitv vicari.

Father, that youth did not, after picking up a pole carrier, wander around.
334
Khiln ti khni,
ayam-eva v pho.
Callouses means wasted, this indeed is another reading.
Accho ca kho tassa vaa aksi,

A bear had caused his wound,
So ma 'brav: sukhita ma karohi,
He said to me: please make me happy,
Tha kari tena mam 'si335 sokhya,336
What I did for him was my pleasure,
So cbrav:337 sukhitosm ti Brahme. [46]
And he said: I am happy, Pious One.
Sokhyan-ti sukha.
Pleasure means pleasure (alternative form).
Aya-ca te mluvapaasanthat
This rug made with creeper leaves
Vikiarp va may ca tena ca.
Is scattered all about by me and by him.
Kilantarp udake ramitv,
(Then) weary, after delighting in the water,
Punappuna paakui338 vajma. [47]
We ran back again to the leaf-hut.
332
ChS reads: Na nna so khravidhan-ti.

SHB, Thai: vicarati, present tense: does not
wander around.
334
ChS: kilni; I cannot find kila in any of the Dictionaries.
335
PTS: mampi.
336
Thai: soha sukhita aksi, mamsi sukhya; I made him happy, it was my pleasure; the
metre is very poor; Thai also reads sukhya in the word analysis.
337
BJT, SHB: So ma 'brav; PTS: so ca brav; Thai: so ca ma brav, against the metre in
the opening.
338
PTS: c' assa kui; to his hut - but that would make Isisiga speak about himself in the 3rd
person.
333

339
Mluvapaasanthat vikiarpv ti
Rug made with creeper leaves
all scattered about means
Tta, aya tava mluvapaasanthat,
Father, this, your rug of creeper leaves,
340
341
342
ajja may ca tena ca aamaa parmasanliganavasena

parivattantehi,
because of the mutual caressing, embracing and twisting around by the two of us today,
viki viya kulabykul jt.
is scattered like it has become entangled and confused.
343
Punappuna paakui vajm ti

We ran back again to the leaf-hut means
Tta, aha-ca so ca abhiramitv,
Father, after delighting greatly,
kilantarp paaslato nikkhamitv
wearily leaving from the leaf-hut,
udaka pavisitv ramitv,
entering the water, and delighting (therein),
344
vigatadarath
punappuna imam-eva kui pavism ti, vadati.
we quickly ran back again to this hut and we reentered, this is what is said.
Na majja345 mant paibhanti Tta,

Father, today we did not recite the mantras,
346
Na aggihutta na pi yaatanta,
Nor offer the fire-sacrifice, nor the extended sacrifice,347
339
SHB, PTS, Thai have a very different line: Santhat ti santhro. Vikiarp c [PTS: v]
ti; but the word analysis never quotes part of a compound as the lemma, and the whole
compound is explained in what would be the next section of the word analysis if this were
correct, so I believe this must be a mistake, even if it is an old one.
340
PTS: -santhro; floor covering.
341
PTS inserts: samm.
342
SHB, Thai: samparivaantehi; and encircling.
343
PTS reads simply: Punappuna-cass ti.
344
PTS: vintadarath; I can't see any good meaning here?
345
Written like this m.c. to avoid the sandhi while fulfilling the metre.
346
BJT, SHB: yaatantra; Sanskritised form. see below; PTS, Thai: yaa' tatra, nor the
sacrifice there; possibly a corruption owing to the obscurity of the term, but it is repeated in
the word analysis.
347
SED: yaj-tantra, n. extension of a sacrifice.

Na cpi te mlaphalni bhuje,
Nor can I eat those roots and fruits,
Yva348 na passmi ta349 Brahmacri. [48]
Until I see that Holy One (again).
350
351
Mant ti ajja mama tassa gataklato

pahya,
The mantras (etc.) means today, because it was time for him to go,
352
neva mant paibhanti, na upahahanti

na ruccanti.
we did not recite the mantras, nor did we attend or take delight (in them).
Na aggihutta napi yaatantan-ti
Nor offer the fire-sacrifice, nor the extended sacrifice means
353
Mahbrahmuno rdhanatthya kattabba havyadhmdiyaakiriy pi

The invitation to be made to the Great Brahm, making the sacrifice by waving the smoke of
the oblation 354
me na paibhti na upahti na ruccati.

this has not been recited by me, nor did I attend or take pleasure (in them).
355
356
Na cpi te ti tay bhatamlaphalphalni

pi na bhujissmi.
Nor
those means I will eat those roots and various kinds of fruits brought back by you.
Addh pajnsi tuvam-pi Tta,

For sure you will know, Father,
357
Yassa disa vasate Brahmacr,

In what place that Holy One lives,
348
We need to read: yv here m.c. to correct the opening.

Thai inserts: edisa, such a one; against the metre.
350
ChS: Na majja mant.
351
Thai: gatassa klato, splitting the compound.
352
PTS: upahahant ti, adding the quoatation marker, but how we would interpret it here I
am unsure.
353
Thai: -vidhmandi-; SHB: kattabbahomavidhmandi-; ChS: kattabbahomavidhpandi-;
it would seem kattabba is compounded with the wrong word here.
354
SHB, Thai omit: na upahti.
355
ChS: -phalphalni; Thai: -mala-; printer's error.
356
SHB, ChS, Thai: bhujmi; I do not eat.
357
BJT, SHB, PTS: disya; locative, giving a locative absolutive phrase: Where that Holy
One is living; we then have to count the metre as restarting at the 5th syllable; Thai inserts:
so, against the metre of the opening.
349

358
Ta ma disa ppaya Tta khippa,

Let me go quickly to that place, Father,
M te aha amarim-assamamhi! [49]
Do not let me die in your hermitage!
359
Yassa disan-ti yassa disya.

What place means in what direction.
Vicitraphullahi360 vana, suta may,

The wood has beautiful blossoms, I have heard,
Dijbhighuha, dijasaghasevita,
Resounding with birds, inhabited by flocks of birds,
Ta ma vana361 ppaya Tta khippa,
Let me go quickly to that wood, Father,
Pur te pa vijahmi assame. ti [50]
Before I forsake my life in this hermitage.
362
Vanan-ti tassa mavassa assama parivretv hitavana.

Wood (etc.) means having surrounded that youth's hermitage they abide in that wood.
[The Father's Advice]

363
Tasseva vilapantassa ta vilpa sutv,

After hearing the nonsense of that nonsensical (child),
Mahsatto: Ekya itthiy imassa sla bhinna bhavissat ti atv,
the Great Being, knowing: His virtue will be broken by this woman,
364
ta ovadanto cha gth abhsi:

advising him, spoke six verses:
358
BJT: dis.
PTS: yassa disya yassan-disya; showing the reading must be wrong, in fact it
appears the gloss has found its way into the text; ChS: yassa disya, same meaning.
360
BJT, PTS: Vicitrapuppha hi; beautiful flowers; Thai: vicitraphalahi; beautiful fruits, not
an epithet normally used of fruits.
361
PTS: disa; to that area.
362
ChS adds the quotation marker ti.
363
PTS: vippalpa; confused talk.
364
ChS: gthyo.
359

365
Imasm ha jotirase vanamhi,

In this resplendent wood,
Gandhabbadevaccharasaghasevite,
Inhabited by heavenly musicians, gods and angels,
Isnamvs366 sanantanamhi,
Where the sages are always dwelling,
Netdisa arati ppuetha. [51]
You must not become discontent.
Tattha imasm ti imasmi.
Herein, in this means in this (alternative form).
Ha ti niptamatta.
Ha is simply a particle (without meaning).
Jotirase ti hyamnassa jotino rasi-obhsite.
367
Resplendent means illuminated with the rays of bright invocations.
Sanantanamh ti porake.
Always means from ancient times.
Ppueth ti ppueyya.
Must not become means should not become.
Ida vutta hoti:
368
Tta, evarpe vane vasanto ya arati

tva patto,
Dear, dwelling in such a wood you have become discontent,
etdisa na ppueyya paito kulaputto, pattu nrahat ti attho.
(but) you, a wise one born of a good family, should not become so, it is not worthy to become
(so), is the meaning.
Bhavanti mittni atho369 na honti,

(Some) are friends, and then (some) are not,
tsu mittesu karonti pema,
They have love for (your) relatives and friends,
365
Thai: Imasm hi; also in the word analysis.

PTS, Thai: Isna vse; giving the unusual Vedic opening.
367
Hya is not found in the Pi dictionaries, but see SED: devahya.
368
Thai: abhirati, the meaning is the same.
369
PTS: atha; against the metre in the cadence.
366

370
Aya-ca jammo: kissa v niviho,

* This one is contemptible: he who does not know,
Yo neva jnti: kutomhi gato. [52]
For whom (there should be) devotion, (or) from whence he came.371
Bhavant ti ima gtha Mahsatto antogatam-eva bhsati.
There are (etc.), the Great Being also included this verse (when) he spoke.
372
Ayam-ettha adhippyo:
Herein, this is the intention:
loke sattna mittni nma honti pi na honti pi,
in the world of beings there are some known as friends and some who are not,
tattha, yesa honti te attano tsu ca mittesu ca pema karonti.
herein, there are some of those who have love for your relatives and friends.
373
Aya-ca jammo ti migasigo lmako.

374
This one is contemptible means (like) an inferior horned animal.
Kissa v niviho ti kena nma kraena
For whom (there should be) devotion means for what reason
tasmi mtugme mittasaya niviho?
(should there be) devotion for one having conscious love for this woman?
375
376
So migiy kucchimhi nibbattitv, arae vahitatt,

Having arisen in an animal's womb, and being reared in the forest,
377
378
kutomhi gato ti attano

gatahnam-eva na jnti, pageva timitte ti.
he does not know himself: from what place he came, much less (his) relatives and friends.
370
Thai: div; maybe we could translate: [he who does not know where to settle] by day.
I.e. one who does not know his lineage, which was the way to establish his status in
ancient India.
372
PTS: Aya hettha.
373
PTS omits: lmako.
374
This seems to be a play on Isisiga's name, which means the Seer's Horn.
375
ChS, Thai: kucchismi; alternative form of the locative.
376
Thai: kucchimhi nibbattetv; both alternative forms with no change of meaning.
377
PTS omits: attano.
378
ChS: gatahnamattam-pi; even [from what place he came].
371

379
Savsena hi mittni sandhyanti punappuna,

Through living together friends are connected again and again,
Sveva mitto380 asagantu, asavsena jrati. [53]
That friend who is not met with, through non-association is destroyed.
381
382
Punappunan-ti, Tta,
mittni nma
Again and again means, Dear, what are known as friends
383
384
385
punappuna savsena sasevanena sandhyanti ghayanti.

through living together or associating again and again are connected or combined.
386
Sveva mitto ti so eva mitto

asagantu asamgacchantassa purisassa,
That friend (etc.) means that friend who is not met with, who is a person who no longer
comes together (with you),
tena asamgamasakhtena asavsena, jrati vinassati.
through what is reckoned to be not meeting, through not living together, is destroyed or
perishes.
Sace tuva dakkhasi Brahmacri,

If you will see this Holy One (again),
Sace tuva sallape387 Brahmacrin,
If you talk with this Holy One (again),
Sampannasassa va mahodakena,
Just as a successful harvest by the great waters,
Tapogua khippam-ima pahassasi.388 [54]
(So) this ascetic virtue will be quickly taken away.
379
Thai: sandhiyanti; but the verb normally has the long vowel.
PTS: S ca metti; That friendliness that [is not met with].
381
PTS: tni; those [friends].
382
SHB, Thai: mitt, alternative form of the plural.
383
PTS: punappuna.
384
Thai: sevanena saddhi; and associating together with.
385
PTS omits: ghayanti; Thai: sandhiyanti ghaiyanti.
386
PTS: S ca metti ti s eva metti; compare text.
387
BJT, SHB, Thai: sallapi, here and in the next verse, but that is an aorist and the word
analysis paraphrases with the future tense.
388
ChS: pahissati, also in the word analysis, probably an alternative form, but I can't find it
in the Dictionaries.
380

389
Sace ti tasm, Tta, sace tva puna pi ta dakkhasi,

tena v sallapissasi,
If (etc.) means therefore, Dear, if you will see him again, or will talk with him,
390
atha yath nma sunipphanna sassa

mahoghena haryati,
then just as a well-ripened harvest is carried off by a great flood,
391
eva ima attano tapogua pahassasi hressas

ti attho.
so will your ascetic virtue be taken away, will be carried away, this is the meaning.
Punpi392 ce dakkhasi Brahmacri,

If you will see this Holy One (again),
Punpi ce sallape Brahmacrin,
If you talk with this Holy One (again),
Sampannasassa va mahodakena,
Just as a successful harvest by the great waters,
Usmgata khippam-ima pahissasi.393 [55]
(So) this power will be quickly taken away.
Usmgatan-ti samaateja.
Heat means ascetic heat.
Bhtni hetni caranti Tta,

There are beings, Dear, living in this
Virparpena manussaloke,
World of men having different forms,
Na tni sevetha naro sapao,
A wise man does not associate with them,
sajjana nassati394 Brahmacr. ti [56]
Through contact with them the Holy life is destroyed.
389
SHB, Thai: dakkhissasi, alternative form of the future tense - it would appear to be a
double form as the verb dakkhati is already future.
390
ChS: nipphannasassa; omit well.
391
PTS: pahressas; this suggests a verb pahreti, but no such verb is listed in the
Dictionaries.
392
PTS: punappi, here and below, unusual sandhi formation; SHB, Thai: punapi, here and
below, against the metre.
393
PTS: pahassasi; be laughed at?
394
PTS: tassati; the Holy life is fearful?

Virparpen ti vividharpena.
Having different forms means having various forms.
Ida vutta hoti:
395
Tta, manussalokasmi-hi etni yakkhinisakhtni

bhtni
Dear, in this world of men there are beings reckoned as demonesses
vividharpapaicchannena attano, rpena attano vasagate khditu caranti,
who cover themselves with various forms, through the power of those forms they live to
devour (men),
tni sapao naro na sevetha.
a wise man does not associate with them.
396
397
Tdisa-hi bhta sajjana patv nassati

Brahmacr,
Having come into contact with such beings the Holy life is destroyed,
398
diho 'si tya yakkhiniy na khdito ti, eva

putta ovadi.
seeing (this) do not be devoured by those demonesses, thus he advised his child.
So pitu katha sutv, yakkhin kira s ti,

Having heard his Father's speech, (thinking): It seems she is a demoness,
bhto, citta nivattetv,
afraid, his mind being repulsed,
Tta, etto na gamissmi, khamatha me ti khampesi.
he made him forgive (him, saying): Father, I will not go from here, forgive me.
So pi na samasssetv: Ehi tva, mava,
After comforting him (he said): Come, young man,
metta bhvehi, karua, mudita, upekkhan-ti,
develop friendliness, compassion, gladness and equanimity,
brahmavihrabhvana cikkhi.
and he explained the development of the (four) spiritual states.
395
SHB: yakkhii-; showing the n/ alternation in the Sinhalese texts; same again below.
Thai: tdisabhta.
397
Thai: nassasi, aorist, was destroyed. PTS reads nassati here, but tassati in the verse.
398
ChS omits: eva.
396

399
So tath paipajjitv puna jhnbhi nibbattesi.

Having practiced in that way he again attained the absorptions and the deep
knowledges.
Satth ima Dhammadesana haritv,
After giving this Dhamma teaching,
Saccni paksetv, jtaka samodhnesi,
and showing the Truths, he made the connection to the story,
Saccapariyosne ukkahitabhikkhu Sotpattiphale patihahi.
and at the conclusion of the Truths that dissatisfied monk was established in the
fruition of Stream-Entry.
Tad Nainik puradutiyik ahosi, Isisigo ukkahitabhikkhu,
(The Buddha said): at that time Nainik was his former wife, Isisiga was the
dissatisfied monk,
Pit pana aham-ev ti.400
and I the Father.
Nainikjtakavaan Nihita401
399
PTS: jhna; but it would seem necessary to include the abhis here too.
ChS: aham-eva ahosin-ti.
401
SHB, PTS: Nainijtaka; ChS: Niinikjtakavaan Pathama; Thai: Niinikjtaka
Nihita Pathama.
400
Kulajtakanidna
The Introduction to the
Story of the Cuckoo
(or: The Buddha goes to War)

(from Kulajtakavaan, J 536)
translated by
nandajoti Bhikkhu
Introduction
Although the story recorded here is not found in the Pi Canon, nor to my
knowldege, anywhere in the Canonical texts of the other schools, it has a certain
verisimilitude that gives it some authenticity. At the very least it is hard to think that
it has been made up by fablers.
It is found in several places in the Pi Commentarial texts. It forms the basis for the
Story of the Cuckoo, which is what is translated here; then it is told in more or less
the same words as the Introduction to the Mahsamayasutta of the Dghanikya (also
in the Commentary to a shorter version of that Discourse found in Sagthavagga, SN
1.37); and in abbreviated form in the Dhammapada Commentary to verse 197, which
opens the Sukhavagga.
The story, which is of resource shortages is, in our days, very topical. There is a river
dividing two clans, one of whom is the Buddhas own Skiyan clan. The supply of
water from the river is drying up at the end of the Hot Season, and the two clans,
who normally have enough to share the water, start to argue and want to keep all the
remaining water for themselves alone.
The Buddha sees what is happening and out of compassion decides to go and tell
some moral stories to the potential protagonists, pointing out the disastrous
consequences of conflict and the benefits of harmony. Although the two sides are
angry with each other as soon as they see the Buddha they give up the fight; and
after he has instructed them they are even more convinced and offer their sons up to
the Sangha.
It wouldnt be hard to substitute oil for water, and nations for clans and we
would have a turned an old tale into a modern drama. One of the main morals of the
story, and one that cuts deep, is that water is never worth more than blood; and nor is
oil, of course, a lesson that would be well-learned if it were applied today.
nandajoti Bhikkhu
August 2010
The Introduction to the Story of the Cuckoo - 2

Skiya-Koliy kira Kapilavatthunagarassa ca Koliyanagarassa ca antare
Between Kapilavatthu and Koliya, the (capital) cities of the Skiyans and the
Koliyans,1 it seems,
Rohii nma nadi.
there was a river named the Rohi.
Ekeneva varaena bandhpetv sassni karonti.
Having bound the river in with a dike2 they grew their crops.
Atha Jehamlamse, sassesu milyantesu,
Then in the month of Jeha,3 when the crops were withering away,4
ubhayanagaravsiknam-pi kammakar sannipatisu.
the workers from both cities assembled together.
Tattha Koliyanagaravsino vadisu:
There those who dwelt in Koliya city said:
Ida udaka ubhato nihariyamna na tumhka na amhka pahossati,
This water is not enough for both you and us to carry away,
amhka pana sassa ekena udakeneva nipphajjissati,
(but) our crops will mature with a single watering,
ida udaka amhka deth. ti
(therefore) give us this water.
Kapilavatthunagaravsino vadisu:
Those who dwelt in Kapilavatthu city said:
Tumhesu kohe pretv hitesu,
After you have filled your stores,
maya rattasuvaanlamaikakahpae ca gahetv,
taken our red gold, blue jewels and black coins,
na sakkhissma pacchipasibbakdihatth tumhka gharadvre vicaritu,
we will not be able, with hand-baskets and sacks in our hands, to wander to the doors
of your houses,
These were two clans (gotta) in North-East India, who had established themselves just under
the Himlayan mountains on the border of what is now Nepal.
2
This exact meaning is not given in PED., which says: shutting off, barring out, withstanding;
nt. hindrance, obstruction, bar.
3
This normally falls in June, which is towards the end of the dry season in northern India.
4
Locative absolutive construction.

amhkam-pi sassa ekeneva udakena nipphajjissati,
(but) our crops will mature with a single watering,
ida udaka amhka deth ti.
(therefore) give us this water.
Na maya dassm! ti
We will not give!
Mayam-pi na dassm! ti
We will not give either!
Eva kalaha vahetv eko uhya ekassa pahra adsi,
After the quarrel had grown one of them rose up and gave another a blow,
so pi aass ti, eva aamaa paharitv,
and he to another, thus after striking one another,
Rjakulna jti ghaetv, kalaha vahayisu,
and offending against the birth of the Kingly families, the quarrel grew,
Koliyakammakar vadanti:
and the Koliyan workers said:
Tumhe Kapilavatthuvsike Skiyadrake gahetv, gajjatha!
Having siezed you people of Kapilavatthu, sons of the Skiyans, you can roar away!
Ye soasigldayo viya attano bhaginhi saddhi vasisu!
Like dogs and jackals and others you have cohabited with your own sisters!5
Etesa hatthi-assdayo ca phalakvudhni ca amhka ki karissant? ti
What will they do to us with their elephants and horses, their shields and swords, and
so on?
Skiyakammakar pi vadanti:
The Skiyan workers also said:
Tumhe dni kuhino drake gahetv, gajjatha!
Now having siezed you sons of lepers, you can roar away!
Ye anth niggatik tiracchn viya Kolarukkhe vasisu!
Like helpless and miserable animals they dwelt in Jujube trees!
This is referring to their mythical origins; in the reply below the Skiyans return the insult
in a similar way by referring to the supposed origins of the Koliyans.

Etesa hatthi-assdayo ca phalakvudhni ca amhka ki karissant ti?
What will they do to us with their elephants and horses, their shields and swords, and
so on?
Te gantv tasmi kamme niyuttmaccna kathesu,
Having left that place they related all that was done to the appointed councillors,
amacc rjakulna kathesu.
and they related it to the ministers of the Kingly clan.
Tato Skiy: Bhaginhi saddhi savsikna thma-ca bala-ca
dassessm! ti
Then the Skiyans said: We will show them the power and strength of those who
cohabited with their sisters!
yuddhasajj nikkhamisu.
and that day they went out to fight.
Koliy pi: Kolarukkhavsna thma-ca bala-ca dassessm! ti
The Koliyans also (said): We will show them the power and strength of those who
dwell in Jujube trees!
yuddhasajj nikkhamisu.
and that day they went out to fight.
Apare pancariy: Skiyakoliyna dssu udakatthya nadi gantv.
Other teachers (say): Slaves of the Skiyans and Koliyans, after going to the river
for water,
cumbani bhmiya nikkhipitv,
6
and placing their head-rolls on the ground,
sukhakathya sannisinnsu.
sat around having a pleasant conversation.
Ekiss cumbaa ek sakasaya gahi,
One of them took anothers head-roll, thinking it her own,
ta nissya mama cumbaa, tava cumbaan,-ti
and because of this, saying: (This is) my head-roll, this is your head-roll,
kalahe pavatte kamena ubhayanagaravsino dsakammakr,
gradually a quarrel broke out between the slave-workers who dwelt in both cities,
ceva sevakagmabhojakmacca-uparjno c, ti
and also between the servants, headmen, ministers and princes,
sabbe yuddhasajj nikkhamis ti vadanti.
and that day they all went out to fight.
6
These are rolls of cloth placed on the heads upon which are carried pots and the like.

Imamh pana nay purimanayo va bahsu Ahakathsu gato,
But the former explanation has come down in many of the ancient Commentaries,
yuttarpo c ti sveva gahetabbo.
and it is considered suitable to uphold it.
Te pana syanhasamaye yuddhasajj nikkhamissant. ti

And so that day in the evening time they will go out to fight.
***
Tasmi samaye Bhagav Svatthiya viharanto
Then at that time the Gracious One was living near Svatth,
paccsasamaye loka volokento
and towards the time of dawn he was looking around the world
ime eva yuddhasajje nikkhante addasa.
and saw these (groups) going out to battle that day.
Disv, Mayi gate aya kalaho vpasamissati nu kho udhu no? ti upadhrento:
Having seen (it), considering: With my going (there) will this quarrel be pacified or
will it not?
Aham-ettha gantv kalahavpasamattha, ti Jtakni kathessmi,
(he knew): Having gone there for the purpose of pacifying the quarrel, I will relate
three Stories
tato kalaho vpasamissati.
and the quarrel will be pacified through that.
Atha smaggidpanatthya dve Jtakni kathetv Attadaasutta desessmi.
Then, for the purpose of illustrating (the benefits) of concord, after relating two
Stories I will teach the Discourse on Taking up a Stick.
Desana sutv, ubhayanagaravsino pi
(Then) having heard that teaching, those people who dwell in both cities
ahatiyni ahatiyni kumrasatni dassanti,
will give two-hundred and fifty young men each,
aha te pabbjessmi, mahanto samgamo bhavissat, ti sannihnam-aksi.
I will make them go forth, and there will be a Great Assembly, at the conclusion.
Pto va sarrapaijaggana katv,
Then, after taking care of his body in the morning,
Svatthiya piya caritv, piaptapaikkanto.
and entering Svatth for alms, he returned after the alms round.

Syanhasamaye Gandhakuito nikkhamitv kassaci anrocetv,
In the evening time, after leaving the Perfumed Cottage without having told anyone,
sayam-eva pattacvaram-dya,
taking his robe and bowl,
dvinna senna antare kse, pallaka bhujitv,
in the sky between the two armies, after folding his legs crosswise,
tesa savegajananattha, div andhakra ktu,
to make it dark during the day, for the purpose of giving them spiritual anxiety,
kesarasiyo vissajjento nisdi.
he sat there emitting rays from his (dark-coloured) hair.
Atha nesa saviggamnasna attna dassento
Then seeing their minds were anxious
chabba Buddharasmiyo vissajjessi.
he emitted the six-coloured Buddha rays.
Kapilavatthuvsino Bhagavanta disv,
Having seen the Gracious One those who resided at Kapilavatthu,
amhka tiseho Satth gato,
* after thinking: The Teacher, our foremost relative has come,
diho nu kho tena amhka kalahakraabhvo? ti cintetv,
has he seen the reason for our dispute?
Na kho pana sakk Satthari gate
(understood): It is not possible, now the Teacher has come
amhehi parassa sarre sattha ptetu,
to attack the bodies of others with spears,
Koliyanagaravsino amhe hanantu v bajjhantu v! ti vudhni chaesu.
let the people dwelling in Koliya kill or capture us! and they threw aside their
weapons.
Koliyanagaravsino pi tatheva akasu.
The people dwelling in Koliya also did the same.
Atha Bhagav otaritv ramaye padese,
Then the Gracious One, having descended (from the sky) in that delightful place,
vlukapuline Paattavarabuddhsane nisdi,
sat down on the appointed noble Buddha seat in a sandy bed,

anopamya Buddhasiriy virocamno.
with his unmatched Buddha-glory shining.
Te pi Rjno Bhagavanta vanditv, nisdisu.
Those Kings, having worshipped the Gracious One, sat down.
Atha ne Satth jnanto va: Kasm gatattha, Mahrj? ti pucchi.
Then the Teacher, knowingly, asked: Why have you come, Great Kings?
Neva, Bhante, nadidassanatthya, na kanatthya,
Not for seeing the river, venerable Sir, not for play,7
apica kho pana imasmi pana hne sagma paccupahapetv gatamh ti.
but having got ready for battle in this place, we have come.
Ki nissya vo kalaho Mahrj? ti
This dispute is on account of what, Great Kings?
Udaka nissya, Bhante. ti
On account of water, venerable Sir.
Udaka ki agghati Mahrj? ti
What is water worth, Great Kings?
Appaggha, Bhante. ti
(It has) little worth, venerable Sir.
Pathav nma ki agghati, Mahrj? ti
And what is earth worth, Great Kings?
Anaggh, Bhante. ti
(It is) priceless, venerable Sir.
Khattiy ki agghanti Mahrj? ti
What are Nobles worth, Great Kings?
Khattiy nma anaggh, Bhante. ti
Nobles are (also) priceless, venerable Sir.
Kasm anagghe Khattiye nsetha, Mahrj? ti
Why would you destroy Nobles, Great Kings?
Kalahasmi-hi assdo nma natthi.
There is certainly no satisfaction in this quarrel.
These are datives having infinitive sense.

Kalahavasena hi Mahrj,
Because of a quarrel, Great Kings,
ekya rukkhadevatya kashena saddhi
a certain tree god and a black lion
baddhghto sakalam-pi ima kappa anuppatto yev ti
were bound by anger reaching through the whole aeon,
vatv Phandanajtaka kathesi.
and having said (that), he related the Phandana Tree Story.8
[A branch of a tree falls on a lion while he is lying under it, and he blames the
tree spirit. He finds a cartwright looking for wood and guides him to the tree
which he starts to chop down. The tree spirit convinces the wright that the skin
of a lion is good for the rim, and he kills the lion. That way they both die.]
Tato: Parapattiyena nma Mahrj na bhavitabba.
After that (he said): There should certainly not be, Great Kings, this relying on (the
word of) another.
Parapattiy hi hutv, ekassa sasassa kathya,
Having relied on another, through the tale of one hare,
tiyojanasahassavitthate himavante catuppadaga
a (great) crowd of four-footed (animals) stretching three thousand leagues
mahsamudda pakkhandino ahesu,
have jumped into the great ocean,
tasm parapattiyena na bhavitabban, ti
therefore one shouldnt rely on (the word of) another,
vatv, Daddarajtaka kathesi.
and having said (that), he related the Thud Story.
J 475; which tree this is is unclear, according to F&F it may be the Gardenia turgida tree;
PED identifies it as a Dalbergia. I summarise the story below, but nothing in the comm.
would lead us to believe the foes fought for an aeon.

9
[A wood-apple fruit falls near where a hare is resting and he thinks an

earthquake is coming, so he runs away. Other animals see him fleeing and
asking why, learn that an earthquake is coming, so they all flee too, but all that
happened, as the Bodhisatta shows, it that a fruit fell!]
Tato: Kadci, Mahrj, dubbalo pi
After that (he said): Sometimes the one who is weak, Great Kings,
mahabbalassa randha passati;
sees the strong ones fault;
kadci mahabbalo pi dubbalassa randha passati,
sometimes the strong one sees the weak ones fault,
laukik hi sakuik Hatthinga ghtes, ti
therefore a quail bird once slaughtered a Nga elephant,
vatv, Laukikajtaka kathesi.
and having said (that), he related the Quail Story.10
[A quail pleads with an elephant to be careful of her brood, but the elephant
stomps on them and charges off. The quail befriends a crow, a fly and a frog.
The first pecks out the elephants eyes, the second lays maggots in them and the
third croaks and thereby deceives the elephant into falling over a precipice.]
Eva kalahavpasamatthya ti Jtakni kathetv,
Thus having related three Stories to pacify the quarrel,
smaggiparidpanatthya dve Jtakni kathesi.
to illustrate (the value of) concord he related two Stories.
Samaggna-hi Mahrj koci otra nma passitu na sakkot ti,
There is no one able to find fault in concord, Great Kings,
vatv, Rukkhadhammajtaka kathesi.
11
and having said (that), he related the Righteous Tree Story.
This is a hard-skinned fruit (from the tree Aegle marmelos), that would make a fair noise
when it dropped.
10
Laukikajtaka, J 357.
11
Rukkhadhammajtaka, J 74.

[Tree spirits are given the chance to relocate their residences. Some stay in
groups in the forests, other choose to live solitary near to villages and towns
where they can get good offerings. When storms rage over the land the solitary
trees are destroyed, while the communal ones survive.]
Tato: Samaggna Mahrj koci vivara passitu nsakkhi.
After that (he said): Nobody was able, Great Kings, to find an opening when there
was concord.
Yad pana aamaa vivdam-akasu,
But when a dispute had arisen amongst one another,
atha ne eko nesdaputto jvitakkhaya ppetv, dya gato.
then one hunters son, having destroyed their lives, took them away.
Vivde assdo nma natth, ti
There is certainly no satisfaction in disputes,
vatv, Vaakajtaka kathesi.
and having said (that), he related the Quail Story.12
[A hunter is always catching quails, one of whom has the bright idea that when
the nets are thrown they should put their necks through the holes and all fly off
together. All goes well and they escape the hunter, until one day they fall into a
quarrel and he carries them all off.]
Eva imni paca Jtakni kathetv,
Thus having related these five Stories,
avasne Attadaasutta kathesi.
at the end he related the Discourse on Taking up a Stick.13
[Fear arises from one who has taken up a stick, look at people arguing,
I will explain my spiritual anxiety, the way I experienced it:
Having seen this generation trembling like fish in little water,
Having seen how they are opposed to each other fear came upon me.
The world is without essence, agitated in all directions,
Wishing for a place of safety for myself, I saw nowhere that was free,
Having seen how they are opposed to the end, I became detached,
Then I saw a dart14 here, hard to see, resting in the heart,
Affected by this dart one runs about in all directions,
15
Having pulled out the dart, one does not run nor sink.]
12
There are three Vaakajtaka in our present text, Nos. 35, 118 and 394, but this is
identified by the sub-commentary as being J 33, which is known to us as
Sammodamnajtaka.
13
Only the first 5 of 20 verses are translated here.
14
The dart of craving.
15
Comm: sink into the four floods.

Atha Rjno pasann: Sace Satth ngamissa,
Then the Kings, being pleased, (said): If the Teacher had not come,
maya aamaa vadhitv, lohitanadi pavattayissma,
having slaughtered each other, we would have set flowing a river of blood,
Satthra nissya no jvita laddha!
because of the Teacher we have received (back) our lives!
Sace pana Satth agra ajjhvasissa,
If the Teacher had lived in the house,
dvisahassadpaparivresu catumahdparajja hatthagata abhavissa,
the four great island kingdoms, surrounded by the two-thousand islands would have
gone into his hand,
atirekasahassa kho panassa putt abhavissasu,
and he would have had more than a thousand children,
tato Khattiyaparivro va avicarissa.
and would have gone about with a retinue of Nobles.
Ta kho panesa sampatti pahya nikkhamitv, sambodhi patto.
But after giving up his fortune and going forth, he attained Complete Awakening.
Idni pi khattiyaparivro va vicarat! ti
Now he should go around with a retinue of Nobles also!
ubhayanagaravsino ahateyyni ahateyyni kumrasatni adasu,
and those who dwelt in the two cities gave two-hundred and fifty young men each,
Bhagav te pabbjetv Mahvana agamsi.
and the Gracious One, having given them the going-forth, returned to the Great
Wood.
Sakhakath or Sakha's Story

Paccekabuddhas Teach Awakening
(from the Commentary to Dhammapada 290)
Preface
The following story is extracted from the Dhammapada Commentary to verse 290.
The commentarial story tells how Vesl, the capital of the Vajjian country, at one
point suffered from famine, ghosts and disease. After trying other teachers who were
unable to solve the crisis, they decided to request the Buddha to help. The Buddha,
who was residing at Rjagaha, knowing that by reciting the Ratanasutta1 all
problems will be resolved, agreed.
Bimbisra, the King of Magadh, on the southern side of the Ganges, and the
Licchav princes of the Vajjs on the northern side, clear the road for him and
establish a great festival, which Sakka, the King of the Gods, also joins.
The Buddha instructs his faithful disciple nanda in the discourse, and he recites it
while walking round the city. Not only are the inhabitants saved, but thousands attain
Path and Fruit. After these successes the monks gather and talk about the parade
from Rjagaha to Vesl, and the Buddha explains how such a magnificent festival
came about as a result of a previous deed he had performed, and relates a previous
life-story.2
The main interest in the story is that it shows Paccekabuddhas teaching, and even to
the point where their pupil attains Awakening, which goes against the oft-heard
statement that Paccekabuddhas do not teach. The situation, however, is that they do
not set up a Dispensation (Ssana), which is something very different.
The story is retold in the Khuddhapha Commentary, with much elaboration and
some variations;3 and also compare Mahvastu,4 where the setting is the same, but a
somewhat different story is told: there the pupil becomes a Buddha, and his
(unnamed) Father erects parasols over him, the outcome of which is glory in many
future lives, and eventually he becomes the Buddha having the parasols raised up to
Heaven at Vail.
The Discourse on the Treasures, Khp. 6.

This is one of many previous life stories not found in the Jtaka collection.
3
An important one is noted at the relevant place below.
4
Mahvastu 1. pp. 267-270.
2
Sakhakath: Paccekabuddhas Teach Awakening - 2
[The Occasion]
...bhikkh piaptapaikkant,
...(amongst) the monks, after returning from the alms-round,
syanhasamaye Dhammasabhya sannisinn,
in the evening time, while sitting in the Dhamma Hall,
katha samuhpesu:
this conversion arose:
Aho Buddhna mahnubhvo!
Indeed, the Buddhas are very powerful!
Aho Satthari devamanussna pasdo!
Indeed gods and men have faith in the Teacher!
Gagya nma orato ca prato ca ahayojane magge,
Both on this side and the other side of the Ganges along a pathway for eight leagues,
Buddhagatena pasdena,
because of gaining faith in the Awakened One,
Rjhi samatala bhmi katv,
after the ground was made smooth by the Kings,
vluk oki, jaumattena odhin nnvani pupphni santhatni,
sand was scattered, and various coloured flowers were strewn about knee-deep,
Gagya udaka Ngnubhvena pacavaehi padumehi sachanna,
through the power of the Ngas the waters of the Ganges were covered with lotuses
of five colours,
yva Akanihabhavan chatttichattni usspitni,
as far as the dwelling place of the Highest of the High Divinities5 parasols upon
parasols were raised on high,
sakalacakkavagabbha eklakra ekussava viya jtan-ti.
the inside of the whole universe became like one great ornament and festival.
Satth gantv: Kyanuttha, bhikkhave, etarahi kathya sannisinn? ti
pucchitv,
After the Teacher came and asked: What is the talk about, monks, amongst those
who have assembled together at present?
That is, in the highest Brahm realms.

Imya nm, ti vutte.
They said: It is just so.
Na, bhikkhave, esa pjsakkro mayha Buddhnubhvena nibbatto,
Monks, this worship and respect didn't arise through the power of my being an
Awakened One,
na Ngadevabrahmnubhvena.
nor through the powers of the Ngas, Gods and High Divinities.
Atte pana appamattakapariccgnubhvena nibbatto. ti
It arose through the power of trifling donations (I made) in the past.
Vatv, bhikkhhi ycito atta hari.
After hearing that, he was begged by the monks to show them the past.
[The Past Deeds]

Atte Takkasilya Sakho nma brhmao ahosi.
In the past, in Takkasil, there was a brhmaa called Sakha.
Tassa putto Susmo nma mavo soasavassuddesiko
His son, a sixteen year old student called Susma,
ekadivasa Pitara upasakamitv ha:
after approaching his Father one day said:
Icchmaha, Tta, Brasi gantv mante ajjhyitun.-ti
After going to Bras, Dear, I wish to learn the scriptures.6
Atha na Pit ha:
Then his Father said to him:
Tena hi, Tta, asuko nma brhmao mama sahyako,
Alright, Dear, a brhmaa called so-and-so is my friend,
tassa santika gantv adhyass. ti
after going into his presence, you could learn (them).
So: Sdh! ti paissuitv, anupubbena Brasi gantv,
After agreeing by saying: Good! he gradually went to Bras,
ta brhmaa upasakamitv Pitar pahitabhvam-cikkhi.
and after approaching the brhmaa he explained he had been sent by his Father.
Lit: the mantras; the verses of the Vedas, or ancient Hindu texts, is what it means.

Atha na so: Sahyakassa me putto, ti sampaicchitv,
Then after accepting him, saying: He is my friend's son,
paipassaddhadaratha,
and relieving his anxiety,
bhaddakena divasena, mante vcetum-rabhi.
on an auspicious day, he began to recite the scriptures.
So lahu-ca gahanto bahu-ca gahanto attano uggahituggahita,
Quickly learning (it) and learning a great deal he retained it (all) himself,
suvaabhjane pakkhittashatelam-iva avinassamna dhrento,
just like precious oil7 placed in a golden vessel is borne without loss,
na cirasseva cariyassa sammukhato uggahitabba,
in no long time he learned (it) from his teacher's lips,
sabba uggahitv, sajjhya karonto attano uggahitasippassa,
and having learned all, he became skilled in making recitation of the teaching,
dimajjham-eva passati, no pariyosna.
and he could understand the beginning and middle of (it), but not the end.
So cariya upasakamitv:
After approaching his teacher, he said:
Aha imassa sippassa dimajjham-eva passmi, no pariyosnan.-ti
I see the beginning and the middle of this teaching, but not the end.
Vatv, cariyena: Aham-pi, Tta, na passm. ti
Having heard (that), the teacher said: I also do not see (it), Dear.
Vutte: Atha ko, cariya, pariyosna jnt? ti
When this was said, he said: Then who knows the end, teacher?
Pucchitv: Ime, Tta, isayo Isipatane viharanti, te jneyyu,
8
After being asked, he said: There are seers living in Isipatana, Dear, they know,
tesa santika upasakamitv pucchass. ti
after approaching you could ask them.
Lit: Lion's oil, but it is unclear whether this means the oil was taken from Lions, or whether
it just indicated its preciosity.
8
The name means the Seer's Park, it is just outside Bras, where the Buddha gave his first
teaching.

cariyena vutte, Paccekabuddhe upasakamitv pucchi:
When this was said by the teacher, after approaching the Paccekabuddhas, he asked:
Tumhe kira pariyosna jnth? ti
Do you know the end (of the teaching)?
ma, jnm. ti
Yes, we know.
Tena hi me cikkhath? ti
Will you teach it to me?
Na maya apabbajitassa cikkhma,
We will not teach one who has not gone-forth,
sace te pariyosnen' attho, pabbajass. ti
if you want (to know) the meaning of the end, you should go forth.9
So: Sdh! ti sampaicchitv tesa santike pabbaji.
After replying: Good! he went forth in their presence.
Athassa te: Ida tva sikkhass, ti
They said to him: You should learn this,
vatv: Eva te nivsetabba, eva prupitabban-ti-din,
and saying: You should dress thus, and you should cover yourself thus, and so on,
nayena bhisamcrika cikkhisu.
they methodically taught him good conduct.
So tattha sikkhanto, upanissayasampannatt,
Training right there, and having the supporting conditions,
na cirasseva, Paccekasambodhi abhisambujjhitv,
in no long time, after attaining the Pacceka Awakening,
sakala-Brasinagare, gaganatale puacando viya,
throughout the whole of the city of Bras, like a full-moon in the sky,
pkao lbhaggayasaggappatto ahosi.
he attained the highest gains and the highest fame.
In the Commentary to the Khuddakapha, which is based on earlier accounts (and is

therefore itself later), it is at pains to mention that the Paccekabuddhas only taught minor
things like wearing the robes; but the strong implication here is that they were able to teach
not just the beginning (like wearing of robes), but also the end, which was the condition for
Susma's Awakening.

So appyukasavattanikassa kammassa katatt,
As the deeds he had performed (in past lives) led only to a short lifespan,
na cirasseva Parinibbyi.
in no long time he was Finally Emancipated.
Athassa Paccekabuddh ca mahjano ca, sarrakicca katv,
Then the Paccekabuddhas and the populace, after performing the funeral ceremonies,
dhtuyo ca gahetv, nagaradvre Thpa kresu.
and gathering the relics, had a Shrine built at the gate to the city.
Sakho pi brhmao: Putto me cira gato, pavattimassa jnissm, ti
The brhmaa Sakha, thinking: My son has been gone a long time, I would (like to)
know what happened,
ta dahukmo, Takkasilto nikkhamitv,
and desiring to see him, after leaving from Takkasil,
anupubbena Brasi patv,
gradually reaching Bras,
mahjanakya sannipatita disv,
and seeing the populace gathered round,
Addh imesu eko pi me puttassa pavatti jnissat, ti
thinking: Surely one of these will know what happened to my son,
upasakamitv pucchi:
after approaching, asked:
Susmo nma mavo idhgami,
A student called Susma came here,
api nu kho tassa pavatti jnth? ti
does anyone know what happened to him?
ma, brhmaa, jnma:
Yes, brhmaa, we know:
asukassa brhmaassa santike Tayo Vede sajjhyitv, pabbajitv,
after learning the Three Vedas from a certain brhmaa, and going-forth
Paccekasambodhi sacchikatv Parinibbuto,
and attaining Pacceka Awakening, he was Finally Emancipated,
ayamassa thpo patihpito. ti
and this is the Shrine we established.

So bhmi hatthena paharitv roditv kanditv,
After beating the ground with his hand, crying and weeping,
ta Cetiyagaa gantv tini uddharitv,
going to the courtyard of the Shrine and removing the grass,
uttarasakena vluka haritv, cetiyagae kiritv,
carrying sand in his outer robe, and sprinkling it in the courtyard of the Shrine,
kamaaluto udakena paripphositv,
and sprinkling water all round from his water pitcher,
vanapupphehi pja katv,
worshipping with wild flowers,
sakena paka ropetv,
erecting his robe as a flag,
Thpassa upari attano chattaka bandhitv, pakkmi.
and binding his own parasol over the Shrine, he departed.
[The Result of the Deeds]

Satth ida atta haritv:
The Teacher, after showing them the past, said:
Tad, bhikkhave, aha Sakho brhmao ahosi.
Then, monks, I was the brhmaa Sakha.
May Susmassa Paccekabuddhassa cetiyagae tini uddhani.
I removed the grass in the courtyard of the Paccekabuddha Susma's Shrine.
Tassa me kammassa nissandena
Because of that deed of mine
ahayojanamagga vihatakhukakaaka katv,
after clearing the road for eight leagues around of thorns and stumps,
suddha samatala karisu.
the (Kings) made the ground clean and even.
May tattha vluk oki.
I sprinkled sand there.
Tassa me nissandena
Because of that (deed) of mine

ahayojanamagge vluka okirisu.
sand was sprinkled on the road for eight leagues.
May tattha vanakusumehi pj kat.
I worshiped there with wild flowers.
Tassa me nissandena
ahayojanamagge nnvani pupphni okini,
various coloured flowers were sprinkled round the road for eight leagues,
ekayojanahne Gagya udaka pacavaehi padumehi sachanna.
and five-coloured lotuses covered the top of the waters of the Ganges for one league.
May tattha kamaaldakena bhmi paripphosit.
I sprinkled the ground all round with water from my water pitcher.
Tassa me nissandena
Vesliya pokkharavassa vassi.
it rained flowers down on Vesl.
May tattha pak ropit chattaka-ca baddha.
There I erected my robe, and bound the parasol.
Tassa me nissandena
yva Akanihabhavan dhajapakachatttichattdhi
as far as the dwelling place of the Highest of the High Divinities there were flags,
robes and parasols upon parasols and so on raised on high,
sakalacakkavagabbha ekussava viya jta.
and the inside of the whole universe became like one great ornament and festival.
Iti kho, bhikkhave, esa pjsakkro
Thus, monks, this worship and honour
mayha neva Buddhnubhvena nibbatto,
did not arise for me because of the power of being an Awakened One,
na Ngadevabrahmnubhvena,
nor through the powers of the Ngas, Gods and High Divinities,
atte pana appamattakapariccgnubhven. ti
but because of the power of trifling donations (I made) in the past.

Vatv, Dhamma desento ima gtham-ha:
After saying that, teaching the Dhamma he recited this verse:
Mattsukhapariccg passe ce vipula sukha,
If he could see a great happiness by abandoning a limited happiness,
Caje mattsukha dhro, sampassa vipula sukhan.-ti
A wise man should give up that limited happiness, considering the greater
10
happiness.
10
As many times happens the story hardly fits in with the verse; the story tells of someone
who did a small deed and got a great reward, whereas the verse is about someone who gave
up a little in order to gain a greater good.
The Buddha-Carita,
or The Life of Buddha
by Avaghoa
Edward B. Cowell

Preface
Introduction
Book I: [Bhagavatprasti]
Book II: [Antapuravihro]
Book III: [Savegotpatti]
Book IV: [Strvightano]
Book V: [Abhinikramao]
Book VI: [Chadakanivartana]
Book VII: [Tapovanapraveo]
Book VIII: [Atapuravilpo]
Book IX: [Kumrnveao]
Book X: [reybhigamano]
Book XI: [Kmavigarhao]
Book XII: [Aradarano]
Book XIII: [Mravijayo]
Book XIV
Preface
The text and translation of Buddhacarita presented here is for the most part that
printed in The Buddhacarita or Life of Buddha by Avaghoa, which was edited and
translated by Professor Edward B. Cowell (first published in 1894 [text] & 1895
[translation], reprinted together New Delhi, 1977). The readings and translation have
been supplemented by E.H. Johnsons text and translation entitled Avaghoas
Buddhacarita or Acts of the Buddha (first published in Lahore, 1936; reprinted Delhi,
1995).
The Sanskrit text has been made from a database prepared by Peter Schreiner in
February 1990, which contained the pausa form of both Cowells and Johnsons texts
in ASCII format, which I have converted to normal diacritics (the diactrical system
employed is described below). I hope at a later date to prepare a text with the pausa
form analysis included, which will be a help to students studying the text.
The text and translation presented here represents the first fourteen chapters of
Avaghoas text, with the beginning supplemented by the spurious verses found at
translation (only) from the Tibetan and Chinese sources to round off Chapter
Fourteen. Major discrepencies between the two editions have been noted and
occasionally supplementary material from Johnsons edition has been included.
I have entered Cowells notes to the translation, as they often provide interesting
cross references, and I have also prepared his Introduction to the translation of the
text. I have not entered his notes to the text though, as I hope at a later date to be
able to make a full comparison with Johnsons edition.
The text itself has been presented with a metrical analysis elsewhere on this website,
and an English only version of the translation, which contains the translation of
which is omitted here as it throws no light on Avaghoas original work.
The system of transliteration of Eastern scripts that was used in the Sacred Books of
the East was later felt to have a number of disadvantages to it, and went out of
fashion after the series was completed. Therefore in preparing this book for
electronic publication I have taken the opportunity to update the presentation in this
regard to a standard which is most commonly in use, and is in agreement with the
other texts used on this website.
nandajoti Bhikkhu
August 2005
Introduction
The Sanskrit text of the Buddha-carita was published at the beginning of last year
[i.e 1893] in the Anecdota Oxoniensia, and the following English translation is now
included in the series Sacred Books of the East. It is an early Sanskrit poem written
in India on the legendary history of Buddha, and therefore contains much that is of
interest for the history of Buddhism, besides its special importance as illustarating
the early history of classical Sanskrit literature.
It is ascribed to Avaghoa; and although there were several writers who bore that
name, it seems most probable that our author was the contemparary and spiritual
advisor of Kanika in the first century of our era. Hiouen Thsang, who left India in
A. D. 645, mentions him with Deva, Ngrjuna, and Kumralabdha, as the four suns
which illumine the world;1 but our fullest account is given by I-tsing, who visited
India in 673. He states that Avaghoa was an ancient author who composed the
Alakra-stra and the Buddha-carita-kvya, the latter work being of course the
present poem. Besides these two works he also composed the hymns in honour of
Buddha and the three holy beings Amitbha, Avalokitevara, and Mahsthma,
which were chanted at the evening service of the monasteries. In the five countries
of India and in the countries of the Southern ocean they recite these poems, because
they express a store of ideas and meaning in a few words.2 A solitary stanza (VIII,
13) is quoted from the Buddha-carita in Ryamukuas commentary on the
Amarakoa I, i. 1, 2, and also by Ujjvaladatta in his commentary on the Udi-stras
I, 156; and five stanzas are quoted as from Avaghoa in Vallabhadevas
Subhitvali, which bear a great resemblance to his style, though they are not found
in the extant portion of this poem.3
4
The Buddha-carita was translated into Chinese by Dharmaraka in the fifth century,
and a translation of this was published by the Rev. S. Beal in the present series [of
the Sacred Books of the East]; it was also translated into Tibetan in the seventh or
eighth century. The Tibetan as well as the Chinese version consists of twenty-eighth
chapters, and carries down the life of Buddha to his entrance into Nirva and the
subsequent division of the sacred relics. The Tibetan version appears to be much
closer to the original Sanskrit than the Chinese; in fact from its verbal accuracy we
can often reproduce the exact words of the original, since certain Sanskrit words are
always represented by the same Tibetan equivalents, as for instance, the prepositions
prefixed to verbal roots. I may here express an earnest hope that we may ere long
have an edition and translation of the Tibetan version, if some scholar can be found
to complete Dr. Wendzels unfinished labour. He had devoted much time and thought
to the work; I consulted him in several of my difficulties, and it is from him that I
derived all my information about the Tibetan renderings. This Tibetan version
1
Juliens translation, vol ii, p. 214.

See M. Fujishama, Journal Asiatique, 1888, p. 425.
3
Professo
ataka.
4
We have for the present classed the Buddha-carita with the Mahyna Stras in default of
more exact information.
2
5
promises to be of great help in restoring the many corrupt readings which still
remain in our faulty Nepalese MSS.
Only thriteen books of the Sanskrit poem claim to be Avaghoas composition; the
last four books are an attempt by a modern Nepalese author to supply the loss of the
original. He tells us this honestly in the colophon, having searched for them
everywhere and not found them, four cantos have been made by m
the fourteenth, fifteenth, sixteenth, and seventeenth. He adds the date 950 of the
Nepalese era, corresponding to 1830 a. d.; and we have no difficulty in idendifying
the author. Rjendrall Mitra in his Nepalese Buddhist Literature mentions
probably the father of the old pait of the Residency at Kmu, Guananda,
whose son Indrnanda holds the office at present. Dr. D. Wright informs me that the
family seem to have been the recognised historians of the country, and keepers of the
MS. treasures of sundray temples. The four books are included in this translation as
an interesting literary curiosity. The first portion of the fourteenth book agrees
partly with the Tibetan and Chinese, and Am
imperfect copy of this portion of the original; but after that his account is quite
independent, and has no relation to the two versions.
In my preface to the edition of the Sanskrit text I have tried to show that
Avaghoas poem appears to have exercised an important influence on the
succeeding poets of the classical period in India. When we compare the descriptions
in the seventh book of the Raghuvasa of the ladies of the city crowding to see
prince Aja as he passes by from the Svayavara where the princess Bhojy has
chosen him as her husband, with the episode in the third book of the Buddha-carita
(lokas 13-24); or the descriptions of Kmas assault on iva in the Kumrasambhava
with that of Mras temptation of Buddha in the thirteenth book, we can hardly fail
to trace some connection. There is a similar resemblance between the description in
the fifth book of the Rmyaa, where the monkey Hanumat enters Rvaas palace
by night, and sees his wives asleep in the seraglio and their various unconscious
attitudes, and in the description in the fifth book of the present poem where Buddha
on the night of his leaving his home for ever sees the same unconscious sight in his
own palace. Nor may we forget that in the Rmyaa the description is introduced as
an ornamental episode; in the Buddhist poem it an essential elelment in the story, as
it supplies the final impulse which stirs the Bodhisattva to make his escape from the
world. These different descriptions became afterwards commonplaces in Sanskrit
poetry, like the catalogue of the ships in Greek or Roman epics; but they may very
well have originated in connection with definite incidents in the Buddhist sacred
legend.
The Sanskrit MSS. of Nepal are always negligently transcribed and abound with
corrupt passages, which it is often very difficult to detect and restore. My printed
text leaves many obscure lines which will have to be cleared up hereafter by more
skilful emendations. I have given in the notes to the translation some further
emendations of my own, and I have also added several happy conjectures which
continental scholars have kindly suggested to me by letter; and I gladly take this
6
opportunity of adding in a foot-note some of which I received too late to insert in
their proper places.1
I have endeavoured to make my translation intelligible to the English reader, but
many of the verses in the original are very obscure. Avaghoa employs all the
resources of Hindu rhetoric (as we might well expect if I-tsing is right in ascribing to
him an alakra-stra), and it is often difficult to follow his subtil turns of thought
and remote allusions; but many passages no doubt owe their present obscurity to
undetected mistakes in the text of our MSS. In the absence of any commentary
(except so far as the diffuse Chinese translation and occasional reference to the
Tibetan have supplied the want) I have necessarily been left to my own resources,
and I cannot fail to have sometimes missed my authors meaning.
Prulabhye phale mohd udbhur iva vmana;
but I have tried to do my best, and no one will welcome more cordially any light
which others may throw on the passages I have misunderstood.
The edition of the original text was dedicated to my old friend Professor F. Max
Mller, and it is sincere gratification to me that this translation will appear in the
same volume with similar translations from his pen.
E. B. C.
Cambridge:
Feb 1, 1894.
Dr. von Boehtlingk suggests sauj vicacra in VIII, 3, and vilambakeyo in VIII, 21, two
certain emendations. Professor Kielhorn would read nabhasy eva in XIII, 47 for nayaty
eva, and
in XIII, 50. Professor Bhler would read priyatanayas
tanayasya in I, 87, and na tatyja ca in IV, 80.
Book I: [Bhagavatprasti]
[The Birth of the Holy One]1
riya pa
nudannidgha jitacrucadram sa vadyate rhanniha yasya nopam ||
1.1*2
1. That Arhat is here saluted, who has no counterpart, who, as bestowing the
supreme happiness, surpasses (Brahman) the Creator, who, as driving away
darkness, vanquishes the sun, and, as dispelling all burning heat, surpasses the
beautiful moon.
sdvilonnatasnulakmy payodapaktyeva partaprvam |
udagradhiya gagae vagha pura mahare kapilasya vastu || 1.2*
2. There was a city, the dwelling-place3 of the great saint Kapila, having its sides
surrounded by the beauty of a lofty broad table-land as by a line of clouds, and itself,
4
with its high-soaring palaces, immersed in the sky.
sitonnateneva nayena h
bhramdupetn vahadabuvhn sabhvan v saphalcakra || 1.3*
3. By its pure and lofty system of government it, as it were, stole the splendour of the
clouds of Mount Kailsa, and while it bore the clouds which came to it through a
mistake, it fulfilled the imagination which had led them thither.5
ratnaprabhodbhsini yatra lebhe tamo na dridryamivvakam |
4. In that city, shining with the splendour of gems, darkness like poverty could find
no place; prosperity shone resplendently, as with a smile, from the joy of dwelling
with such surpassingly excellent citizens.
yadvediktoraasihakarairatnairdadhna prativeama obhm |
mnamanyatspardh svagehairmitha eva cakre || 1.5*
5. With its festive arbours, its arched gateways and pinnacles,6 it was radiant with
jewels in every dwelling; and unable to find any other rival in the world, it could
only feel emulation with its own houses.
The chapter titles are not given by Cowell, and are taken from Johnstons version. There is
no head-title in the original, but they can be inferred from the end-title.
2
Verses marked with an asterick are omitted from Johnsons edition as being spurious.
3
Vastu seems to be used here for vstu.
4
Dhiya
5
They had though that it was Kailsa
6
Or towers? (sihakarai)
Buddha-carita, or The Life of Buddha - 8

rmmukhedn paribhtapadmn yatrpayto pyavimanya bhnu |
satpayogdiva vri veu pactsamudrbhimukha pratasthe || 1.6*
6. There the sun, even although he had retired, was unable to scorn the moon-like
faces of its women which put the lotuses to shame, and as if from the access of
passion, hurried towards the western ocean to enter the (cooling) water.
iti dhvajaicrucalatpatkairyanmrumasykamivodayacchat || 1.7*
7. Yonder Indra has been utterly annihilated by the people when they saw the
glories1 acquired by the Sakyas,-uttering this scoff, the city strove by its banners
with gay-fluttering streamers to wipe away every mark of his existence.
aprahsamido karairyadrajatlayasthai |
sauvaraharmyeu gatrkapdairdiv sarojadyutimlalabe || 1.8*
8. After mocking the water-lilies even at night by the moonbeams which rest on its
silver pavilions, by day it assumed the brightness of the lotuses through the
sunbeams falling on its golden palaces.
adhyayo v sphuapudarka purdhirja tadalacakra || 1.9*
9. A king, by name uddhodana, of the kindred of the sun, anointed to stand at the
head of earths monarchs, ruling over the city, adorned it, as a bee-inmate a full2
blown lotus.
10. The very best of kings with his train ever near him,3 intent on liberality yet
devoid of pride;4 a sovereign, yet with an ever equal eye thrown on all,5 of gentle
nature and yet with wide-reaching majesty.6
For the genitive yaasm, see P. II, 3. 52 (adhgartha).

V is used for iva in iup. Badha, III, 63, IV, 35; Meghad. 82. (Cf. infra, IV, 44.)
Purdhirjam seems used adverbally. Cf. the line in Vikramorv. kusumny erate
shapad. Could it mean as a thought the lotus of the heart?
3
Also though the highest of mountains, yet bearing his wings (uncut).
4
Or if applied to an elephant, not in rut.
5
Or with a double meaning in a, though like va, yet with even eyes, i.e. not three.
6
Or like the moon, yet widely burning (like the sun).
2

bhujena yasybhihat patato dviaddvipedr samargaeu |
udvtamuktprakarai irobhirbhaktyeva pupjalibhi praemu || 1.11*
11. Falling smitten by his arm in the arena of battle, the lordly elephants of his
enemies bowed prostrate with their heads pouring forth quantities of pearls as if they
were offering handfuls of flowers in homage.
atipratpdavadhya atrnmahopargniva tigmabhnu |
udyotaymsa jana samattpradarayannrayayamrgn || 1.12*
12. Having dispersed his enemies by his preeminent majesty as the sun disperses the
gloom of an eclipse, he illuminated his people on every side, showing them the paths
which they were to follow.
dharmrthakm viaya mitho nya na veamcakramurasya nty |
vispardhamn iva tgrasiddhe sugocare dptatar babhvu || 1.13*
13. Duty, wealth, and pleasure under his guidance assumed mutually each others
object, but not the outward dress; yet as if they still vied together they shone all the
brighter in the glorious career of their triumphant success.
udrasakhyai sacivirasakhyai
14. He, the monarch of the kyas, of native pre-eminence, but whose actual preeminence was brought about by his numberless councillors of exalted wisdom, shone
forth all the more gloriously, like the moon amidst the stars shining with a light like
its own.1
samagradevnivahgradev babhva mypagateva my || 1.15*
15. To him there was a queen, named My, as if free from all deceit (my) an
effulgence proceeding from his effulgence, like the splendour of the sun when it is
free from all the influence of darkness, a chief queen in the united assembly of all
queens.
prajsu mteva hitaprav
16. Like a mother to her subjects, intent on their welfare, devoted to all worthy of
reverence like devotion itself, shining on her lords family like the goddess of
prosperity, she was the most eminent of goddesses to the whole world.
Or perhaps shining with its light undimmed by the stars.
na hdulekhmupagamya ubh nakta tath satamasatvameti || 1.17*

17. Verily the life of women is always darkness, yet when it encountered her, it
shone brilliantly; thus the night does not retain its gloom, when it meets with the
radiant crescent of the moon.
atdriyentmani dukuho ya may jano yojayitu na akya |
a dharmea skdvihit svamrti || 1.18*
18. This people, being hard to be roused to wonder in their souls, cannot be
influenced by me if I come to them as beyond their senses, - so saying, Duty
abandoned her own subtile nature and made her form visible.
cyuto tha kyttuitt trilokmudyotayannuttamabodhisattva |
1
19. Then falling from the host of beings in the Tuita heaven, and illumining the
three worlds, the most excellent of Bodhisattvas suddenly entered at a thought into
her womb, like the Nga-king entering the cave of Nand.
dndhivsitamukha dviradasya rpam |
uddhodanasya vasudhdhipatermahiy
kuki vivea sa jagadvyasanakayya || 1.20*
20. Assuming the form of a huge elephant white like Himlaya, armed with six tusks,
with his face perfumed with flowing ichor, he entered the womb of the queen of
king uddhodana, to destroy the evils of the world.
rakvidhna prati lokapl lokaikanthasya divo bhijagmu |
sarvatra bhto pi hi cadrapd bhajati kailsagirau vieam || 1.21*
21. The guardians of the world hastened from heaven to mount watch over the
worlds one true ruler; thus the moonbeams, though they shine everywhere, are
especially bright on Mount Kailsa.
maypi ta kukigata dadhn vidyudvilsa jaladvalva |
dnbhivarai parito jann dridryatpa amaycakra || 1.22*
22. My also, holding him in her womb, like a line of clouds holding a lightningflash, relieved the people around her from the sufferings of poverty by raining
showers of gifts.
For tuitt kyt, cf. tuite devanikya apapann, Divyvad. p. 82; and tuitakyika, Lalitav.
adanta.

sta purajan dev kadcidatha lubinm |
jagmnumate rja sabhtottamadohad || 1.23*
23. Then one day by the kings permission the queen, having a great longing in her
mind, went with the inmates of the gynaeceum into the garden Lumbin.
khmlabamny pupabhrvalabinm |
devy kuki vibhidyu bodhisattvo viniryayau || 1.24*
24. As the queen supported herself by a bough which hung laden with a weight of
flowers, the Bodhisattva suddenly came forth, cleaving open her womb.
prvtsuto lokahitya jaje nirvedana caiva nirmaya ca || 1.25 (1.9)
1
25. At that time the constellation Puya was auspicious, and from the side of the
queen, who was purified by her vow, her son was born for the welfare of the world,
without pain and without illness.
sphuranmaykhairvihatdhakraicakra loka kanakvadtam || 1.26*
26. Like the sun bursting from a cloud in the morning, so he too, when he was
born from his mothers womb, made the world bright like gold, bursting forth with
his rays which dispelled the darkness.
ta jtamtramatha kcanaypagaura
madrapupanikarai saha tasya mrdhni
khnnirmale ca vinipetaturabudhre || 1.27*
27. As soon as he was born the thousand-eyed (Indra) well-pleased took him gently,
bright like a golden pillar; and two pure streams of water fell down from heaven
upon his head with piles of Mandra flowers.
surapradhnai paridhryamo dehujlairanurajayastn |
sadhybhrajloparisanivia navourja vijigya lakmy || 1.28*
28. Carried about by the chief suras, and delighting them with the rays that streamed
from his body, he surpassed in beauty the new moon as it rests on a mass of evening
clouds.
From this point the Tibetan and Chinese versions agree more or less with the Sanskrit text.
[Ed: Johnsons opening in Sanskrit, begins with verse 8, which he gives as: tasminvane
rmati rjapatnau prasutikla samavekam | ayy vitnopahit prapede
nrsahasrairabhinandhamn ||, and which he translates as follows: In that glorious grove
the queen percieved that the time of her delivery was at hand and, amidst the welcome of
thousands of waiting-women, proceeded to a couch overspread with an awning.]
kakvatacaiva bhujsadettathvidha tasya babhva janma || 1.29 (1.10)

29. As was Aurvas birth from the thigh,1
and
and Kakvats from the
upper end of the arm,4 thus too was his birth (miraculous).
3
kalpevanekeviva bhvittm ya saprajnan suuve na mha || 1.30 (1.11)

30. Having thus in due time issued from the womb, he shone as if he had come down
from heaven, he who had not been born in the natural way, he who was born full
of wisdom, not foolish, as if his mind had been purified by countless aeons of
contemplation.
dpty ca dhairyea riy rarja blo ravirbhmimivvatra |
tathtidpto pi nirkyamo jahra caki yath aka || 1.31 (1.12)
31. With glory, fortitude, and beauty he shone like the young sun descended upon the
earth; when he was gazed at, though of such surpassing brightness, he attracted all
eyes like the moon.
sa hi svagtraprabhayojjvalaty dpaprabh bhskaravanmumoa |
mahrhajbnadacruvaro vidyotaymsa diaca sarv || 1.32 (1.13)
32. With the radiant splendour of his limbs he extinguished like the sun the
splendour of the lamps; with his beautiful hue as of precious gold he illuminated all
the quarters of space.
ankulnyabjasamudgatni nipeavatyyatavikrami |
(1.14)
5
33. Unflurried, with the lotus-sign in high relief, far-striding, set down with a
stamp, seven such firm footsteps did he then take, he who was like the
constellation of the seven is.
Mahbh. I, 2610.
Viu Pur. I, 13.
3
According to the Mahbh. III, l.10450, he was born from his fathers left side, but cf. Viu
Pur. IV, 2.
4
The MSS. vary between bhuja and bhuksa; we might conjecture bhujgradet, but
bhujadet is the only reading in V, 56. Beal I, 10 has the armpit.
5
Abjasamudgatni. Cf. Beal I, 16, note.
2

bodhya jto smi jagaddhitrthamaty tathotpattiriya mameti |
caturdia sihagatirvilokya v ca bhavyrthakarmuvca || 1.34 (1.15)
34. I am born for supreme knowledge, for the welfare of the world, thus this is
my last birth, thus did he of lion gait, gazing at the four quarters, utter a voice full
of auspicious meaning.
khtprasrute cadramarciubhre dve vridhre iiroavrye |
arrasaukhyrthamanuttarasya nipetaturmrdhani tasya saumye || 1.35 (1.16)
35. Two streams of water bursting from heaven, bright as the moons rays, having
the power of heat and cold, fell down upon that peerless ones benign head to give
refreshment to his body.
rmadvitne kanakojjvalge vairyapde ayane aynam |
yadgauravtkcanapadmahast yakdhip saparivrya tasthu || 1.36
(1.17)
36. His body lay on a bed with a royal canopy and a frame shining with gold, and
supported by feet of lapis lazuli, and in his honour the yaka-lords stood round
guarding him with golden lotuses in their hands.
mytanjasya divaukasa khe yasya prabhvtpraatai irobhi |
dhrayan pdaramtapatra bodhya jepu paramiaca || 1.37 (1.18)
37. The gods in homage to the son of My, with their heads bowed at his majesty,
held up a white umbrella in the sky and muttered the highest blessings on his
supreme wisdom.
yamavyajan bhaktiviianetr madrapupai samavkiraca || 1.38 (1.19)
1
38. The great dragons in their great thirst for the Law, they who had had the
privilege of waiting on the past Buddhas, gazing with eyes of intent devotion,
fanned3 him and strewed Mandra flowers over him.
tathgatotpdaguena tu uddhdhivsca viuddhasattv |
dev nanadurvigate pi rge magnasya dukhe jagato hitya || 1.39 (1.20)
39. Gladdened through the influence of the birth of the Tathgata, the gods of pure
natures and inhabiting pure abodes4 were filled with joy, though all passion was
extinguished, for the sake of the world5 drowned in sorrow.
1
Mahorag.
Cf. infra, loka 54.
3
Avyajan.
4
uddhdhivs.
5
reading hitya.
2

yasmin praste girirjakl vthat nauriva bhcacla |
(1.21)
40. When he was born, the earth, though fastened down by (Himlaya) the monarch
of mountains, shook like a ship tossed by the wind; and from a cloudless sky there
fell a shower full of lotuses and water-lilies, and perfumed with sandalwood.
vt vavu sparasukh manoj divyni vssyavaptayata |
srya sa evbhyadhika cake jajvla saumyrciranrito gni || 1.41 (1.22)
41. Pleasant breezes blew soft to the touch, dropping down heavenly garments; the
very sun, though still the same, shone with augmented light, and fire gleamed,
unstirred, with a gentle lustre.
prguttare cvasathapradee kpa svaya prdurabhtsitbu |
ata purygatavismayni yasmin kriystrtha iva pracakru || 1.42 (1.23)
42. In the north-eastern part of the dwelling a well of pure water appeared of its own
accord, wherein the inhabitants of the gynaeceum, filled with wonder, performed
their rites as in a sacred bathing-place.
dharmrthibhirbhtagaaica divyaistaddaranrtha balampa pra |
kauthalenaiva ca pdapaica prapjaymsa sagadhapupai || 1.43 (1.24)
43. Through the troops of heavenly visitants, who came seeking religious merit, the
pool itself received strength to behold Buddha, and by means of its trees bearing
flowers and perfumes it eagerly offered him worship.
pupadum sva kusuma pukullu sasraodrmitadiksugadhi |
44. The flowering trees at once produced their blossoms, while their fragrance was
borne aloft in all directions by the wind, accompanied by the songs of bewildered
female bees, while the air was inhaled and absorbed by the many snakes (gathering
1
near).
sv calatkualabhitn virjita cobhayaprcatastat || 1.45*
45. Sometimes there resounded2 on both sides songs mingled with musical
instruments and tabours, and lutes also, drums, tambourines, and the rest, from
women adorned with dancing bracelets.
Serpents are called vyubhaka. See Ind. Spruche, III, 4738, and Raghuvasa XIII, 12. Cf.
also infra, VII, 15.
2
Varjitam, it was manifested by. Can that mean then or there?
tayo s
(1.41)
46. 1
end.
srasvatac
(1.42)
47. Yea, the son of Sarasvat2 I proclaimed that lost Veda which they had never seen
in former ages, Vysa rehearsed that in many forms, which Vaiha helpless
could not compile;
vlmkindaca sasarja padya jagratha yanna cyavano mahri |
(1.43)
48. The voice of Vlmki uttered its poetry which the great seer Cyavana could not
compose; and that medicine which Atri never invented the wise son of Atri3
proclaimed after him;
yacca dvijatva kuiko na lebhe tadgdhana snuravpa rjan |
vel samudre sagaraca dadhre nekvkavo y prathama babadhu ||
1.49 (1.44)
49. That Brahmanhood which Kuika never attained, his son, O king, found out
the means to gain it; (so) Sagara made a bound for the ocean, which even the
Ikvkus had not fixed before him.
cryaka yogavidhau dvijnmaprptamanyairjanako jagma |
khytni karmi ca yni aurai rdayastevabal babhvu || 1.50 (1.45)
50. Janaka attained a power of instructing the twice-born in the rules of Yoga which
4
5
none other had ever reached; and the famed feats of the grandson of ra (Kria)
ra and his peers were powerless to accomplish.
We learn from loka (verse) 52 that this is a speech uttered by the Brahmans of the court.
The Viu Pur. (III,3) says that Srasvata arranged the Vedas in the ninth age, as Vaia in
the eighth.
3
treya is the proclaimer of the Caraka-sahit.
4
Cf. Chandogya Upan. V, 3,7.
5
Read aure for aurai.
2

tasmtprama na vayo na kla kacitkvacicchraihyamupaiti loke |
(1.46)
51. Therefore it is not age nor years which are the criterion; different persons win
pre-eminence in the world at different places; those mighty exploits worthy of kings
and sages, when left undone by the ancestors, have been done by the sons.
akmani vijahau manasta praharamevdhikamruroha || 1.52 (1.47)
52. The king, being thus consoled and congratulated by those well-trusted Brhmans,
dismissed from his mind all unwelcome suspicion and rose to a still higher degree of
joy;
prtaca tebhyo dvijasattamebhya satkraprva pradadau dhanni |
bhydaya bhmipatiryathokto yyjjarmetya vanni ceti || 1.53 (1.48)
53. And well-pleased he gave to those most excellent of the twice-born rich treasures
with all due honour, May he become the ruler of the earth according to your
words, and may he retire to the woods when he attains old age.
athau nimittaica tapobalcca tajjanma janmtakarasya buddhv |
kyevarasylayamjagma saddharmatardasito mahri || 1.54 (1.49)
54. Then having learned by signs and through the power of his penances this birth of
him who was to destroy all birth, the great seer Asita in his thirst for the excellent
Law1 came to the palace of the kya king.
ta brahmavidbrahmavid jvalata brhmy riy caiva tapariy ca |
rjo gururgauravasatkriybhy praveaymsa naredrasadma || 1.55 (1.50)
55. Him shining with the glory of sacred knowledge and ascetic observances, the
kings own priest, himself a special student among the students of sacred
knowledge, introduced into the royal palace with all due reverence and respect.
sa prthivtapurasanikara kumrajanmgataharavegam |
vivea dhro balasajayaiva tapaprakarcca jarraycca || 1.56 (1.51)
56. He entered into the precincts of the kings gynaeceum, which was all astir with
the joy arisen from the birth of the young prince, grave from his consciousness of
power, his pre-eminence in asceticism, and the weight of old age.
Cf. loka (verse) 38a.
nimatraymsa yathopacra pur vasiha sa ivtideva || 1.57 (1.52)

57. Then the king, having duly honoured the sage, who was seated in his seat, with
water for the feet and an arghya offering, invited him (to speak) with all ceremonies
of respect, as did Antideva1 in olden time to Vaiha:
jpyat ki karavi saumya iyo smi virabhitumarhasti || 1.58 (1.53)
58. I am indeed fortunate, this my family is the object of high favour, that thou
shouldst have come to visit me; be pleased to command what I should do, O benign
one; I am thy disciple, be pleased to show thy confidence in me.
dhri vacsyuvca || 1.59 (1.54)
59. The sage, being thus invited by the king, filled with intense feeling as was due,
uttered his deep and solemn words, having his large eyes opened wide with wonder:
mahtmani tvayyupapannametat priytithau tygini dharmakme |
sattvnvayajnavayo nurp snigdh yadeva mayi te mati syt || 1.60 (1.55)
60. This is indeed worthy of thee, great-souled as thou art, fond of guests, liberal
and a lover of duty, that thy mind should be thus kind towards me, in full
accordance with thy nature, family, wisdom, and age.
nitya tyajato vidhivadbabhvustapobhirhy vibhavairdaridr || 1.61 (1.56)
61. This is the true way in which those seer kings of old, rejecting through duty all
trivial riches,2 have ever flung them away as was right, being poor in outward
substance but rich in ascetic endurance.
divy may divyapathe rut vgbodhya jtastanayastaveti || 1.62 (1.57)
62. But hear now the motive for my coming and rejoice thereat; a heavenly voice
has been heard by me in the heavenly path, that thy son has been born for the sake
of supreme knowledge.
See IX, 20, 60. C reads Atideva, i.e. Indra? [The Tibetan reads Antadeva, in the end dwelling
god or end having god. H.W.]
2
Or, all riches which were trifling in comparison with duty.

rutv vacastacca manaca yuktv jtv nimittaica tato smyupeta |
(1.58)
63. Having heard that voice and applied my mind thereto, and having known its
truth by signs, I am now come hither, with a longing to see the banner of the kya
race, as if it were Indras banner being set up.1
ityetadeva vacana niamya praharasabhrtagatirnaredra |
dya dhtryakagata kumra sadaraymsa tapodhanya || 1.64 (1.59)
64. Having heard this address of his, the king, with his steps bewildered with joy,
took the prince, who lay on his nurses side, and showed him to the holy ascetic.
cakrkapda sa tath mahrirjlvanaddhgulipipdam |
sorabhruva vraavastikoa savismaya rjasuta dadara || 1.65 (1.60)
65. Thus the great seer beheld the kings son with wonder, his foot marked with a
wheel, his fingers and toes webbed, with a circle of hair between his eyebrows, and
signs of vigour like an elephant.
dhtryakasaviamavekya caina devyakasaviamivgnisnum |
babhva pakmtarivcitrurnivasya caiva tridivonmukho bht || 1.66
(1.61)
66. Having beheld him seated on his nurses side, like the son of Agni (Skanda)
seated on Devs side, he stood with the tears hanging on the ends of his eyelashes,2
and sighing he looked up towards heaven.
sagadgada bpakayakaha papraccha ca prjalirnatga || 1.67
(1.62)
67. But seeing Asita with his eyes thus filled with tears, the king was agitated
through his love for his son, and with his hands clasped and his body bowed he thus
asked him in a broken voice choked with weeping,
In allusion to a festival in parts of India; cf. Schol. Raghuvasa IV, 3. (Cf. Mrs Guthries
Year in an Indian Fort, vol. ii.)
2
I adopt Prof. Keilhorns suggestion, pakmntavilabitru. (Ajita might mean curved on
the eyelashes.)

svalptara yasya vapurmune sydbahvadbhuta yasya ca janma dptam |
yasyottama bhvinamttha crtha ta prekya kasmttava dhra vpa ||
1.68 (1.63)
68. One whose beauty has little to distinguish it from that of a divine sage,1 and
whose brilliant birth has been so wonderful, and for whom thou hast prophesied a
transcendent future, wherefore, on seeing him, do tears come to thee, O reverend
one?
api sthiryurbhagavan kumra kaccinna okya mama prasta |
labdha kathacit saliljalirme na khalvima ptumupaiti kla || 1.69 (1.64)
69. Is the prince, O holy man, destined to a long life? Surely he cannot be born for
my sorrow.2 I have with difficulty obtained a handful of water, surely it is not death
which comes to drink it.
apyakaya me yaaso nidhna kacciddhruvo me kulahastasra |
api praysymi sukha paratra supte pi putre nimiaikacaku || 1.70 (1.65)
70. Tell me, is the hoard of my fame free from destruction? Is this chief prize of my
family secure ? Shall I ever depart happily to another life, I who keep one eye
3
ever awake, even when my son is asleep?
kaccinna me jtamaphullameva kulaprabla parioabhgi |
kipra vibho brhi na me sti ti sneha sute vetsi hi bdhavnm || 1.71
(1.66)
71. Surely this young shoot of my family is not born barren, destined only to wither!
Speak quickly, my lord, I cannot wait; thou well knowest the love of near kindred
for a son.
itygatvegamaniabuddhy buddhv naredra sa* munirbabhe |
(1.67)
72. Knowing the king to be thus agitated through his fear of some impending evil,
the sage thus addressed him: Let not thy mind, O monarch, be disturbed, all that I
have said is certainly true.4
Or, reading mune, one who age is so small, O sage.

Kaccinna okya mama prasta.
3
Obscure.
4
I take asmi as meaning aham (aham ityarthvyayam), or should we read asti?
2

nsynyathtva prati vikriy me sv vacan tu prati viklavo smi |
klo hi me ytumaya ca jto jtikayasysulabhasya boddh || 1.73 (1.68)
73. I have no feeling of fear as to his being subject to change, but I am distressed for
mine own disappointment. It is my time to depart, and this child is now born, he
who knows that mystery hard to attain, the means of destroying birth.
vihya rjya viayevansthastvrai prayatnairadhigamya tattvam |
jagatyaya mohatamo nihatu jvaliyati jnamayo hi srya || 1.74 (1.69)
74. Having forsaken his kingdom, indifferent to all worldly objects, and having
attained the highest truth by strenuous efforts, he will shine forth as a sun of
knowledge to destroy the darkness of illusion in the world.
dukhravdvydhivikraphenjjartaragnmaraogravegt |
uttrayiyatyayamuhyamnamrtta jagajjnamahplavena || 1.75 (1.70)
75. He will deliver by the boat of knowledge the distressed world, borne helplessly
along, from the ocean of misery which throws up sickness as its foam, tossing with
the waves of old age, and rushing with the dreadful onflow of death.
prajbuveg sthiralavapr samdhit vratacakravkm |
(1.71)
76. The thirsty world of living beings will drink the flowing stream of his Law,
bursting forth with the water of wisdom, enclosed by the banks of strong moral
rules, delightfully cool with contemplation, and filled with religious vows as with
ruddy geese.
khysyati hyea vimokamrga mrgapranaebhya ivdhvagebhya || 1.77
(1.72)
77. He will proclaim the way of deliverance to those afflicted with sorrow,
entangled in objects of sense, and lost in the forest-paths of worldly existence, as to
travellers who have lost their way.
vidahyamnya janya loke rggninya viayedhanena |
(1.73)
78. By the rain of the Law he will give gladness to the multitude who are consumed
in this world with that fire of desire whose fuel is worldly objects, as a great cloud
does with its showers at the end of the hot season.
vipayiyatyayamuttamena saddharmatena dursadena || 1.79 (1.74)

79. He will break open for the escape of living beings that door whose bolt is desire
and whose two leaves are ignorance and delusion, with that excellent blow of the
good Law which is so hard to find.
svairmohapai pariveitasya dukhbhibhtasya nirrayasya |
lokasya sabudhya ca dharmarja kariyate badhanamokamea || 1.80
(1.75)
80. He, the king of the Law, when he has attained to supreme knowledge, will
achieve the deliverance from its bonds of the world now overcome by misery,
destitute of every refuge, and enveloped in its own chains of delusion.
a prati tvam tatsaumya ocye hi manuyaloke |
mohena v kmasukhairmaddv yo naihika royati nsya dharmam || 1.81
(1.76)
81. Therefore make no sorrow for him, that belongs rather, kind sire, to the
pitiable world of human beings, who through illusion or the pleasures of desire or
intoxication refuse to hear his perfect Law.
dharmasya tasyravadaha hi manye vipatti tridive pi vsam || 1.82 (1.77)
82. Therefore since I have fallen short of that excellence, though I have
accomplished all the stages of contemplation, my life is only a failure; since I have
not heard his Law, I count even dwelling in the highest heaven a misfortune.
mumude naredra |
evavidho ya tanayo mameti mene sa hi svmapi sramattm || 1.83 (1.78)
83. Having heard these words, the king with his queen and his friends abandoned
sorrow and rejoiced; thinking, such is this son of mine, he considered that his
excellence was his own.
na khalvasau na priyadharmapaka satnanttu bhaya dadara || 1.84
(1.79)
84. But he let his heart be influenced by the thought, he will travel by the noble
path, he was not in truth averse to religion, yet still he saw alarm at the prospect
of losing his child.

atha munirasito nivedya tattva sutaniyata sutaviklavya rje |
sabahumatamudkyamarpa pavanapathena yathgata jagma || 1.85
(1.80)
85. Then the sage Asita, having made known the real fate which awaited the prince
to the king who was thus disturbed about his son, departed by the way of the wind as
he had come, his figure watched reverentially in his flight.
canaravae pi tanmatau ca |
bahuvidhamanukapay sa sdhu priyasutavadviniyojaycakra || 1.86 (1.81)
1
86. Having taken his resolution and having seen the son of his younger sister, the
saint, filled with compassion, enjoined him earnestly in all kinds of ways, as if he
were his son, to listen to the sages words and ponder over them.
narapatirapi putrajanmatuo viayamatni vimucya badhanni |
(1.82)
87. The monarch also, being well-pleased at the birth of a son, having thrown off all
those bonds called worldly objects, caused his son to go through the usual birthceremonies in a manner worthy of the family.
daasu pariatevahasu caiva prayataman paray mud parta |
akuruta japahomamagaldy paramatam sa sutasya devatejy || 1.88
(1.83)
88. When ten days were fulfilled after his sons birth, with his thoughts kept under
restraint, and filled with excessive joy, he offered for his son most elaborate
sacrifices to the gods with muttered prayers, oblations, and all kinds of auspicious
ceremonies.
(1.84)
89. And he himself gave to the Brhmans for his sons welfare cows full of milk,
with no traces of infirmity, golden-horned and with strong healthy calves, to the full
number of a hundred thousand.
guavati divase ive muhrte matimakaronmudita purapravee || 1.90 (1.85)
90. Then he, with his soul under strict restraint, having performed all kinds of
ceremonies which rejoiced his heart, on a fortunate day, in an auspicious moment,
gladly determined to enter his city.
This was Naradatta, see Lalitavistara, ch. vii. pp. 103, 110 (Foucaux).

d
abhajata ivik ivya dev tanayavat praipatya devatbhya || 1.91 (1.86)
91. Then the queen with her babe having worshipped the gods for good fortune,
occupied a costly palanquin made of elephants tusks, filled with all kinds of white
flowers, and blazing with gems.
puramatha purata praveya patn sthavirajannugatmapatyanthm |
(1.87)
1
92. Having made his wife with her child enter first into the city, accompanied by
the aged attendants, the king himself also advanced, saluted by the hosts of the
citizens, as Indra entering heaven, saluted by the immortals.
bhavanamatha vighya kyarjo bhava iva amukhajanman pratta |
idamidamiti harapravaktro bahuvidhapuiyaaskara vyadhatta || 1.93
(1.88)
93. The kya king, having entered his palace, like Bhava2 well-pleased at the birth
3
of Krttikeya, with his face full of joy, gave orders for lavish expenditure, showing
4
all kinds of honour and liberality.
dhanadapuramivpsaro vakra muditamabhnnalakvaraprastau || 1.94
(1.89)
94. Thus at the good fortune of the birth of the kings son, that city surnamed after
Kapila, with all the surrounding inhabitants, was full of gladness like the city of the
lord of wealth,5 crowded with heavenly nymphs, at the birth of his son Nalakvara.
iti rbuddhacarite mahkvye bhagavatprastirnma prathama sarga || 1 ||
[Such is the first chapter in the great poem ri Buddhacarita,
called The Birth of the Holy One]6
Apatyanthm might also mean having her child as her protector.

Sc. va.
3
Shamukha.
4
Bahuvidhapuiyaaskaram seems to be used as an adverb to vyadhatta, he made
expenditure.
5
Kuvera.
6
The end-titles are not translated in Cowells version, nor in Johnstons, but can be inferred
from the Chapter Titles given by the latter, which are again omitted by Cowell.
2
Book II: [Antapuravihro]

[Life in the Palace]
janmano janmajartakasya tasytmajasytmajita sa rj |
ahanyahanyarthagajvamitrai
1. From the time of the birth of that son of his, who, the true master of himself, was
to end all birth and old age, the king increased day by day in wealth, elephants,
horses, and friends as a river increases with its influx of waters.
tad hi naiktmanidhnavpi manorathasypyatibhrabhtn || 2.2
2. Of different kinds of wealth and jewels, and of gold, wrought or unwrought, he
found1 treasures of manifold variety,2 surpassing even the capacity of his desires.
ye padmakalpairapi ca dvipedrairna maala akyamihbhinetum |
madotka haimavat gajste vinpi yatndupatasthurenam || 2.3
3. Elephants from Himavat, raging with rut, whom not even princes of elephants like
Padma3 could teach to go round in circles, came without any effort and waited on
him.
nnkacihnairnavahemabhairabhitairlabasaaistathnyai |
sacukubhe csya pura turagairbalena maitry ca dhanena cptai || 2.4
4. His city was all astir with the crowds of horses, some adorned with various marks
and decked with new golden trappings, others unadorned and with long flowing
manes, suitable alike in strength, gentleness, and costly ornaments.4
puca tuca tadsya rjye sdhvyo rajask guavatpayask |
udagravatsai sahit babhvurbahvyo bahukraduhaca gva || 2.5
5. And many fertile cows, with tall calves, gathered in his kingdom, well nourished
and happy, gentle and without fierceness, and producing excellent milk.
vieato drhyamiyya mitra dvvasya pakvaparastu nam || 2.6
6. His enemies became indifferent; indifference grew into friendship; his friends
became specially united; were there two sides, one passed into oblivion.
I suppose avpi to be used as a middle aorist like abodhi (cf, iup. i, 3). Should we read
avpa?
2
I take naiktman as of manifold nature.
3
Mahpadma is the name of the elephant which supports the world in the South.
4
I read ptai.

tathsya madnilameghaabda saudminkualamaitga |
vinmavaraniptadoai kle ca dee pravavara deva || 2.7
7. Heaven rained in his kingdom in due time and place, with the sound of gentle
winds and clouds, and adorned with wreaths of lightning, and without any drawback
of showers of stones or thunderbolts.
t eva caivauadhayo rasena srea caivbhyadhik babhvu || 2.8
8. A fruitful crop sprang up according to season, even without the labour of
ploughing;1 and the old plants grew more vigorous in juice and substance.
svasth sukha caiva nirmaya ca prajajire garbhadharca nrya || 2.9
9. Even at that crisis which threatens danger to the body like the collision of battle,
pregnant women brought forth in good health, in safety, and without sickness.
yacca pratibhvo vibhave pi akye na prrthayati sma nar parebhya |
abhyarthita skmadhano pi cya tad na kacidvimukho babhva || 2.10
10. And whereas men do not willingly ask from others, even where a suretys
2
property is available, at that time even one possessed of slender means turned not
his face away when solicited.
sttad kacana tasya rjye rjo yayteriva nhuasya || 2.11
11. 11. There was no ruin nor murder,3 nay, there was not even one ungenerous to
his kinsmen, no breaker of obligations, none untruthful nor injurious, as in the
days of Yayti the son of Nahua.
udynadevyatanram kpaprappukarivannm |
cakru kriystatra ca dharmakm pratyakata svargamivopalabhya || 2.12
12. Those who sought religious merit performed sacred works and made gardens,
temples, and hermitages, wells, cisterns, lakes, and groves, having beheld heaven as it
were visible before their eyes.
1
2
3
I read pratibhvo, though it should be pratibhuvo.

Could nsaubadho (C) mean there was no murderer of anyone?
patn patirv mahi pati v paraspara na vyabhiceratuca || 2.13

13. The people, delivered from famine, fear, and sickness, dwelt happily as in
heaven; and in mutual contentment husband transgressed not against wife, nor wife
against husband.
kacitsieve rataye na kma kmrthamartha na jugopa kacit |
kaciddhanrtha na cacra dharma dharmya kacinna cakra hism ||
2.14
14. None pursued love for mere sensual pleasure; none hoarded wealth for the sake
of desires; none practised religious duties for the sake of gaining wealth; none
injured living beings for the sake of religious duty.
steydibhicpyabhitaca naa svastha svacakra paracakramuktam |
kema subhika ca babhva tasya puryarayni yathaiva rre || 2.15
15. On every side theft and its kindred vices disappeared; his own dominion was in
peace and at rest from foreign interference;1 prosperity and plenty belonged to him,
2
and the cities in his realm were (healthy) like the forests.
tad hi tajjanmani tasya rjo manorivdityasutasya rjye |
cacra hara praana ppm jajvla dharma kalua ama || 2.16
16. When that son was born it was in that monarchs kingdom as in the reign of
Manu the son of the Sun, gladness went everywhere and evil perished; right
blazed abroad and sin was still.
evavidh rjasutasya tasya sarvrthasiddhica yato babhva |
17. Since at the birth of this son of the king such a universal accomplishment of all
objects took place, the king in consequence caused the princes name to be
Sarvrthasiddha.3
jta prahara na aka sohu tato vinya diva jagma || 2.18
18. But the queen My, having seen the great glory of her new-born son, like some
i of the gods, could not sustain the joy which it brought; and that she might not die
she went to heaven.
The Tibetan seems to have read paraokamuktam for paracakramuktam.

Cf. VIII, 13. If we read arayasya we must translate these lines, the cities in his kingdom
seemed part of the forest champaign. This line appears to be untranslated in the Tibetan.
3
He by whom all objects are accomplished.
2

tata kumra suragarbhakalpa snehena bhvena ca nirvieam |
19. Then the queens sister, with an influence like a mothers, undistinguished from
the real mother in her affection or tenderness, brought up as her own son the young
prince who was like the offspring of the gods.
tata sa blrka ivodayastha samrito vahnirivnilena |
20. Then like the young sun on the eastern mountain or the fire when fanned by the
wind, the prince gradually grew in all due perfection, like the moon in the fortnight
of brightness.
tato mahrhi ca candanni ratnvalcauadhibhi sagarbh |
21. Then they brought him as presents from the houses of his friends costly unguents
of sandalwood, and strings of gems exactly like wreaths of plants, and little golden
carriages yoked with deer;
rathca gvo vasanaprayukt gatrca cmkararpyacitr || 2.22
22. Ornaments also suitable to his age, and elephants, deer, and horses made of gold,1
carriages and oxen decked with rich garments, and carts2 gay with silver and gold.
eva sa taistairviayopacrairvayo nurpairupacaryama |
23. Thus indulged with all sorts of such objects to please the senses as were suitable
to his years, child as he was, he behaved not like a child in gravity, purity, wisdom,
and dignity.
vayaca kaumramattya madhya saprpya bla sa hi rjasnu |
alpairahobhirbahuvaragamy jagrha vidy svakulnurp || 2.24
24. When he had passed the period of childhood and reached that of middle youth,
the young prince learned in a few days the various sciences suitable to his race,
which generally took many years to master.
1
2
Cf. Satyavats toy horses in Mahbn. III, 16670.

Gatr has this meaning in the Amarakoa and Hemacandra.

naireyasa tasya tu bhavyamartha rutv purastdasitnmahre |
25. But having heard before from the great seer Asita his destined future which was
to embrace transcendental happiness, the anxious care1 of the king of the present
kya race turned the prince to sensual pleasures.
kulttato smai sthiralasayuttsdhv vapurhrvinayopapannm |
yaodhar nma yaovil tulybhidhna riyamjuhva || 2.26
26. Then he sought for him from a family of unblemished moral excellence a bride
possessed of beauty, modesty, and gentle bearing, of wide-spread glory, Yaodhar
by name, having a name well worthy of her, a very goddess of good fortune.
athpara bhmipate priyo ya sanatkumrapratima kumra |
srdha tay kyanaredravadhv acy sahasrka ivbhireme || 2.27
27. Then after that the prince, beloved of the king his father, he who was like
Sanatkumra, rejoiced in the society of that kya princess as the thousand-eyed
(Indra) rejoiced with his bride ac.
kicinmanakobhakara pratpa kathaca payediti so nucitya |
28. He might perchance see some inauspicious sight which could disturb his mind,
thus reflecting the king had a dwelling prepared for him apart from the busy
press in the recesses of the palace.
tata arattoyadapareu bhmau vimneviva rajiteu |
harmyeu sarvartusukhrayeu strmudrairvijahra tryai || 2.29
29. Then he spent his time in those royal apartments, furnished with the delights
proper for every season, gaily decorated like heavenly chariots upon the earth, and
bright like the clouds of autumn, amidst the splendid musical concerts of singingwomen.
kalairhi c
30. With the softly-sounding tambourines beaten by the tips of the womens hands,
and ornamented with golden rims, and with the dances which were like the dances of
the heavenly nymphs, that palace shone like Mount Kailsa.
The last pda seems spurious as it is only found in C. I have tried to make some sense by
reading buddhi for
.

vgbhi kalbhirlalitaica hrairmadai sakhelairmadhuraica hsai |
ta tatra nryo ramaybabhvurbhrvacitairardhanirkitaica || 2.31
31. There the women delighted him with their soft voices, their beautiful pearlgarlands, their playful intoxication, their sweet laughter, and their stolen glances
concealed by their brows.
32. Borne in the arms of these women well-skilled in the ways of love, and reckless
in the pursuit of pleasure, he fell from the roof of a pavilion and yet reached not the
ground, like a holy sage stepping from a heavenly chariot.
ame bhireme virarma ppdbheje dama savibabhja sdhn || 2.33
33. Meanwhile the king for the sake of ensuring his sons prosperity and stirred in
heart by the destiny which had been predicted for him, delighted himself in perfect
calm, ceased from all evil, practised all self-restraint, and rewarded the good.
ndhravat kmasukhe sasaje na sararaje viama jananym |
ca guairjigya || 2.34
34. He turned to no sensual pleasures like one wanting in self-control; he felt no
violent delight in any state of birth;1 he subdued by firmness the restless horses of
the senses; and he surpassed his kindred and citizens by his virtues.
ndhyaia dukhya parasya vidy jna iva yattu tadadhyaga |
svbhya prajbhyo hi yath tathaiva sarvaprajbhya ivamaase || 2.35
35. He sought not learning to vex another; such knowledge as was beneficent, that
only he studied; he wished well to all mankind as much as to his own subjects.
ta bhsura cgirasdhideva yathvadnarca tadyue sa |
36. He worshipped also duly the brilliant (Agni) that tutelary god of the Agirasas,
for his sons long life; and he offered oblations in a large fire, and gave gold2 and
cows to the Brhmans.
1
2
Can janan mean

Or pearls? (
.)

sasnau arra pavitu manaca trthbubhicaiva gububhica |
vedopadia samamtmaja ca soma papau tisukha ca hrdam || 2.37
37. He bathed to purify his body and mind with the waters of holy places and of holy
feelings; and at the same time he drank the soma-juice as enjoined by the Veda, and
the heartfelt self-produced happiness of perfect calm.
stva babhe na ca nrthavadyajjajalpa tattva na ca vipriya yat |
stva hyatatva parua ca tattva hriyakanntmana eva vaktum || 2.38
38. He only spoke what was pleasant and not unprofitable; he discoursed about what
was true and not ill-natured, he could not speak even to himself for very shame a
false pleasant thing or a harsh truth.
ievanieu ca kryavatsu na rgadorayat prapede |
iva sieve vyavahralabdha yaja hi mene na tath yathvat || 2.39
39. In things which required to be done, whether they were pleasant or disagreeable,
he found no reason either for desire or dislike; he pursued the advantageous which
1
could be attained without litigation; he did not so highly value sacrifice.
vate cbhigatya sadyo deybubhistaramacecchidia |
40. When a suppliant came to him with a petition, he at once hastened to quench his
thirst with the water sprinkled on his gift;2 and without fighting, by the battle-axe of
his demeanour he smote down the arrogant armed with3 double pride.
eka vininye sa jugopa sapta saptaiva tatyja raraka paca |
prpa trivarga bubudhe trivarga jaje dvivarga prajahau dvivargam || 2.41
41. Thus he took away the one, and protected the seven; he abandoned the seven and
kept the five; he obtained the set of three and learned the set of three; he understood
the two and abandoned the two.
babadha stvena phalena caitstygo pi te hyana
42. Guilty persons, even though he had sentenced them to death, he did not cause to
be killed nor even looked on them with anger; he bound them with gentle words and
with the reform produced in their character, even their release was accompanied
by no inflicted injury.
Professor Max Mller would read vyavahralabdham, all bliss which could be obtained in
the lower or vyvahrika sphere.
2
See Colebrookes Essays, vol ii, p. 230, note; Manu IX, 168.
3
Cf, dviavasam (madam), Rig-veda IX, 104, 2. Professor Kielhorn would suggest dvidarpam.
The Tibetan, like the Chinese, gives no help here.
yasi cpadguagadhavati rajsyahsnmalinkari || 2.43

43. He performed great religious vows prescribed by ancient seers; he threw aside
hostile feelings long cherished; he acquired glory redolent with the fragrance of
virtue; he relinquished all passions involving defilement.
44. He desired not to take his tribute of one-sixth without acting as the guardian of
his people;1 he had no wish to covet anothers property; he desired not to mention the
wrong-doing of his enemies; nor did he wish to fan wrath in his heart.
tasmista
amtmake cetasi viprasanne prayuktayogasya yathedriyi || 2.45
45. When the monarch himself was thus employed his servants and citizens followed
his example, like the senses of one absorbed in contemplation whose mind is
abstracted in profound repose.
kle tatacrupayodhary yaodhary suyaodharym |
auddhodanerhusapatnavaktro jaje suto rhula eva nmn || 2.46
46. In course of time to the fair-bosomed Yaodhar, who was truly glorious in
accordance with her name, there was born from the son of uddhodana a son
2
named Rhula, with a face like the enemy of Rhu.
yathaiva putraprasave nanada tathaiva pautraprasave nanada || 2.47
47. Then the king who from regard to the welfare of his race had longed for a son
and been exceedingly delighted [at his coming], as he had rejoiced at the birth of
his son, so did he now rejoice at the birth of his grandson.
pautrasya me putragato mamaiva sneha katha syditi jtahara |
kle sa ta ta vidhimlalabe putrapriya svargamivrurukan || 2.48
48. O how can I feel that love which my son feels for my grandson? Thus thinking
in his joy he at the due time attended to every enjoined rite like one who fondly
loves his son and is about to rise to heaven.
1
2
Cf. Indische Sprche, 568 (2nd ed.).

I.e. the sun or the moon, as eclipsed by the demon Rhu.

sthitv pathi prthamakalpikn rjarabh yaasnvitnm |
uklnyamuktvpi tapsyatapta yaje ca hisrahitairayaa || 2.49
49. Standing in the paths of the pre-eminent kings who flourished in primaeval ages,
he practised austerities without laying aside his white garments, and he offered in
sacrifice only those things which involved no injury to living creatures.
y ca |
50. He of holy deeds shone forth gloriously, in the splendour of royalty and the
splendour of penances, conspicuous by his family and his own conduct and wisdom,
and desirous to diffuse brightness like the sun.
svyabhuva crcikamarcayitv jajpa putrasthitaye sthitar |
51. Having offered worship, he whose own glory was secure muttered repetitions of
Vedic texts to Svayambh for the safety of his son, and performed various
ceremonies hard to be accomplished, like the god Ka in the first aeon wishing to
create living beings.
tatjyja astra vimamara stra ama sieve niyama viehe |
vava kacidviaya na bheje piteva sarvnviayn dadara || 2.52
52. He laid aside weapons and pondered the stra, he practised perfect calm and
underwent various observances, like a hermit he refused all objects of sense, he
viewed all his kingdoms1 like a father.
babhra rjya sa hi putraheto putra kulrtha yaase kula tu |
svargya abda divamtmahetordharmrthamtmasthitimcakka || 2.53
53. He endured the kingdom for the sake of his son, his son for his family, his family
for fame, fame for heaven, heaven for the soul, he only desired the souls
continuance for the sake of duty.
eva sa dharma vividha cakra sadbhirnipta rutitaca siddham |
54. Thus did he practise the various observances as followed by the pious and
established from revelation, he asking himself, now that he has seen the face of his
son, how may my son be stopped from going to the forest?
Viay seems used here in two senses, kingdoms and objects of sense.

rirakiata riyamtmasasth rakati putrn bhuvi bhmipl |
putra naredra sa tu dharmakmo raraka dharmdviayevamucat || 2.55
55. The prudent1 kings of the earth, who wish to guard their prosperity, watch over
their sons in the world; but this king, though loving religion, kept his son from
religion and set him free towards all objects of pleasure.
vanamanupamasattv bodhisattvstu sarve
viayasukharasaj jagmurutpannaputr | 2.56
56. ata upacitakarm rhamle pi hetau
sa ratimupasieve bodhimpannayvat ||
But all Bodhisattvas, those beings of pre-eminent nature, after knowing the flavour
of worldly enjoyments, have departed to the forest as soon as a son is born to them;
therefore he too, though he had accomplished all his previous destiny, even when the
(final) motive had begun to germinate, still went on pursuing worldly pleasure up to
the time of attaining the supreme wisdom.
iti rbuddhacarite mahkvye ntapuravihro nma dvitya sarga || 2 ||
[Such is the second chapter in the great poem ri Buddhacarita,
called Life in the Palace]
Lit. self-possessed, tmasasth. Or should we read tmasasthm, wishing to keep their

prosperity their own?
Book III: [Savegotpatti]

[The Princes Pertubation]
lonnditapdapni |
urva padmkaramaitni te nibaddhni sa knanni || 3.1
1. On a certain day he heard of the forests carpeted with tender grass, with their
trees resounding with the kokilas, adorned with lotus-ponds, and which had been all
bound up in the cold season.
rutv tata strjanavallabhn manojabhva puraknannm |
2. Having heard of the delightful appearance of the city groves beloved by the
women, he resolved to go out of doors, like an elephant long shut up in a house.
snehasya lakmy vayasaca yogym-jpaymsa vihraytrm || 3.3
3. The king, having learned the character of the wish thus expressed by his son,
ordered a pleasure-party to be prepared, worthy of his own affection and his sons
beauty and youth.
m bhtkumra sukumracitta savignacet iva manyamna || 3.4
4. He prohibited the encounter of any afflicted common person in the highroad;
heaven forbid that the prince with his tender nature should even imagine himself to
be distressed.
tata samutsrya parea smn obh par rjapathasya cakru || 3.5
5. Then having removed out of the way with the greatest gentleness all those who
had mutilated limbs or maimed senses, the decrepit and the sick and all squalid
beggars, they made the highway assume its perfect beauty.
6. Along this road thus made beautiful, the fortunate prince with his well-trained
attendants came down one day at a proper time from the roof of the palace and went
to visit the king by his leave.

atho naredra sutamgatru irasyupghrya cira nirkya |
gaccheti cjpayati sma vc snehnna caina manas mumoca || 3.7
7. Then the king, with tears rising to his eyes, having smelt his sons head1 and long
gazed upon him, gave him his permission, saying, Go; but in his heart through
affection he could not let him depart.
aklvavidhyucchuciramidhr hiramaya syadanamruroha || 3.8
8. He then mounted a golden chariot, adorned with reins bright like flashing
lightning,2 and yoked with four gentle horses, all wearing golden trappings.
tata prakrojjvalapupajla viaktamlya pracalatpatkam |
9. With a worthy retinue he entered the road which was strewn with heaps of
gleaming flowers, with garlands suspended and banners waving, like the moon with
its asterism entering the sky.
kauthaltsphtataraica netrairnlotpalbhairiva kryama |
anai anai rjapatha jaghe paurai samatdabhivkyama || 3.10
10. Slowly, slowly he passed along the highway, watched on every side by the
citizens, and beshowered by their eyes opened wide with curiosity like blue lotuses.
ta tuuvu saumyaguena kecidvavadire dptatay tathnye |
saumukhyatastu riyamasya kecidvaipulyamasiuryuaca || 3.11
11. Some praised him for his gentle disposition, others hailed him for his glorious
appearance, others eulogised his beauty from his fine countenance and desired for
him length of days.
12. Hump-backed men coming out from the great families, and troops of foresters
and dwarfs,3 and women coming out from the meaner houses bowed down like the
banners of some procession of the gods.
Cf. Wilson, Hindu Drama, vol. i, p. 45, note.

Rami may mean rays. For akliva cf. Soph. Philoct. 1455, arsen (Greek letters in original).
3
These are all mentioned in the Shitya-darpaa among the attendents in a seraglio ( 81).
2
13. 1Hearing the news, the prince is going out, from the attendants of the female
apartments, the women hastened to the roofs of the different mansions, having
obtained the leave of their lords.
t srastakcguavighnitca suptaprabuddhkulalocanca |
14. Hindered by the strings of their girdles which had slipped down, with their eyes
bewildered as just awakened from sleep, and with their ornaments hastily put on in
the stir of the news, and filled with curiosity, they crowded round;
prsdasopnatalapradai kcravairnpuranisvanaica |
15. Frightening the flocks of birds which lived in the houses, with the noise of their
girdles and the jingling of their anklets which resounded on the staircases and roofs
of the mansions, and mutually reproaching one another for their hurry.
kscids tu vargann jtatvarmapi sotsuknm |
16. Some of these women, even in their haste as they rushed longing to see, were
delayed in their going by the weight of their hips and full bosoms.
ghra samarthpi tu gatumany gati nijagrha yayau na tram |
hriy pragalbhni nighamn raha prayuktni vibhani || 3.17
17. Another, though well able to go herself, checked her pace and forbore to run,
hiding with shame her ornaments hitherto worn only in seclusion, and now too
boldly displayed.
parasparotpanapiitn samardasaobhitakualnm |
ts tad sasvanabhan vtyanevapraamo babhva || 3.18
18. There they were restlessly swaying about in the windows, crowded together in
the mutual press, with their earrings polished by the continual collision and their
ornaments all jingling.
With this description cf. Rabhuv. VII, 5-12; Kdambar, p. 74.
str virejurmukhapakajni saktni harmyeviva pakajni || 3.19

19. The lotus-like faces of the women gleamed while they looked out from the
windows with their earrings coming into mutual proximity,1 as if they were real
lotuses fastened upon the houses.
tato vimnairyuvatkalpai kauthalodghitavtaynai |
rmatsamatnnagara babhse viyadvimnairiva spsarobhi || 3.20
20. With the palaces all alive with crowds of damsels, every aperture thrown open in
eager curiosity, the magnificent city appeared on every side like heaven with its
divine chariots thronged with celestial nymphs.
vtyannmavilabhvdanyonyagarpitakualni |
mukhni reju pramadottamn baddh kalpa iva pakajnm || 3.21
21. The faces of the beautiful women shone like lotuses wreathed in garlands, while
through the narrowness of the windows their earrings were transferred to each
others cheeks.
tasmin kumra pathi vkam striyo babhurgmiva gatukm |
rdhvonmukhcainamudkam nar babhurdymiva gatukm || 3.22
22. Gazing down upon the prince in the road. the women appeared as if longing to
fall to the earth; gazing up to him with upturned faces, the men seemed as if longing
2
to rise to heaven.
dhanysya bhryeti anairavocauddhairmanobhi khalu nnyabhvt || 3.23
23. Beholding the kings son thus radiant in his beauty and glory, those women softly
whispered, happy is his wife, with pure minds and from no baser feeling.
aya kila vyyatapnabh rpea skdiva pupaketu |
tyaktv riya dharmamupeyatti tasmin hit gauravameva cakru || 3.24
24. He with the long sturdy arms, who stands in his beauty like the flower-armed
god visibly present, will leave his royal pomp and devote himself to religion, thus
thinking, full of kindly feelings towards him, they all offered reverence.
1
2
Parasparopsita?
Cf. Uhlands Das Schloss am meere.

kra tath rjapatha kumra paurairvintai ucidhraveai |
tatprvamlokya jahara kicinmene punarbhvamivtmanaca || 3.25
25. Beholding for the first time that high-road thus crowded with respectful citizens,
all dressed in white sedate garments, the prince for a while did feel a little pleasure
and thought that it seemed to promise a revival of his youth.
jra nara nirmamire praytu sacodanrtha kitiptmajasya || 3.26
26. But then the gods, dwelling in pure abodes,1 having beheld that city thus rejoicing
like heaven itself, created an old man to walk along on purpose to stir the heart of
the kings son.
27. The prince having beheld him thus overcome with decrepitude and different in
form from other men, with his gaze intently fixed on him, thus addressed his driver 2
with simple confidence:
ka ea bho sta naro bhyupeta keai sitairyaiviaktahasta |
28. Who is this man that has come here, O charioteer, with white hair and his hand
resting on a staff, his eyes hidden beneath his brows, his limbs bent down and
hanging loose, is this a change produced in him or his natural state or an
accident?
sarakyamapyarthamadoadar taireva devai k
29. Thus addressed, the charioteer revealed to the kings son the secret that should
have been kept so carefully, thinking no harm in his simplicity, for those same gods
had bewildered his mind:
rpasya hartr vyasana balasya okasya yonirnidhana ratnm |
30. That is old age by which he is broken down, the ravisher of beauty, the ruin
of vigour, the cause of sorrow, the destruction of delights, the bane of memories, the
enemy of the senses.
1
2
uddhdhivs.
Cf. saghako in Pli.
kramea bhtv ca yuv vapumn kramea tenaiva jarmupeta || 3.31

31. He too once drank milk in his childhood, and in course of time he learned to
grope on the ground; having step by step become a vigorous youth, he has step by
step in the same way reached old age.
ityevamukte calita sa kicidrjtmaja stamida babhe |
kimea doo bhavit mamptyasmai tata srathirabhyuvca || 3.32
32. Being thus addressed, the prince, starting a little, spoke these words to the
charioteer, What! will this evil come to me also? and to him again spoke the
charioteer:
yumato pyea vayaprakarnnisaaya klavaena bhv |
eva jar rpavinayitr jnti caivecchati caia loka || 3.33
33. It will come without doubt by the force of time through multitude of years even
to my long-lived lord; all the world knows thus that old age will destroy their
comeliness and they are content to have it so.
tata sa prvayauddhabuddhirvistrakalpcitapuyakarm |
rutv jar savivije mahtm mahanerghoamivtike gau || 3.34
34. Then he, the great-souled one, who had his mind purified by the impressions of
former good actions, who possessed a store of merits accumulated through many
preceding aeons, was deeply agitated when he heard of old age, like a bull who has
heard the crash of a thunderbolt close by.
nivasya drgha sa ira prakapya tasmica jre viniveya caku |
vkya sa savignamida jagda || 3.35
35. Drawing a long sigh and shaking his head, and fixing his eyes on that decrepit
old man, and looking round on that exultant multitude he then uttered these
distressed words:
ca rpa ca parkrama ca |
36. Old age thus strikes down all alike, our memory, comeliness, and valour; and yet
the world is not disturbed, even when it sees such a fate visibly impending.
udynabhmau hi kuto ratirme jarbhave cetasi vartamne || 3.37
37. Since such is our condition, O charioteer, turn back the horses, go quickly
home; how can I rejoice in the pleasure-garden, when the thoughts arising from old
age overpower me?
tata kumro bhavana tadeva citvaa nyamiva prapede || 3.38

38. Then the charioteer at the command of the kings son turned the chariot back,
and the prince lost in thought entered even that royal palace as if it were empty.
yad tu tatraiva na arma lebhe jar jareti praparkama |
tato naredrnumata sa bhya kramea tenaiva bahirjagma || 3.39
39. But when he found no happiness even there, as he continually kept reflecting,
old age, old age, then once more, with the permission of the king, he went out with
the same arrangement as before.
40. Then the same deities created another man with his body all afflicted by disease;
and on seeing him the son of uddhodana addressed the charioteer, having his gaze
fixed on the man:
sthlodara vsacal
abeti vca karua bruva para samliya nara ka ea || 3.41
41. Yonder man with a swollen belly, his whole frame shaking as he pants, his arms
and shoulders hanging loose, his body all pale and thin, uttering plaintively the word
"mother," when he embraces a stranger, who, pray, is this?
42. Then his charioteer answered, Gentle Sir, it is a very great affliction called
sickness, that has grown up, caused by the inflammation of the (three) humours,
1
which has made even this strong man no longer master of himself.
itycivn rjasuta sa bhyasta snukapo naramkama |
43. Then the prince again addressed him, looking upon the man compassionately, Is
this evil peculiar to him or are all beings alike threatened by sickness?
tato babhe sa rathapraet kumra sdhraa ea doa |
eva hi rogai paripyamno rujturo haramupaiti loka || 3.44
44. Then the charioteer answered, O prince, this evil is common to all; thus pressed
round by diseases men run to pleasure, though racked with pain.1
akro pi.

iti rutrtha sa viaacet prvepatbrmigata ava |
45. Having heard this account, his mind deeply distressed, he trembled like the moon
reflected in the waves of water; and full of sorrow he uttered these words in a low
voice:
ida ca rogavyasana prajn payaca virabhamupaiti loka |
vistravijnamaho nar hasati ye rogabhayairamukt || 3.46
46. Even while they see all this calamity of diseases mankind can yet feel
tranquillity; alas for the scattered intelligence of men who can smile when still not
free from the terrors of disease!
nivartyat sta vahipraynnaredrasadmaiva ratha praytu |
rutv ca me rogabhaya ratibhya pratyhata sakucatva ceta || 3.47
47. Let the chariot, O charioteer, be turned back from going outside, let it return
straight to the kings palace; having heard this alarm of disease, my mind shrinks
into itself, repelled from pleasures.
yukta pravivea sadma |
48. Then having turned back, with all joy departed, he entered his home, absorbed in
thought; and having seen him thus return a second time, the king himself entered the
city.
rutv nimitta tu nivartanasya satyaktamtmnamanena mene |
49. Having heard the occasion of the princes return he felt himself as deserted by
him, and, although unused to severe punishment, even when displeased, he rebuked
him whose duty it was to see that the road was clear.
bhyaca tasmai vidadhe sutya vieayukta viayaprakram |
caledriyatvdapi npi akto nsmnvijahyditi nthamna || 3.50
50. And once more he arranged for his son all kinds of worldly enjoyments to their
highest point; imploring in his heart, Would that he might not be able to forsake us,
even though rendered unable only through the restlessness of his senses.2
Rujturo [The Tibetan seems to have read rujtare, nad tharphyinna, having come to
the end of illness. H.W.]
2
I would read api nma sakto .

yad ca abddibhiridriyrthairatapure naiva suto sya reme |
tato vahirvydiati sma ytr rasntara syditi manyamna || 3.51
51. But when in the womens apartments his son found no pleasure in the several
objects of the senses, sweet sounds and the rest, he gave orders for another progress
outside, thinking to himself,1 It may create a diversion of sentiment.2
snehcca bhva tanayasya buddhv savegadonavicitya kcit |
yogy samjpayati sma tatra kalsvabhija iti vramukhy || 3.52
52. And in his affection pondering on the condition of his son, never thinking of any
ills that might come from his haste, he ordered the best singing-women to be in
attendance, as well-skilled in all the soft arts that can please.
va parkite ca |
vyatysya sta ca ratha ca rj prasthpaymsa bahi kumram || 3.53
53. Then the royal road being specially adorned and guarded, the king once more
made the prince go out, having ordered the charioteer and chariot to proceed in a
contrary direction (to the previous one).
tatastath gacchati rjaputre taireva devairvihito gatsu |
54. But as the kings son was thus going on his way, the very same deities created a
dead man, and only the charioteer and the prince, and none else, beheld him as he
was carried dead along the road.
athbravdrjasuta sa sta naraicaturbhirhriyate ka ea |
dnairmanuyairanugamyamno yo bhito vsyavarudyate ca || 3.55
55. Then spoke the prince to the charioteer, Who is this borne by four men, followed
by mournful companions, who is bewailed, adorned but no longer breathing?3
tata sa uddhtmabhireva devai uddhdhivsairabhibhtacet |
avcyamapyarthamima niyat pravyjahrrthavidvarya || 3.56
56. Then the driver, having his mind overpowered by the gods who possess pure
minds and pure dwellings, himself knowing the truth, uttered to his lord this truth
also which was not to be told:
I would read manyamna.

A technical term in rhetoric. Cf. Shitya Darp. 220.
3
I would read avsy avarudyate.
2

buddhdriyapraguairviyuk
sabadhya sarakya ca yatnavadbhi priypriyaistyajyata ea ko pi || 3.57
57. This is some poor man who, bereft of his intellect, senses, vital airs and qualities,
lying asleep and unconscious, like mere wood or straw, is abandoned alike by friends
and enemies after they have carefully swathed and guarded him.
iti praetu sa niamya vkya sacukubhe kiciduvca cainam |
58. Having heard these words of the charioteer he was somewhat startled and said to
him, Is this an accident peculiar to him alone, or is such the end of all living
creatures?
tata praet vadati sma tasmai sarvaprajnmayamatakarm |
hnasya madhyasya mahtmano v sarvasya loke niyato vina || 3.59
59. Then the charioteer replied to him, This is the final end of all living creatures;
be it a mean man, a man of middle state, or a noble, destruction is fixed to all in this
world.
tata sa dhro pi naredrasnu rutv
asena saliya ca kbargra provca nihrdavat svarea || 3.60
60. Then the kings son, sedate though he was, as soon as he heard of death,
immediately sank down overwhelmed, and pressing the end of the chariotpole with
his shoulder spoke with a loud voice,
iya ca nih niyata prajn pramdyati tyaktabhayaca loka |
61. Is this end appointed to all creatures, and yet the world throws off all fear and is
infatuated! Hard indeed, I think, must the hearts of men be, who can be selfcomposed in such a road.
tasmdratha sta nivartyat no vihrabhmau na hi deakla |
jnanvina kathamrttikle sacetana sydiha hi pramatta || 3.62
62. Therefore, O charioteer, turn back our chariot, this is no time or place for a
pleasure-excursion; how can a rational being, who knows what destruction is, stay
heedless here, in the hour of calamity?1
The Tibetan has nam thag dussu, at the time of oppression (as by misfortune). Does this
imply a reading rtti-kle?

iti bruve pi nardhiptmaje nivartaymsa sa naiva ta ratham |
vieayukta tu naredrasantsa padmakhaa vanameva niryayau || 3.63
63. Even when the prince thus spoke to him, the charioteer did not turn the chariot
back; but at his peremptorily reiterated command he retired to the forest
Padmakhaa.
tata iva kusumitablapdapa paribhramatpramuditamattakokilam |
vipnavatsakamalacrudrghika dadara tadvanamiva nadana vanam ||
3.64
64. There he beheld that lovely forest like Nandana itself, full of young trees in
flower with intoxicated kokilas wandering joyously about, and with its bright lakes
gay with lotuses and well-furnished with watering-places.1
65. The kings son was perforce carried away to that wood filled with troops of
beautiful women, just as if some devotee who had newly taken his vow were carried
2
off, feeling weak to withstand temptation, to the palace of the monarch of Alak,
gay with the dancing of the loveliest heavenly nymphs.
[Such is the third chapter in the great poem ri Buddhacarita,
called The Princes Pertubation]
1
2
Sc. for cattle, cf. Mahbh. XII, 9270 (in the text read -drghika).
Kuvera.
Book IV: [Strvightano]

[The Women Rejected]
tatastasmt purodynt kauthalacaleka |
1. Then from that city-garden, with their eyes restless in excitement, the women went
out to meet the prince as a newly-arrived bridegroom;
abhigamya ca tstasmai vismayotphullalocan |
cakrire samudcra padmakoanibhai karai || 4.2
2. And when they came up to him, their eyes wide open in wonder, they performed
their due homage with hands folded like a lotus-calyx.
tasthuca parivryaina manmathkiptacetasa |
nicalai prtivikacai pibatya iva locanai || 4.3
3. Then they stood surrounding him, their minds overpowered by passion, as if they
were drinking him in with their eyes motionless and blossoming wide with love.
ta hi t menire nrya kmo vigrahavniti |
obhita lakaairdptai sahajairbhaairiva || 4.4
4. Some of the women verily thought that he was Kma incarnate, decorated as he
was with his brilliant signs as with connate ornaments.
saumyatvccaiva dhairycca kcidena prajajire |
avatro mah skd sudhucadram iva || 4.5
5. Others thought from his gentleness and majesty that it was the moon with its
ambrosial beams as it were visibly come down to the earth.
6. Others, smitten by his beauty, yawned1 as if to swallow him, and fixing their eyes
on each other, softly sighed.
na vyjahrurna jahasu prabhvesya yatrit || 4.7
7. Thus the women only looked upon him, simply gazing with their eyes, they
spoke not, nor did they smile, controlled by his power.
Cf. Shitya Darp. 155, 13.
purohitasuto dhmnudy vkyamabravt || 4.8

8. But having seen them thus listless, bewildered in their love, the wise son of the
family priest, Udyin, thus addressed them:
sarv sarvakalj stha bhvagrahaapait |
rpacturyasapann svaguairmukhyat gat || 4.9
9. Ye are all skilled in all the graceful arts, proficients in understanding the
language of amorous sentiments, possessed of beauty and gracefulness, thorough
masters in your own styles.
obhayata guairebhirapi tnuttarn kurn |
kuverasypi ca kra prgeva vasudhmimm || 4.10
10. With these graces of yours ye may embellish even the Northern Kurus, yea, even
1
the dances of Kuvera, much more this little earth.
apsarobhica kalitn grahtu vibudhnapi || 4.11
11. Ye are able to move even sages who have lost all their desires, and to ensnare
even the gods who are charmed by heavenly nymphs.
bhvajnena hvena cturydrpasapad |
12. By your skill in expressing the hearts feelings, by your coquetry, your grace, and
your perfect beauty, ye are able to enrapture even women, how much more easily
men.
tsmevavidhn vo niyuktn svagocare |
iyamevavidh ce na tuo smyrjavena va || 4.13
13. You thus skilled as ye are, each set2 in her own proper sphere, such as this is
your power, I am not satisfied with your simplicity [when you profess to find him
beyond your reach].
ida navavadhn vo hrnikucitacakum |
14. This timid action of yours would be fit for new brides, their eyes closed through
shame, or it might be a blandishment worthy even of the wives of the cowherds.3
1
2
3
Professor Bhler suggests ckram, cf. loka (verse) 28.

I read niyuktnm for viyuktnm.

yadyapi sydaya vra rprabhvnmahniti |
strmapi mahatteja iti kryo tra nicaya || 4.15
15. What though this hero be great by his exalted glory, yet "great is the might of
women," let this be your firm resolve.
tito bht padanysddurdharo daivatairapi || 4.16
16. In olden time a great seer, hard to be conquered even by the gods, was spurned
by a harlot, the beauty of Ki, planting her feet upon him.
mathlagautamo bhikurjaghay blamukhyay |
pipruca tadarthrtha vyasn niraharat pur || 4.17
17. The Bhiku Manthlagautama was also formerly spurned by Blamukhy with
her leg, and wishing to please her he carried out dead bodies for her sake to be
buried.
gautama drghatapasa mahri drghajvinam |
yoit satoaymsa varasthnvar sat || 4.18
18. And a woman low in standing and caste fascinated the great seer Gautama,
though a master of long penances and old in years.
upyairvividhai t jagrha ca jahra ca || 4.19
1
19. So nt by her various wiles captivated

unskilled in womens ways.
vivmitro maharica vigho pi mahattap |
20. And the great seer Vivmitra, though plunged in a profound penance,2 was
3
carried ca
21. Many such seers as these have women brought to shame how much more then
a delicate prince in the first flower of his age?
Rmy. I, 10 (Schleg. ed.).

I would read mahat tapa.
3
Rmy. IV, 35.
2

tadeva sati virabdha prayatadhva tath yath |
22. This being so, boldly put forth your efforts that the prosperity of the kings
family may not be turned away from him.
23. Ordinary women captivate similar lovers; but they are truly women who subdue
the natures of high and low.
ityudyivaca rutv t viddh iva yoita |
samruruhurtmna kumragrahaa prati || 4.24
24. Having heard these words of Udyin these women as stung to the heart rose even
above themselves for the conquest of the prince.
t bhrbhi prekitairbhvairhasitairlalitairgatai |
cakrurkepikce bhtabht ivgan || 4.25
25. With their brows, their glances, their coquetries, their smiles, their delicate
movements, they made all sorts of significant gestures like women utterly terrified.
rjastu viniyogena kumrasya ca mrdavt |
jahru kipramavirabha madena madanena ca || 4.26
1
26. But they soon regained their confidence through the command of the king and
the gentle temperament of the prince, and through the power of intoxication and of
love.
radvanam |
vsitythasahita karva himavadvanam || 4.27
27. Then surrounded by troops of women the prince wandered in the wood like an
elephant in the forests of Himavat accompanied by a herd of females.
sa tasmin knane ramye jajvla strpurasara |
28. Attended by the women he shone in that pleasant grove, as the sun surrounded by
Apsarasas in his royal garden.
Lit. dispelled their want of confidence.

madenvarjit nma ta kcittatra yoita |
stanai || 4.29
29. There some of them, urged by passion, pressed him with their full firm bosoms in
gentle collisions.
30. Another violently embraced him after making a pretended stumble, leaning on
him with her shoulders drooping down, and with her gentle creeper-like arms
dependent.
kcit tmrdharohena mukhensavagadhin |
viniavsa kare sya rahasya ryatmiti || 4.31
31. Another with her mouth smelling of spirituous liquor, her lower lip red like
copper, whispered in his ear, Let my secret be heard.
kcidjpayatva provcrdrnulepan |
iha bhakti kuruveti hasta saliya lipsay || 4.32
32. Another, all wet with unguents, as if giving him her command, clasped his hand
eagerly and said, Perform thy rites of adoration here.
muhurmuhurmadavyjasrastanlukpar |
lakyarasan reje sphuradvidyudiva kap || 4.33
33. Another, with her blue garments continually slipping down in pretended
intoxication, stood conspicuous with her tongue visible like the night with its
lightning flashing.
kcitkanakakcbhirmukharbhiritastata |
34. Others, with their golden zones tinkling, wandered about here and there, showing
to him their hips veiled with thin cloth.
suvarakalaaprakhyn darayatya payodharn || 4.35
35. Others leaned, holding a mango-bough in full flower, displaying their bosoms
like golden jars.
kcitpadmavandetya sapadm padmalocan |
padmavaktrasya prve sya padmarriva tasthu || 4.36
36. Another, coming from a lotus-bed, carrying lotuses and with eyes like lotuses,
stood like the lotus-goddess Padm, by the side of that lotus-faced prince.

madhura gtamanvartha kcitsbhinaya jagau |
ta svastha codayatva vacito styavekitai || 4.37
37. Another sang a sweet song easily understood and with the proper gesticulations,
rousing him, self-subdued though he was, by her glances, as saying, O how thou art
deluded!
ubhena vadanenny bhrkrmukavikari |
38. Another, having armed herself1 with her bright face, with its brow-bow drawn to
its full, imitated his action, as playing the hero.
pnavalgustan kcidvtghritakual |
uccairavajahsaina sampnotu bhavniti || 4.39
39. Another, with beautiful full bosoms, and having her earrings waving in the
wind,2 laughed loudly at him, as if saying, Catch me, sir, if you can!
apaynta tathaivny babadhurmlyadmabhi |
40. Some, as he was going away, bound him with strings of garlands, others
punished him with words like an elephant-drivers hook, gentle yet reproachful.
ida pupa tu kasyeti papraccha madaviklav || 4.41
41. Another, wishing to argue with him, seizing a mango-spray, asked, all bewildered
with passion, This flower, whose is it?
kcitpuruav
42. Another, assuming a gait and attitude like those of a man, said to him, Thou who
art conquered by women, go and conquer this earth!
atha loleksa kcijjighrat nlamutpalam |
43. Then another with rolling eyes, smelling a blue lotus, thus addressed the prince
with words slightly indistinct in her excitement,
1
2
.
I read vtghrita.

paya bhartacita cta kusumairmadhugadhibhi |
hemapajararuddho v kokilo yatra kjati || 4.44
44. See, my lord, this mango covered with its honey-scented flowers, where the
kokila sings, as if imprisoned in a golden cage.
ruvati bhramar yatra dahyamn ivgnin || 4.45
45. Come and see this aoka tree, which augments lovers sorrows, where the bees
make a noise as if they were scorched by fire.
uklavs iva nara striy ptgargay || 4.46
46. Come and see this tilaka tree, embraced by a slender mango-branch, like a man
in a white garment by a woman decked with yellow unguents.
phulla kuruvaka paya nirmuktlaktakaprabham |
yo nakhaprabhay str nirbhartsita ivnata || 4.47
47. Behold this kuruvaka in flower, bright like fresh1 resin-juice, which bends down
as if it felt reproached by the colour of womens nails.2
yo smka hastaobhbhirlajjamna iva sthita || 4.48
48. Come and see this young aoka, covered all over with new shoots, which stands
as it were ashamed at the beauty of our hands.
purukasavt ayn pramadmiva || 4.49
49. See this lake surrounded by the sinduvra shrubs growing on its banks,3 like a
fair woman reclining, clad in fine white cloth.
50. See the imperial power of females, yonder ruddy-goose in the water goes
behind his mate following her like a slave.
I read nirmuktam, which might mean just exuded, or the whole compound may mean (cf.
Kum. Sambh. V, 34) like a lip which has given up the use of pinguent.
2
Cf. Vikramorva, Act 11, str-nakha-pala kuruvakam.
3
I read trajai sinduvrakai.

mattasya parapuasya ruvata ryat dhvani |
apara kokilo nutka pratirutyeva kjati || 4.51
51. Come and listen to the notes of this intoxicated cuckoo as he sings, while
another cuckoo sings as if consenting, wholly without care.
api nma vihagn vasatenhito mada |
na tu citayatacitta janasya prjamnina || 4.52
52. Would that thine was the intoxication of the birds which the spring produces,
and not the thought of a thinking man, ever pondering how wise he is!
ityeva t yuvatayo manmathoddmacetasa |
kumra vividhaistaistairupacakramire nayai || 4.53
53. Thus these young women, their souls carried away by love, assailed the prince
with all kinds of stratagems.
evamkipyamo
martavyamiti sodvego na jahara na sismiye || 4.54
54. But although thus attacked, he, having his senses guarded by self-control, neither
rejoiced nor smiled, thinking anxiously, One must die.
v sa puruottama |
sasavignena dhrea citaymsa cetas || 4.55
1
55. Having seen them in their real condition, that best of men pondered with an
undisturbed,2 and stedfast mind.
ki vin nvagacchati capala yauvana striya |
yato rpea sapanna jareya nayiyati || 4.56
56. What is it that these women lack3 that they perceive not that youth is fickle? for
this old age will destroy whatever has beauty.
nnamet na payati kasyacid rogasaplavam |
rmii || 4.57
57. Verily they do not see any ones plunge into disease, and so dismissing fear, they
are joyous in a world which is all pain.
For vasthnam cf. Maitri Upan. (Comm.) VI, 1.

I would read asavignena.
3
Ki vin.
2
tath svasth nirudveg krati ca hasati ca || 4.58

58. Evidently they know nothing of death which carries all away; and so at ease and
without distress they can sport and laugh.
svasthastihan nidedv supedv ki punarhaset || 4.59
59. What rational being, who knows of old age, death and sickness, could stand1 or
sit down at his ease or sleep, far less laugh?
svastho bhavati nodvigno yathcetstathaiva sa || 4.60
60. But he verily is like one bereft of sense, who, beholding another aged or sick or
dead, remains self-possessed and not afflicted.
viyujyamne pi tarau pupairapi phalairapi |
patati cchidyamne v taruranyo na ocate || 4.61
61. (So) even when a tree is deprived of its flowers and fruits, or if it is cut down
and falls, no other tree sorrows.
62. Seeing him thus absorbed in contemplation, with his desires estranged from all
worldly objects, Udyin, well skilled in the rules of policy, with kindly feelings
addressed him:
yasmttvayi vivak me tay praayavattay || 4.63
63. Since I was appointed by the king as a fitting friend for thee, therefore I have a
wish to speak to thee in this friendliness of my heart.
ahitt pratiedhaca hite cnupravartanam |
vyasane cparitygastrividha mitralakaam || 4.64
64. To hinder from what is disadvantageous, to urge to what is advantageous and
not to forsake in misfortune, these are the three marks of a friend.
I would conjecture tien.

so ha maitr pratijya pururthtparmukham |
yadi tv samupekeya na bhavenmitrat mayi || 4.65
65. If I, after having promised my friendship, were not to heed when thou turnest
away from the great end of man, there would be no friendship in me.
66. Therefore I speak as thy friend, such rudeness as this to women is not
befitting for one young in years and graceful in person.
tadvrparihrrthamtmaratyarthameva ca || 4.67
67. It is right to woo a woman even by guile, this is useful both for getting rid of
shame and for ones own enjoyment.
snehasya hi gu yonirmnakmca yoita || 4.68
68. Reverential behaviour and compliance with her wishes are what binds a womans
heart; good qualities truly are a cause of love, and women love respect.
rpasysynurpea dkiyennuvartitum || 4.69
69. Wilt thou not then, O large-eyed prince, even if thy heart is unwilling, seek to
please them with a courtesy worthy of this beauty of thine?
dkiyamauadha str dkiya bhaa param |
dkiyarahita rpa nipupamiva knanam || 4.70
70. Courtesy is the balm of women, courtesy is the best ornament; beauty without
courtesy is like a grove without flowers.
ki v dkiyamtrea bhvenstu parigraha |
viayn durlabhllabdhv na hyavajtumarhasi || 4.71
71. But of what use is courtesy by itself? let it be assisted by the hearts feelings;
surely, when worldly objects so hard to attain are in thy grasp, thou wilt not despise
them.

kma paramiti jtv devo pi hi puradara |
gautamasya mune patnmahaly cakame pur || 4.72
72. Knowing that pleasure was the best of objects, even the god Puradara (Indra)
wooed in olden time Ahaly the wife of the saint Gautama.
agastya prrthaymsa somabhry ca rohim |
73. So too Agastya wooed Rohi, the wife of Soma; and therefore, as ruti saith, a
like thing befell Lopmudr.1
autathyasya ca bhryy mamaty mahtap |
mruty ja
Maruts, the wife of Autathya.2
budha vibudhadharma janaymsa cadram || 4.75
75. The Moon, the best of offerers, begat Budha of divine nature on the spouse of
3
klm caiva pur kany jalaprabhavasabhavm |

jagma yamuntre jtarga parara || 4.76
76. So too in old time Parara, overpowered by passion on the bank of the Yamun,
lay with the maiden Kl who was the daughter of the son of the Water (Agni).
mtagymakamly garhity rirasay |
kapijalda tanaya vasiho janayanmuni || 4.77
77. The sage Vaiha through lust begot a son Kapijalda on Akaml a despised
low-caste woman.4
yayticaiva rjarirvayasyapi vinirgate |
vivcypsaras srdha reme caitrarathe vane || 4.78
78. And the seer-king Yayti, even when the vigour of his prime was gone, sported
in the Caitraratha forest with the Apsaras Vivc.
1
Agastyas wife. This seems to refer to Lopmudrs words to her husband in Rig-veda I, 179;
cf, also Mahbh. III, xcvii.
2
This should be Ututhya (cf. Mahbh. I, civ). Mamat had Drghatamas by her husband and
Samat.
3
She is called Tr, Vu Pur. IV, 6.
4
Manu IX, 23.

strsasarga vinta purjtvpi kaurava |
mdrrpagukipta sieve kmaja sukham || 4.79
79. And the Kaurava king Pu, though he knew that intercourse with his wife
would end in death, yet overcome by the beauty and good qualities of Mdr yielded
to the pleasures of love.
avpa bhraam apyeva na tu tyajecca manmatham || 4.80
80. And so Karlajanaka, when he carried off the Brhmans daughter, incurred loss
of caste thereby, but he would not give up his love.
evamdy mahtmno viayn garhitnapi |
ratihetorbubhujire prgeva guasahitn || 4.81
81. Great heroes such as these pursued even contemptible desires for the sake of
pleasure, how much more so when they are praiseworthy of their kind?
tva punarnyyata prptn balavn rpavn yuv |
viaynavajnsi yatra saktamida jagat || 4.82
82. And yet thou, a young man, possessed of strength and beauty, despisest
enjoyments which rightly belong to thee, and to which the whole world is devoted.
iti rutv vacastasya lakamgamasahitam |
meghastanitanirghoa kumra pratyabhata || 4.83
83. Having heard these specious words of his, well-supported by sacred tradition, the
prince made reply, in a voice like the thundering of a cloud:
upapannamida vkya sauhrdavyajaka tvayi |
atra ca tvnuneymi yatra m duhu manyase || 4.84
84. This speech manifesting affection is well-befitting in thee; but I will convince
thee as to where thou wrongly judgest me.
nvajnmi viayjne loka tadtmakam |
anitya tu jaganmatv ntra me ramate mana || 4.85
85. I do not despise worldly objects, I know that all mankind are bound up therein;
but remembering that the world is transitory, my mind cannot find pleasure in them.
mampi hi manojeu viayeu ratirbhavet || 4.86
86. Old age, disease, and death if these three things did not exist, I too should
find my enjoyment in the objects that please the mind.

nitya yadyapi hi strmetadeva vapurbhavet |
sasavitkasya kmeu tathpi na rati kam || 4.87
87. Yet even though this beauty of women were to remain perpetual, still delight in
the pleasures of desire would not be worthy of the wise man.
yad tu jaray pta rpams bhaviyati |
tmano pyanabhipreta mohttatra ratirbhavet || 4.88
88. But since their beauty will be drunk up by old age, to delight therein through
infatuation cannot be a thing approved even by thyself.1
89. He who himself subject to death, disease, and old age, can sport undisturbed with
those whose very nature implies death, disease, and old age, such a man is on a level
with birds and beasts.
yadapyttha mahtmnaste pi kmtmak iti |
savego tra na kartavyo yad temapi kaya || 4.90
90. And as for what thou sayest as to even those great men having become victims to
desire, do not be bewildered by them, for destruction was also their lot.
mhtmya na ca tanmanye yatra smnyata kaya |
viayeu prasaktirv yuktirv ntmavattay || 4.91
91. Real greatness is not to be found there, where there is universally destruction, or
where there is attachment to earthly objects, or a want of self-control.
92. And when thou sayest, "Let one deal with women even by guile," I know nought
about guile, even if it be accompanied with courtesy.
na cnuvartana tanme rucita yatra nrjavam |
sarvabhvena saparko yadi nsti dhigastu tat || 4.93
93. That compliance too with a womans wishes pleases me not, if truthfulness be not
there; if there be not a union with ones whole soul and nature, then "out upon it" say
I.
Or even by the soul.
ki hi vacayitavya syjjtargasya cetasa || 4.94

94. A soul overpowered by passion, believing in falsehood, carried away by
attachment and blind to the faults of its objects, what is there in it worth being
deceived?
vacayati ca yadyeva jtarg parasparam |
95. And if the victims of passion do deceive one another, are not men unfit for women to
look at and women for men?
tadeva sati dukhrtta jarmaraabhoginam |
na m kmevanryeu pratrayitumarhasi || 4.96
96. Since then these things are so, thou surely wouldest not lead me astray into
ignoble pleasures, me afflicted by sorrow, and subject to old age and death?
aho tidhra balavacca te manacaleu kmeu ca sradarina |
bhaye pi tvre viayeu sajjase nirkamo maradhvani praj || 4.97
97. Ah! thy mind must be very firm and strong, if thou canst find substance in the
transitory pleasures of sense; even in the midst of violent alarm thou canst cling to
worldly objects, when thou seest all created beings in the road of death.
aha punarbhruratvaviklavo jarvipadvydhibhaya vicitayan |
rati nimayan dptamivgnin jagat || 4.98
98. But I am fearful and exceedingly bewildered, as I ponder the terrors of old age,
death, and disease; I can find no peace, no self-command, much less can I find
pleasure, while I see the world as it were ablaze with fire.
ayomay tasya paraimi cetan mahbhaye rakati yo na roditi || 4.99
99. If desire arises in the heart of the man, who knows that death is certain, I
think that his soul must be made of iron, who restrains it in this great terror and
does not weep.
athau kumraca vinicaytmik cakra kmrayaghtin kathm |
janasya cakurgamanyamaalo mahdhara cstamiyya bhskara || 4.100
100. Then the prince uttered a discourse full of resolve and abolishing the objects of
desire; and the lord of day, whose orb is the worthy centre of human eyes, departed
to the Western Mountain.
nmatha pura yayurbhagnamanorath striya ||

4.101
101. And the women, having worn their garlands and ornaments in vain, with their
graceful arts and endearments all fruitless, concealing their love deep in their
hearts,1 returned to the city with broken hopes.
anityat sarvagat vicitayan vivea dhiya kitiplaktmaja || 4.102
102. Having thus seen the beauty2 of the troop of women who had gone out to the
city-garden, now withdrawn in the evening, the prince, pondering the
transitoriness which envelopes all things, entered his dwelling.
tata rutv rj viayavimukha tasya tu mano
atha rto matre bahuvividhamrge sasacivo
na so nyatkmebhyo niyamanamapayatsutamate || 4.103
103. Then the king, when he heard how his mind turned away from all objects of
sense, could not lie down all that night, like an elephant with an arrow in its heart;
but wearied in all sorts of consultation, he and his ministers could find no other
means beside these (despised) pleasures to restrain his sons purpose.
iti rbuddhacarite mahkvye strvightano nma caturtha sarga || 4 ||
[Such is the fourth chapter in the great poem ri Buddhacarita,
called The Women Rejected]
1
2
Reading sva eva bhve from the Tibetan.

Reading riyam for striyam.
Book V: [Abhinikramao]
[Flight]
sa tath viayairvilobhyamna paramohairapi kyarjasnu |
1. He, the son of the kya king, even though thus tempted by the objects of sense
which infatuate others, yielded not to pleasure and felt not delight, like a lion deeply
pierced in his heart by a poisoned arrow.
epsurnaradevnumato vahi pratasthe || 5.2
2. Then one day accompanied by some worthy sons of his fathers ministers, friends
full of varied converse, with a desire to see the glades of the forest and longing
for peace, he went out with the kings permission.
navarukmakhalnakikika pracalaccmaracruhemabham |
abhiruhya sa kahaka sadava prayayau ketumiva drumbjaketu || 5.3
3. Having mounted his good horse Kathaka, decked with bells and bridle-bit of
1
new gold, with beautiful golden harness and the chowrie waving, he went forth like
2
the moon mounted on a comet.
4. Lured by love of the wood and longing for the beauties of the ground,3 he went to
4
a spot near at hand on the forest-outskirts; and there he saw a piece of land being
ploughed, with the path of the plough broken like waves on the water.
halabhinnavikraapadarbh hataskmakrimikajatukrm |
5. Having beheld the ground in this condition, with its young grass scattered and torn
by the plough, and covered with the eggs and young of little insects which were
killed, he was filled with deep sorrow as for the slaughter of his own kindred.
The white bushy tail of the Tibet cow, fixed on a gold or ornamented shaft, rose from
between the ears of the horse. Wilson, Hundu Drama, I, p. 200.
2
The Tibetan has tog-la ljonda chuskyes togcan, like him who has the sign of a tree and
water-born (lotus,) (mounted) on a comet, but with no further explanation. Could this mean
the moon as oadhipati and as kumu ea?
3
Should we read -guecchu for -guccha?
4
; one MS. reads
-, ploughed.
6. And beholding the men as they were ploughing, their complexions spoiled by the
dust, the suns rays, and the wind, and their cattle bewildered with the burden of
drawing, the most noble one felt extreme compassion.
jagato jananavyaya vici
7. Having alighted from the back of his horse, he went over the ground slowly,
overcome with sorrow, pondering the birth and destruction of the world, he,
grieved, exclaimed, this is indeed pitiable.
mana
abhitralacruparavaty vijane mlamupeyivn sa jabv || 5.8
8. Then desiring to become perfectly lonely in his thoughts, having stopped those
friends who were following him, he went to the root of a rose-apple in a solitary
spot, which had its beautiful leaves all tremulous (in the wind).
niasda ca patrakhoravaty bhuvi vaidryanikadvalym |
jagata prabhavavyayau vicitya manasaca sthitimrgamlalabe || 5.9
9. There he sat down on the ground covered with leaves,1 and with its young grass
bright like lapis lazuli; and, meditating on the origin and destruction of the world, he
laid hold of the path that leads to firmness of mind.
samavptamana sthitica sadyo viayecchdibhirdhibhica mukta |
savitarkavicrampa ta prathama dhynamanravaprakram || 5.10
10. Having attained to firmness of mind,2 and being forthwith set free from all
sorrows such as the desire of worldly objects and the rest, he attained the first stage
of contemplation, unaffected by sin, calm, and argumentative.3
adhigamya tato vivekaja tu paramaprtisukha [mana] samdhim |
idameva tata para pradadhyau manas lokagati niamya samyak || 5.11
11. Having then obtained the highest happiness sprung from deliberation,1 he next
pondered this meditation, having thoroughly understood in his mind the course of
the world:
The MSS. add -khoravaty, an obscure word, which may be connected with khura or
perhaps should be altered to koravaty, i.e. covered with sharp-pointed leaves, or covered
with leaves and buds. [The Tibetan has gcanmar ldanpai sagzhi derni de zhugste, on the
pure ground here he sitting. This might point to so tra aucavaty H.W.]
2
Query, amavptamanasthiti for -mansthite.
3
avitarka, cf. Yoga-stras I, 42. (Read ansrava-).
12. It is a miserable thing that mankind, though themselves powerless2 and subject to
sickness, old age, and death, yet, blinded by passion and ignorant, look with disgust
on another who is afflicted by old age or diseased or dead.
ijugupseya para tathsvabhvam |
13. If I here, being such myself, should feel disgust for another who has such a
nature, it would not be worthy or right in me who know this highest duty.
iti tasya vipayato yathvajjagato vydhijarvipattidon |
14. As he thus considered thoroughly these faults of sickness, old age, and death
which belong to all living beings, all the joy which he had felt in the activity of his
vigour, his youth, and his life, vanished in a moment.
na jahara na cpi cnutepe vicikits na yayau na tadrinidre |
na ca kmagueu sararaje na ca didvea para na cvamene || 5.15
15. He did not rejoice, he did not feel remorse; he suffered no hesitation, indolence,
nor sleep; he felt no drawing towards the qualities of desire; he hated not nor
scorned another.
na puruacopasasarpa bhikuvea || 5.16
16. Thus did this pure passionless meditation grow within the great-souled one; and
unobserved by the other men, there crept up a man in a beggars dress.
a tasmai |
17. The kings son asked him a question, he said to him, Tell me, who art thou?
and the other replied, Oh bull of men, I, being terrified at birth and death, have
become an ascetic for the sake of liberation.
Two syllables are lost in this line. [Ed: The metre is defective in Cowells version here, as he
mentions in a footnote. Johnsons reading of mana here fills the lacuna.]
2
Arasa.
18. Desiring liberation in a world subject to destruction, I seek that happy

indestructible abode, isolated from mankind, with my thoughts unlike those of
others, and with my sinful passions turned away from all objects of sense.
vicarmyaparigraho nira paramrthya yathopapannabhiku || 5.19
19. Dwelling anywhere, at the root of a tree, or in an uninhabited house, a mountain
or a forest, I wander without a family and without hope, a beggar ready for any
fare, seeking only the highest good.
iti payata eva rjasnoridamuktv sa nabha samutpapta |
20. When he had thus spoken, while the prince was looking on, he suddenly flew up
to the sky; it was a heavenly inhabitant who, knowing that the princes thoughts were
other than what his outward form promised, had come to him for the sake of rousing
his recollection.
upalabhya tataca dharmasajmabhiniryavidhau mati cakra || 5.21
21. When the other was gone like a bird to heaven, the foremost of men was rejoiced
and astonished; and having comprehended the meaning of the term dharma,1 he set
his mind on the manner of the accomplishment of deliverance.
tata idrasamo jitedriyaca praviviku paramvamruroha |
parivartya jana tvavekamastata evbhimata vana na bheje || 5.22
22. Then like Indra himself, and having tamed his senses, desiring to return home
he mounted his noble steed; and having made him turn back as he looked for his
friends, from that moment he sought no more the desired forest.
pravivea puna pura na kmdvanabhmeriva maala dvipedra || 5.23
23. Ever seeking to make an end of old age and death, fixing his thoughts in memory
on dwelling in the woods, he entered the city again but with no feelings of longing,
2
like an elephant entering an exercise-ground after roaming in a forest-land.
1
2
Dharmasajm?
Cf. II, 3.

atka yasy |
iti ta samudkya rjakany praviata pathi sjalirjagda || 5.24
24. Happy truly and blessed is that woman whose husband is such as thou, O longeyed prince! So, on seeing him, the princess exclaimed, folding her hands to
welcome him, as he entered the road.
atha ghoamima mahbhraghoa pariurva ama para ca lebhe |
25. He whose voice was deep-sounding like a cloud heard this address and was filled
with profound calm; and as he heard the word blessed1 he fixed his mind on the
attainment of Nirva.
kayamakayadharmajtarga aisihnanavikrama prapede || 5.26
26. Then the prince whose form was like the peak of a golden mountain, whose
eye, voice, and arm resembled a bull, a cloud, and an elephant,2 whose
countenance and prowess were like the moon and a lion, having a longing aroused
for something imperishable, went into his palace.
m
samitau marutmiva jvalata maghavata tridive sanatkumra || 5.27
27. Then stepping like a lion he went towards the king who was attended by his
numerous counsellors, like Sanatkumra in heaven waiting on Indra resplendent in
the assembly3 of the Maruts.
praipatya ca sjalirbabhe dia mahya naradeva sdhvanujm |
parivivrajimi mokahetorniyato hyasya janasya viprayoga || 5.28
28. Prostrating himself, with folded hands, he addressed him, Grant me graciously
thy permission, O lord of men, I wish to become a wandering mendicant for the
sake of liberation, since separation is appointed for me.
iti tasya vaco niamya rj karievbhihato drumacacla |
vacana cedamuvca vpakaha || 5.29
29. Having heard his words, the king shook like a tree struck by an elephant, and
having seized his folded hands which were like a lotus, he thus addressed him in a
voice choked with tears:
Sc.
.
Gajamegharabhabhunisvanka? So Chinese translation, Beal, st. 356.
3
I read samitau.
2

pratisahara tta buddhimet na hi klastava dharmasarayasya |
vayasi prathame matau caly bahudo hi vadati dharmacarym || 5.30
30. O my son, keep back this thought, it is not the time for thee to betake thyself to
dharma; they say that the practice of religion is full of evils in the first period of life
when the mind is still fickle.
viayeu kuthaledriyasya vratakhedevasamarthanicayasya |
taruasya manacalatyaraydanabhijasya vieato vivekam || 5.31
31. The mind of the thoughtless ignorant young man whose senses are eager for
worldly objects, and who has no power of settled resolution for the hardships of
vows of penance, shrinks back from the forest, for it is especially destitute of
discrimination.
lakyabhte |
sthiravikrama vikramea dharmastava hitv tu guru bhavedadharma || 5.32
1
32. It is high time for me to practise religion, O my child of loved qualities, leaving
my royal glory to thee who art well worthy to be distinguished by it; but thy religion,
O firm-striding hero, is to be accomplished by heroism; it would be irreligion if thou
wert to leave thine own father.
puruasya vayasukhni bhuktv ramayo hi tapovanapravea || 5.33
33. Do thou therefore abandon this thy resolution; devote thyself for the present to
the duties of a householder; to a man who has enjoyed the pleasures of his prime, it
is delightful to enter the penance-forest.
iti vkyamida niamya rja kalavikasvara uttara babhe |
yadi me pratibhcaturu rjan bhavasi tva na tapovana rayiye || 5.34
34. Having heard these words of the king, he made his reply in a voice soft like a
sparrows: If thou wilt be my surety, O king, against four contingencies, I will not
betake myself to the forest.
na bhavenmaraya jvita me viharetsvsthyamida ca me na roga |
na ca yauvanamkipejjar me na ca sapattimapharedvipatti || 5.35
35. Let not my life be subject to death, and let not disease impair this health of
mine; let not old age attack my youth, and let not misfortune destroy my weal.
Or lover of religion.

iti durlabhamarthamcivsa tanaya vkyamuvca kyarja |
36. When his son uttered a speech so hard to be understood, the king of the kyas
thus replied: Abandon this idea bent upon departure; extravagant desires are only
ridiculous.
atha merugururguru babhe yadi nsti krama ea nsti vrya |
arajjvalanena dahyamnnna hi nicikramiu kama grahtum || 5.37
37. Then he who was firm as Mount Meru addressed his father: If this is impossible,
then this course of mine is not to be hindered; it is not right to lay hold of one who
1
would escape from a house that is on fire.
jagataca yath dhruvo viyogo na tu dharmya vara tvaya viyoga |
38. As separation is inevitable to the world, but not for Dharma, 2 this separation is
preferable; will not death sever me helplessly, my objects unattained and myself
unsatisfied?
iti bhmipatirniamya tasya vyavasya tanayasya nirmumuko |
abhidhya na ysyatti bhyo vidadhe rakaamuttamca kmn || 5.39
39. The monarch, having heard this resolve of his son longing for liberation, and
having again exclaimed, He shall not go, set guards round him and the highest
pleasures.
sacivaistu nidarito yathvadbahumnt praaycca straprvam |
guru ca nivrito ruptai pravivevasatha tata sa ocan || 5.40
40. Then having been duly instructed3 by the counsellors, with all respect and
affection, according to the stras, and being thus forbidden with tears by his father,
the prince, sorrowing, entered into his palace.
calakudalacubitnanbhirghananivsavikapitastanbhi |
41. There he was gazed at by his wives with restless eyes, whose faces were kissed by
their dangling earrings, and whose bosoms were shaken with their thick-coming
sighs, as by so many young fawns.
Read nicikramium.
This accompanies the soul at death; cf. Manu VIII, 17.
3
Does this allude to Udyin? or should we translate it being shown the way?
2
ravangavilocantmabhvn vacanasparavapurguairjahra || 5.42

42. Bright like a golden mountain, and bewitching the hearts of the noble women, he
enraptured their ears, limbs, eyes, and souls by his speech, touch, form, and qualities.
vigate divase tato vimna vapu srya iva pradpyamna |
timira vijighsurtmabhs ravirudyanniva merumruroha || 5.43
43. When the day was gone, then, shining with his form like the sun, he ascended the
palace, as the rising sun ascends Mount Meru, desiring to dispel the darkness by his
own splendour.
adhiruhya sa vajrabhakticitra pravara kcanamsana sieve || 5.44
44. Having ascended, he repaired to a special golden seat decorated with
embellishments of diamond, with tall lighted candlesticks ablaze with gold, and its
interior filled with the incense of black aloe-wood.
tata uttamamuttamca nryo nii tryairupatasthuridrakalpam |
himavacchirasva cadragaure draviedrtmajamapsarogaaugh || 5.45
45. Then the noblest of women waited during the night on the noblest of men who
was like Indra himself, with a concert of musical instruments, as the crowds of
heavenly nymphs wait on the son of the Lord of wealth1 upon the summit of
Himavat, white like the moon.
paramairapi divyatryakalpai sa tu tairnaiva rati yayau na haram |
paramrthasukhya tasya sdhorabhinicikrami yato na reme || 5.46
46. But even by those beautiful instruments like heavenly music he was not moved to
pleasure or delight; since his desire to go forth from his home to seek the bliss of the
highest end was never lulled.
atha tatra suraistapovarihairakanihairvyavasyamasya buddhv |
yugapa
47. Then by the power of the heavenly beings most excellent in self-mortification,
the Akanihas, who knew the purpose of his heart, deep sleep was suddenly thrown
on that company of women and their limbs and gestures became distorted.2
Sc. Kuvera. I follow Professor Max Mllers suggested reading himavacchirasva for the MS.
himavadgirisra.
2
With this description of the sleeping women compare that in the Rmyana, V, 10.

abhavacchayit hi tatra kcidviniveya pracale kare kapolam |
dayitmapi rukmapattracitr kupitevkagat vihya vm || 5.48
48. One was lying there, resting her cheek on her trembling arm; leaving as in anger
her lute, though dearly loved, which lay on her side, decorated with gold-leaf.
vibabhau karalagnaveurany stanavisrastasituk ayn |
49. Another shone with her flute clinging to her hand, lying with her white garments
fallen from her bosom, like a river whose banks are smiling with the foam of the
water and whose lotuses are covered with a straight line of bees.1
navapukaragarbhakomalbhy tapanyojjvalasagatgadbhym |
sv
50. Another was sleeping,2 embracing her drum as a lover, with her two arms tender
like the shoot of young lotus and bearing their bracelets closely linked, blazing with
gold.
navahakabhastathny vasana ptamanuttama vasn |
ava vata nidray nipeturgajabhagn iva karikrakh || 5.51
51. Others, decked with new golden ornaments and wearing peerless yellow
garments, fell down alas! helpless with sleep, like the boughs of the Karikra
broken by an elephant.
avalabya gavkaprvamany ayit cpavibhugnagtrayai |
virarja vilabicruhr racit toraalabhajikeva || 5.52
52. Another, leaning on the side of a window, with her willow-form bent like a bow,
shone as she lay with her beautiful necklace hanging down, like a statue3 in an
archway made by art.
maikualadaapatralekha mukhapadma vinata tathparasy |
atapatramivrdhacakrana sthitakraavaghaita cake || 5.53
53. The lotus-face of another, bowed down, with the pinguent-lines on her person
rubbed by the jewelled earrings, appeared to be a lotus with its stalk bent into a halfcircle, and shaken by a duck standing on it.4
The bees represent the flute held in the lotus-like hand.

I would read tathpar.
3
alabhajik?
4
This is a hard verse, but the womens face above the bent body seems to be compared to the
duck standing on the flower and bending the stalk.
2

apar ayit yathopavi stanabhrairavamanyamnagtr |
upaguhya paraspara virejurbhujapaistapanyaprihryai || 5.54
54. Others, lying as they sat, with their limbs oppressed by the weight of their
bosoms, shone in their beauty, mutually clasping one another with their twining arms
decorated with golden bracelets.
mahat parivdin ca kcidvanitligya sakhmiva prasupt |
vijughra calatsuvarastr vadanenkulakarikojjvalena || 5.55
55. And another damsel lay sound asleep, embracing her big lute as if it were a
female friend, and rolled it about, while its golden strings trembled, with her own
face bright with her shaken earrings.
paava yuvatirbhujsadedavavisrasitacrupamany |
savilsarattattamrvorvivare ktamivbhinya iye || 5.56
56. Another lay, with her tabour,
apar na babhurnimlitkyo vipulkyo pi ubhabhruvo pi satya |

pratisakucitravidako savitaryastamite yath nalinya || 5.57
57. Others showed no lustre with their eyes shut, although they were really full-eyed
and fair-browed, like the lotus-beds with their buds closed at the setting of the
sun.
ithilkulamrdhaj tathny jaghanasrastavibhaukt |
aayia vikrakahastr gajabhagn pratiptitganeva || 5.58
58. Another, with her hair loose and dishevelled, and her skirts and ornaments fallen
from her loins, lay with her necklace in confusion, like a woman crushed by an
elephant and then dropped.
59. Others, helpless and lost to shame, though naturally self-possessed and endued
with all graces of person, breathed violently as they lay and yawned with their arms
distorted and tossed about.
[Ed: So Cowell, who apparently found it impossible to translate the rest of the verse. Johnson
was not so reticent, and rendered the verse: Another young woman lay, bringing her paava,
whose beautiful netting had slipped from her armpit, between her thighs, like a lover
exhausted at the end of his sport.]
animlitauklanicalkyo na vireju ayit gatsukalp || 5.60

60. Others, with their ornaments and garlands thrown off, unconscious, with their
garments spread out unfastened, their bright eyes wide open and motionless,
lay without any beauty as if they were dead.
61. Another, with fully-developed limbs, her mouth wide open, her saliva dropping,
and her person exposed, lay as though sprawling in intoxication, she spoke not,
but bore every limb distorted.
iti sattvakulnurparpa vividha sa pramadjana ayna |
62. Thus that company of women, lying in different attitudes, according to their
disposition and family, bore the aspect of a lake whose lotuses were bent down and
broken by the wind.
|| 5.63
63. Then having seen these young women thus lying distorted and with uncontrolled
gestures, however excellent their forms and graceful their appearance, the kings
son felt moved with scorn.
a |
vasanbharaaistu vacyamna purua strviayeu rgameti || 5.64
64. Such is the nature of women, impure and monstrous in the world of living
beings; but deceived by dress and ornaments a man becomes infatuated by a womans
attractions.
dhruvamatra na vardhayetpramda guasakalpahatastu rgameti || 5.65
65. If a man would but consider the natural state of women and this change
produced in them by sleep, assuredly he would not cherish his folly; but he is smitten
from a right will and so succumbs to passion.
iti tasya tadatara viditv nii nicikrami samudbabhva |
66. Thus to him having recognised that difference there arose a desire to escape in
the night; and then the gods, knowing his purpose, caused the door of the palace to
fly open.
agma || 5.67
67. Then he went down from the roof of the palace, scorning those women who lay
thus distorted; and having descended, undauntedly he went out first into the
courtyard.1
turagvacara sa bodhayitv javina chadakamitthamityuvca |
hayamnay
68. Having awakened his horses attendant, the swift Chadaka, he thus addressed
him: Bring me quickly my horse Kathaka,2 I wish to-day to go hence to attain
immortality.
vijane pi ca nthavnivsmi dhruvamartho bhimukha sa me ya ia || 5.69
69. Since such is the firm content which to-day is produced in my heart, and since
my determination is settled in calm resolve, and since even in loneliness I seem to
possess a guide, verily the end which I desire is now before me.
hriyameva ca sanati ca hitv ayit matpramukhe yath yuvatya |
70. Since abandoning all shame and modesty these women lay before me as they did,
and the two doors opened of their own accord, verily the time is come to depart for
my true health.
manasva parea codyamnasturagasynayane mati cakra || 5.71
71. Then, accepting his lords command, though he knew the purport of the kings
injunctions, as being urged by a higher power in his mind, he set himself to bring the
horse.
atha hemakhalnapravaktra laghua
balasattvajavatvaropapanna sa varva tamupninya bhartre || 5.72
72. Then he brought out for his master that noble steed, his mouth furnished with a
golden bit, his back lightly touched by the bed on which he had been lying, and
endued with strength, vigour, speed, and swiftness;3
Cf. Mahbh. II. 32.

Spelt in the MSS. sometimes Kahaka, but not always clear.
3
Read javatvaropapannam for MS. javatvalo-.
2
73. With a long chine, and root of the tail and heel, gentle, with short hair, back,
and ears, with his back, belly, and sides depressed and elevated, with broad
nostrils, forehead, hips, and breast.1
upaguhya sa ta vilavak kamalbhena ca stvayan karea |
madhurkaray gir asa dhvajinmadhyamiva praveukma || 5.74
74. The broad-chested hero, having embraced him, and caressing him with his lotuslike hand, ordered him with a gentle-toned voice, as if he were desirous to plunge
into the middle of an army:
bahua kaliatravo nirast samare tvmadhiruhya prthivena |
75. Oftentimes have evil enemies been overthrown by the king when mounted on
thee; do thou, O best of steeds, so exert thyself that I too may obtain the highest
immortality.2
sulabh khalu sayuge sahy viayvptasukhe dhanrjane v |
puruasya tu durlabh sahy patitasypadi dharmasaraye v || 5.76
76. Companions are easy to be found in battle or in the happiness obtained by
winning worldly objects or in attaining wealth; but companions are hard for a man
to find who has fallen into misfortune or when he flies for refuge to Dharma.
iha caiva bhavati ye sahy kalue dharmai dharmasaraye v |
avagacchati me yathtartm niyata te pi janstadaabhja || 5.77
77. And yet all those who in this world are companions, whether in sinful custom or
in seeking for Dharma, as my inner soul now recognises, they too are verily
sharers in the common aim.
tadida parigamya dharmayukta mama niryamato jagaddhitya |
turagottama vegavikrambhy prayatasvtmahite jagaddhite ca || 5.78
78. Since then, when I attain this righteous end, my escape from hence will be for
the good of the world, O best of steeds, by thy speed and energy, strive for thine
own good and the good of the world.
1
2
Cf. the description in Shakespeares Venus and Adonis.

Yathvat = yath.
sitamasitagatidyutirvapumn raviriva radamabhramruroha || 5.79

79. Thus having exhorted the best of steeds like a friend to his duty, he, the best of
men, longing to go to the forest, wearing a noble form, in brightness like fire, 1
mounted the white horse as the sun an autumnal cloud.
atha sa pariharannithacaa parijanabodhakara dhvani sadava |
vigatahanurava prataheacakitavimuktapadakram jagma || 5.80
80. Then that good steed, avoiding all noises which would sound startling in the dead
of night and awaken the household, all sound of his jaws hushed and his neighing
silenced, went forth, planting his hurrying steps at full speed.
kanakavalayabhitaprakohai kamalanibhai kamalni ca pravidhya |
avanatatanavastato sya yakcakitagaterdadhire khurn kargrai || 5.81
81. With their lotus-like hands, whose fore-arms were adorned with golden bracelets,
the Yakas, with their bodies bent down, threw lotuses and bore up his hoofs as he
rushed in startled haste.
82. The city-roads which were closed with heavy gates and bars, and which could be
with difficulty opened2 even by elephants, flew open of their own accord without
noise, as the prince went through.
pitaramabhimukha suta ca bla janamanuraktamanuttam ca lakmm |
83. Firm in his resolve and leaving behind without hesitation his father who turned
ever towards him,3 and his young son, his affectionate people and his unparalleled
magnificence, he then went forth out of his fathers city.
atha sa vikacapakajyatka puramavalokya nanda sihandam |
84. Then he with his eyes long and like a full-blown lotus, looking back on the city,
uttered a sound like a lion, Till I have seen the further shore of birth and death I
will never again enter the city called after Kapila.
Asitagati seems here used like

, fire.
Apadhriyante MSS., but I read apvri-.
3
Abhimukham.
2

iti vacanamida niamya tasya draviapate pariadga nanadu | 5.85
pramuditamanasaca devasagh vyavasitapraamaasire smai ||
85. Having heard this his utterance, the troops of the court of the Lord of wealth1
rejoiced; and the hosts of the gods, triumphing, wished him a successful
accomplishment of his purpose.
hutavahavapuo divaukaso nye vyavasitamasya dukara viditv |
86. Other heavenly beings with forms bright like fire, knowing that his purpose was
hard to fulfil, produced a light on his dewy path like the rays of the moon issuing
from the rift of a cloud.
harituragaturagavatturaga sa tu vicaran manasva codyamna |
aruaparuabhramatarka sarasabahni jagma yojanni || 5.87
87. But he with his horse like the horse of Indra, the lord of bay horses, hurrying on
as if spurred in his mind, went over the leagues full of many conflicting emotions,2
the sky all the while with its cloud-masses checkered with the light of the dawn.
iti rbuddhacarite mahkvye bhinikramao nma pacama sarga || 5 ||
[Such is the fifth chapter in the great poem ri Buddhacarita,
called Flight]
1
2
Sc. the Yakas.

Or perhaps six leagues.
Book VI: [Chadakanivartana]

[The Dismissal of Chadaka]
tato muhrte bhyudite jagaccakui bhskare |
1. Then when the sun, the eye of the world, was just risen, he, the noblest of men,
suptavivastaharia svasthasthitavihagamam |
2. Its deer all asleep in quiet trust, its birds tranquilly resting, seeing it he too
became restful, and he felt as if his end was attained.
3. For the sake of ending his wonder and to show reverence for the penances
1
observed, and as expressing his own conformity therewith, he alighted from the
back of his horse.
avatrya ca paspara nistramiti vjinam |
chadaka cbravt prta snpayanniva caku || 6.4
4. Having alighted, he stroked the horse, exclaiming, All is saved, and he spoke
well-pleased to Chadaka, bedewing him as it were with tears from his eyes :
ima trkyopamajava turagamanugacchat |
darit saumya madbhaktirvikramacyamtmana || 6.5
5. Good friend, thy devotion to me and thy courage of soul have been proved by thy
2
thus following this steed whose speed is like that of Trkya.
6. Bent even though I am on other business, I am wholly won in heart by thee,

one who has such a love for his master, and at the same time is able to carry out his
wish.
Sv cnuvartit rakan. [The Tibetan has the obscure ragi rjessu baruva la =
sva+anu+rakan? H.W.]
2
An old mythic representation of the sun as a horse.

asnigdho pi samartho sti nismarthyo pi bhaktimn |
bhaktimscaiva aktaca durlabhastvadvidho bhuvi || 6.7
7. One can be able without affection, and affectionate though unable; but one like
thee, at once affectionate and able, is hard to find in the world.
tatprto smi tavnena mahbhgena karma |
8. I am pleased with this noble action of thine; this feeling is seen towards me, even
though I am regardless of conferring rewards.
ko janasya phalasthasya na sydabhimukho jana |
janbhavati bhyiha svajano pi viparyaye || 6.9
9. Who would not be favourably disposed to one who stands to him as bringing him
reward? but even ones own people commonly become mere strangers in a reverse of
1
fortune.
kulrtha dhryate putra portha sevyate pit |
ayliyati jagannsti nikrasvat || 6.10
10. The son is maintained for the sake of the family, the father is honoured for the
sake of our own (future) support; the world shows kindness for the sake of hope;
there is no such a thing as unselfishness without a motive.
nivartasvvamdya saprpto smpsita vanam || 6.11
11. Why speak many words? in short, thou hast done me a very great kindness; take
now my horse and return, I have attained the desired wood.
ityuktv sa mahbhuranuasacikray |
bhanyavamucysmai sataptamanase dadau || 6.12
12. Thus having spoken, the mighty hero in his desire to show perfect gentleness 2
unloosed his ornaments and gave them to the other, who was deeply grieved.
mukuoddptakarma maimdya bhsvaram |
bruvan vkyamida tasthau sditya iva madara || 6.13
13. Having taken a brilliant jewel whose effect illumined his diadem, he stood,
uttering these words, like the mountain Mandara with the sun resting on it:
Janbhavati may be a quaint expression for parajano bhavati,this seems the meaning of the
Tibetan. Or we might read janyo bhavati.
2
(for
), see Pini V, 1, 130 gaa.
ye || 6.14
14. By thee with this jewel, O Chada, having offered him repeated obeisance, the
king, with his loving confidence still unshaken, must be enjoined to stay his grief.
jarmaraanrtha pravio smi tapovanam |
na khalu svargatarea nsnehena na manyun || 6.15
15. I have entered the ascetic-wood to destroy old age and death, with no thirst
for heaven, with no lack of love nor feeling of anger.
tadevamabhinikrta na m ocitumarhasi |
bhtvpi hi cira lea klena na bhaviyati || 6.16
16. Do not think of mourning for me who am thus gone forth from my home;
union, however long it may last, in time will come to an end.
dhruvo yasmcca vileastasmnmokya me mati |
viprayoga katha na sydbhyo pi svajandibhi || 6.17
17. Since separation is certain, therefore is my mind fixed on liberation; how shall
there not be repeated severings from ones kindred?
okatygya nikrta na m ocitumarhasi |
okahetuu kmeu sakt ocystu rgia || 6.18
18. Do not think of mourning for me who am gone forth to leave sorrow behind; it
is the thralls of passion, who are attached to desires, the causes of sorrow, for whom
thou shouldst mourn.
aya ca kila prvemasmka nicaya sthira |
iti dydabhtena na ocyo smi path vrajan || 6.19
19. This was the firm persuasion of our predecessors, I as one departing by a
common road am not to be mourned for by my heir.
bhavati hyarthadyd puruasya viparyaye |
20. At a mans death there are doubtless heirs to his wealth; but heirs to his merit
are hard to find on the earth or exist not at all.
yadapi sydasamaye yto vanamasviti |
aklo nsti dharmasya jvite cacale sati || 6.21
21. Even though thou sayest, He is gone at a wrong time to the wood, there is
no wrong time for religious duty (dharma), life being fragile as it is.

tasmdadyaiva me reyacetavyamiti nicaya |
22. Therefore my determination is, I must seek my supreme good this very day;
what confidence can there be in life, when death stands as our adversary?"
evamdi tvay saumya vijpyo vasudhdhipa |
prayatethstath caiva yath m na smaredapi || 6.23
23. Do thou address the king, O friend, with these and such-like words; and do thou
use thy efforts so that he may not even remember me.
api nairguyamasmka vcya narapatau tvay |
nairguyttyajyate sneha snehatygnna ocyate || 6.24
24. Yea, do thou repeat to the king our utter unworthiness; through unworthiness
affection is lost, and where affection is lost, there is no sorrow.
iti vkyamida rutv chada satpaviklava |
25. Having heard these words, Chada, overwhelmed with grief, made reply with
folded hands, his voice choked by tears :
anena tava bhvena bdhavysadyin |
bharta sdati me ceto nadpaka iva dvipa || 6.26
26. At this state of mind of thine, causing affliction to thy kindred, my mind, O my
lord, sinks down like an elephant in the mud of a river.
27. To whom would not such a determination as this of thine cause tears, even if his
heart were of iron, how much more if it were throbbing with love?
vimnaayanrha hi saukumryamida kva ca |
kharadarbhkuravat tapovanamah kva ca || 6.28
28. Where1 is this delicacy of limb, fit to lie only in a palace, and where is the
ground of the ascetic forest, covered with the shoots of rough kusa grass?
A common expression (which occurs also in Persian poetry) to imply the incompatibility of
two things.
baltkrea tanntha daivenaivsmi krita || 6.29

29. When, on hearing thy resolve, I first brought thee this horse, it was fate only,
O my lord, which made me do it, mastering my will.
katha hytmavao jnan vyavasyamima tava |
upnayeya turaga oka kapilavastuna || 6.30
30. But how could I, O king, by mine own will, knowing this thy decision, carry
back the horse to the sorrow of Kapilavastu?
tannrhasi mahbho vihtu putrallasam |
31. Surely thou wilt not abandon, O hero, that fond old king, so devoted to his son,
as a heretic might the true religion?
savardhanaparirt dvity t ca mtaram |
32. And her, thy second mother, worn with the care of bringing thee up, thou wilt
not surely forget her, as an ingrate a benefit?
blaputr guavat kulalghy pativratm |
devmarhasi na tyaktu klva prptmiva riyam || 6.33
33. Thou wilt not surely abandon thy queen, endowed with all virtues, illustrious for
her family, devoted to her husband and with a young son, as a coward the royal
dignity within his reach?
blamarhasi na tyaktu vyasanvottama yaa || 6.34
34. Thou wilt not abandon the young son of Yaodhar, worthy of all praise, thou
the best of the cherishers of religion and fame, as a dissolute spendthrift his choicest
glory?
m nrhasi vibho tyaktu tvatpdau hi gatirmama || 6.35
35. Or even if thy mind be resolved to abandon thy kindred and thy kingdom, thou
wilt not, O master, abandon me, thy feet are my only refuge.

nsmi ytu pura akto dahyamnena cetas |
tvmaraye parityajya sumitra iva rghavam || 6.36
36. I cannot go to the city with my soul thus burning, leaving thee behind in the
forest as Sumitra1 left the son of Raghu.
vakymyucitadaritvtki tavtapuri v || 6.37
37. What will the king say to me, returning to the city without thee? or what shall I
say to thy queens by way of telling them good news?
yadapytthpi nairguya vcya narapatviti |
ki tadvakymyabhta te nirdoasya muneriva || 6.38
38. As for what thou saidst, "thou must repeat my unworthiness to the king" how
shall I speak what is false of thee as of a sage without a fault?
jihvay sajjamnay |
aha yadyapi v bry kastacchraddhtumarhati || 6.39
39. Or even if I ventured to speak it with a heart ashamed and a tongue cleaving to
my mouth, who would think of believing it?
yo hi cadramasastaikya kathayecchraddadhta v |
sa dostava doaja kathayecchraddadhta v || 6.40
40. He who would tell of or believe the fierceness of the moon, might tell of or
believe thy faults, O physician of faults.
snukroasya satata nitya karuavedina |
rtasva prasda me || 6.41
41. Him who is always compassionate and who never fails to feel pity, it ill befits to
abandon one who loves, turn back and have mercy on me.
iti okbhibhtasya rutv chadasya bhitam |
dat vara || 6.42
42. Having heard these words of Chada overcome with sorrow, self-possessed
with the utmost firmness the best of speakers answered:
This is the Samantra of the Rmyaa II, 57.

madviyoga prati cchada satpastyajyatmayam |
43. Abandon this distress, Chada, regarding thy separation from me, change is
inevitable in corporeal beings who are subject to different births.
svajana yadyapi snehnna tyajeya mumukay |
44. Even if I through affection were not to abandon my kindred in my desire for
liberation, death would still make us helplessly abandon one another.
tasy niphalayatny kvha mtu kva s mama || 6.45
45. She, my mother, by whom I was borne in the womb with great thirst and pains,
where am I now with regard to her, all her efforts fruitless, and where is she with
regard to me?
niyata viprayogtastath bhtasamgama || 6.46
46. As birds go to their roosting-tree and then depart, so the meeting of beings
inevitably ends in separation.
sametya ca yath bhyo vyapayti valhak |
sayogo viprayogaca tath me prin mata || 6.47
47. As clouds, having come together, depart asunder again, such I consider the
meeting and parting of living things.
yasmdyti ca loko ya vipralabhya parasparam |
mamatva na kama tasmtsvapnabhte samgame || 6.48
48. And since this world goes away, each one of us deceiving the other, it is not
right to think anything thine own in a time of union which is a dream.
sahajena viyujyate parargea pdap |
anyennyasya vilea ki punarna bhaviyati || 6.49
49. Since the trees are parted from the innate colour of their leaves, why should
there not still more be the parting of two things which are alien to each other?
tadeva sati satpa m kr saumya gamyatm |
labate yadi tu sneho gatvpi punarvraja || 6.50
50. Therefore, since it is so, grieve not, my good friend, but go; or if thy love
lingers, then go and afterwards return.

brycsmsvankepa jana kapilavastuni |
tyajyat tadgata sneha ryat csya nicaya || 6.51
51. Say, without reproaching us, to the people in Kapilavastu, Let your love for him
be given up, and hear his resolve.
52. Either he will quickly come back, having destroyed old age and death; or else he
will himself perish, having failed in his purpose and lost hold of every support."
iti tasya vaca rutv kathakasturagottama |
jihvay lilihe pdau vpamua mumoca ca || 6.53
53. Having heard his words, Kathaka, the noblest of steeds, licked his feet with his
tongue and dropped hot tears.
jlin svastikkena vakramadhyena pin |
mamara kumrasta babhe ca vayasyavat || 6.54
54. With his hand whose fingers were united with a membrane and which was
marked with the auspicious svastika, and with its middle part curved,1 the prince
stroked him and addressed him like a friend:
muca kathaka m vpa dariteya sadavat |
55. Shed not tears, Kathaka, this thy perfect equine nature has been proved,
bear with it, this thy labour will soon have its fruit.
kodasi kcanabhakticitra vildivviamudbabarha || 6.56
56. Then seizing the sharp jewelled sword which was in Chadakas hand, he
resolutely drew out from the sheath the blade decked with golden ornaments, like a
serpent from its hole.
niksya ta cotpalapattranla ciccheda citra mukua sakeam |
vikryamukamatarke cikepa caina sarasva hasam || 6.57
57. Having drawn it forth, dark blue like a blue lotus petal, he cut his decorated tiara
and his hair, and he tossed it with its scattered muslin into the air as a grey goose
into a lake.
Professor Keilhorn suggests cakra-madhyena, with a wheel in its centre, cf. VIII, 55.
yathvadena divi devasagh divyairvieairmahay ca cakru || 6.58

58. And the heavenly beings, with a longing to worship it, seized it respectfully as it
was thrown up; and the divine hosts paid it due adoration in heaven with celestial
honours.
muktv tvalakrakalatra
6.59
59. Having thus divorced his ornaments and banished all royal magnificence from
his head, and seeing his muslin floating away like a golden goose, the stedfast prince
desired a sylvan dress.
kyavastro bhiyayau sampa ta kyarjaprabhavo bhyuvca || 6.60
60. Then a celestial being, wearing the form of a hunter, pure in heart, knowing his
thoughts, approached near him in dark-red garments; and the son of the kya king
thus addressed him:
61. Thy red garments are auspicious, the sign of a saint; but this destructive bow is
not befitting; therefore, my good friend, if there is no strong preference in the
matter, do thou give me that dress and take this of mine.
vydho bravtkmada kmamr
arthastu akropama yadyanena hata pratcchnaya uklametat || 6.62
1
62. The hunter replied, It has given me my desire, O giver of desires, as by this I
have inspired animals with confidence and then killed them; but if thou hast need of
it, O thou who art like Indra, accept it at once and give me the white dress.
parea harea tata sa vanya jagrha vso ukamutsasarja |
vydhastu divya vapureva bibhrat tacchuklamdya diva jagma || 6.63
63. With extreme joy he then took that sylvan dress and gave away the linen one;
and the hunter, assuming his heavenly form, having taken the white garment, went to
heaven.
I have taken rt as from + r, but Professor Keilhorn suggests that it might mean near.
Although in this dress I make the deer come confidently close to me and then kill them, yet
take it if you want it. [The Tibetan seems to have read kmasrt,dodpa sinpo las,
from essence of desire. H.W.]

tata kumraca sa cvagopastasmistath yti visismiyte |
rayake vsasi caiva bhyastasminnakr bahumnamu || 6.64
64. Then the prince and the attendant of the horse were filled with wonder as he was
thus going, and forthwith they paid great honour anew to that sylvan dress.
yenramastena yayau mahtm sadhybhrasavta ivdrirja || 6.65
65. Then the great-souled one, having dismissed the weeping Chada, and wearing
his fame veiled by the sign of the red garment, went towards the hermitage, like the
king of mountains wrapped in an evening cloud.
66. While his master, thus regardless of his kingdom, was going to the ascetic-wood
in mean garments, the groom, tossing up his arms, wailed bitterly and fell on the
ground.
vilokya bhyaca ruroda sasvara haya bhujbhymupaguhya kathakam |
tato niro vilapanmuhurmuhuryayau arrea pura na cetas || 6.67
67. Having looked again he wept aloud, and embraced the horse Kathaka with his
arms; and then, hopeless and repeatedly lamenting, he went in body to the city, not
in soul.
kvacitpradadhyau vilalpa ca kvacit kvacitpracaskhla papta ca kvacit |
ato vrajan bhaktivaena dukhitacacra bahvravaa pathi kriy || 6.68
68. Sometimes he pondered, sometimes he lamented, sometimes he stumbled, and
sometimes he fell; and so going along, wretched through his devoted attachment, he
performed all kinds of actions in the road without conscious will.
iti rbuddhacarite mahkvye chadakanivartana nma aha sarga || 6 ||
[Such is the sixth chapter in the great poem ri Buddhacarita,
called The Dismissal of Chadaka]
Book VII: [Tapovanapraveo]

[Entry into the Penance Grove]
ukha rudata chada vanacchadatay nirstha |
sarvrthasiddho vapubhibhya tamrama siddhamiva prapede || 7.1
1. Then having left the weeping tear-faced Chada, indifferent to all things in his
longing for the forest, he by whom all objects are accomplished, overpowering the
place by his beauty, entered that hermitage as if it were fully blessed.
lakmviyukto pi arralakmy caki sarvrami jahra || 7.2
2. He the prince with a gait like the lions, having entered that arena of deer, himself
like a deer, by the beauty of his person, even though bereft of his magnificence,
attracted the eyes of all the dwellers in the hermitage.
sthit hi hastasthayugstathaiva kauthalccakradhar sadr |
3. The drivers of wheeled carriages also, with their wives, stood still in curiosity,
holding the yokes in their hands, they gazed on him who was like Indra, and
moved not, standing like their beasts of burden with their heads half bent down.
viprca gatv bahiridhmaheto prpt samitpupapavitrahast |
4. And the Brhmans who had gone outside for the sake of fuel, having come with
their hands full of fuel, flowers, and kusa grass, pre-eminent as they were in
penances, and proficients in wisdom, went to see him, and went not to their cells.
amatam |
5. Delighted the peacocks uttered their cries, as if they had seen a dark-blue cloud
rising up; and leaving the young grass and coming forward, the deer with restless
1
eyes and the ascetics who grazed like deer stood still.
6. Beholding him, the lamp of the race of Ikvku, shining like the rising sun,
even though their milking was over, being filled with joy, the oblation-giving cows
poured forth their milk.
A form of ascetic observance, see Mahbh. I, 3644; V, 4072. Cf. infra, loka (verse) 15.

kacidvasnmayamaama sytsydavinoranyataracyuto tra |
ucceruruccairiti tatra vcastaddarandvismayaj munnm || 7.7
7. It is one of the eight Vasus or one of the two Avins, descended here, these
words arose, uttered aloud by the sages in their astonishment at seeing him.
lekharabhasyeva vapurdvitya dhmeva lokasya carcarasya |
vatra || 7.8
8. Like a second form of the lord of the gods, 1 like the personified glory of the
universe, he lighted up the entire wood like the sun come down of his own accord.
tata sa tairramibhiryathvadabhyarcitacopanimatritaca |
pratyarcay
9. Then he, being duly honoured and invited to enter by those dwellers in the
hermitage, paid his homage to the saints, with a voice like a cloud in the rainy
season.2
a svargbhikmena vimokakma |
tamrama so nucacra dhrastapsi citri nirkama || 7.10
10. He, the wise one, longing for liberation, traversed that hermitage filled with the
holy company desirous of heaven, gazing at their strange penances.
tapovikrca nirkya saumyastapovane tatra tapodhannm |
tapasvina kacidanuvrajata tattva vijijsurida babhe || 7.11
11. He, the gentle one, having seen the different kinds of penance practised by the
ascetics in that sacred grove, desiring to know the truth, thus addressed one of the
ascetics who was following him:
tatprvamadyramadarana me yasmdima dharmavidhi na jne |
12. Since this to-day is my first sight of a hermitage I do not understand this rule of
penance; therefore will your honour kindly explain to me what resolve possesses
each one of you.
tato dvijti sa tapovihra kyarabhyarabhavikramya |
kramena tasmai kathaycakra tapoviea tapasa phala ca || 7.13
13. Then the Brhman well-versed in penance told in order to that bull of the kyas,
a very bull in prowess, all the various kinds of penance and the fruit thereof.
1
2
Lekharabha is a rare name of Indra.

A conjectural reading.

agrmyamanna salilaprarha parni toya phalamlameva |
yath
14. Uncultivated food, growing out of the water, leaves, water, and roots and fruits,
this is the fare of the saints according to the sacred texts; but the different
alternatives of penance vary.
kecidbhujagai saha vartayati valmkabht iva mrutena || 7.15
15. Some live like the birds on gleaned corn, others graze on grass like the deer,
others live on air with the snakes, as if turned into ant-hills.1
16. Others win their nourishment with great effort from stones, others eat corn
ground with their own teeth; some, having boiled for others, dress for themselves
what may chance to be left.
kecijjalaklinnajakalp dvi pvaka juhvati matraprvam |
mnai sama kecidapo vighya vasati krmollikhitai arrai || 7.17
17. Others, with their tufts of matted hair continually wet with water, twice offer
oblations to Agni with hymns; others plunging like fishes into the water dwell there
with their bodies scratched by tortoises.
m|
dukhena mrgea sukha kiyati dukha hi dharmasya vadati mlam ||
7.18
18. By such penances endured for a time, by the higher they attain heaven, by the
lower the world of men; by the path of pain they eventually dwell in happiness,
pain, they say, is the root of merit.
ityevamdi dvipadedravatsa rutv vacastasya tapodhanasya |
19. The kings son, having heard this speech of the ascetic, even though he saw no
lofty truth in it,2 was not content, but gently uttered these thoughts to himself:
1
2
Cf. the legend of the princess Sukany, given in Wilsons note, Hindu Drama, I, p. 263.
Cf. Beal, 517 (or perhaps though he had not himself yet attained the highest truth).

dukhtmaka naikavidha tapaca svargapradhna tapasa phala ca |
lokca sarve parimavata svalpe rama khalvayamramm || 7.20
20. The penance is full of pain and of many kinds, and the fruit of the penance is
mainly heaven at its best, and all the worlds are subject to change; verily the labour
of the hermitages is spent for but little gain.
riya ca badhn viayca hitv ye svargahetau niyama carati |
te viprayukt khalu gatukm mahattara sva vanameva bhya || 7.21
21. Those who abandoning wealth, kindred, and worldly objects, undertake vows for
the sake of heaven, they, when parted, only wish to go to a still greater wood of
1
their own again.
kyaklam
sasradonaparkamo dukhena so nvicchati dukhameva || 7.22
22. He who by all these bodily toils which are called penances, seeks a sphere of
action for the sake of desire, not examining the inherent evils of mundane
existence, he only seeks pain by pain.
trsaca nitya maratprajn yatnena cecchati puna prastim |
23. There is ever to living creatures fear from death, and they with all their efforts
seek to be born again; where there is action, there must inevitably be death, he is
always drowned therein, just because he is afraid.
ihrthameke praviati kheda svargrthamanye ramampnuvati |
sukhrtham
24. Some undergo misery for the sake of this world, others meet toil for the sake of
heaven; all living beings, wretched through hope and always missing their aim, fall
certainly for the sake of happiness into misery.
prjai samnena pariramea krya tu tadyatra punarna kryam || 7.25
25. It is not the effort itself which I blame, which flinging aside the base pursues
a high path of its own; but the wise, by all this common toil, ought to attain that state
in which nothing needs ever to be done again.
Their desired heaven will only be a fresh penance-grove.

arrap tu yadha dharma sukha arrasya bhavatyadharma |
dharmea cpnoti sukha paratra tasmdadharma phalatha dharma || 7.26
26. If the mortification of the body here is religion, then the bodys happiness is only
irreligion; but by religion a man obtains happiness in the next world, therefore
religion here bears irreligion as its fruit.
yata arra manaso vaena pravartate vpi nivartate v |
27. Since it is only by the minds authority that the body either acts or ceases to act,
therefore to control the thought is alone befitting, without the thought the body is
like a log.
ye cpi bhy puru phalebhyo bhgypardhena parmukhatvt || 7.28
28. If merit is gained by purity of food, then there is merit also in the deer; and in
those men also who live as outcasts from all enjoyments, through being estranged
from them by the fault of their destiny.
dukhe bhisadhistvatha puyahetu sukhe pi kryo nanu so bhisadhi |
atha prama na sukhe bhisadhirdukhe prama nanu nbhisadhi ||
7.29
29. If the deliberate choice of pain is a cause of merit, why should not that same
choice be directed to pleasure? If you say that the choice of pleasure carries no
authority, is not the choice of pain equally without authority?
tathaiva ye kar
30. So too those who for the sake of purifying their actions, earnestly sprinkle water
on themselves, saying, "this is a sacred spot," even there this satisfaction resides
only in the heart, for waters will not cleanse away sin.
tasmdguneva paraimi trthampastu nisaayampa eva || 7.31
31. The water which has been touched by the virtuous, that is the spot, if you
wish for a sacred spot on the earth; therefore I count as a place of pilgrimage only
the virtues of a virtuous man,1 water without doubt is only water.
Gun eva?

iti sma tattadbahuyuktiyukta jagda csta ca yayau vivasvn |
32. Thus he uttered his discourse full of various arguments, and the sun went down
into the west; then he entered the grove where penances had now ceased and whose
trees were gray with the smoke of the (evening) oblations;
33. Where the sacred fires had been duly transferred when kindled to other spots,
all crowded with the holy hermits who had performed their ablutions, and with the
shrines of the gods murmuring with the muttered prayers, it seemed all alive like
the full service of religion in exercise.
kcinnistatra nikarbha parkamaca tapsyuvsa |
sarva parikepya tapaca matv tasmttapaketrataljjagma || 7.34
34. He spent several nights there, himself like the moon, examining their penances;
and he departed from that penance-field, feeling that he had comprehended the
whole nature of penance.
anvavrajannramiastatasta tadrpamhtmyagatairmanobhi |
dedanryairabhibhyamnnmahrayo dharmamivpaytam || 7.35
35. The dwellers of the hermitage followed him with their minds fixed on the
greatness of soul visible in his person, as if they were great seers beholding Religion
herself, withdrawn from a land invaded by the base.
tato javalkalacrakhelstapodhancaiva sa tndadara |
36. Then he looked on all those ascetics with their matted hair, bark garments, and
rag-strips waving, and he stood considering their penances under an auspicious and
noble tree by the way-side.
dhaca te bahumnaprva kalena smn giramityuvca || 7.37
37. Then the hermits having approached stood surrounding the best of men; and an
old man from among them thus addressed him respectfully in a gentle voice:
tvayygate pra ivramo bhtsapadyate nya iva prayte |
tasmdima nrhasi tta htu jijviordehamiveamyu || 7.38
38. At thy coming the hermitage seems to have become full, it becomes as it were
empty when thou art gone, therefore, my son, thou wilt not surely desert it, as the
loved life the body of one who wishes to live.

brahmarirjarisurarijua puya sampe himavn hi aila |
tapsi tnyeva tapodhann yatsanikardbahulbhavati || 7.39
39. In front stands the holy mountain Himavat, inhabited by Brahmaris, rjaris,
and suraris; by whose mere presence the merit of these penances becomes multiplied
to the ascetics.
trthni puynyabhitastathaiva sopnabhtni nabhastalasya |
juni dharmtmabhirtmavadbhirdevaribhicaiva mahribhica || 7.40
40. Near us also are holy spots of pilgrimage, which become ladders to heaven;
loved by divine sages and saints whose souls are intent on devotion and who keep
their souls in perfect control.
itaca bhya kamamuttaraiva diksevitu dharmavieaheto |
na hi kama dakiato budhena pada bhavedekamapi praytum || 7.41
41. From hence, again, the Northern quarter is especially to be fitly followed for the
sake of preeminent merit; even one who was wise starting towards the south could
not advance one single step.
tapovane sminnatha nikriyo v sakradharm patito ucirv |
42. Hast thou seen in this sacred grove one who neglects all ceremonies or who
follows confused ceremonies or an outcast or one impure, that thou dost not desire to
dwell here? Speak it out, and let the abode be welcomed.
ime hi vchati tapasahya taponidhnapratima bhavatam |
43. These hermits here desire thee as their companion in penance, thee who art like
a storehouse of penance, to dwell with thee who art like Indra would bring
ityevamukte sa tapasvimadhye tapasvimukhyena manimukhya |
apratija sva bhvamatargatamcacake || 7.44
44. He, the chief of the wise, when thus addressed in the midst of the ascetics by
their chiefhaving resolved in his mind to put an end to all existence thus uttered
his inward thought:
evavidhairm prati bhvajtai prti partm janitaca mrga || 7.45

45. The upright-souled saints, the upholders of religion, become the very ideal of our
own kindred through their delight in showing hospitality; by all these kind feelings
of thine towards me affection is produced in me and the path which regards the self
as supreme1 is revealed.
ratica me dharmanavagrahasya vispadit saprati bhya eva || 7.46
46. I seem to be all at once bathed by these gentle heart-touching words of thine, and
the joy now throbs in me once more which I felt when I first grasped the idea of
dharma.
ptn |
ysymi hitveti mampi dukha yathaiva badhstyajatastathaiva || 7.47
47. There is sorrow to me when I reflect that I shall have to depart, leaving you who
are thus engaged, you who are such a refuge and who have shown such excessive
kindness to me, just as there was when I had to leave my kindred behind.
svargya yumkamaya tu dharmo mambhilastvapunarbhavya |
48. But this devotion of yours is for the sake of heaven, while my desire is that
there may be no fresh birth; therefore I wish not to dwell in this wood; the nature of
cessation is different from that of activity.
tannratirme na parpacro vandito yena parivrajmi |
dharme sthit prvayugnurpe sarve bhavato hi mahrikalp || 7.49
49. It is not therefore any dislike on my part or the wrong conduct of another,
which makes me go away from this wood; for ye are all like great sages, standing
fast in the religious duties which are in accordance with former ages.
rutv kumrasya tapasvinaste vieayukta bahumnamyu || 7.50
50. Then having heard the princes discourse, gracious and of deep meaning, gentle,
strong, and full of dignity, the ascetics paid him especial honour.
Obscure, cf. Mahbh. V, 1593.

kaciddvijastatra tu bhasmay pru ikh dravacravs |
pigalkastanudrghaghoa kuodahasto giramityuvca || 7.51
51. But a certain Brhman who was lying there in the ashes, tall and wearing his hair
in a tuft, and clothed in the bark of trees, with reddish eyes and a thin long nose, and
carrying a pot with water1 in his hand, thus lifted his voice:
svargpavargau hi vicrya samyagyasypavarge matirasti so sti || 7.52
52. O sage, brave indeed is thy purpose, who, young as thou art, hast seen the evils
of birth; he who, having pondered thoroughly heaven and liberation, makes up his
mind for liberation, he is indeed brave!
yajaistapobhirniyamaica taistai svarga yiysati hi rgavata |
rgea srdha ripueva yuddhv moka parpsati tu sattvavata || 7.53
53. By all those various sacrifices, penances and vows the slaves of passion desire to
go to heaven; but the strong, having battled with passion as with an enemy, desire to
obtain liberation.
tadbuddhire yadi nicit te tra bhavn gacchatu vidhyakoham |
asau munistatra vasatyaro yo naihike reyasi labdhacaku || 7.54
54. If this is thy settled purpose, go quickly to Vidhyakoha; the Muni Ara lives
there who has gained an insight into absolute bliss.
tasmdbhavchroyati tattvamrga saty rucau sapratipatsyate ca |
yath tu paymi matistavai tasypi ysyatyavadhya buddhim || 7.55
55. From him thou wilt hear the path to truth, and if thou hast a desire for it, thou
wilt embrace it; but as I foresee, this purpose of thine will go on further, after having
rejected his theory.
puvaghoa vipulyatka tmrdharoha sitatkadaram |
ida h
56. With the nose of a well-fed horse, large long eyes, a red lower lip, white sharp
teeth, and a thin red tongue, this face of thine will drink up the entire ocean of
what is to be known.
Conjectural. Dr. von Bhtlingk suggests kuvahasto, the back of whose hand was like a
kua.

gabhrat y bhavatastvagdh y dptat yni ca lakani |
57. That unfathomed depth which characterises thee, that majesty and all those signs
of thine, they shall win a teachers chair in the earth which was never won by
sages even in a former age.
vidhivadanuvidhya te pi ta praviviurramiastapovanam || 7.58
58. The prince replied, Very well, and having saluted the company of sages he
departed; the hermits also having duly performed to him all the rites of courtesy
entered again into the ascetic grove.
iti rbuddhacarite mahkvye tapovanapraveo nma saptama sarga || 7 ||
[Such is the seventh chapter in the great poem ri Buddhacarita,
called Entry into the Penance Grove]
Book VIII: [Atapuravilpo]

[Lamentations in the Palace]
tatasturagvacara sa durmanstath vana bhartari nirmame gate |
cakra yatna pathi okavigrahe tathpi caivru na tasya cikipe || 8.1
1. Meanwhile the attendant of the horse, in deep distress, when his unselfish master
thus went into the forest, made every effort in the road to dissolve1 his load of
sorrow, and yet in spite of it all not a tear dropped from him.
yamekartrea tu bharturjay jagma mrga saha tena vjin |
iyya bharturviraha vicitayastameva pathnamahobhiraabhi || 8.2
2. But the road which by his lords command he had traversed in one night with that
horse, that same road he now travelled in eight days, pondering his lords absence.
hayaca saujasvi cacra kathakastatma bhvena babhva nirmada |
3. And the horse Kathaka, though he still went on bravely, flagged and had lost all
spirit in his heart; and decked though he was with ornaments, he had lost all his
beauty when bereft of his master.
kudhnvito pyadhvani apamabu v yath pur nbhinanada ndade || 8.4
4. And turning round towards that ascetic-grove, he neighed repeatedly with a
mournful sound; and though pressed with hunger, he welcomed not nor tasted any
grass or water on the road, as before.2
tato vihna kapilhvaya pura mahtman tena jagaddhittman |
5. Slowly they two at last came back to the city called after Kapila, which seemed
empty when deserted by that hero who was bent on the salvation of the world,
like the sky bereft of the sun.
Vigraha seems here to be used in an unusual sense. Cf. Tennysons Home they brought here
warrior dead, &c.
2
I read nbhinananda, supposing na to have been written on the margin and inserted at the
wrong place, otherwise abhis must be used for abhi [This is confirmed by the Tibetan, which
translates abhinananda by monpar ma dga. where monpar is the usual translation of the
preposition abhi. H.W.]
tadeva tasyopavana vanopama gatapraharairna rarja ngarai || 8.6

6. Bright as it was with lotus-covered waters, adorned also with trees full of flowers,
that garden of his, which was now like a forest, was no longer gay with citizens who
had lost all their gladness.
tato bhramadbhirdii dnamnasairanujjvalairvpahatekaairnarai |
nivryamviva tvubhau pura anairajasntamivbhijagmatu || 8.7
7. Then those two, who were as it were silently forbidden by the sad inhabitants
who were wandering in that direction, their brightness gone and their eyes dim with
tears, slowly entered the city which seemed all bathed in gloom.
niamya ca srastaarragminau vingatau kyakularabhea tau |
mumoca vpa pathi ngaro jana pur rathe daratherivgate || 8.8
8. Having heard that they had returned with their limbs all relaxed, coming back
without the pride of the kya race, the men of the city shed tears in the road, as
when in old days the chariot of the son of Daaratha came back.
atha bruvata samupetamanyavo jan pathi cchadakamgatrava |
9. Full of wrath, the people followed Chadaka in the road, crying behind him with
tears, Where is the kings son, the glory of his race and kingdom? he has been stolen
away by thee.
tata sa tn bhaktimato bravjjannnaredraputra na parityajmyaham |
rudannaha tena
10. Then he said to those faithful ones, I have not left the kings son; but by him in
the uninhabited forest I weeping and the dress of a householder were abandoned
together.
ida vacastasya niamya te jan sudukara khalviti nicaya yayu |
patadvijahru salila na netraja mano niniduca phalrthamtmana || 8.11
11. Having heard these words of his those crowds adopted a most difficult resolve;
they did not wipe away the tears which fell from their eyes, and they blamed their
own (evil) hearts on account of the consequences of their actions;
athocuradyaiva vima tadvana gata sa yatra dviparjavikrama |
jijvi nsti hi tena no vin yathedriy vigame arrim || 8.12
12. Then they said, Let us go this very day into that forest, whither he is gone,
whose gait is like the king of elephants; without him we have no wish to live, like
the senses when the souls depart.

ida pura tena vivarjita vana vana ca tattena samanvita puram |
n
13. This city bereft of him is a forest, and that forest which possesses him is a city;
the city without him has no charms for us, like heaven without the lord of the
1
Maruts, when V
14. Next the women crowded to the rows of windows, crying to one another, The
prince has returned; but having heard that his horse had an empty back, they closed
the windows again and wailed aloud.
praviadkastu sutopalabdhaye vratena okena ca khinnamnasa |
jajpa devyatane nardhipacakra tstca yathray kriy || 8.15
15. But the king, having undertaken religious observances for the recovery of his
son, with his mind distressed by the vow and the sorrow, was muttering prayers in
the temple, and performing such rites as suited the occasion.
tata sa vpapratipralocanasturagamdya turagamnasa | 8.16
16. Then with his eyes filled with tears, taking the horse, his whole soul fixed on
the horse, overcome with grief he2 entered the palace as if his master had been
killed by an enemy.
vighamnaca naredramadira vilokayannaruvahena caku |
svarea puena rurva kathako janya dukha prativedayanniva || 8.17
17. And entering the royal stable, looking about with his eyes full of tears, Kathaka
uttered a loud sound, as if he were uttering his woe to the people.
hayasya tasya pratisasvanu svana naredrasnorupaynaakit || 8.18
18. Then the birds that fed in the middle of the house, and the carefully cherished
horses that were tied near by, re-echoed the sound of that horse, thinking that it
might be the return of the prince.
1
2
Quoted by Ujjvaladatta, on Udi-stras I, 156.

Sc. Chadaka.

janca hartiayena vacit jandhiptapurasanikarag |
yath haya kathaka ea heate dhruva kumro viatti menire || 8.19
19. And the people, deceived by an excessive joy, who were in the neighbourhood of
the kings inner apartments, thought in their hearts, Since the horse Kathaka
neighs, it must be that the prince is coming.
atiprahardatha okamrchit kumrasadaranalolalocan |
20. Then the women, who were fainting with sorrow, now in wild joy, with their
eyes rolling to see the prince, rushed out of the palace full of hope, like flickering
lightnings from an autumn cloud.
vilabaveyo malinukbar nirajanairvpahatekaairmukhai |
21. With their dress hanging down, and their linen garments soiled, their faces
untouched by collyrium and with eyes dimmed by tears; dark and discoloured and
1
destitute of all painting, like the stars in the sky, pale-red with the ending of night;
araktatmraicaraairanpurairakualairrjavakarikairmukhai |
svabhvapnairjaghanairamekhalairahrayoktrairmuitairiva stanai || 8.22
22. With their feet unstained by red, and undecked by anklets, their faces without
earrings, and their ears in their native simplicity, their loins with only natures
fulness, and uncircled by any girdle, and their bosoms bare of strings of pearls as
if they had been robbed.
nirkit vpapartalocana nirraya chadakamavameva ca |
vivaravaktr rurudurvargan vantare gva ivarabhojjhit || 8.23
23. But when they saw Chadaka standing helpless, his eyes filled with tears, and the
horse, the noble women wept with pale faces, like cows abandoned by the bull in the
midst of the forest.
tata savp mahi mahpate pranaavats mahiva vatsal |
gautam vilolapar kadalva kcan || 8.24
24. Then the kings principal queen Gautam, like a fond cow that has lost her calf,
fell bursting into tears on the ground with outstretched arms, like a golden plantaintree with trembling leaves.
Is ajanay used here irregularly in the fem. to distinguish in from ajana, the pinguent?

hatatvio ny ithiltmabhava striyo videna vicetan iva |
na cukruurnru jahurna avasurna cetan ullikhit iva sthit || 8.25
25. Some of the other women, bereft of their brightness and with arms and souls
lifeless, and seeming to have lost their senses in their despondency, raised no cry,
shed no tear, and breathed not, standing senseless as if painted.1
adhramany patiokamrchit vilocanaprasravaairmukhai striya |
siicire proitacadann stann dhardhara prasravaairivopaln || 8.26
26. Others as having lost all self-control, fainting in their sorrow for their lord, their
faces pouring tears from their eyes, watered their bosoms from which all sandalwood was banished, like a mountain the rocks with its streams.
mukhaica ts nayanbutitai rarja tadrjaniveana tad |
27. Then that royal palace was illumined with their faces pelted by the tears from
their eyes, as a lake in the time of the first rains with its dripping lotuses pelted by
the rain from the clouds.
ursi jaghnu kamalopamai karai svapallavairvtacal lat iva || 8.28
28. The noble women beat their breasts with their lotus-like hands, falling
incessantly, whose fingers were round and plump, which had their arteries hidden
and bore no ornaments, as creepers tossed by the wind strike themselves with
their shoots.
karaprahrapracalaica t babhuryathpi nrya sahitonnatai stanai |
vannilghritapadmakapitai rathganmn mithunairivpag || 8.29
29. And again how those women shine forth, as their bosoms rose up together after
the blow from the hand, and trembled with the shock, like the streams, when their
pairs of ruddy geese shake, as the lotuses on which they sit wave about with the wind
from the wood.2
yath ca vaksi karairapayastathaiva vakobhirapayan karn |
akrayastatra paraspara vyath kargravaksyabal daylas || 8.30
30. As they pressed their breasts with their hands, so too they pressed their hands
with their breasts, dull to all feelings of pity, they made their hands and bosoms
inflict mutual pains on each other.
1
2
Conjectural.
This is an obscure verse,yathpi is not clear; I have taken yath as a how of admiration.
The latter lines seem to compare the hand swaying with the motion of the bosom to the bird
seated on the tossed lotus.

tatastu roapraviraktalocan vidasabadhakayagadgadam |
uvca nivsacalatpayodhar vigdhaokrudhar yaodhar || 8.31
31. Then thus spoke Yaodhar, shedding tears with deep1 sorrow, her bosom
heaving with her sighs, her eyes discoloured with aneer, and her voice choking with
emotion through the influence of despondency:
nii prasuptmava vihya m gata kva sa cchadaka manmanoratha |
upgate ca tvayi kathake ca me sama gateu triu kapate mana || 8.32
32. Leaving me helplessly asleep in the night, whither, O Chadaka, is he, the desire
of my heart, gone? and when thou and Kathaka are alone come back, while three
went away together, my mind trembles.
niyaccha vpa bhava tuamnaso na savadatyaru ca tacca karma te || 8.33
33. Why dost thou weep to-day, O cruel one, having done a dishonourable, pitiless,
and unfriendly deed to me? Cease thy tears and be content in thy heart, tears and
that deed of thine ill agree.
priyea vayena hitena sdhun tvay sahyena yathrthakri |
gato rya
34. Through thee, his dear obedient faithful loyal companion, always doing what
was right, the son of my lord is gone never to return, rejoice, all hail! thy pains
have gained their end.
vara manuyasya vicakao ripurna mitramaprjamayogapealam |
35. Better for a man a wise enemy rather than a foolish friend unskilled in
emergencies; by thee, the unwise self-styled friend, a great calamity has been brought
upon this family.
im hi ocy vyavamuktabha prasaktavpvilaraktalocan |
sthite pi patyau himavanmahsame pranaaobh vidhav iva striya || 8.36
36. These women are sorely to be pitied who have put away their ornaments, having
their eyes red and dimmed with continuous tears, who are as it were desolate
widows, though their lord still stands as unshaken as the earth or Mount Himavat.
Is vigdha for agdha, or should we read vigha?

imca vikiptaviakabhava prasaktaprvatadrghanisvan |
37. And these lines of palaces seem to weep aloud, flinging up their dovecots for
arms, with the long unbroken moan of their doves, separated verily, with him,
from all who could restrain them.
anarthakmo sya janasya sarvath turagamo pi dhruvamea kathaka |
jahra sarvasvamitastath hi me jane prasupte nii ratnacauravat || 8.38
38. Even that horse Kathaka without doubt desired my utter ruin; for he bore
away from hence my treasure when all were sound asleep in the night, like one
who steals jewels.
yad samartha khalu sohumgatniuprahrnapi ki puna ka |
8.39
39. When he was able to bear even the onsets of arrows, and still more the strokes of
whips, how then for fear of the fall of a whip, could he go carrying with him my
prosperity and my heart together?
yad tu nirvhayati sma me priya tad hi mkasturagdhamo bhavat || 8.40
40. The base creature now neighs loudly, filling the kings palace with the sound; but
when he carried away my beloved, then this vilest of horses was dumb.
yadi hyaheiyata bodhayajana khurai kitau vpyakariyata dhvanim |
41. If he had neighed and so woke up the people, or had even made a noise with his
hoofs on the ground, or had made the loudest sound he could with his jaws, my grief
would not have been so great.
itha devy paridevitraya niamya vpagrathitkara vaca |
42. Having thus heard the queens words, their syllables choked with tears and full of
lament, slowly Chadaka uttered this answer, with his face bent down, his voice low
with tears, and his hands clasped in supplication:
vigarhitu nrhasi devi kathaka na cpi roa mayi kartumarhasi |
angasau sva samav
43. Surely, O queen, thou wilt not blame Kathaka nor wilt thou show thy anger
against me, know that we two are entirely guiltless, that god amongst men, O
queen, is gone away like a god.

aha hi jn
upnaya tramima turagama tathnvagaccha vigataramo dhvani ||
8.44
44. I indeed, though I well knew the kings command, as though dragged by force by
some divine powers, brought quickly to him this swift steed, and followed him on the
road unwearied.
45. And this best of horses as he went along touched not the ground with the tips of
his hoofs as if they were kept aloft from it; and so too, having his mouth restrained
as by fate, he made no sound with his jaws and neighed not.
tamaca naia
46. When the prince went out, then the gate was thrown open of its own accord; and
the darkness of the night was, as it were, pierced by the sun, we may learn from
hence too that this was the ordering of fate.
47. When also by the kings command, in palace and city, diligent guards had been
placed by thousands, and at that time they were all overcome by sleep and woke not,
we may learn from hence too that this was the ordering of fate.
48. When also the garment, approved for a hermits dwelling in the forest, was
offered to him at the moment by some denizen of heaven, and the tiara which he
threw into the sky was carried off, we may learn from hence too that this was the
ordering of fate.
tadevamv naradevi doato na tatprayta pratigatumarhasi |
49. Do not therefore assume1 that his departure arises from the fault of either of us,
O queen; neither I nor this horse acted by our own choice; he went on his way with
the gods as his retinue.
Should we read pratipattum for pratigantum?

iti praya bahudhaivamadbhuta niamya tstasya mahtmana striya |
pranaaok iva vismaya yayurmanojvara pravrajanttu lebhire || 8.50
50. Having thus heard the history of the princes departure, so marvellous in many
ways, those women, as though losing their grief, were filled with wonder, but they
again took up their distress at the thought of his becoming an ascetic.
vidapriplavalocan tata pranaapot kurarva dukhit |
vihya dhairya virurva gautam tatma caivrumukh jagda ca || 8.51
51. With her eyes filled with the tears of despondency, wretched like an osprey who
has lost her young, Gautam abandoning all self-control wailed aloud, she
fainted, and with a weeping face exclaimed:
praceritste bhuvi tasya mrdhaj naredramaulpariveanakam || 8.52
52. Beautiful, soft, black, and all in great waves, growing each from its own special
root, those hairs of his are tossed on the ground, worthy to be encircled by a royal
diadem.
vilavak ghanadudubhisvanastathvidho pyramavsamarhati || 8.53
53. With his long arms and lion-gait, his bull-like eye, and his beauty bright like
gold, his broad chest, and his voice deep as a drum or a cloud, should such a hero as
this dwell in a hermitage?
abhgin nnamiya vasudhar tamryakarmamanuttama prati |
54. This earth is indeed unworthy as regards that peerless doer of noble actions, for
such a virtuous hero has gone away from her, it is the merits and virtues of the
subjects which produce their king.
vantabhmi kahin katha nu tau sacakramadhyau caraau gamiyata
|| 8.55
55. Those two feet of his, tender, with their beautiful web spread between the toes,
with their ankles concealed, and soft like a blue lotus, how can they, bearing a
wheel marked in the middle, walk on the hard ground of the skirts of the forest?
katha nu toajalgameu taccharramojasvi vane bhaviyati || 8.56

56. That body, which deserves to sit or lie on the roof of a palace, honoured with
costly garments, aloes, and sandal-wood, how will that manly body live in the
woods, exposed to the attacks of the cold, the heat, and the rain?
kulena sattvena balena varcas rutena lakmy vayas ca garvita |
pradtumevbhyudito na ycitu katha sa bhik paratacariyati || 8.57
57. He who was proud of his family, goodness, strength, energy, sacred learning,
beauty, and youth, who was ever ready to give, not to ask, how will he go
about begging alms from others?
ucau ayitv ayane hiramaye prabodhyamno nii tryanisvanai |
katha vata svapsyati so dya me vrat paaukadetarite mahtale || 8.58
58. He who, lying on a spotless golden bed, was awakened during the night by the
concert of musical instruments, how alas! will he, my ascetic, sleep to-day on the
bare ground with only one rag of cloth interposed?
ima vilpa karua niamya t bhujai parivajya paraspara striya |
vilocanebhya salilni tatyajurmadhni pupebhya iverit lat || 8.59
59. Having heard this piteous lamentation, the women, embracing one another with
their arms, rained the tears from their eyes, as the shaken creepers drop honey from
their flowers.
tato dharymapatadyaodhar vicakravkeva rathgashvay |
anaica tattadvilalpa viklav muhurmuhurgadgadaruddhay gir || 8.60
60. Then Yaodhar fell upon the ground, like the ruddy goose parted from her
mate, and in utter bewilderment she slowly lamented, with her voice repeatedly
stopped by sobs:
sa mmanth sahadharmacrimapsya dharma yadi kartumicchati |
kuto sya dharma sahadharmacri vin tapo ya paribhoktumicchati || 8.61
61. If he wishes to practise a religious life after abandoning me his lawful wife
widowed, where is his religion, who wishes to follow penance without his lawful
wife to share it with him?
vanni patn
62. He surely has never heard of the monarchs of olden times, his own ancestors,
Mahsudara1 and the rest, how they went with their wives into the forest, that
he thus wishes to follow a religious life without me.
sama bubhuk parato pi tatphala tato sya jto mayi dharmamatsara ||
8.63
63. He does not see that husband and wife are both consecrated in sacrifices, and
both purified by the performance of the rites of the Veda, and both destined to
enjoy2 the same results afterwards, he therefore grudges me a share in his merit.
dhruva sa jnan mama dharmavallabho mana priye pykalaha
muhurmitha |
sukha vibhrmmap
64. Surely it must be that this fond lover of religion, knowing that my mind was
secretly quarrelling even with my beloved, lightly and without fear has deserted me
thus angry, in the hope to obtain heavenly nymphs in lndras world!
vane yadartha sa tapsi tapyate riya ca hitv mama bhaktimeva ca || 8.65
65. But what kind of a thought is this of mine? those women even there have the
attributes which belong to bodies, for whose sake he thus practises austerities in
the forest, deserting his royal magnificence and my fond devotion.
sa tu priyo mmiha v paratra v katha na jahyditi me manoratha || 8.66
66. I have no such longing for the joy of heaven, nor is that hard for even common
3
people to win if they are resolute; but my one desire is how he my beloved may
never leave me either in this world or the next.
abhgin yadyahamyatekaa ucismita bharturudkitu mukham |
na madabhgyo rhati rhulo pyaya kadcidake parivartitu pitu || 8.67
67. Even if I am unworthy to look on my husbands face with its long eyes and bright
smile, still is this poor Rhula never to roll about in his fathers lap?
Mahsudassana is the name of a king in Jtaka I, 95.

I read bubhuk for bubhuku.
3
Api, I think, should properly follow janasya.
2
68. Alas! the mind of that wise hero is terribly stern, gentle as his beauty seems,
it is pitilessly cruel, who can desert of his own accord such an infant son with his
inarticulate talk, one who would charm even an enemy.
anthavacchrrahite sukhocite vana gate bhartari yanna dryate || 8.69
69. My heart too is certainly most stern, yea, made of rock or fashioned even of
iron, which does not break when its lord is gone to the forest, deserted by his royal
glory like an orphan, he so well worthy of happiness.
70. So the queen, fainting in her woe, wept and pondered and wailed aloud
repeatedly, self-possessed as she was by nature, yet in her distress she remembered
not her fortitude and felt no shame.
tatastath okavilpaviklav yaodhar prekya vasudhargatm |
71. Seeing Yaodhar thus bewildered with her wild utterances of grief and fallen on
the ground, all the women cried out with their faces streaming with tears like large
lotuses beaten by the rain.
janasya tenrttaravea chatacacla vajradhvanineva vraa || 8.72
72. But the king, having ended his prayers, and performed the auspicious rites of the
sacrifice, now came out of the temple; and being smitten by the wailing sound of the
people, he tottered like an elephant at the crash of a thunderbolt.
nimya ca cchadakakathakvubhau sutasya sarutya ca nicaya sthiram
|
73. Having heard (of the arrival) of both Chadaka and Kathaka, and having
learned the fixed resolve of his son, the lord of the earth fell struck down by sorrow
like the banner of Indra when the festival is over.1
Cf. I, 63.

tato muhrta sutaokamohito janena tulybhijanena dhrita |
alastho vilalpa prthiva || 8.74
74. Then the king, distracted by his grief for his son, being held up for a moment by
his attendants all of the same race, gazed on the horse with his eyes filled with tears,
and then falling on the ground wailed aloud:
guapriyo yena vane sa me priya priyo pi sannapriyavat pracerita || 8.75
75. After having done many dear exploits for me in battle, one great deed of cruelty,
O Kathaka, hast thou done, for by thee that dear son of mine, dear for his every
virtue, has been tossed down in the wood, dear as he was, like a worthless thing.
tadadya m v naya tatra yatra sa vraja druta v punarenamnaya |
ya sadauadhdiva || 8.76
76. Therefore either lead me to-day where he is, or go quickly and bring him back
again; without him there is no life left to me, as to one plunged in sickness without
the true medicine.
aha punardharmaratau sute gate mumukurtmnamantmavniva || 8.77
77. When Suvaranihvin was carried away by death, it seemed impossible that
1
should not die; and shall I, when my duty-loving son is gone, fear to set my
soul free, like any coward?
78. How should not the mind of Manu himself be distracted, when parted from his
dear virtuous son,2 (Manu) the son of Vivasvat, who knew the higher and the
lower, the mighty lord of creatures, the institutor of the ten chieftains.3
gate vana yastanaye diva gato na mo
79. I envy the monarch, that friend of Indra, the wise son of king Aja,4 who, when
his son went into the forest, went himself to heaven, and dragged out no miserable
life here with vain tears.
1
See Mahbh XII, 31. The MSS. read Sajaya for

.
Does this refer to his loosing his son Sudyumna, who was changed to a woman, Viu Pur,
IV, I?
3
is an obscure phrase; [The Tibetan renders it by rgyalrigs bcu byas, king-race
ten made; rgyalrigs is the ordinary translation of katriya H.W.]
4
Daaratha.
2

pracakva me bhadra tad
ime parpsati hi te pipsavo mamsava pretagati yiysava || 8.80
80. Describe to me, O beloved one, the court of that hermitage, whither thou hast
carried him who is as my funeral oblation of water; these my vital airs are all ready
to depart, and are eager for it, longing to drink it.
81. Thus the king, in his grief for his separation from his son, losing all his innate
firmness which was stedfast like the earth, loudly lamented as one distraught, like
Daaratha, a prey to his sorrow for Rma.
rutavinayagunvitastatasta matisaciva pravay purohitaca |
avadh
82. Then the wise counsellor, endued with religious learning, courtesy, and virtue,
and the old family priest, spoke to him as was befitting in these well-weighed words,
neither with their faces overwhelmed by grief nor yet wholly unmoved:
83. Cease, O noblest of men, thy grief, regain thy firmness, surely thou wilt not,
O firm hero, shed tears like one of no self-control; many kings on this earth have
gone into the forests, throwing away their royal pomp like a crushed wreath.
na hi sa divi na cakravartirjye kaamapi vsayitu sukhena akya || 8.84
84. Moreover, this his state of mind was all predetermined; remember those words
long ago of the holy sage Asita; "He will never be made to dwell even for a moment
contentedly in heaven or in an emperors domain."
bahuvidhamiha yuddhamastu tvattava tanayasya vidheca tasya tasya || 8.85
85. But if, O best of men, the effort must be made, quickly speak the word, we two
will at once go together; let the battle be waged in every way with thy son and his
fate whatever it be.
narapatiratha tau asa tasmddrutamita eva yuvmabhipraytam |
86. Then the king commanded them both, Do you both go quickly hence, my
heart will not return to quiet, any more than a birds in the woods longing for its
young.

paramamiti naredrasanttau yayaturamtyapurohitau vana tat |
87. With a prompt acquiescence at the kings order the counsellor and the family
priest went to that forest; and then with his wives and his queen the king also,
saying, It is done, performed the remainder of the rites.
iti rbuddhacarite mahkvye tapuravilpo nmama sarga || 8 ||
[Such is the eighth chapter in the great poem ri Buddhacarita,
called Lamentations in the Palace]
Book IX: [Kumrnveao]

[The Deputation to the Prince]
tatastad matr
viddhau sadavviva sarvayatntsauhrdaghra yayaturvana tat || 9.1
1. Then the two, the counsellor and the family priest, beaten by the king with his
scourge of tears, went with every effort to that forest in the hurry of affection, like
two noble horses goaded.
2. Having come at last full of weariness to that hermitage, accompanied by a fitting

train, they dismissed their royal pomp and with sober gestures entered the abode
of Bhrgava.
tau nyyatasta pratipjya vipra tenrcitau tvapi cnurpam |
3. Having saluted that Brhman with due respect, and having been honoured by him
with due reverence in return, having seated themselves, plunging at once into the
subject, they addressed Bhrgava, who was likewise seated, concerning their errand.
uddhaujasa uddhavilakrterikvkuvaaprabhavasya rja |
ima jana vettu bhavnadhra rutagrahe matraparigrahe ca || 9.4
4. Let your honour know us to be respectively imperfect proficients in preserving
the sacred learning and in retaining the state-counsels, in the service of the
monarch of the Ikvku race, pure in his valour and pure and wide in his glory.
ihbhyupeta kila tasya hetorvmupetau bhagavnavaitu || 9.5
5. His son, who is like Jayanta, while he himself is like Indra, has come here, it is
said, desirous to escape from the fear of old age and death, know that we two are
come here on account of him.
tau so bravdasti sa drghabhu prpta kumro na tu nvabuddha |
dharmo yamvartaka ityavetya ytastvarbhimukho mumuku || 9.6
6. He answered them, That prince of the long arms did indeed come here, but not as
one unawakened; "this dharma only brings us back again," recognising this, he
went off forthwith towards Ara, seeking liberation.

tasmttatastvupalabhya tattva ta viprammattya tadaiva sadya |
khinnvakhinnviva rjaputra prasasratustena yata sa yta || 9.7
7. Then they two, having understood the true state of things, bade that Brhman at
once farewell, and wearied though they were, went on as if they were unwearied,
thither whither the prince was gone.
8. As they were going, they saw him bereft of all ornaments,1 but still radiant with
his beauty, sitting like a king in the road at the foot of a tree, like the sun under the
canopy of a cloud.
yna vihyopayayau tatasta purohito matradharea srdham |
yath vanastha sahav
9. Leaving his chariot, the family priest then went up to the prince with the
counsellor, as the saint Aurvaeya2 went with Vmadeva, wishing to see Rma when
he dwelt in the forest.
tvarcaymsaturarhatasta divva ukrgirasau mahedram |
pratyarcaymsa sa crhatastau divva ukrgirasau mahedra || 9.10
10. They paid him honour as was fitting, as ukra and Agiras honoured Indra in
heaven; and he in return paid due honour to them, as Indra in heaven to ukra and
Agiras.
virejatustasya ca sanikare punarvas yogagatvivedo || 9.11
11. Then they, having obtained his permission, sat down near him who was the
banner of the kya race; and they shone in his proximity like the two stars of the
asterism Punarvas in conjunction with the moon.
12. The family priest addressed the prince who shone brightly as he sat at the foot of
heavenly tree prijta:
1
2
Is
for sraj?
Agastya, the son of Urva. Vmadeva was Daarathas counsellor.
kumra rj nayanbuvaro yattvmavocattadida nibodha || 9.13

13. O prince, consider for a moment what the king with his eyes raining tears said to
thee, as he lay fainting on the ground with the arrow of thy sorrow plunged into his
heart.
jnmi dharma prati nicaya te paraimi te cyvinametamartham |
aha tvakle vanasaraytte okgningnipratimena dahye || 9.14
14. I know that thy resolve is fixed upon religion, and I am convinced that this
purpose of thine is unchanging;1 but I am consumed with a flame of anguish like fire
at thy flying to the woods at an inopportune time.
tadehi dharmapriya matpriyrtha dharmrthameva tyaja buddhimetm |
15. Come, thou who lovest duty, for the sake of what is my hearts desire,
abandon this purpose for the sake of duty; this huge swollen stream of sorrow sweeps
me away as a rivers torrent its bank.
|| 9.16
2
16. That effect which is wrought in the clouds, water, the dry grass, and the
mountains by the wind, the sun, the fire, and the thunderbolt, that same effect this
grief produces in us by its tearing in pieces, its drying up, its burning, and its
cleaving.
aniabadhau kuru mpyupek sarveu bhteu day hi dharma || 9.17
17. Enjoy therefore for a while the sovereignty of the earth, thou shalt go to the
forest at the time provided by the stras, do not show disregard for thy unhappy
kindred, compassion for all creatures is the true religion.
na caia dharmo vana eva siddha pure pi siddhirniyat yatnm |
buddhica yatnaca nimittamatra vana ca liga ca hi bhrucihnam || 9.18
18. Religion is not wrought out only in the forests, the salvation of ascetics can be
accomplished even in a city; thought and effort are the true means; the forest and the
badge are only a cowards signs.
Conjectural. [The Tibetan reads the second line, khyodkyi obyuvar ogyurvar donni espao,
I know thy purpose which is about to arise (or has arisen) in thy mind. Can they have read
bhvinam or bhvitam? H.W.]
2
I read
.

mauldharairasaviaktahrai keyraviabdhasrajairnaredrai |
9.19
19. Liberation has been attained even by householders, Indras among men, who
wore diadems, and carried strings of pearls suspended on their shoulders, whose
garlands were entangled with bracelets, and who lay cradled in the lap of Fortune.
dhruvnujau yau balivajrabh vaibhrjamhamathtidevam |
videharja janaka tathaiva pkadruma senajitaca rja || 9.20
20. Bali and Vajrabhu, the two younger brothers of Dhruva, Vaibhrja, ha and
1
Antideva, and Janaka also, the king of the Videhas, and king Senajits son, his tree
of ripe blessing;2
ubhe pi tasmdyugapadbhajasva citt
21. Know that all these great kings who were householders were well skilled in
attaining the merit which leads to final bliss, do thou also therefore obtain both3
simultaneously royal magnificence and the control over the mind.
22. I desire, when I have once closely embraced thee after thy kingly
consecration is once performed, and while thou art still wet with the sacred water,
when I behold thee with the pomp of the royal umbrella, in the fulness of that joy
to enter the forest."
ityabravdbhmipatirbhavata vkyena vpagrathitkarea |
rutv bhavnarhati tatpriyrtha snehena tatsnehamanupraytum || 9.23
23. Thus did the king say to thee in a speech whose words were stopped by tears,
surely having heard it, for the sake of what is so dear to him, thou wilt with all
affection follow his affection.
Cf. I,57; IX, 60.

My reading pkadrumam is conjectural, Pradrumau as two old kings would be a possible
reading. Senajits son is praised for his philosophical depth in Mahbh. XII, 6524, &c.; he is
there called Medhvin. [The Tibetan has brtanpai (dhruva) nu vo, the firm ones younger
brother (?); it also has ogro da da ljonincan for pkadruma, having a tree of? It takes
senajitaka rja as acc. plural. H.W.]
3
Ubhe pi
2

okbhasi tvatprabhave hyagdhe dukhrave majjati kyarja |
tasmttamuttraya nthahna nirraya magnamivrave gm || 9.24
24. The king of the kyas is drowned in a deep sea of sorrow, full of waves of
trouble, springing from thee; do thou therefore deliver him helpless and protectorless
like an ox drowning in the sea.
bhmea gagodarasabhavena rmea rmea ca bhrgavea |
25. Having heard that Bhma who sprang from Gags womb, Rma, and Rma
all did what would please their fathers; surely thou too wilt do
thy fathers desire.
savardhayitr ca samehi devmagastyaju diamapraytm |
pranaavatsmiva vatsal gmajasramrtt kalitu na crhasi || 9.26
26. Consider also the queen, who brought thee up, who has not yet gone to the
1
region inhabited by Agastya wilt thou not take some heed of her, who ceaselessly
grieves like a fond cow that has lost her calf?
hasena hasmiva viprayukt tyakt gajeneva vane kareum |
rtt santhmapi nthahn trtu vadhmarhasi daranena || 9.27
27. Surely thou wilt succour thy wife by the sight of thee, who now mourns widowed
yet with her lord still alive, like a swan separated from her mate or a female
elephant deserted in the forest by her companion.
eka suta blamanarhadukha satpasatapta [.. .. .. .. ..] |
ta rhula mokaya badhuokd rhpasargdiva pracadram || 9.28
28. Thy only son, a child little deserving such woe, distressed with sorrow, and2 [.. ..
.. .. ..] O deliver Rhula from the grief of his kindred like the full moon from the
contact of Rhu!
okgnin tvadvirahedhanena nivsadhmena tamaikhena |
29. Burned with the fire of anguish within him, to which thy absence adds fresh fuel,
a fire whose smoke is sighs and its flame despair, he wanders for a sight of
thee through the womens apartments and the whole city.
1
2
The south, the region of the god of death.

Five syllables are here lost,apakvasattvam? [Ed: Johnson reads
satpamantargatamudvahantam (which gives the line analysis ), and
translates: yet bearing the smart of sorrow in his heart.]

sa bodhisattva pariprasattva rutv vacastasya purohitasya |
dhytv muhrta guavadguaja pratyuttara praritamityuvca || 9.30
30. The Bodhisattva, whose perfection was absolute, having heard the words of
the family priest, reflected for a moment, knowing all the virtues of the virtuous,
and then thus uttered his gentle reply:
avaimi bhva tanayaprasakta vieato yo mayi bhmipasya |
jnannapi vydhijarvipadbhyo bhtastvagaty svajana tyajmi || 9.31
31. I well know the paternal tenderness1 of the king, especially that which he has
displayed towards me; yet knowing this as I do, still alarmed at sickness, old age, and
death, I am inevitably forced to leave my kindred.
drau priya ka svajana hi necchennsau yadi sytpriyaviprayoga |
yad tu bhtvpi bhavedviyogastato guru snigdhamapi tyajmi || 9.32
32. Who would not wish to see his dear kindred, if but this separation from beloved
ones did not exist? but since even after it has been once, separation will still come
again, it is for this that I abandon my father, however loving.
maddhetuka yattu nardhipasya oka bhavnarhati na priya me |
yatsvapnabhteu samgameu satapyate bhvini viprayogai || 9.33
33. I do not however approve that thou shouldst consider the kings grief as caused
by me, when in the midst of his dream-like unions he is afflicted by thoughts of
separations in the future.
satpaheturna suto na badhurajnanaimittika ea tpa || 9.34
34. Thus let thy thoughts settle into certainty, having seen the multiform in its
various developments; neither a son nor kindred is the cause of sorrow, this
sorrow is only caused by ignorance.
yaddhvagnmiva sagatn kle viyogo niyata prajnm |
prjo jana ko nu bhajeta oka badhupriya sannapi badhuhna || 9.35
35. Since parting is inevitably fixed in the course of time for all beings, just as for
travellers who have joined company on a road, what wise man would cherish
sorrow, when he loses his kindred, even though he loves them?2
1
2
Should we read tanayaprasaktam?

Some letters have been lost in the original.

ihaiti hitv svajana paratra pralabhya cehpi puna prayti |
gatvpi tatrpyaparatra gacchetyeva jano yogini ko nurodha || 9.36
36. Leaving his kindred in another world, he departs hither; and having stolen away 1
from them here, he goes forth once more; "having gone thither, go thou elsewhere
also," such is the lot of mankind, what consideration can the yogin have for
2
them?
3
|
kasmdakle vanasaraya me putrapriyastatra bhavn avocat || 9.37
37. Since from the moment of leaving the womb death is a characteristic adjunct,4
why, in thy affection for thy son, hast thou called my departure to the forest illtimed?
bhavatyaklo viaybhipattau klastathaivbhividhau pradia | 9.38
klo jagatkarati sarvaklnarcrhake reyasi sarvakla ||
38. There may be an "ill time" in ones attaining a worldly object, time indeed is
described as inseparably connected with all things;5 time drags the world into all its
6
various times; but all time suits a bliss which is really worthy of praise.
pratigrahtu mama na kama tu lobhdapathynnamivturasya || 9.39
39. That the king should wish to surrender to me his kingdorn, this is a noble
thought, well worthy of a father; but it would be as improper for me to accept it, as
for a sick man through greed to accept unwholesome food.
sodvegat yatra mada ramaca paropacrea ca dharmap || 9.40
40. How can it be right for the wise man to enter royalty, the home of illusion,
where are found anxiety, passion, and weariness, and the violation of all right
through anothers service?
Pralabhya, cf. Horace, vivens moriensque fefellit. [The Tibetan has rabtu bslasnas, having
deceived. H.W.]
2
The Tibetan has for the fourth line deltar (eva) odorldan skyela rjessu rten rnam ci, thus
what kind of reliance is there on man who is of a leaving disposition? Should we read in the
orginal ityeva jane tygini ko nurodha?
3
Johnson reads:
.
4
Can anubadhya be wrongly used for anubandhya?
5
Cf. P.III, 3, 44.
6
I.e. mukti can never be ill-timed. But this is an obscure loka (verse).

jbnada harmyamiva pradpta viea sayuktamivottamnnam |
grhkula ca sthita [.. .. .. .. .. .. ..] ramya vyasanraya ca1 || 9.41
41. The golden palace seems to me to be on fire; the daintiest viands seem mixed
2
with poison; infested with crocodiles [is the tranquil lotus-bed].
vayaprakare parihryadukhe rjyni muktv vanameva jagmu || 9.42
42. And thus kingship is neither pleasure nor dharma, so that the kings of old, when
age came on with its unavoidable suffering, felt disgust and, giving up their
kingdoms, betook themselves to the forest.
43. For it is better to eat herbs in the forest, embracing the highest contentmentas if
one were concealing a jewel, than tio live with the dangers to which sovereignty is
exposed, as if with loathsome black snakes.
lghya hi rjyni vihya rj dharmbhilea vana praveum |
44. For it is praiseworthy for kings to leave their kingdoms and enter the forest in the
desire for dharma, but it is not fitting to break ones vow and forsaking the forest to
go to ones home.
jta kule ko hi nara sasattvo dharmbhilea vana pravia |
45. For what man of resolution and good family, having once gone to the forest in the
desire for dharma, would cast off the robe and, dead to shame, proceed to the city
even of Puradara?
Johnson reads: grhkula ca ambviva sra vinda rjya hi ramya vyasanraya ca,
and translates the whole verse: For kingship is at the same time full of delights and the
vehicle of calamity, like a golden palace all on fire, like dainty food mixed with poison, or
like a lotus-pond infested with crocodiles.
2
The remainder of the princes speech is lost. By Beals translation from the Chinese, fifteen
verses are wanting. [Ed: the lacunae (which are here given in italics), are filled in in the text
and translation presented here from Johnsons edition, where it appears that in fact only 10
verses were lost to Cowells manuscripts. The numbers in italics for the rest of this chapter
are given from Johnsons edition which necessarily parts company with Cowells at this
point.]

lobhddhi mohdathav bhayena yo vtamanna punardadta |
lobhtsa mohdathav bhayena satyajya kmn punardadta || 9.46
46. For only the man, who from greed, delusion or fear, would take again the food he
has vomited up, would from greed, delusion or fear, abondon the lusts of the flesh
and then return to them.
yaca pradptccharatkathacinnikramya bhya praviettadeva |
47. And the man who, after escaping with difficulty from a burning house, would
enter that very house again, only he, after giving up the state of a householder,
because he sees its dangers, would desire out of delusion to assume it again.
amapradhna kva ca mokadharmo daapradhna kva ca rjadharma || 9.48
48. As for the tradition that kings obtained final emancipation while remaining in
their homes, this is not the case. How can the dharma of salvation in which quietude
predominates be reconciled with the dharma of kings in which severity of action
predominates?
ame raticecchithila ca rjya rjye maticecchamaviplavaca |
amaca taikya ca hi nopapanna toayoraikyamivodakgnyo || 9.49
49. If a king delights in quietude, his kingdom collapses; if his mind turns to his
kingdom, his quietude is ruined. For quietude and severity are incompatible, like the
union of water which is cold and fire which is hot.
tannicaydv vasudhdhipste rjyni muktv amamptavata |
50. Either therefore these lords of the earth resolutely cast aside their kingdoms and
obtained quietude, or stained by kingship, the claimed to have attained liberation on
the ground that their senses were under control, but in fact only reached a state that
was not final.
te ca rjye stu amo yathvatprpto vana nhamanicayena |
chitt
51. Or let it be conceded they duly attained quitude while holding kingship, still I
have not gone to the forest with an undecided mind; for having cut through the net
known as home and kindred I am freed and have no intention of re-entering the net."
rutv naredrtmajamuktavanta pratyuttara matradharo pyuvca || 9.42

(9.52)
42. Having heard the kings son uttering this discourse, well suitable to his virtues
and knowledge of the soul, freed from all desires, full of sound reasons, and weighty,
the counsellor thus made answer:
yo nicayo matravarastavya nya na yukto na tu klayukta |
okya hitv pitara vayastha syddharmakmasya hi te na dharma || 9.43
(9.53)
43. This resolve of thine is an excellent counsel, not unfit in itself but only unfit at
the present time; it could not be thy duty, loving duty as thou dost, to leave thy
father in his old age to sorrow.
nna ca buddhistava ntiskm dharmrthakmevavicaka v |
9.54)
44. Surely thy mind is not very penetrating, or it is ill-skilled in examining duty,
1
wealth, and pleasure, when for the sake of an unseen result thou departest
disregarding a visible end.
punarbhavo stti ca kecidhurnstti kecinniyatapratij |
eva yad saayito yamarthastasmt kama bhoktumupasthit r || 9.45
(9.55)
45. Again, some say that there is another birth, others with confident assertion
say that there is not; since then the matter is all in doubt, it is right to enjoy the good
fortune which comes into thy hand.
atha pra
9.56)
46. If there is any activity hereafter, we will enjoy ourselves in it as may offer; or if
there is no activity beyond this life, then there is an assured liberation to all the
world without any effort.
astti kecitparalokamhurmokasya yoga na tu varayati |
(9.57)
47. Some say there is a future life, but they do not allow the possibility of liberation;
as fire is hot by nature and water liquid, so they hold that there is a special nature in
our power of action.2
1
2
The three well-known secular ends of human action.

I.e. it cannot be abolished.

kecitsvabhvditi varayati ubhubha caiva bhavbhavau ca |
svbhvika sarvamida ca yasmdato pi mogho bhavati prayatna || 9.48
(9.58)
48. Some maintain that all things arise from inherent properties, both good and
evil and existence and non-existence; and since all this world thus arises
spontaneously, therefore also all effort of ours is vain.
yadidriy niyata pracra priypriyatva viayeu caiva |
sayujyate yajjarayrttibhica kastatra yatno nanu sa svabhva || 9.49 (9.59)
49. Since the action of the senses is fixed, and so too the agreeableness or the
disagreeableness of outward objects, then for that which is united to old age and
pains, what effort can avail to alter it? Does it not all arise spontaneously?
adbhirhuta amamabhyupaiti tejsi cpo gamayati oam |
bhinnni bhtni arrasasthnyaikya ca dattv jagadudvahati || 9.50 (9.60)
50. The fire becomes quenched by water, and fire causes1 water to evaporate; and
different elements, united in a body, producing unity, bear up the world.
yadtmanastasya ca tena yoga svbhvika tatkathayati tajj || 9.51 (9.61)
51. That the nature of the embryo in the womb is produced as composed of hands,
feet, belly, back, and head, and that it is also united with the soul, the wise declare
that all this comes of itself spontaneously.
ka kaakasya pr
(9.62)
52. Who causes the sharpness of the thorn? or the various natures of beasts and
birds? All this has arisen spontaneously; there is no acting from desire, how then can
there be such a thing as will?
sarga vadatvaratastathnye tatra prayatne puruaya ko rtha |
9.63)
53. Others say that creation comes from vara, what need then is there of the effort
of the conscious soul?2 That which is the cause of the action of the world, is also
determined as the cause of its ceasing to act.
1
2
I read gamayanti.
Purua.

kecidvadatytmanimittameva prdurbhava caiva bhavakaya ca |
prdurbhava tu pravadatyayatndyatnena mokdhigama bruvati || 9.54
(9.64)
54. Some say that the coming into being and the destruction of being are alike
caused by the soul, but they say that coming into being arises without effort, while
the attainment of liberation is by effort.
(9.65)
55. A man discharges his debt to his ancestors by begetting offspring, to the saints
by sacred lore, to the gods by sacrifices; he is born with these three debts upon him,
whoever has liberation (from these,) he indeed has liberation.
ityevametena vidhikramea moka sayatnasya vadati tajj |
prayatnavato pi hi vikramea mumukava khedamavpnuvati || 9.56 (9.66)
56. Thus by this series of rules the wise promise liberation to him who uses effort;
but however ready for effort with all their energy, those who seek liberation will
find weariness.
tatsaumya moke yadi bhaktirasti nyyena sevasva vidhi yathoktam |
eva bhaviyatyupapattirasya satpanaca nardhipasya || 9.57 (9.67)
57. Therefore, gentle youth, if thou hast a love for liberation, follow rightly the
prescribed rule; thus wilt thou thyself attain to it, and the kings grief will come to an
end.
(9.68)
58. And as for thy meditations on the evils of life ending in thy return from the
forest to thy home, let not the thought of this trouble thee, my son, those in old
time also have returned from the forests to their houses.
raraka rma || 9.59 (9.69)
59. The king Ambara,1 though he had dwelt in the forest, went back to the city,
surrounded by his children; so too Rma, seeing the earth oppressed by the base,
came forth from his hermitage and ruled it again.
Probably the son of Nbhga.

tathaiva lvdhipatirdrumko vantsasnu svapura praviya |
(9.70)
60. So too Drumka, the king of the lvas, came to his city from the forest with
1
after he had become a Brahmari, received his royal
dignity from the saint Vaiha.
evavidh dharmayaapradpt vanni hitv bhavannyabhyu |
9.71)
61. Such men as these, illustrious in glory and virtue, left the forests and came back
to their houses; therefore it is no sin to return from a hermitage to ones home, if it
be only for the sake of duty.
annamavyas
(9.72)
62. Then having heard the affectionate and loyal words of the minister, who was as
the eye of the king, firm in his resolve, the kings son made his answer, with
2
3
nothing omitted or displaced, neither tedious nor hasty:
ihsti nstti ya ea saaya parasya vkyairna mamtra nicaya |
avetya tattva tapas amena v svaya grahymi yadatra nicitam || 9.63
(9.73)
63. This doubt whether anything exists or not, is not to be solved for me by anothers
words; having determined the truth by asceticism or quietism, I will myself grasp
whatever is ascertained concerning it.
na me kama sagaata hi darana grahtumavyaktapara parhatam |
buddha parapratyayato hi ko vrajejjano dhakre dha ivdhadeita ||
9.64 (9.74)
64. It is not for me to accept a theory which depends on the unknown and is all
controverted, and which involves a hundred prepossessions; what wise man would go
by anothers belief? Mankind are like the blind directed in the darkness by the blind.
13
386. [The Tibetan takes

as sbyinsregdabcas, together with burnt offering. H.W.]
Would this imply an old reading shuti? For Atidevas connection with Vaiha see
Mahbh. XII, 8591.
2
I read avyastam.
3
Or prejudiced?
9.65 (9.75)
65. But even though I cannot discern the truth, yet still, if good and evil are doubted,
let ones mind be set on the good; even a toil1 in vain is to be chosen by him whose
soul is good, while the man of base soul has no joy even in the truth.
9.76)
66. But having seen that this "sacred tradition" is uncertain, know that that only is
right which has been uttered by the trustworthy; and know that trustworthiness
means the absence of faults; he who is without faults will not utter an untruth.
na te prama na hi dharmanicayevala pramya parikatavrat || 9.67
(9.77)
67. And as for what thou saidst to me in regard to my returning to my home, by
alleging Rma and others as examples, they are no authority, for in determining
duty, how canst thou quote as authorities those who have broken their vows?
tadevamapyeva ravirmah patedapi sthiratva himavn giristyajet |
(9.78)
68. Even the sun, therefore, may fall to the earth, even the mountain Himavat may
lose its firmness; but never would I return to my home as a man of the world, with
no knowledge of the truth and my senses only alert for external objects.
iti pratij sa cakra garvito yatheamutthya ca nirmamo yayau || 9.69 (9.79)
69. I would enter the blazing fire, but not my house with my purpose unfulfilled.
Thus he proudly made his resolve, and rising up in accordance with it, full of
disinterestedness, went his way.
tata savpau sacivadvijvubhau niamya tasya sthirameva nicayam |
viaavaktrvanugamya dukhitau anairagaty purameva jagmatu || 9.70
(9.80)
70. Then the minister and the Brhman, both full of tears, having heard his firm
determination, and having followed him awhile with despondent looks, and
overcome with sorrow, slowly returned of necessity to the city.
MSS khedo.
durdhara ravimiva dptamtmabhs ta drau na hi pathi ekaturna

moktum || 9.71 (9.81)
71. Through their love for the prince and their devotion to the king, they returned,
and often stopped looking back;1 they could neither behold him on the road nor yet
lose the sight of him, shining in his own splendour and beyond the reach of all
others, like the sun.
tau jtu paramagatergati tu tasya pracchanncarapuruchucn
vidhya |
rjna priyasutallasa nu gatv drakyva kathamiti jagmatu kathacit ||
9.72 (9.82)
72. Having placed faithful emissaries in disguise to find out the actions of him who
was the supreme refuge of all, they went on with faltering steps, saying to each
other, How shall we approach the king and see him, who is longing for his dear
son?
iti rbuddhacarite mahkvye kumrnveao nma navama sarga || 9 ||
[Such is the ninth chapter in the great poem ri Buddhacarita,
called The Deputation to the Prince]
Another reading gives full of reproach.
Book X: [reybhigamano]
[reyas Visit]
1. The prince, he of the broad and lusty chest, having thus dismissed the minister and
beautiful palaces.
paccalka nagara prapede
2. He reached the city distinguished by the five hills, well guarded and adorned with
mountains, and supported and hallowed by auspicious sacred places,1 like
2
Brahman in a holy calm going to the uppermost heaven.
gbhryamojaca nimya tasya vapuca dpta purunattya |
3. Having heard of his majesty and strength, and his splendid beauty, surpassing all
other men, the people of that region were all astonished as at him who has a bull for
his sign and is immovable in his vow.3
ta prekya yo nyena yayau sa tasthau yactra tasthau pathi so nvagacchat |
druta yayau ya sadaya sadhra ya kacidste sma sa cotpapta || 10.4
4. On seeing him, he who was going elsewhere stood still, and he who was standing
there followed him in the way; he who was walking gently and gravely ran quickly,
and he who was sitting at once sprang up.
|
snigdhena kacidvacasbhyanadannaiva jagmpratipjya kacit || 10.5
5. Some people reverenced him with their hands, others in worship saluted him with
their heads, some addressed him with affectionate words, not one went on without
paying him homage.
ta jihriyu prekya vicitrave prakravca pathi maunamyu |
dharmasya skdiva sanikarnna kacidanyyamatirbabhva || 10.6
6. Those who were wearing gay-coloured dresses were ashamed when they saw him,
those who were talking on random subjects fell to silence on the road; no one
indulged in an improper thought, as at the presence of Religion herself embodied.
1
Tapoda is the name of a trtha in Magadha.

Svayabh.
3
iva.
2
7. In the men and the women on the highway, even though they were intent on other
business, that conduct alone with the profoundest reverence seemed proper which is
enjoined by the rules of royal homage; but his eyes never looked upon them.
bhruvau lala mukhamkaa v vapu karau v caraau gati v |
yadeva yastasya dadara tatra tadeva tasynubabadha caku || 10.8
8. His brows, his forehead, his mouth, or his eyes, his body, his hands, his feet, or
his gait, whatever part of him any one beheld, that at once riveted his eyes.
9. Having beheld him with the beautiful circle of hair between his brows and with
long eyes, with his radiant body and his hands showing a graceful membrane
between the fingers, so worthy of ruling the earth and yet wearing a mendicants
dress,
reyo tha bhart magadhjirasya vhydvimndvipula janaugham |
dadara papraccha ca tasya hetu tatastamasmai purua aasa || 10.10
2
10. Then reya, the lord of the court of the Magadhas, beheld from the outside of
his palace the immense concourse of people, and asked the reason of it; and thus did
a man recount it to him:
sa eva kydhipatestanjo nirkyate pravrajito janena || 10.11
11. He who was thus foretold by the Brhmans, "he will either attain supreme
wisdom or the empire of the earth," it is he, the son of the king of the kyas,
who is the ascetic whom the people are gazing at.
tata rutrtho manas gatrtho rj babhe purua tameva |
vijyat kva pratigacchatti tathetyathaina puruo nvagacchat || 10.12
12. The king, having heard this and perceived its meaning with his mind, thus at
once spoke to that man: Let it be known whither he is going; and the man, receiving
the command, followed the prince.
1
2
So the Tibetan. The Sanskrit text seems corrupt here. Cf. I,65 c.
A name of Bimbisra, see Burnouf, Introd. p. 165.

dagm |
cacra bhik sa tu bhikuvaryo nidhya gtri cala ca ceta || 10.13
13. With unrestless eyes, seeing only a yokes length before him,1 with his voice
hushed, and his walk slow and measured, he, the noblest of mendicants, went begging
alms, keeping his limbs and his wandering thoughts under control.
dya bhaika ca yathopapanna yayau gire prasravaa viviktam |
14. Having received such alms as were offered, he retired to a lonely cascade of the
mountain; and having eaten it there in the fitting manner, he ascended the mountain
2
Pava.
tasminvane lodhravanopaghe mayrandapratiprakuje |
15. In that wood, thickly filled with lodhra trees, having its thickets resonant with
the notes of the peacocks, he the sun of mankind shone, wearing his red dress, like
the morning sun above the eastern mountain.
cakra |
16. That royal attendant, having thus watched him there, related it all to the king
reya; and the king, when he heard it, in his deep veneration, started himself to go
thither with a modest retinue.
sa pava pavatulyavrya ailottama ailasamnavarm |
17. He who was like the Pavas in heroism, and like a mountain in stature,
ascended Pava, that noblest of mountains, a crown-wearer, of lion-like gait, a
lion among men, as a maned lion ascends a mountain.
paryakamsthya virocamna akamudyatamivbhrakt || 10.18
18. There he beheld the Bodhisattva, resplendent as he sat on his hams, with subdued
senses, as if the mountain were moving,3 and he himself were a peak thereof, like
the moon rising from the top of a cloud.
Hardy explains this he does not look before him further than the distance of a plough of
nine spans (Manual of Buddhism, p. 371).
2
Cf. Lalitavistara.
3
I.e. as if he, not the mountain, were entitled to the name acala.

ta rpalakmy ca amena caiva dharmasya nirmamivopadiam |
savismaya prarayavn naredra svayabhuva akra ivopatasthe || 10.19
19. Him, distinguished by his beauty of form and perfect tranquillity as the very
creation of Religion herself, filled with astonishment and affectionate regard the
king of men approached, as Indra the self-existent (Brahman).
ta nyyato nyyavat variha sametya papraccha ca dhtusmyam |
20. He, the chief of the courteous, having courteously drawn nigh to him, inquired as
to the equilibrium of his bodily humours; and the other with equal gentleness assured
the king of his health of mind and freedom from all ailments.
tata ucau vraakaranle iltale sau niasda rj |
ca tasya bhva vijijsurida babhe || 10.21
21. Then the king sat down on the clean surface of the rock, dark blue like an
1
elephants ear; and being seated, with the others assent, he thus spoke, desiring to
know his state of mind:
prti par me bhavata kulena kramgat caiva parkit ca |
jt vivak suta y yato me tasmdida snehavaco nibodha || 10.22
22. I have a strong friendship with thy family, come down by inheritance and well
proved; since from this a desire to speak to thee, my son, has arisen in me, therefore
listen to my words of affection.
dityaprva vipula kula te nava vayo dptamida vapuca |
kasmdiya te matirakramea bhaikka evbhirat na rjye || 10.23
23. When I consider thy widespread race, beginning with the sun, thy fresh youth,
and thy conspicuous beauty, whence comes this resolve of thine so out of all
harmony with the rest, set wholly on a mendicants life, not on a kingdom?
gtra hi te lohitacadanrha kyasaleamanarhametat |
hasta prajplanayogya ea bhoktu na crha paradattamannam || 10.24
24. Thy limbs are worthy of red sandal-wood2 perfumes, they do not deserve the
rough contact of red cloth; this hand is fit to protect subjects, it deserves not to hold
food given by another.
1
2
? with ara Sandhi.

Lohitacandana may mean saffron.

tatsaumy
na ca kama marayitu matiste bhuktvrdhamasmadviayasya ghram ||
10.25
25. If therefore, gentle youth, through thy love for thy father thou desirest not thy
paternal kingdom in thy generosity, then at any rate thy choice must not be
excused, accepting forthwith one half of my kingdom.
eva hi na sytsvajanvamarda klakramepi amaray r |
26. If thou actest thus there will be no violence shown to thine own people, and by
the mere lapse of time imperial power at last flies for refuge to the tranquil mind;
therefore be pleased to do me a kindness, the prosperity of the good becomes very
powerful, when aided by the good.1
atha tvidn kulagarvitatvdasmsu virabhaguo na te sti |
vyhnyanekni vighya vairmay sahyena parjiga || 10.27
27. But if from thy pride of race thou dost not now feel confidence in me, then
plunge with thy arrows into countless armies, and with me as thy ally seek to
conquer thy foes.
vyatyasya rgdi ha hi trivarga pretyeha vibhraamavpnuvati || 10.28
28. Choose thou therefore one of these ends, pursue according to rule religious
merit, wealth, and pleasure; for these, love and the rest, in reverse order, are the
three objects in life; when men die they pass into dissolution as far as regards this
world.
yo hyarthadharmau paripya kma syddharmakmye paribhya crtha |
29. That which is pleasure when it has overpowered wealth and merit, is wealth
when it has conquered merit and pleasure; so too it is merit, when pleasure and
wealth fall into abeyance; but all would have to be alike abandoned, if thy desired
end2 were obtained.
[The Tibetan translates the fourth line, damparnams da bcaspas dampai dpal ophel-lo, by
being with the good the prosperity of the good increases. H.W.]
2
Nirva.

tasmttrivargasya nievaena tva rpametatsaphala kuruva |
30. Do thou therefore by pursuing the three objects of life, cause this beauty of thine
to bear its fruit; they say that when the attainment of religion, wealth, and pleasure
is complete in all its parts, then the end of man is complete.
tanniphalau nrhasi kartumetau pnau bhujau cpavikararhau |
31. Do not thou let these two brawny arms lie useless which are worthy to draw the
e worlds, much more the
earth.
snehena khalvetadaha bravmi naivaryargea na vismayena |
32. I speak this to you out of affection, not through love of dominion or through
astonishment; beholding this mendicant-dress of thine, I am filled with compassion
and I shed tears.
tadbhukva bhikramakma kmnkle si kart priyadharma dharmam |
yvatsvavaapratirparpa na te jarbhyetyabhibhya bhya || 10.33
33. O thou who desirest the mendicants stage of life enjoy pleasures now; in due
time, O thou lover of religion, thou shalt practise religion; ere old age comes on
and overcomes this thy beauty, well worthy of thy illustrious race.
aknoti jra khalu dharmamptu kmopabhogevagatirjary |
ataca yna kathayati kmnmadhyasya vitta sthavirasya dharmam || 10.34
34. The old man can obtain merit by religion; old age is helpless for the enjoyment
of pleasures; therefore they say that pleasures belong to the young man, wealth to the
middle-aged, and religion to the old.
dharmasya crthasya ca jvaloke pratyarthibhtni hi yauvanni |
sarakyamnyapi durgrahi km yatastena yath harati || 10.35
35. Youth in this present world is the enemy of religion and wealth, since
pleasures, however we guard them, are hard to hold, therefore, wherever pleasures
are to be found, there they seize them.

vaysi jrni vimarayati dhryavasthnaparyani |
alpena yatnena amtmakni bhavatyagatyeva ca lajjay ca || 10.36
36. Old age is prone to reflection,1 it is grave and intent on remaining quiet; it
attains unimpassionedness with but little effort, unavoidably, and for very shame.
ataca lola viayapradhna pramattamaktamadrghadari |
bahucchala yauvanamabhyattya nistrya ktramivvasati || 10.37
37. Therefore having passed through the deceptive period of youth, fickle, intent on
external objects, heedless, impatient, not looking at the distance, they take breath
like men who have escaped safe through a forest.
tasmdadhra capalapramdi nava vayastvadida vyapaitu |
kmasya prva hi vaya aravya na akyate rakitumidriyebhya || 10.38
38. Let therefore this fickle time of youth first pass by, reckless and giddy, our
early years are the mark for pleasure, they cannot be kept from the power of the
senses.
athau cikr tava dharma eva yajasva yaja kuladharma ea |
39. Or if religion is really thy one aim, then offer sacrifices, this is thy familys
immemorial custom, climbing to highest heaven by sacrifices, even Indra, the lord
of the winds, went thus to highest heaven.
suvarakeyravidaabhavo maipradpojjvalacitramaulaya |
makhai ramea ymeva mahrayo yayu || 10.40
40. With their arms pressed2 by golden bracelets, and their variegated diadems
resplendent with the light of gems, royal sages have reached the same goal by
sacrifices which great sages reached by self-mortification.
1
2
Vimarayanti?
Vidaa; cf. sadaa in Raghuv. XVI, 65.

1
ityeva magadhapatir[vaco] babhe ya samyagvalabhidiva dhruva babhe

|
tacchrutv na sa vicacra rjasnu kailso giririva naikacitrasnu || 10.41
41. Thus spoke the monarch of the Magadhas, who spoke well and strongly like
Indra;2 but having heard it, the prince did not falter, (firm) like the mountain
Kailsa, having its many summits variegated (with lines of metals).
reybhigamano nma daama sarga || 10 ||
[Such is the tenth chapter in the great poem ri Buddhacarita,
written by Avaghosa, called reyas Visit]
[Ed: These 2 syllables, missing in Cowells edition of the text (where he wrongly identifies
the omission as occurring in line c), are supplied from Johnsons edition.]
2
Valabhid, the smiter of the demon Vala.
Book XI: [Kmavigarhao]

[The Passions Spurned]
svastho vikra kulaaucauddha auddhodanirvkyamida jagda || 11.1
1. Being thus addressed by the monarch of the Magadhas, in a hostile speech with a
friendly face, self-possessed, unchanged, pure by family and personal purity, the son
of uddhodana thus made answer:
ncaryametadbhavato bhidhtu jtasya haryakakule vile |
2. This is not to be called a strange thing for thee, born as thou art in the great
family whose ensign is the lion1 that by thee of pure conduct, O lover of thy
friends, this line of conduct should be adopted towards him who stands as one of thy
friends.
asatsu maitr svakulnurp na tihati rriva viklaveu |
3. Amongst the bad a friendship, worthy of their family, ceases to continue (and
fades) like prosperity among the faint-hearted; it is only the good who keep
increasing the old friendship of their ancestors by a new succession of friendly acts.
4. But those men who act unchangingly towards their friends in reverses of fortune,
I esteem in my heart as true friends; who is not the friend of the prosperous man in
his times of abundance?
eva ca ye dravyamavpya loke mitreu dharme ca niyojayati |
avptasri dhanni te bhrani nte janayati tpam || 11.5
5. So those who, having obtained riches in the world, employ them for the sake of
their friends and religion, their wealth has real solidity, and when it perishes it
produces no pain at the end.
So the Tibetan explains haryaka, senges mcanpai.
6. This thy determination concerning me, O king, is prompted by pure generosity

and friendship;1 I will meet thee courteously with simple friendship; I would not
utter aught else in my reply.
badhnpriynarumukhn vihya prgeva kmnaubhasya hetn || 11.7
7. I, having experienced the fear of old age and death, fly to this path of religion in
my desire for liberation; leaving behind my dear kindred with tears in their faces,
still more then those pleasures which are the causes of evil.
nviebhyo pi tath bibhemi naivanibhyo gaganccyutebhya |
na pvakebhyo nilasahitebhyo yath bhaya me viayebhya ebhya || 11.8
8. I am not so afraid even of serpents nor of thunderbolts falling from heaven, nor
of flames blown together by the wind, as I am afraid of these worldly objects.
9. These transient pleasures, the robbers of our happiness and our wealth, and
which float empty and like illusions through the world, infatuate mens minds
even when they are only hoped for, still more when they take up their abode in
the soul.
kmbhibht hi na yti arma tripiape ki vata martyaloke |
10. The victims of pleasure attain not to happiness even in the heaven of the gods,
still less in the world of mortals; he who is athirst is never satisfied with pleasures, as
the fire, the friend of the wind, with fuel.
jagatyanartho na samo sti kmairmohcca teveva jana prasakta |
tattva viditvaivamanarthabhru prja svaya ko bhilaedanartham || 11.11
11. There is no calamity in the world like pleasures, people are devoted to them
through delusion; when he once knows the truth and so fears evil, what wise man
would of his own choice desire evil?
The Sanskrit of this line is corrupt and does not scan. The Tibetan renders it as follows:
khyodkyi (te) espa (vinicaya) gazhig bdagla dmigspa odi, whatever a determination of
thine imagines of me, to this (answering I would say). I would read vibhvya mmeva. The
translation given above is conjectural.

samudravastrmapi gmavpya pra jigati mahravasya |
abhobhirivravasya || 11.12
12. When they have obtained all the earth girdled by the sea, kings wish to conquer
the other side of the great ocean: mankind are never satiated with pleasures, as the
ocean with the waters that fall into it.
pi hirayavare dvpnsamudrcaturo pi jitv |
13. When it had rained a golden shower from heaven, and when he had conquered
the continents and the four oceans, and had even obtained the half of akras
1
throne,
14. Though he had enjoyed the kingdom of the gods in heaven, when Indra had
great iis bear his litter,2 Nahua fell, unsatisfied with pleasures.
aiaca rj tridiva vighya ntvpi dev vaamurva tm |
lobh
15. King (Purravas) the son of I, having penetrated into the furthest heaven, and
brought the goddess Urva into his power, when he wished in his greed to take
away gold from the is3 being unsatisfied with pleasures, fell into destruction.
balermahedra nahua mahedrdidra punarye nahudupeyu |
svarge kitau v viayeu teu ko vivasedbhgyakulkuleu || 11.16
16. Who would put his trust in these worldly objects, whether in heaven or in earth,
unsettled as to lot or family, which passed from Bali to Indra, and from Indra to
Nahua, and then again from Nahua back to Indra?
crbar mlaphalbubhak ja vahato pi bhujagadrgh |
yairanyakry munayo pi bhagn
17. Who would seek these enemies bearing the name of pleasures, by whom even
those sages have been overcome, who were devoted to other pursuits, whose only
clothes were rags, whose food was roots, fruits, and water, and who wore their
twisted locks as long as snakes?
Divyvadna, pp. 213-224.

Mahbh. V, 532.
3
Mahbh. I, 3147.
2
18. Those pleasures for whose sake even Ugryudha,1 armed terribly as he was with
his weapon, found death at Bhimas hands, is not the mere thought of them
unlucky and fatal, still more the thought of the irreligious whose lives are spent in
their service?
sadbhyaca garh niyata ca ppa ka kmasaja viamsasda || 11.19
19. Who that considers the paltry flavour of worldly objects, the very height of
union being only insatiety, the blame of the virtuous, and the certain sin, has
ever drawn near this poison which is called pleasure?
svsthya ca kmevakuthaln kmn vihtu kamamtmavadbhi ||
11.20
20. When they hear of the miseries of those who are intent on pleasure and are
2
devoted to worldly pursuits, such as agriculture and the rest, and the self-content of
those who are careless of pleasure, it well befits the self-controlled to fling it
3
away.
jey vipatkmini kmasapatsiddheu kmeu mada hyupaiti |
maddakrya kurute na krya yena kato durgatimabhyupaiti || 11.21
21. Success in pleasure is to be considered a misery in the man of pleasure, for he
becomes intoxicated when his desired pleasures are attained; through intoxication he
does what should not be done, not what should be done; and being wounded thereby
he falls into a miserable end.
yatnena labdh parirakitca ye vipralabhya pratiyti bhya |
tevtmavn ycitakopameu kmeu vidvniha ko rameta || 11.22
22. These pleasures which are gained and kept by toil, which after deceiving
leave you and return whence they came, these pleasures which are but borrowed
for a time,4 what man of self-control, if he is wise, would delight in them?
See Harivasa, ch xx. He was armed with a discus.

Dharmabhi. (Cf. V, 5, 6).
3
I would read km.
4
For ycitaka cf. P. IV, 4, 21.
2

anviya cdya ca jtatar ynatyajata pariyti dukham |
23. What man of self-control could find satisfaction in these pleasures which are like
a torch of hay, which excite thirst when you seek them and when you grasp them,
and which they who abandon not keep only as misery?1
kruddhaugrasarpapratimeu teu kmeu kasytmavato rati syt || 11.24
24. Those men of no self-control who are bitten by them in their hearts, fall into
ruin and attain not bliss, what man of self-control could find satisfaction in these
pleasures, which are like an angry, cruel serpent?
jrsthikaklasameu teu kmeu kasytmavato rati syt || 11.25
25. Even if they enjoy them men are not satisfied, like dogs famishing with hunger
over a bone, what man of self-control could find satisfaction in these pleasures,
which are like a skeleton composed of dry bones?
ye rjacaurodakapvakebhya sdhraatvjjanayati dukham |
teu praviddhmiasanibheu kmeu kasytmavato rati syt || 11.26
26. What man of self-control could find satisfaction in these pleasures which are like
flesh that has been flung away, and which produce misery by their being held only in
2
common with kings, thieves, water, and fire?
yatra sthitnmabhito vipatti atro sakdapi bdhavebhya |
hisreu tevyatanopameu kmeu kasytmavato rati syt || 11.27
27. What man of self-control could find satisfaction in these pleasures, which, like
the senses,3 are destructive, and which bring calamity on every hand to those who
abide in them, from the side of friends even more than from open enemies?
girau vane cpsu ca sgare ca yadbhraamarchatyabhilaghamn |
teu drumaprgraphalopameu kmeu kasytmavato rati syt || 11.28
28. What man of self-control could find satisfaction in those pleasures, which are
like the fruit that grows on the top of a tree, which those who would leap up to
reach fall down upon a mountain or into a forest, waters, or the ocean?
I would read paripnti.

I.e. any one of these can seize them from us.
3
yatana.
2

trthai prayatnairvividhairavpt kaena ye namiha prayti | 11.29
svapnopabhogapratimeu teu kmeu kasytmavato rati syt |
like snatching up a hot coal, men never attain happiness, however they pursue
them, increase them, or guard them?
ynarcayitvpi na yti arma vivardhayitv pariplayitv |
agrakarapratimeu teu kmeu kasytmavato rati syt || 11.30
like the enjoyments in a dream, which are gained by their recipients after
manifold pilgrimages and labours, and then perish in a moment?
vinamyu kuravo
lsikhapratimeu teu kmeu kasytmavato rati syt || 11.31
31. What man of self-control could find satisfaction in those pleasures which are
1
like a spear, sword, or club, for the sake of which the K
Andhakas, the Maithilas and the Daakas suffered destruction?
sauhrdavileakareu teu kmeu kasytmavato rati syt || 11.32
32. What man of self-control could find satisfaction in those pleasures which
dissolve friendships and for the sake of which the two Asuras Sunda and Upasunda
perished, victims engaged in mutual enmity?
sapatnabhtevaiveu teu kmeu kasytmavato rati syt || 11.33
33. None, however their intellect is blinded with pleasure, give themselves up, as in
compassion, to ravenous beasts;2 so what man of self-control could find satisfaction
in those pleasures which are disastrous and constant enemies?
34. He whose intellect is blinded with pleasure does pitiable things; he incurs
calamities, such as death, bonds, and the like; the wretch, who is the miserable slave
of hope for the sake of pleasure, well deserves the pain of death even in the world of
the living.
1
2
The Chinese translation seems to take la as a stake for impaling criminals in ver. 864.
The text is corrupt. I would read kravytsu ntmnam. The va in line 1 is for iva, a rare
form, but allowed by Sanskrit lexicographers. Perhaps we should translate kmndhasaja,
these men who are called "blinded with pleasure".
matsyo giratyyasammirth tasmdanartha viay phalati || 11.35

35. Deer are lured to their destruction by songs,1 insects for the sake of the
brightness fly into the fire, the fish greedy for the flesh swallows the iron hook,
therefore worldly objects produce misery as their end.
kmstu bhog iti yanmata sydbhogy na kecitparigayamn |
vastrdayo dravyagu hi loke dukhapratkra iti pradhry || 11.36
36. As for the common opinion, "pleasures are enjoyments," none of them when
examined are worthy of being enjoyed; fine garments and the rest are only the
accessories of things, they are to be regarded as merely the remedies for pain.
ia hi tarapraamya toya kunnahetoraana tathaiva |
vttapbvvaraya vema kaupnatvaraya vsa || 11.37
37. Water is desired for allaying thirst; food in the same way for removing hunger;
a house for keeping off the wind, the heat of the sun, and the rain; and dress for
keeping off the cold and to cover ones nakedness.
nidrvightya tathaiva ayy yna tathdhvaramananya |
38. So too a bed is for removing drowsiness; a carriage for remedying the fatigue of
a journey; a seat for alleviating the pain of standing; so bathing as a means for
washing, health, and strength.
dukhapratkranimittabhtstasmtprajn viay na bhogy |
39. External objects therefore are to human beings means for remedying pain, not in
themselves sources of enjoyment; what wise man would allow that he enjoys those
delights which are only used as remedial?
ya pittadhena vidahyamna takriy bhoga iti vyavasyet |
40. He who, when burned with the heat of bilious fever, maintains that cold
appliances are an enjoyment, when he is only engaged in alleviating pain, he
indeed might give the name of enjoyment to pleasures.
Cf. Kdambar (Calc. ed.), p. 27, 1. 6 infra.

kmevanaiktikat ca yasmdato pi me teu na bhogasaj |
ya eva bhv hi sukha diati ta eva dukha punarvahati || 11.41
41. Since variableness is found in all pleasures, I cannot apply to them the name of
enjoyment; the very conditions which mark pleasure, bring also in its turn pain.
guri vssyaguri caiva sukhya te hyasukhya gharme |
cadravacadanameva coe sukhya dukhya bhavati te || 11.42
42. Heavy garments and fragrant aloe-wood are pleasant in the cold, but an
annoyance in the heat;1 and the moonbeams and sandal-wood are pleasant in the
heat, but a pain in the cold.
ato pi naiktasukho sti kacinnaiktadukha purua prhivym || 11.43
43. Since the well-known opposite pairs,2 such as gain and loss and the rest, are
inseparably connected with everything in this world, therefore no man is
invariably happy on the earth nor invariably wretched.
nitya hasatyeva hi naiva rj na cpi satapyata eva dsa || 11.44
44. When I see how the nature of pleasure and pain are mixed, I consider royalty
and slavery as the same; a king does not always smile, nor is a slave always in pain.
khnyata eva rja |
sagakhapratimo hi rj lokasya heto parikhedameti || 11.45
45. Since to be a king involves a wider range of command, therefore the pains of a
king are great; for a king is like a peg,3 he endures trouble for the sake of the
world.
athpi virabhamupaiti neha ki nma saukhya cakitasya rja || 11.46
46. A king is unfortunate, if he places his trust in his royalty which is apt to desert
and loves crooked turns;4 and on the other hand, if he does not trust in it, then what
can be the happiness of a timid king?
I have adopted Professor Keilhorns suggested reading sukhya ite hyasukhya gharme. [Ed:
text prints sukhya gte hyasukhya dharme, which makes no sense; Johnsons edition agrees
with the text printed here.]
2
Cf. h sustoikhia [Ed: written in Greek letters in the original] of the Pythagoreans (Arist.
Ethics, I, 6).
3
Cf. Isaiah xxii. 23, 24 [Ed: Hebrew characters are included, but are illegible in my edition of
the text, and so cannot be transliterated here].
4
Professor Keilhorn would read rakamtre.
tatrpi caika bhavana nievya rama parrthe nanu rjabhva || 11.47

47. And since after even conquering the whole earth, one city only can serve as a
dwelling-place, and even there only one house can be inhabited, is not royalty mere
labour for others?
rjyo pi vse yugamekameva kutsanirodhya tathnnamtr |
ayy tathaiksanamekameva
48. And even in royal clothing one pair of garments is all he needs, and just enough
food to keep off hunger; so only one bed, and only one seat; all a kings other
distinctions are only for pride.
tuyarthametacca p
tuau ca saty puruasya loke sarve vie nanu nirvie || 11.49
49. And if all these fruits are desired for the sake of satisfaction, I can be satisfied
without a kingdom; and if a man is once satisfied in this world, are not all
distinctions indistinguishable?
tannsti kmn prati sapratrya keme iva mrgamanuprapanna |
50. He then who has attained the auspicious road to happiness is not to be deceived
in regard to pleasures; remembering thy professed friendship, tell me again and
again, do they keep their promise?
na hyasmyamarea vanapravio na atrubairavadhtamauli |
vacana yataste || 11.51
51. I have not repaired to the forest through anger, nor because my diadem has been
1
dashed down by an enemys arrows; nor have I set my desires on loftier objects, that
I thus refuse thy proposal.
yo dadaka kupita bhujaga muktv vyavasyeddhi punargrahtum |
52. Only he who, having once let go a malignant incensed serpent, or a blazing haytorch all on fire, would strive again to seize it, would ever seek pleasures again after
having once abandoned them.
Sc. as rule in heaven, &c.
53. Only he who, though seeing, would envy the blind, though free the bound,
though wealthy the destitute, though sound in his reason the maniac, only he, I
say, would envy one who is devoted to worldly objects.
ihottama tisukha ca yasya paratra
54. He who lives on alms, my good friend, is not to be pitied, having gained his end
and being set on escaping the fear of old age and death; he has here the best
happiness, perfect calm, and hereafter all pains are for him abolished.
55. But he is to be pitied who is overpowered by thirst though set in the midst of
great wealth, who attains not the happiness of calm here, while pain has to be
experienced hereafter.
56. Thus to speak to me is well worthy of thy character, thy mode of life, and thy
family; and to carry out my resolve is also befitting my character, my mode of life,
and my family.
neccheyamptu tridive pi rjya nirmaya ki vata mnueu || 11.57
57. I have been wounded by the enjoyment of the world, and I have come out
longing to obtain peace; I would not accept an empire free from all ill even in the
third heaven, how much less amongst men?
anartha ityttha mamrthadarana kay trivargo hi na cpi tarpaka || 11.58
58. But as for what thou saidst to me, O king, that the universal pursuit of the three
objects is the supreme end of man, and1 thou saidst that what I regard as the
desirable is misery, thy three objects are perishable and also unsatisfying.
I would read anartha ity ttha (for ity artha).

pade tu yasminna jar na bhrut na janma naivoparamo na vdhaya |
tameva manye pururthamuttama na vidyate yatra puna puna kriy ||
11.59
59. But that world in which there is no old age nor fear, no birth, nor death, nor
anxieties,1 that alone I consider the highest end of man, where there is no everrenewed action.
yadapyavoca pariplyat jar nava vayo gacchati vikriymiti |
60. And as for what thou saidst "wait till old age comes, for youth is ever subject to
change;" this want of decision is itself uncertain; for age too can be irresolute and
youth can be firm.
svakarmadakaca yad tu ko jagadvayasu sarveu ca savikarati |
vinakle kathamavyavasthite jar pratky vidu amepsun || 11.61
2
61. But since Fate is so well skilled in its art as to draw the world in all its various
ages into its power, how shall the wise man, who desires tranquillity, wait for old
age, when he knows not when the time of death will be?
jaryudho vydhivikrasyako yadtako vydha ivrita sthita |
ko manoratha ||
11.62
62. When death stands ready like a hunter, with old age as his weapon, and diseases
scattered about as his arrows, smiting down living creatures who fly like deer to the
forest of destiny, what desire can there be in any one for length of life?
suto yuv v sthaviro thav iustath tvarvniha kartumarhati |
63. It well befits the youthful son or the old man or the child so to act with all
promptitude that they may choose the action of the religious man whose soul is all
mercy, nay, better still, his inactivity.
yadttha v dptaphal kulocit kuruva dharmya makhakriymiti |
namo makhebhyo na hi kmaye sukha parasya dukhakriyaypadiyate || 11.64
64. And as for what thou saidst, "be diligent in sacrifices for religion, such as are
worthy of thy race and bring a glorious fruit," honour to such sacrifices! I desire
not that fruit which is sought by causing pain to others!3
1
dhaya.
Ko, who? seems to be used here for Fate. Professor Keilhorn would read Yadtako
jagad vayasu sarveu vaa vikarati.
3
Yad iyate is the true reading.
2

para hi hatu vivaa phalepsay na yuktarpa karutmana sata |
11.65
65. To kill a helpless victim through a wish for future reward, it would be an
unseemly action for a merciful-hearted good man, even if the reward of the sacrifice
were eternal; but what if, after all, it is subject to decay?
bhavecca dharmo yadi nparo vidhirvratena lena manaamena v |
tathpi naivrhati sevitu kratu viasya yasmin paramucyate phalam || 11.66
66. And even if true religion did not consist in quite another rule of conduct, by
self-restraint, moral practice and a total absence of passion, still it would not be
seemly to follow the rule of sacrifice, where the highest reward is described as
attained only by slaughter.
ihpi tvatpuruasya tihata pravartate yatparahisay sukham |
67. Even that happiness which comes to a man, while he stays in this world, through
the injury of another, is hateful to the wise compassionate heart; how much more if
it be something beyond our sight in another life?
|| 11.68
68. I am not to be lured into a course of action for future reward, my mind does
not delight, O king, in future births; these actions are uncertain and wavering in
their direction, like plants beaten by the rain from a cloud.
ihgatachami
11.69
69. I have come here with a wish to see next the seer Ara who proclaims
liberation; I start this very day, happiness be to thee, O king; forgive my words
which may seem harsh through their absolute freedom from passion.1
I read amatattva.

athedravaddivyava avadarkavadguairava reya ihva gmava |
avyurryairava satsutn ava riyaca rjannava dharmamtmana || 11.70
70. 1Now therefore do thou guard (the world) like Indra in heaven; guard it
continually like the sun by thy excellencies; guard its best happiness here; guard the
2
earth; guard life by the noble; guard the sons of the good; guard thy royal powers, O
king; and guard thine own religion.
himriketdbhavasaplavtare yath dvijo yti vimokayastanum |
himriatru kayaatrughtinastathtare yhi vimocayanmana || 11.71
71. As in the midst of a sudden catastrophe arising from the flame of (fire), the
enemy of cold, a bird, to deliver its body, betakes itself to the enemy of fire (water),
so do thou, when occasion calls, betake thyself, to deliver thy mind, to those who
will destroy the enemies of thy home.3
av
72. The king himself, folding his hands, with a sudden longing come upon him,
replied, Thou art obtaining thy desire without hindrance; when thou hast at last
accomplished all that thou hast to do, thou shalt show hereafter thy favour towards
me.
sthira pratijya tatheti prthive tata sa vaivataramrama yayau |
73. Having given his firm promise to the monarch, he proceeded to the Vaivantara
hermitage; and, after watching him with astonishment, as he wandered on in his
4
course, the king and his courtiers returned to the mountain (of Rjagiri).
kmavigarhao nmaikdaa sarga || 11 ||
[Such is the eleventh chapter in the great poem ri Buddhacarita,
written by Avaghosa, called The Passions Spurned]
This verse is obscure, the division of the clauses is uncertain, the Chinese translation
giving only six; but ava seems to occur eight times. The Tibetan has its equivalent srus nine
times.
2
So the Tibetan.
3
This is a very hard verse, but the obscure Chinese translation helps to explain it, vv. 912 915. I read in c himriatrum, i.e. water, as the enemy of the enemy of cold (fire). The bird
flies to water to stop the effects of fire; as the king is to destroy his enemies by means of
their enemies, cf. Manu VII, 158. Here, however, it seems to mean also that he is to destroy
his passions by their opposites; the home (kaya) is the summum bonum, nirva. I read
samplava for sambhava, as the two words are confused in XII, 24 and 28.
4
Ca seems used in a very artificial manner with the elipsis of the substantive which should
follow it; cf. Amarakoa III, 4, 1, 6 (we might also read prpad).
Book XII: [Aradarano]

[Visit to Ara]
tata amavihrasya munerikvkucadram |
arasyrama bheje vapu prayanniva || 12.1
1. Then the moon of the Ikvku race turned towards the hermitage of the sage
Ara1 of tranquil life, as it were, doing honour to it by his beauty.
sa klmasagotrea tenlokyaiva drata |
uccai svgatamityukta sampamupajagmivn || 12.2
2. He drew near, on being addressed in a loud voice Welcome by the kinsman of
Klma, as he saw him from afar.
3. They, having mutually asked after each others health as was fitting, sat down in a
clean place on two pure wooden seats.
2
bahumnavilbhy daranbhy pibanniva || 12.4

4. The best of sages, having seen the prince seated, and as it were drinking in the
sight of him with eyes opened wide in reverence, thus addressed him:
vidita me yath saumya nikrto bhavandasi |
5. I know, gentle youth, how thou hast come forth from thy home, having severed
the bond of affection, as a wild elephant its cord.
yastva prpta riya tyaktv lat viaphalmiva || 12.6
6. In every way thy mind is stedfast and wise, who hast come here after abandoning
royal luxury like a creeper-plant with poisonous fruit.
ncarya jravayaso yajjagmu prthiv vanam |
apatyebhya riya dattv bhuktocchimiva srajam || 12.7
7. It is no marvel that kings have retired to the forest who have grown old in years,
having given up their glory to their children, like a garland left behind after being
used.
1
2
Ara holds an early form of the Skhya doctrine.

[Ed: Written pivanniva in the text.]

ida me matamcarya nave vayasi yadbhavn |
abhuktveva riya prpta sthito viayagocare || 12.8
8. But this is to me indeed a marvel that thou art come hither in lifes fresh prime,
set in the open field of the worlds enjoyments, ere thou hast as yet tasted of their
happiness.
tadvijtumima dharma parama bhjana bhavn |
jnaprvamadhihya ghra dukhrava tara || 12.9
9. Verily thou art a worthy vessel to receive this highest religion; having mastered it
with full knowledge, cross at once over the sea of misery.
iye yadyapi vijte stra klena vartate |
gbhrydvyavasycca suparkyo bhavn mama || 12.10
10. Though the doctrine is generally efficient only after a time, when the student has
been thoroughly tested, thou art easy for me to examine from thy depth of character
and determination.
iti vkyamarasya vijya sa nardhipa |
babhva paramaprta provcottarameva ca || 12.11
11. The prince, having heard these words of Ara, was filled with great pleasure
and thus made reply:
viraktasypi yadida saumukhya bhavata param |
12. This extreme kindliness which thou showest to me, calmly passionless as thou
art, makes me, imperfect as I am, seem even already to have attained perfection.
tvaddarandaha manye titruriva ca plavam || 12.13
13. I feel at the sight of thee like one longing to see who finds a light, like one
wishing to journey, a guide, or like one wishing to cross, a boat.
tasmdarhasi tadvaktu vaktavya yadi manyase |
jarmaraarogebhyo yathya parimucyate || 12.14
14. Wilt thou therefore deign to tell me that secret, if thou thinkest it should be told,
whereby thy servant may be delivered from old age, death, and disease.

ityara kumrasya mhtmydeva codita |
sakipta kathay cakre svasya strasya nicayam || 12.15
15. Ara, thus impelled by the noble nature of the prince, declared in a concise
form the tenets of his doctrine:
yath bhavati sasro yath vai parivartate || 12.16
16. O best of hearers, hear this our firmly-settled theory, how our mortal existence
arises and how it revolves.
tattvatsattvamityukta sthirasattva parehi na || 12.17
17. The evolvent" and "the evolute," birth, old age, and death, know that this has
been called the reality by us; do thou receive our words, O thou who art stedfast in
thy nature.
paca bhtnyahakra buddhimavyaktameva ca || 12.18
18. But know, O thou who art deep in the search into the nature of things, that the
five elements, 1 egoism, intellect, and "the unmanifested" are the "evolvents;"
vikra iti buddhi tu viaynidriyi ca |
pipda ca vda ca pypastha tath mana || 12.19
19. But know that the "evolutes" consist of intellect, external objects,2 the senses, and
the hands, feet, voice, anus, and generative organ, and also the mind.
asya ketrasya vijnt ketraja iti saji ca |
ketraja iti ctmna kathayatytmacitak || 12.20
20. There is also a something which bears the name ketraja, from its knowledge of
this "field" (ketra or the body); and those who investigate the soul call the soul
ketraja.
saputra pratibuddhaca prajpatirihocyate || 12.21
21. Kapila with his disciple became the illuminated, such is the tradition; and he,
as the illuminated, with his son is now called here Prajpati.
1
2
These are the tanmtri or subtile elements.

Viayn, corresponding to the gross elelments. The intellect buddhi is both an evolver and an
evolute.

jyate jryate caiva budhyate mriyate ca yat |
tadvyaktamiti vijeyamavyakta tu viparyayt || 12.22
22. That which is born and grows old and is bound and dies, is to be known as
"the manifested," and "the unmanifested" is to be distinguished by its contrariety.
sthito smistritaye yastu tatsattva nbhivartate || 12.23
23. Ignorance, the merit or demerit of former actions, and desire are to be known as
the causes of mundane existence; he who abides in the midst of this triad does not
attain to the truth of things,
vipratyaydahakrtsadehdabhisaplavt |
avienupybhy sagdabhyavaptata || 12.24
1
24. From mistake, egoism, confusion, fluctuation, indiscrimination, false means,

inordinate attachment, and gravitation.
tatra vipratyayo nma viparta pravartate |
anyath kurute krya matavya manyate nyath || 12.25
25. Now "mistake" acts in a contrary manner, it does wrongly what it should do, and
what it should think it thinks wrongly.
bravmyahamaha vedmi gacchmyahamaha sthita |
ithaivamahakrastvanahakra vartate || 12.26
26. I say," "I know," "I go," "I am firmly fixed," it is thus that "egoism" shows itself
here, O thou who art free from all egoism.
yastu bhvena sadigdhnekbhvena payati |
27. That state of mind is called "confusion," O thou who art all unconfused, which
views under one nature, massed like a lump of clay, objects that thus become
confused in their nature.
ya evha sa eveda mano buddhica karma ca |
yacaiva sa gaa so hamiti ya so bhisaplava || 12.28
28. That state of mind which says that this mind, intellect, and these actions are the
same as "I," and that which says that all this aggregate is the same as "I," is called
"fluctuation."
Should we read viparyayd? Cf. Skhya, aphor. III. 37.

aviea vieaja pratibuddhprabuddhayo |
29. That state of mind is called "indiscrimination," O thou who art discriminating,
which thinks there is no difference between the illuminated and the unwise, and
between the different evolvents.
namaskravaakrau prokabhyukadaya |
anupya iti prjairupyaja pravedita || 12.30
30. Uttering "namas" and "vaa," sprinkling water upon sacrifices, &c. with or
without the recital of Vedic hymns, and such like rites, these are declared by the
wise to be "false means," O thou who art well skilled in true means.
sajjate yena durmedh manovkkarmabuddhibhi |
31. That is called "inordinate attachment," by which the fool is entangled in external
objects through his mind, speech, actions, and thoughts, O thou who hast shaken
thyself free from all attachments.
mamedamahamasyeti yaddukhamabhimanyate |
vijeyo bhyavapta sa sasre yena ptyate || 12.32
32. The misery which a man imagines by the ideas "This is mine," "I am connected
with this," is to be recognised as "gravitation," by this a man is borne downwards
into new births.
ityavidy hi vidvsa pacaparv samhate |
tamo moha mahmoha tmisradvayameva ca || 12.33
33. Thus Ignorance, O ye wise, being fivefold in its character, energises towards
1
torpor, delusion, the great delusion, and the two kinds of darkness.
mahmohastvasamoha kma ityavagamyatm || 12.34
34. Know, that among these indolence is "torpor," death and birth are "delusion,"
and be it clearly understood, O undeluded one, that desire is the "great delusion."
yasmdatra ca bhtni pramuhyati mahtyapi |
35. Since by it even the higher beings are deluded, therefore, O hero, is this called
the "great delusion."
Cf. Skhyakrik, 48.

tmisramiti ckrodha krodhamevdhikurvate |
vida cdhatmisramavida pracakate || 12.36
36. They define anger, O thou angerless one, as "darkness;" and despondency, O
undesponding, they pronounce to be the "blind darkness."
anayvidyay bla sayukta pacaparvay |
sasre dukhabhyihe janmasvabhiniicyate || 12.37
37. The child, entangled in this fivefold ignorance, is effused in his different births
in a world abounding with misery.
dra rot ca mat ca krya karaameva ca |
ahamityevamgamya sasre parivartate || 12.38
38. He wanders about in the world of embodied existence, thinking that I am the
seer, and the hearer, and the thinker, the effect and the cause.
ityebhirhetubhirdhman tamasrota pravartate |
hetvabhve phalbhva iti vijtumarhasi || 12.39
39. Through these causes,1 O wise prince, the stream of "torpor" is set in motion; be
pleased to consider that in the absence of the cause there is the absence of the effect.
tatra samyagmatirvidynmokakma catuayam |
pratibuddhprabuddhau ca vyaktamavyaktameva ca || 12.40
40. Let the wise man who has right views know these four things, O thou who
desirest liberation, the illuminated and the unilluminated, the manifested and the
unmanifested.
yathvadetadvijya ketrajo hi catuayam |
rjava javat hitv prpnoti padamakaram || 12.41
41. The soul, having once learned to distinguish these four properly, having
abandoned all (ideas of) straightness or quickness,2 attains to the immortal sphere.
ityartha brhma loke paramabrahmavdina |
brahmacarya caratha brhman vsayati ca || 12.42
42. For this reason the Brhmans in the world, discoursing on the supreme Brahman,
practise here a rigorous course of sacred study and let other Brhmans live with
them to follow it also.
1
2
Cf. ver. 23.

It rises above all relative ideas? The text may be corrupt.
abhyupya ca papraccha padameva ca naihikam || 12.43

43. The prince, having heard this discourse from the seer, asked concerning the
means and the final state.
brahmacaryamida carya yath yvacca yatra ca |
dharmasysya ca paryata bhavn vykhytumarhati || 12.44
44. Wilt thou please to explain to me how, how far, and where this life of sacred
study is to be led, and the limit of this course of life?1
ityaro yathstra vispartha samsata |
tamevnyena kalpena dharmamasmai vyabhata || 12.45
45. Then Ara, according to his doctrine, declared to him in another way that
course of life clearly and succinctly.
samudcravistra lamdya vartate || 12.46
46. The devotee, in the beginning, having left his house, and assumed the signs of
the mendicant, goes on, following a rule of conduct which extends to the whole life.
satoa paramsthya yena tena yatastata |
47. Cultivating absolute content with any alms from any person, he carries out his
lonely life, indifferent to all feelings, meditating on the holy books, and satisfied in
himself.
48. Then having seen how fear arises from passion and the highest happiness from
the absence of passion, he strives, by restraining all the senses, to attain to
tranquillity of mind.
atho vivikta kmebhyo vypddibhya eva ca |
vivekajamavpnoti prvadhyna vitarkavat || 12.49
49. Then he reaches the first stage of contemplation, which is separated from
desires, evil intentions and the like, and arises from discrimination and which
involves reasoning.2
1
2
Dharma.
Cf. Yoga-stras I, 42.

tacca dhyna sukha prpya tattadeva vitarkayan |
aprvasukhalbhena hriyate blio jana || 12.50
50. And having obtained this ecstatic contemplation, and reasoning on various
objects, the childish mind is carried away by the possession of the new unknown
ecstasy.
amenaivavidhenya kmadveavigarhi |
brahmalokamavpnoti paritoea vacita || 12.51
51. With a tranquillity of this kind, which disdains desire or dislike, he reaches the
world of Brahman, deceived by the delight.
jtv vidvn vitarkstu manasakobhakrakn |
tadviyuktamavpnoti dhyna prtisukhnvitam || 12.52
52. But the wise man, knowing that these reasonings bewilder the mind, reaches a
(second) stage of contemplation separate from this, which has its own pleasure and
ecstasy.
hriyamastay prty yo viea na payati |
sthna bhsvarampnoti devevbhsurevapi || 12.53
53. And he who, carried away by this pleasure, sees no further distinction, obtains a
dwelling full of light, even amongst the bhsura deities.
yastu prtisukhttasmdvivecayati mnasam |
54. But he who separates his mind from this pleasure and ecstasy, reaches the third
stage of contemplation ecstatic but without pleasure.
tatra kecidvyavasyati moka ityapi mnina |
sukhadukhaparitygdavyprcca cetasa || 12.55 (57)
55. Upon this stage some teachers make their stand, thinking that it is indeed
liberation, since pleasure and pain have been left behind and there is no exercise of
the intellect.
yastu tasminsukhe magno na vieya yatnavn |
(55)
56. But he who, immersed in this ecstasy, strives not for a further distinction,
caturtha dhynampnoti sukhadukhavivarjitam || 12.57 (56)

57. But he who, having attained such a bliss desires it not but despises it, obtains the
fourth stage of contemplation which is separate from all pleasure or pain.
59. But rising beyond this contemplation, having seen the imperfections of all
embodied souls, the wise man climbs to a yet higher wisdom in order to abolish all
body.
kmebhya iva satprjo rpdapi virajyate || 12.60
60. Then, having abandoned this contemplation, being resolved to find a further
distinction, he becomes as disgusted with form itself as he who knows the real is with
pleasures.
arre khni ynyasya tnydau parikalpayan |
ghanevapi tato dravyevkamadhimucyate || 12.61
61. First he makes use of all the apertures of his body; and next he exerts his will to
experience a feeling of void space even in the solid parts.2
kasamamtmna sakipya tvaparo budha |
tadaivnatata payan vieamadhigacchati || 12.62
62. But another wise man, having contracted his soul which is by nature extended
3
everywhere like the ether, as he gazes ever further on, detects a yet higher
distinction.
The great fruit.

An obscure verse; cf. Pli Dict.
3
Cf. Bhpariccheda, loka (verse) 25.
2

adhytmakualevanyo nivartytmnamtman |
kicinnst
63. Another one of those who are profoundly versed in the supreme Self, having
abolished himself by himself, sees that nothing exists and is called a Nihilist.1
tato mujdikeva akuni pajardiva |
ketraj
64. Then like the Muja-reeds stalk2 from its sheath or the bird from its cage, the
soul, escaped from the body, is declared to be "liberated."
etattatparama brahma nirliga dhruvamakaram |
yanmoka iti tattvaj kathayati mania || 12.65
65. This is that supreme Brahman, constant, eternal, and without distinctive signs;
which the wise who know reality declare to be liberation.
ityupyaca mokaca may sadaritastava |
yadi jta yadi ruci yathvatpratipadyatm || 12.66
66. Thus have I shown to thee the means and liberation; if thou hast understood and
approved it, then act accordingly.
ima pathnamsdya mukt hyanye ca mokia || 12.67
67. Jaigavya3 and Janaka, and the aged Parsara, by following this path, were
liberated, and so were others who sought liberation.
prvahetubalaprpta pratyuttaramuvca sa || 12.68
68. The prince having not accepted his words but having pondered them, filled with
the force of his former arguments, thus made answer:
ruta jnamida skma parata parata ivam |
ketrevasyparitygdavaimyetadanaihikam || 12.69
69. I have heard this thy doctrine, subtil and pre-eminently auspicious, but I hold
that it cannot be final, because it does not teach us how to abandon this soul itself in
the various bodies.
kicaya.
Cf. Kaha Up. VI, 17.
3
Mahbh. IX, 50; Tattvakaumud, 5.
2
manye prasavadharma vjadharmameva ca || 12.70

70. For I consider that the embodied soul, though freed from the evolutes and the
evolvents, is still subject to the condition of birth and has the condition of a seed.1
viuddho yadyapi hytm nirmukta iti kalpyate |2 (ab = 12.71ab)
atyatastatparityga satytmani na vidyate || 12.71 (cd = 12.73cd)
71. Even though the pure soul is declared to be "liberated," yet as long as the soul
remains there can be no absolute abandonment of it.
hitv hitv trayamida vieastpalabhyate |
tmanastu sthitiryatra tatra skmamida trayam || 12. 72 (12.74)
72. If we abandon successively all this triad, yet "distinction" is still perceived; as
long as the soul itself continues, there this triad continues in a subtil form.
skmatvccaiva domavyprcca cetasa |
drghatvdyuacaiva mokastu parikalpyate || 12.73 (12.75)
73. It is held (by some) that this is liberation, because the "imperfections" are so
attenuated, and the thinking power is inactive, and the term of existence is so
prolonged;
ahakraparitygo yacaia parikalpyate |
satytmani paritygo nhakrasya vidyate || 12.74 (12.76)
74. But as for this supposed abandonment of the principle of egoism, as long as
the soul continues, there is no real abandonment of egoism.
1
2
This is expanded in the Chinese, vv. 984, 985.

[Ed: Johnson has 2 extra verses inserted at this point, so that the 3 verses together read:
viuddho yadyapi hytm nirmukta iti kalpyate | bhya pratyayasadbhvdamukta sa
kalpyate | atyantastatparityga satytmani na vidyate || 12.73.

He gives the translation of the 3 verses like this: 71. For though the soul by reason of its
purity is conceived as being liberated, it will again become bound from the continued
existence of the causal conditions. 72. Just as a seed does not grow from want of the proper
season, soil or water, but does grow when these causal condtions are present, such I deem to
be the case of the soul. 73. And as for the statement that liberation is deemed to come by
severence from the power of the act, from ignorance and from desire, there is no complete
severence from them so long as the soul persists. The rest of the verse numbers in this
chapter in Johnsons edition are affected by this, and are placed in brackets in this edition
henceforth.]

sakhydibhiramuktaca nirguo na bhavatyayam |
tasmdasati nairguye nsya moko bhidhyate || 12.75 (12.77)
75. The soul does not become free from qualities as long as it is not released from
number and the rest; therefore, as long as there is no freedom from qualities, there is
no liberation declared for it.
guino hi gun ca vyatireko na vidyate |
rpobhy virahito na hyagnirupalabhyate || 12.76 (12.78)
76. There is no real separation of the qualities and their subject; for fire cannot be
conceived, apart from its form and heat.
prgdehnna bhaveddeh prgguebhyastath gu |
kasmddau vimukta saarr badhyate puna || 12.77 (12.79)
77. Before the body there will be nothing embodied, so before the qualities there
1
will be no subject; how, if it was originally free, could the soul ever become bound?
ketrajo viarraca jo v sydaja eva v |
yadi jo jeyamasysti jeye sati na mucyate || 12.78 (12.80)
78. The body-knower (the soul) which is unembodied, must be either knowing or
unknowing; if it is knowing, there must be some object to be known, and if there is
this object, it is not liberated.
athja iti siddho va kalpitena kimtman |
vinpi hytmanjna prasiddha khakuyavat || 12.79 (12.81)
79. Or if the soul is declared to be unknowing, then of what use to you is this
imagined soul? Even without such a soul, the existence of the absence of knowledge
is notorious as, for instance, in a log of wood or a wall.
(12.82)
80. And since each successive abandonment is held to be still accompanied by
qualities, I maintain that the absolute attainment of our end can only be found in the
abandonment of everything.
iti dharmamarasya viditv na tutoa sa |
(12.83)
81. Thus did he remain unsatisfied after he had heard the doctrine of Ara; then
having decided it to be incomplete, he turned away.
I read kasmt for tasmt.

vieamatha ururudrakasyrama yayau |
(12.84)
82. Seeking to know the true distinction, he went to the hermitage of Udraka,1 but he
gained no clear understanding from his treatment of the soul.
sajsajitvayordoa jtv hi munirudraka |
kicinytpara lebhe sajsajtmik gatim || 12.83 (12.85)
83. For the sage Udraka, having learned the inherent imperfections of the name and
the thing named, took refuge in a theory beyond Nihilism, which maintained a name
and a non-name.
yasmcclabane skme sajsaje tata param |
(12.86)
84. And since even a name and a non-name were substrata, however subtil, he went
even further still and found his restlessness set at rest in the idea that there is no
named and no un-named;
yataca buddhistatraiva sthitnyatrpracri |
skmpdi tatastatra nsajitva na sajit || 12.85 (12.87)
85. And because the intellect rested there, not proceeding any further, it became
very subtil, and there was no such thing as un-named nor as named.
yasmcca tamapi prpya punarvartate jagat |
bodhisattva para prepsustasmdudrakamatyajat || 12.86 (12.88)
86. But because, even when it has reached this goal it yet returns again to the world,
therefore the Bodhisattva, seeking something beyond, left Udraka.
bheje gayasya rjarernagarsajamramam || 12.87 (12.89)
87. Having quitted his hermitage, fully resolved in his purpose, and seeking final
bliss, he next visited the hermitage, called a city, of the royal sage Gaya.
atha nairajantre ucau uciparkrama |
cakra vsamektavihrbhivrat muni || 12.88 (12. 90)
88. Then on the pure bank of the Nairajan the saint whose every effort was pure
fixed his dwelling, bent as he was on a lonely habitation.
Cf. Burnouf, Introd. p. 386 n. It is written Rudraka in XV, 89.

1
<xxx> tatprva pacedriyavaoddhatn |

tapa <xx> vratino bhikn paca niraikata || (12.91)
(Then he saw five mendicants who had come there before him; they had taken vows on themselves a
practised austerities, vaunting themselves of control of the five senses.)
puyrjitadhanrogyamidriyrth ivevaram || 12.89 (12.92)
89. Five mendicants, desiring liberation, came up to him when they beheld him there,
just as the objects of the senses come up to a percipient who has gained wealth and
health by his previous merit.
sapjyamnastai prahvairvinaynatamrtibhi |
tadvaasthyibhi iyairlolairmana ivedriyai || 12.90 (12.93)
90. Being honoured by these disciples who were dwelling in that family, as they
bowed reverently with their bodies bent low in humility, as the mind is honoured by
the restless senses,
dukari samrebhe tapsyanaanena sa || 12.91 (12.94)
91. And thinking, this may be the means of abolishing birth and death, he at once
commenced a series of difficult austerities by fasting.
upavsavidhn nekn kurvan naradurcarn |
vari akarmaprepsurakarotkryamtmana || 12.92 (12.95)
92. For six years, vainly trying to attain merit,2 he practised self-mortification,
performing many rules of abstinence, hard for a man to carry out.
annakleu caikaikai sakolatilataulai |
apraprasasrapra prepsuraprayat || 12.93 (12.96)
93. At the hours for eating, he, longing to cross the world whose farther shore is so
difficult to reach, broke his vow with single jujube fruits, sesame seeds, and rice.
sa evopacayo bhyastejassya
(12.97)
94. But the emaciation which was produced in his body by that asceticism, became
positive fatness through the splendour which invested him.
[Ed: Johnsons edition inserts this verse here, along with the translation. The numbering in
Johnsons edition is again affected by this change.]
2
This is the Tibetan reading [lasni thobbzhed lo drugtu, wishing to obtain (the fruits of
good) works, during six years. H.W.]
kumudnmiva aracchuklapakdicadram || 12.95 (12.98)

95. Though thin, yet with his glory and his beauty unimpaired, he caused gladness to
other eyes, as the autumnal moon in the beginning of her bright fortnight gladdens
the lotuses.
tvagasthieo nieairmedapiitaoitai |
ko pyakagbhrya samudra iva sa vyabht || 12.96 (12.99)
96. Having only skin and bone remaining, with his fat, flesh and blood entirely
wasted, yet, though diminished, he still shone with undiminished grandeur like the
ocean.
atha kaatapaspaavyarthakliatanurmuni |
bhavabhrurim cakre buddhi buddhatvakkay || 12.97 (12.100)
97. Then the seer, having his body evidently emaciated to no purpose in a cruel selfmortification; dreading continued existence, thus reflected in his longing to
become a Buddha:
nya dharmo virgya na bodhya na muktaye |
jabumle may prpto yastad sa vidhirdhruva || 12.98 (12.101)
98. This is not the way to passionlessness, nor to perfect knowledge, nor to
liberation; that was certainly the true way which I found at the root of the Jambu1
tree.
na csau durbalenptu akyamitygatdara |
(12.102)
99. But that cannot be attained by one who has lost his strength, so resuming his
care for his body, he next pondered thus, how best to increase his bodily vigour:
kutpipsramaklta ramdasvasthamnasa |
(12.103)
100. Wearied with hunger, thirst, and fatigue, with his mind no longer self-possessed
through fatigue, how should one who is not absolutely calm reach the end which is to
be attained by his mind?
satarpitedriyatay manasvsthyamavpyate || 12.101 (12.104)
101. True calm is properly obtained by the constant satisfaction of the senses; the
minds self-possession is only obtained by the senses being perfectly satisfied.
The rose apple, see V, 8.

svasthaprasannamanasa samdhirupapadyate |
samdhiyuktacittasya dhynayoga pravartate || 12.102 (12.105)
102. True meditation is produced in him whose mind is self-possessed and at rest,
to him whose thoughts are engaged in meditation the exercise of perfect
contemplation begins at once.
dhynapravartanddharm prpyate yairavpyate |
durlabha tamajara
(12.106)
103. By contemplation are obtained those conditions1 through which is eventually

gained that supreme calm, undecaying, immortal state, which is so hard to be
reached.
tasmdhramlo yamupya itinicaya |
as
(12.107)
104. Having thus resolved, this means is based upon eating food, the wise seer of
unbounded wisdom, having made up his mind to accept the continuance of life,
snto nairajantrduttatra anai k
bhaktyvanatakhgrairdattahastastaadrumai || 12.105 (12.108)
105. And having bathed, thin as he was, slowly came up the bank of the Nairajan,
supported as by a hand by the trees on the shore, which bent down the ends of their
branches in adoration.
atha gopdhipasut daivatairabhicodit |
(12.109)
106. Now at that time Nandabal, the daughter of the leader of the herdsmen,
impelled by the gods, with a sudden joy risen in her heart, had just come near,
sitaakhojjvalabhuj nlakabalavsin |
sapheamlnlburyamuneva saridvar || 12.107 (12.110)
107. Her arm gay with a white shell, and wearing a dark blue woollen cloth, like the
river Yamun, with its dark blue water and its wreath of foam.
s raddhvardhitaprtirvikasallocanotpal |
iras praipatyaina grhaymsa pyasam || 12.108 (12.111)
108. She, having her joy increased by her faith, with her lotus-like eyes opened wide,
bowed down before him and persuaded him to take some milk.
Dharm.
bodhiprptau samartho bhtsatarpitaaidriya || 12.109 (12.112)

109. By partaking that food having made her obtain the full reward of her birth, he
himself became capable of gaining the highest knowledge, all his six senses being
now satisfied,
paryptpynamrtaca srdha suyaas muni |
ktidhairyaikabhraika akravavalbabhau || 12.110 (12.113)
110. The seer, having his body now fully robust, together with his glorious fame, one
beauty and one majesty being equally spread in both, shone like the ocean and the
1
moon.
maniamivtmna nirmukta pacadhtava || 12.111 (12.114)
111. Thinking that he had returned to the world the five mendicants left him, as the
five elements leave the wise soul when it is liberated.
vyavasyadvityo tha dvalstrabhtalam |
(12.115)
112. Accompanied only by his own resolve, having fixed his mind on the attainment
2
of perfect knowledge, he went to the root of an Avattha tree, where the surface of
the ground was covered with young grass.
tatastadn gajarjavikrama padasvanennupamena bodhita |
mahmunergatabodhinicayo jagda klo bhujagottama stutim || 12.113
(12.116)
113. Then Kla,3 the best of serpents, whose majesty was like the lord of elephants,
having been awakened by the unparalleled sound of his feet, uttered this praise of the
great sage, being sure that he was on the point of attaining perfect knowledge:
yath mune tvaccaravapit muhurmuhurnianatva medin |
yath ca te rjati sryavatprabh dhruva tvamia phalamadya bhokyase ||
12.114 (12.117)
114. Inasmuch as the earth, pressed down by thy feet, O sage, resounds repeatedly,
and inasmuch as thy splendour shines forth like the sun, thou shalt assuredly to-day
enjoy the desired fruit.
Fame is often compared for its brightness to the moon.

Ficus religiosa or pipul tree.
3
He is the Nga king, Jtaka I, 72.
2

yath bhramatyo divi vyapaktaya pradakia tv kamalka kurvate |
yath ca saumy divi vti vyavastvamadya buddho niyata bhaviyasi ||
12.115 (12.118)
115. Inasmuch as lines of birds fluttering in the sky offer thee reverential salutation,
O lotus-eyed one, and inasmuch as gentle breezes blow in the sky, thou shalt
certainly to-day become the Buddha.
tato bhujagapravarea sastuta
(12.119)
116. Being thus praised by the best of serpents, and having taken some pure grass
from a grasscutter, he, having made his resolution, sat down to obtain perfect
knowledge at the foot of the great holy tree.
tata sa paryakamakapyamuttama babadha suptoragabhogapiitam |
(12.120)
117. Then he sat down on his hams in a posture, immovably firm and with his limbs
gathered into a mass like a sleeping serpents hood, exclaiming, I will not rise from
this position on the earth until1 I have obtained my utmost aim.
a |
(12.121)
118. Then the dwellers in heaven burst into unequalled joy; the herds of beasts and
the birds uttered no cry; the trees moved by the wind made no sound, when the holy
one took his seat firm in his resolve.
radarano nma dvdaa sarga || 12 ||
[Such is the twelth chapter in the great poem ri Buddhacarita,
written by Avaghosa, called Visit to Ara]
For tvat read yvat.
Book XIII: [Mravijayo]

[Defeat of Mra]
tatropavie prajahara lokastatrsa saddharmaripustu mra || 13.1
1. When the great sage, sprung from a line of royal sages, sat down there with his
soul fully resolved to obtain the highest knowledge, the whole world rejoiced; but
Mra, the enemy of the good law, was afraid.
ya kmadeva pravadati loke citryudha pupaara tathaiva |
kmapracrdhipati tameva mokadvia mramudharati || 13.2
2. He whom they call in the world Kmadeva, the owner of the various weapons, the
flower-arrowed, the lord of the course of desire, it is he whom they also style
Mra the enemy of liberation.
papracchurena manaso vikra sa tca tcaiva vaco babhe || 13.3
3. His three sons, Confusion, Gaiety, and Pride, and his three daughters, Lust,
1
Delight, and Thirst, asked of him the reason of his despondency, and he thus made
answer unto them:
asau munirnica
jigurste viaynmadyn tasmdaya me manaso vida || 13.4
4. This sage, wearing the armour of resolution, and having drawn the arrow of
wisdom with the barb of truth, sits yonder intending to conquer my realms, hence
is this despondency of my mind.
yadi hyasau mmabhibhya yti lokya ckhytyapavargamrgam |
5. If he succeeds in overcoming me and proclaims to the world the path of final
bliss, all this my realm will to-day become empty, as did that of the disembodied lord
when he violated the rules of his station.2
1
2
For these cf. also ver. 14, and XV, 13.

This probably refers to the legend of Nimi-videha, see Viu Pur. IV, 5; it might be the king
of the Videhas. There may be also a secondary allusion to the legend of Anaga and iva.

tadyvadevaia na labdhacakurmadgocare tihati yvadeva |
ysymi tvadvratamasya bhettu setu nadvega iv
6. While, therefore, he stands within my reach and while his spiritual eyesight is not
yet attained, I will assail him to break his vow as the swollen might of a river assails
a dam.
ca paca |
so vatthamla sasuto bhyagacchadasvsthyakr manasa prajnm || 13.7
7. Then having seized his flower-made bow and his five infatuating arrows, he drew
near to the root of the Avattha tree with his children, he the great disturber of the
minds of living beings.
atha prata munimsanastha pra titru bhavasgarasya |
viajya savya karamyudhgre kraareedamuvca mra || 13.8
8. Having fixed his left hand on the end of the barb and playing with the arrow,
Mra thus addressed the calm seer as he sat on his seat, preparing to cross to the
further side of the ocean of existence:
vaica [yajaica]1 vinya lokn lokn parn prpnuhi vsavasya || 13.9
9. Up, up, O thou Katriya, afraid of death! follow thine own duty and abandon this
law of liberation! and having conquered the lower worlds by thy arrows [and
sacrifices], proceed to gain the higher worlds of Indra.
path hi nirytumaya yaasyo yo vhita prvatamairnaredrai |
jtasya rjarikule vile bhaikkamalghyamida prapattum || 13.10
10. That is a glorious path to travel, which has been followed by former leaders of
men; this mendicant life is ill-suited for one born in the noble family of a royal sage
to follow.
athdya nottihasi nicittm bhava sthiro m vimuca pratijm |
mayodyato hyea ara sa eva ya sryake mnaripau vimukta || 13.11
11. But if thou wilt not rise, strong in thy purpose, then be firm if thou wilt and
quit not thy resolve, this arrow is uplifted by me, it is the very one which was
shot against Sryaka,2 the enemy of the fish.
1
2
[Ed: The lacuna in Cowells text is supplied from Johnsons edition.]

The Sun, alluding to his amour with Vaav. (The lake is called vipannamnam in tusahra
I, 20.)
sa cbhavacchtanurasvatatra ke yuge ki vata durbalo nya || 13.12

12. So too, I think, when somewhat probed by this weapon, even the son of I,1 the
2
grandson of the moon, became mad; and Sntanu also lost his self-control, how
much more then one of feebler powers now that the age has grown degenerate?
tatkipramuttiha labhasva saj vo hyaya tihati lelihna |
13. Therefore quickly rise up and come to thyself - for this arrow is ready, darting
out its tongue, which I do not launch even against the cakravka birds, tenderly
attached as they are and well deserving the name of lovers.
ityevamukto pi yad nirstho naivsana kyamunirbibheda |
14. But when, even though thus addressed, the kya saint unheeding did not change
his posture, then Mra discharged his arrow at him, setting in front of him his
daughters and his sons.3
na viasda mracitpartaca anairjagda || 13.15
15. But even when that arrow was shot he gave no heed and swerved not from his
firmness; and Mra, beholding him thus, sank down, and slowly thus spoke, full of
thought:
ailedraputr prati yena viddho devo pi abhucalito babhva |
na citayatyea tameva va ki sydacitto na ara sa ea || 13.16
16. He does not even notice that arrow by which the god ambhu was pierced with
love for the daughter of the mountain4 and shaken in his vow; can he be destitute of
all feeling? is not this that very arrow?
tasmdaya nrhati pupava na haraa npi raterniyogam |
arhatyaya bhtagaairaeai satrsantarjanatanni || 13.17
17. He is not worthy of my flower-shaft, nor my arrow "gladdener," nor the sending
of my daughter Rati (to tempt him); he deserves the alarms and rebukes and blows
from all the gathered hosts of the demons.
Purravas. (Professor Bhler suggests

.)
Does this mean Vicitravrya the grandson of Satanu, see Viu Pur. IV, 20?
3
See ver. 3.
4
Um.
2

sasmra mraca tata svasainya vidhvasana kyamunecikran |
nnraycnucar paryu aradrumaprsagadsihast || 13.18
18. Then Mra called to mind his own army, wishing to work the overthrow of the
kya saint; and his followers swarmed round, wearing different forms and carrying
arrows, trees, darts, clubs, and swords in their hands;
varhamnvakharoravaktr vyghrarkasihadviradnanca |
19. Having the faces of boars, fishes, horses, asses, and camels, of tigers, bears, lions,
and elephants, one-eyed, many-faced, three-headed, with protuberant bellies
and speckled bellies;
ajsu sakt ghaajnavaca daryudhcaiva nakhyudhca |
kabadhahast bahumrtayaca bhagnrdhavaktrca mahmukhca || 13.20
20. Blended with goats, with knees swollen like pots, armed with tusks and with
claws, carrying headless trunks in their hands, and assuming many forms, with halfmutilated faces, and with monstrous mouths;
tmrru lohitaviducitr khavgahast haridhmrake |
labasrajo vraalabakarcarmbarcaiva nirabarca || 13.21
21. Copper-red, covered with red spots, bearing clubs in their hands, with yellow or
smoke-coloured hair, with wreaths dangling down, with long pendulous ears like
elephants, clothed in leather or wearing no clothes at all;
vetrdhavaktr haritrdhakystmrca dhmr harayo sitca |
vyottarsagabhujstathaiva praghuaghakulamekhalca || 13.22
22. Having half their faces white or half their bodies green, red and smokecoloured, yellow and black, with arms reaching out longer than a serpent, and
with girdles jingling with rattling bells.
urabhravaktrca vihagamca mrjravaktrca manuyaky || 13.23
23. Some were as tall as palm-trees, carrying spears, others were of the size of
children with projecting teeth, others birds with the faces of rams, others with mens
bodies and cats faces;
prakrake ikhino rdhamu rajjvabar vykulaveanca |
24
24. With dishevelled hair, or with topknots, or half-bald, with rope-garments or with
head-dress all in confusion, with triumphant faces or frowning faces, wasting
the strength or fascinating the mind.

vire tathnye |
cikrurkagatca kecitkecicca cerustarumastakeu || 13.25
25. Some as they went leaped about wildly, others danced upon one another, some
sported about in the sky, others went along on the tops of the trees.
nanarta kacidbhramayastrila kaciddha pusphrja gad vikaran |
26. One danced, shaking a trident, another made a crash, dragging a club, another
bounded for joy like a bull, another blazed out flames from every hair.
evavidh bhtaga samatttadbodhimla parivrya tasthu |
27. Such were the troops of demons who encircled the root of the Bodhi tree on
every side, eager to seize it and to destroy it, awaiting the command of their lord.
ta prekya mrasya ca prvartre kyarabhasyaiva ca yuddhaklam |
28. Beholding in the first half of the night that battle of Mra and the bull of the
kya race, the heavens did not shine and the earth shook and the (ten) regions of
space flashed flame and roared.
vivagvavau vyurudravegastr na rejurna babhau aka |
tamaca bhyo vitatra rtre sarve ca sacukubhire samudr || 13.29
29. A wind of intense violence blew in all directions,1 the stars did not shine, the
moon gave no light, and a deeper darkness of night spread around, and all the oceans
were agitated.
yam |
30. The mountain deities2 and the Ngas who honoured the Law, indignant at the
attack on the saint, rolling their eyes in anger against Mra, heaved deep sighs and
opened their mouths wide.
mre nukap manas pracakrurvirgabhvttu na roamyu || 13.31
31. But the god-sages, the uddhdhivsas,1 being as it were absorbed in the perfect
accomplishment of the good Law, felt only a pity for Mra in their minds and
through their absolute passionlessness were unruffled by anger.
1
2
Vivak should be corrected to vivak [Ed: corrected in the electronic text].

. This might mean simply the rulers of the earth.

tadbodhimla samavekya kra histman mrabalena tena |
32. When they saw the foot of the Bodhi tree crowded with that host of Mra, intent
on doing harm, the sky was filled with the cry raised by all the virtuous beings
who desired the worlds liberation.
ahri |
na cukubhe npi yayau vikra madhye gav siha ivopavia || 13.33
33. But the great sage2 having beheld that army of Mra thus engaged in an attack
on the knower of the Law,3 remained untroubled and suffered no perturbation, like a
lion seated in the midst of oxen.
mrastato bhtacammudrmjpaymsa bhayya tasya |
svai svai prabhvairatha ssya sen taddhairyabhedya mati cakra || 13.34
34. Then Mra commanded his excited army of demons to terrify him; and forthwith
that host resolved to break down his determination with their various powers.
keciccalannaikavilabijihvstkogradar harimaalk |
vidritsy sthiraakukar satrsayata kila nma tasthu || 13.35
35. Some with many tongues hanging out and shaking, with sharp-pointed savage
teeth and eyes like the disk of the sun, with wide-yawning mouths and upright ears
like spikes, they stood round trying to frighten him.
tebhya sthitebhya sa tathvidhebhya rpea bhvena ca druebhya |
na vivyathe nodvivije mahri kran sublebhya ivoddhatebhya || 13.36
36. Before these monsters standing there, so dreadful in form and disposition, the
great sage remained unalarmed and untroubled, sporting with them as if they had
been only rude children.4
kacittato r
tastabha bhu sagadastato sya puradarasyeva pur savajra || 13.37
37. Then one of them, with his eyes rolling wildly, lifted up a club against him; but
his arm with the club was instantly paralysed, as was Indras of old with its
thunderbolt.5
In Pli Suddhvs. Cf. III, 26.

Buddha himself, viewing all this ab extra.
3
The Tibetan seems to read dharmavidhe for dharmavida, as it has choskyi choga deni,
(injurer) of that law of dharma.
4
Prof. Bhler suggests svablebhya, as with his own tossed hair.
5
Cf. atap. Br. XII, 7, 3; Viu Pur. V, 30; Kum Sambh. II, 20.
2

kecitsamudyamya ilstarca viehire naiva munau vimoktum |
38. Some, having lifted up stones and trees, found themselves unable to throw them
against the sage; down they fell, with their trees and their stones, like the roots of
the Vindhya shattered by the thunderbolt.
tasthurnabhasyeva na cvapetu sadhybhrapd iva naikavar || 13.39
39. Others, leaping up into the sky, flung rocks, trees, and axes; these remained in the
sky and did not fall down, like the many-coloured rays of the evening clouds.
yanmuktamtra gaganasthameva tasynubhvcchatadh babhva || 13.40
40. Another hurled upon him a mass of blazing straw as big as a mountain-peak,
which, as soon as it was thrown, while it hung poised in the sky, was shattered into a
hundred fragments by the sages power.
kacijjvalannarka ivodita khdagravara mahadutsasarja |
crnni cmkarakadar kalptyaye meruriva pradpta || 13.41
41. One, rising up like the sun in full splendour, rained down from the sky a great
shower of live embers, as at the end of an aeon blazing Meru showers down the
pulverised scoriae of the golden valleys.
tadbodhimle pravikryamamagravara tu savisphuligam |
42. But that shower of embers full of sparks, when scattered at the foot of the Bodhi
tree, became a shower of red lotus-petals through the operation of the great saints
boundless charity.
arracittavyasantapaistairevavidhaistaica niptyamnai |
naivsancchkyamunicacla sva nicaya badhumivopaguhya || 13.43
43. But with all these various scorching assaults on his body and his mind, and all
these missiles showered down upon him, the kya saint did not in the least degree
move from his posture, clasping firmly his resolution as a kinsman.
athpare nirjagalurmukhebhya sarpnvijrebhya iva drumebhya |
44. Then others spat out serpents from their mouths as from old decayed trunks of
trees; but, as if held fast by a charm, near him they neither breathed nor discharged
venom nor moved.
tasmin drume tatyajuramavara tatpupavara rucira babhva || 13.45

45. Others, having become great clouds, emitting lightning and uttering the fierce
roar of thunderbolts, poured a shower of stones upon that tree, but it turned to a
pleasant shower of flowers.
cpe tha vo nihito parea jajvla tatraiva na nipapta |
anvarasytmani dhryamo durmaraasyeva narasya manyu || 13.46
46. Another set an arrow in his bow, there it gleamed but it did not issue forth,
like the anger which falls slack1 in the soul of an ill-tempered impotent man.
paceavo nyena tu vipramuktstasthurnayatyeva munau na petu |
sas
47. But five arrows shot by another stood motionless and fell not, through the saints
ruling guidance, like the five senses of him who is well experienced in the course
of worldly objects and is afraid of embodied existence.
so prptaklo vivaa papta doevivnarthakareu loka || 13.48
48. Another, full of anger, rushed towards the great saint, having seized a club with a
desire to smite him; but he fell powerless without finding an opportunity, like
mankind in the presence of faults which cause failure.2
str meghakl tu kaplahast kartu mahre kila mohacittam |
babhrma tatrniyata na tasthau caltmano buddhirivgameu || 13.49
49. But a woman named Meghakl, bearing a skull in her hand, in order to infatuate
the mind of the sage, flitted about unsettled and stayed not in one spot, like the mind
of the fickle student over the sacred texts.
kacitpradpta praidhya cakurnetrgninviavaddidhaku |
50. Another, fixing a kindling eye, wished to burn him with the fire of his glance
like a poisonous serpent; but he saw the sage and lo! he was not there, like the votary
of pleasure when true happiness is pointed out to him.3
Dhryamo is a difficult word, connected with

or dhrv.
Cf, randhropaniptino narth, akunt. VI.
3
He had not eyes to see the object which he looked for.
2

gurv ilmudyamayastathnya arma mogha vihataprayatna |
nireyasa jnasamdhigamya kyaklamairdharmamivptukma || 13.51
51. Another, lifting up a heavy rock, wearied himself to no purpose, having his
efforts baffled, like one who wishes to obtain by bodily fatigue that condition of
supreme happiness which is only to be reached by meditation and knowledge.
dn |
sattvni yai sacukucu samatdvajrhat dyau phalatti matv || 13.52
52. Others, wearing the forms of hyenas and lions, uttered loudly fierce howls, which
caused all beings round to quail with terror, as thinking that the heavens were
smitten with a thunderbolt and were bursting.
rtrau ca tasymahanva digbhya khag ruvata paripeturrtt || 13.53
53. Deer and elephants uttering cries of pain ran about or lay down, in that night
as if it were day screaming birds flew around disturbed in all directions.
te pradaistu tathvidhaistai sarveu bhtevapi kapiteu |
munirna tatrsa na sacukoca ravairgarutmniva vyasnm || 13.54
54. But amidst all these various sounds which they made, although all living
creatures were shaken, the saint trembled not nor quailed, like Garua at the noise of
crows.
bhayvahebhya pariadgaebhyo yath yath naiva munirbibhya |
| 13.55
55. The less the saint feared the frightful hosts of that multitude, the more did Mra,
the enemy of the righteous, continue his attacks in grief and anger.
a mra babhe mahat svarea || 13.56
56. Then some being of invisible shape, but of pre-eminent glory, standing in the
heavens, beholding Mra thus malevolent against the seer, addressed him in a
loud voice, unruffled by enmity:
mogha rama n
naia tvay kapayitu hi akyo mahgirirmerurivnilena || 13.57
57. Take not on thyself, O Mra, this vain fatigue, throw aside thy malevolence
1
and retire to peace; this sage cannot be shaken by thee any more than the mighty
mountain Meru by the wind.
Or go to thy home.
anekakalpcitapuyakarm na tveva jahydvyavasyamea || 13.58

58. Even fire might lose its hot nature, water its fluidity, earth its steadiness, but
never will he abandon his resolution, who has acquired his merit by a long course of
actions through unnumbered aeons.
yo nicayo hyasya parkramaca tejaca yady ca day prajsu |
aprpya notthsyati tattvamea tamsyahatveva sahasrarami || 13.59
59. Such is that purpose of his, that heroic effort, that glorious strength, that
compassion for all beings, until he attains the highest wisdom, he will never rise
from his seat, just as the sun does not rise, without dispelling the darkness.
kha hi mathnan labhate huta bhmi khanan vidati cpi toyam |
13.60
60. One who rubs the two pieces of wood obtains the fire, one who digs the earth
finds at last the water, and to him in his perseverance there is nothing
unattainable, all things to him are reasonable and possible.
tallokamrtta karuyamno rogeu rgdiu vartamnam |
mahbhiagnrhati vighnamea jnauadhrtha parikhidyamna || 13.61
61. Pitying the world lying distressed amidst diseases and passions, he, the great
physician, ought not to be hindered, who undergoes all his labours for the sake of the
remedy knowledge.
sa daiika kobhayitu na yukta sudeika srtha iva pranae || 13.62
62. He who toilsomely pursues the one good path, when all the world is carried
away in devious tracks, he the guide should not be disturbed, like a right
informant when the caravan has lost its way.
sattveu naeu mahdhakrairjnapradpa kriyama ea |
ryasya nirvpayitu na sdhu prajvlyamnastamasva dpa || 13.63
63. He who is made a lamp of knowledge when all beings are lost in the great
darkness, it is not for a right-minded soul to try to quench him, like a lamp
kindled in the gloom of night.
64. He who, when he beholds the world drowned in the great flood of existence and
unable to reach the further shore, strives to bring them safely across, would any
right-minded soul offer him wrong?
jnadrumo dharmaphalapradt notpana hyarhati vardhamna || 13.65

65. The tree of knowledge, whose roots go deep in firmness, and whose fibres are
patience, whose flowers are moral actions and whose branches are memory and
thought, and which gives out the law as its fruit, surely when it is growing it
should not be cut down.
tasmin jighs tava nopapann rte jagadbadhanamokaheto || 13.66
66. Him whose one desire is to deliver mankind bound in soul by the fast snares of
illusion, thy wish to overthrow him is not worthy, wearied as he is for the sake of
unloosing the bonds of the world.
sthne tathsminnupavia ea yathaiva prve munayastathaiva || 13.67
67. To-day is the appointed period of all those actions which have been performed
by him for the sake of knowledge, he is now seated on this seat just as all the
previous saints have sat.
paramea dhmn |
bhmerato nyo sti hi na pradeo vea samdherviayo hitasya || 13.68
68. This is the navel of the earths surface, endued with all the highest glory; there is
no other spot of the earth than this, the home of contemplation, the realm of wellbeing.
virabhitu na kamamadhruv rcale pade ki padamabhyupaii || 13.69
69. Give not way, then, to grief but put on calm; let not thy greatness, O Mra, be
mixed with pride; it is not well to be confident, fortune is unstable, why dost
thou accept a position on a tottering base?
tata sa sarutya ca tasya tadvaco mahmune prekya ca niprakapatm |
jagma mro viman hatodyama arairjagaccetasi yairvihanyase || 13.70
70. Having listened to his words, and having seen the unshaken firmness of the great
saint, Mra departed dispirited and broken in purpose1 with those very arrows by
which, O world, thou art smitten in thy heart.
I read hatodyamo.

viddhapakaagaradrum |
dia pradudrva tato sya s camrhatrayeva dviat dviaccam || 13.71
71. With their triumph at an end, their labour all fruitless, and all their stones, straw,
and trees thrown away, that host of his fled in all directions, like some hostile army
when its camp has been destroyed by the enemy.
dravati saparapake nirjite pupaketau jayati jitatamaske nrajaske mahrau |
yuvatiriva sahs dyaucake sacadr surabhi ca jalagarbha pupavara
papta || 13.72
1
72. When the flower-armed god thus fled away vanquished with his hostile forces
and the passionless sage remained victorious, having conquered all the power of
darkness, the heavens shone out with the moon like a maiden with a smile, and a
sweet-smelling shower of flowers fell down wet with dew.
tathpi ppyasi nirjite gate dia prasedu prababhau nikara |
2
73. When the wicked one thus fled vanquished, the different regions of the sky grew
clear, the moon shone forth, showers of flowers fell down from the sky upon the
3
earth, and the night gleamed out like a spotless maiden.
mravijayo nma trayodaa sarga || 13 ||
[Such is the thirteenth chapter in the great poem ri Buddhacarita,
written by Avaghosa, called Defeat of Mra]
Mra identified with Kmadeva, cf. ver. 2.

Should we read tath hi for tathpi? [Ed. this verse is quite rightly rejected as spurious by
Johnson.]
3
[Ed: the following is slightly incorrect as the original part of Avaghoas work continues up
to Chapter XIV, verse 31 (as numbered in Cowells edition) as has been established by
Johnson.]
Here the original work of Avaghoa ends according to the gloss at the close of the Cambridge
2
modern Nepalese author. The Chinese and Tibetan translations seem to agree with the
Sanskrit for part of the fourteenth book, but they soon diverge widely from it. The four
books are included in the translation as a literary curiosity.
Book XIV1
tato mrabala jitv dhairyea ca amena ca |
paramrtha vijijsu sa dadhyau dhynakovida || 14.1
1. Then, having conquered the hosts of Mra by his firmness and calmness, he the
great master of meditation set himself to meditate, longing to know the supreme end.
sarveu dhynavidhiu prpya caivaryamuttamam |
sasmra prathame yme prvajanmaparaparm || 14.2
2. And having attained the highest mastery in all kinds of meditation, he
remembered in the first watch the continuous series of all his former births.
amutrhamaya nma cyutastasmdihgata |
iti janmasahasri sasmrnubhavanniva || 14.3
3. In such a place I was so and so by name, and from thence I passed and came
hither, thus he remembered his thousands of births, experiencing each as it were
over again.
tata sattveu kruya cakra karutmaka || 14.4
4. And having remembered each birth and each death in all those various
transmigrations, the compassionate one then felt compassion for all living beings.
atra khalu loko ya paribhramati cakravat || 14.5
5. Having wilfully rejected the good guides in this life and done all kinds of actions
in various lives, this world of living beings rolls on helplessly, like a wheel.
ityeva smaratastasya babhva niyattmana |
kadalgarbhanisra sasra iti nicaya || 14.6
6. As he thus remembered, to him in his strong self-control came the conviction, All
existence is insubstantial, like the fruit of a plantain.
dvitye tvgate yme so dvityaparkrama |
divya caku para lebhe sarvacakumat vara || 14.7
7. When the second watch came, he, possessed of unequalled energy, received a preeminent divine sight, like the highest of all sight-gifted beings.
[Ed: The title of this Chapter is missing along with the rest of the work. There are no further
notes to the original text in Cowells edition.]

tatastena sa divyena pariuddhena caku |
dadara nikhila lokamdara iva nirmale || 14.8
8. Then by that divine perfectly pure sight he beheld the whole world as in a spotless
mirror.
9. As he saw the various transmigrations and rebirths of the various beings with their
several lower or higher merits from their actions, compassion grew up more within
him.
ime nye ubhakarma pratihate tripiape || 14.10
10. These living beings, under the influence of evil actions, pass into wretched
worlds, these others, under the influence of good actions, go forward in heaven.
11. The one, being born in a dreadful hell full of terrors, are miserably tortured,
alas! by many kinds of suffering;
pyyate kvathita kecidagnivaramayorasam |
ropyate ruvato nye niaptastabhamyasam || 14.12
12. Some are made to drink molten iron of the colour of fire, others are lifted aloft
screaming on a red-hot iron pillar;
pacyate piavatkecidayaskubhvavmukh |
dahyate karua keciddptevagrariu || 14.13
13. Others are baked like flour, thrown with their heads downwards into iron jars;
others are miserably burned in heaps of heated charcoal;
kecittkairayodarairbhakyate druai vabhi |
14. Some are devoured by fierce dreadful dogs with iron teeth, others by gloating
crows with iron beaks and all made as it were of iron;
keciddhaparirt tacchybhikkia |
asipatra vana nla baddh iva viatyam || 14.15
15. Some, wearied of being burned, long for cold shade; these enter like bound
captives into a dark blue wood with swords for leaves.

pyate druvat kecitkuhrairbahubhava |
dukhe pi na vipadyate karmabhirdhritsava || 14.16
16. Others having many arms are split like timber with axes, but even in that agony
they do not die, being supported in their vital powers by their previous actions.
sukha syditi
phala tasyedamavaairdukhamevopabhujyate || 14.17
17. Whatever deed was done only to hinder pain with the hope that it might bring
pleasure, its result is now experienced by these helpless victims as simple pain.
sukh
svda sa kimete karoti sukhamavapi || 14.18
18. These who did something evil for the sake of pleasure and are now grievously
pained, does that old taste produce even an atom of pleasure to them now?
hasa
etatpariate kle kroadbhiranubhyate || 14.19
19. The wicked deed which was done by the wicked-hearted in glee, its
consequences are reaped by them in the fulness of time with cries.
yadyeva ppakarma payeyu karma phalam |
vameyuruarudhira marmasvabhihat iva || 14.20
20. If only evil doers could see the fruits of their actions, they would vomit hot
blood as if they were smitten in a vital part.
rrebhyo pi dukhebhyo nrakebhyo manasvina |
21. And worse still than all these bodily tortures in hell seems to me the association
of an intelligent man with the base.
ime nye karmabhicitraicittavispadasabhavai |
tiryagyonau vicitrymupapannstapasvina || 14.22 (14.21)
22. Others also, through various actions arising from the spasmodic violence of their
minds, are born miserable in the wombs of various beasts.
msatvagbladatrtha vairdapi maddapi |
badhn payatmapi || 14.23 (14.22)
23. There the poor wretches are killed even in the sight of their kindred, for the
sake of their flesh, their skin, their hair, or their teeth, or through hatred or for mere
pleasure.

aaknuvato pyava kuttararamapit |
go vabhtca vhyate pratodakatamrtaya || 14.24 (14.23)
24. Even though powerless and helpless, oppressed by hunger, thirst, and fatigue,
they are driven along as oxen and horses, their bodies wounded with goads.
vhyate gajabhtca balyso pi durbalai |
akuakliamrdhnastit pdapribhi || 14.25 (14.24)
25. They are driven along, when born as elephants, by weaker creatures than
themselves for all their strength, their heads tormented by the hook and their
bodies kicked by foot and heel.
satsvapyanyeu dukheu dukha yatra vieata |
parasparavirodhcca pardhnatayaiva ca || 14.26 (14.25)
26. And with all these other miseries there is an especial misery arising from mutual
enmity and from subjection to a master.
khasth khasthairhi bdhyate jalasth jalacribhi |
sthalasth sthalasasthaistu prpyate cetaretarai || 14.27 (14.26)
27. Air-dwellers are oppressed by air-dwellers, the denizens of water by the denizens
of water, those that dwell on dry land are made to suffer by the dwellers on dry land
in mutual hostility.
upapannstath ceme mtsarykrtacetasa |
(14.27)
28. And others there are who, when born again, with their minds filled with envy,
scchidropamamukh parvatopamakukaya |
kuttarajanitairdukhai pyate dukhabhgina || 14.29 (14.28)
29. Having mouths as small as the eye of a needle and bellies as big as a mountain,
these miserable wretches are tortured with the pains of hunger and thirst.
sarvath ivivaddadyccharrvayavnapi || 14.30 (14.30)
30. If a man only knew that such was the consequence of selfishness, he would
always give to others even pieces of his own body like ibi.
ay samabhikrt ghryam svakarmabhi |
(14.29)
31. Rushing up filled with hope but held back by their former deeds, they try in vain
to eat anything large, however impure.

ime nye naraka prpya garbhasaje ucihrade |
upapann manuyeu dukhamarchati jatava || 14.32 (14.31)
32. Others, having found a hell in an impure lake called the womb, are born
amongst men and there suffer anguish.
[Here ends the original part of Buddhacarita]
32.1 At the first even at the moment of birth they are gripped by sharp hands, as if
sharp swords were piercing them, whereat they weep bitterly.
33. They are loved and cherished and guarded by their kindred who bring them up
with every care, only to be defiled by their own various deeds as they pass from
suffering to greater suffering.
34. And in this state the fools, obsessed with desire, are borne along in the everflowing stream, thinking all the more, this is to be done and this is to be done.
35. These others, who have accumulated merit, are born in heaven, and are terrible
burned by the flames of sensual passion (kma), as by a fire.
36. And from there they fall, still not satiated with the objects of sense, with eyes
turned upwards, their brilliance gone, and wretched at the fade of their garlands.
37. And as their lovers fall helplessly, the Apsarases regard them pitifully and catch
their clothes with their hands.
38. Some look as if they were falling to earth with their ropes of pearls swaying, as
they try to hold up their lovers falling miserably from the pavilions.
39. Others, wearing ornaments and garlands of many kinds and grieved at their fall
into suffering, follow them with eyes unsteady with sympathy.
40. In their love for those who are falling, the trops of Apsarases beat their breasts
with their hands and, distressed, as it were, with great affliction, remain attached to
them.
41. The dwellers in Paradise (svarga?) fall distressed to earth, lamenting, Alas,
grove of Caitraratha! Alas, heavenly lake! Alas, Mandkin! Alas, beloved!
42. Seeing that Paradise, obtained by many labours, is uncertain and transitory, and
that such suffering will be caused by seperation from it,
[Ed: The conclusion of this chapter is taken from Johnsons translation, which starts at verse
32. For the most part I have omitted the footnotes, which are mainly concerned with the
interpretation of the Tibetan and Chinese texts on which the translation is based. As
Johnsons renderings are a little idiosyncratic I have entered the Sanskrit words into the text
in brackets where they seem to be certain.]

43. Alas, inexorably this is in an especial degree the law of action (karma) in the
world; this is the nature of the world and yet they do not see it to be such.
44. Others, who have disjoined themselves from sensual passion, conclude in their
minds that their station is eternal (dhruva); yet they fall miserably from heaven.
45. In the hells (apya) is excessive torture, among animals eating each other, the
suffering of hunger and thirst among the pretas, among men the sufferings of
longings,
46. In the heavens that are free from love the suffering of rebirth is excessive. For
the ever-wandering world of the living there is most certainly no peace anywhere.
47. This stream of the cycle of existence has no support and is ever subject to death.
Creatures, thus beset of all sides, find no resting place.
48. Thus with the divine eyesight (divyacakus) he examined the five spheres of life
and found nothing substantial in existence, just as no heartwood is found in a
plaintain-tree when it is cut open.
49. Then as the third watch of that night drew on, the best of those who understood
trance (dhyna) meditated on the real nature of this world:
50. Alas! Living creatures obtain but toil; over and over again they are born, grow
old, die, pass on and are reborn.
51. Further mans sight is veiled by passion (rga) and by the darkness of delusion
(moha), and from the excess of his blindness he does not know the way out of this
great suffering.
52. After thus considering, he reflected in his mind, What is it verily, whose
existence causes the the approach of old age (jar) and death (maraa)?
53. Penetrating the truth to its core, he understood that old age and death are
produced, when there is birth (jti).
54. He saw that head-ache is only possible when the head is already in existence; for
when the birth of a tree has come to pass, then only can the felling of it take place.
55. Then the thought again arose in him, What does this birth proceed from? Then
he saw rightly that birth is produced from existence due to the power of the act
(karmabhava).
t a cause.
57. Just as, if the first knot in a bamboo is wisely cut, everything quickly comes into
order, so his knowledge advanced in proper order.

58. Thereon the sage applied his mind to determining the origin of existence (bhava).
Then he saw that the origin of existence was to be found in appropriation (updna).
59. This act arises from appropriating the various vows and rules (lavrata) of life,
arises by appropriating fuel.
60. Then the thought occurred to him, From what cause does appropriation come?
Thereon he recognised the causal condition (pratyaya) of appropriation to lie in
61. Just as the forest is set ablaze by a little fire, when the wind fans it, so thirst gives
birth to the vast sins (klea) of sensual pleasure and the rest.
62. Then he reflected, From what does thirst arise? Thereon he concluded that the
cause of thirst is sensation (vedan).
63. Mankind, overwhelmed by their sensations, thirsts for the means of satisfying
them; for no one in the absence of thirst takes pleasure in water.
64. Then he again meditated, What is the source of sensation? He, who had put an
end to sensation, saw also the cause of sensation to be in contact (spara).
65. Contact is to be explained as the uniting of the object, the sense and the mind,
whence sensation is produced, just as fire is produced from the uniting of the two
rubbing sticks and fuel.
66. Next he considered that contact has a cause. Thereon he recognised the cause to
lie in the six organs of sense (ayatana).
67. The blind man does not percieve objects, since his eye does not bring them into
junction with his mind; if sight exists, the junction takes place. Therefore there is
contact, when the sense-organs exists.
68. Further he made up his mind to understand the origin of the six organs of sense.
Thereon the knower of causes knew the cause to be name-and-form (nmarpa).
69. Just as the leaf and the stalk are only said to exist when there is a shoot in
existence, so the six organs of sense only arise when name-and-form is in existence.
70. Then the thought occurred to him, What is the cause of name-and-form?
Thereon he, who had passed to the further side of knowledge (ja), saw its origin
to lie in consciousness (vija).
71. When consciousness arises, name-and-form is produced. When the development
of the seed is completed, the sprout assumes a bodily form.

72. Next he considered, From what does consciousness come into being? Then he
knew that it is produced by supporting itself on name-and-form.1
73. Then after he had understood the order of causality, he thought over it; his mind
travelled over the views that he had formed and did not turn aside to other thoughts.
74. Consciousness is the causal condition from which name and form is produced.
Name-and-form again is the support on which consciousness is based.
75. Just as a boat conveys a man . . . . . . ,2 so consciousness and name-and-form are
causes of each other.
76. Just as redhot iron causes grass to blaze and as blazing grass makes iron redhot,
of such a kind is their mutual causality.
77. Thus he understood that from consciousness arises name-and-from, from the
latter originate the senses and from the senses arises contact.
78. But of contact he knew sensation to be born, out of sensation thirst, out of thirst
appropriation, and out of appropriation similarly existence.
79. From exixtence comes birth, from birth he knew old age and death to arise. He
rightly understood that the world is produced by the causal conditions.
80. Then this conclusion came firmly on him, that from the annihilation of birth old
age and death are suppressed (nirodha), that from the destruction of existence birth
itself is destroyed, and that existence ceases to be through the suppression of
appropriation.
81. Further the latter is suppressed through the suppression of thirst; if sensation does
not exist, thirst does not exist; if contact is destroyed, sensation does not come into
existence; from the non-existence of the six organs of sense contact is destroyed.
82. Similarly if name-and-form is rightly suppressed, all the six organs of sense are
destroyed too; and the former is suppressed through the suppression of consciousness,
and the latter is suppressed also through the suppression of the factors (saskra).
83. Similarly the great seer understood that the factors are suppressed by the
complete absence of ignorance (avidy). Therefore he knew properly what was to be
known and stood out before the world as the Buddha.
[Ed: It is interesting to note that the form of prattyasamutpda at first follows the outline of
the Mahnidnasutta (D. 15), where consciousness and name-and-form are said to rely on
each other. Later the normal 12-fold exposition, with consciousness proceeded by saskra
and avidy, is given.]
2
Johnsons note: The Tibetan version has one pda missing.

84. The best of men saw no self anywhere from the summit of existence downwards
and came to tranquility, like a fire whose fuel is burnt out, by the eightfold path of
supreme insight, which starts forth and quickly reaches the desired point.
85. Then as his being was perfected, the thought arose in him, I have obtained this
perfect path which was travelled for the sake of the ultimate reality by former
families of great seers, who knew the higher and the lower things.
86. At that moment of the fourth watch when the dawn came up and all that moves
or moves not was stilled, the great seer reached the stage which knows no alteration,
the sovereign leader the state of omniscience.
87. When, as the Buddha, he knew this truth, the earth swayed like a woman drunken
with wine, the quarters shone bright with clowds of Siddhas, and mighty drums
resounded in the sky.
88. Pleasant breezes blew softly, the heaven rained moisture from a cloudless sky,
and from the trees there dropped flowers and fruit out of due season as if to do him
honour.
89. At that time, just as in Paradise, mndrava flowers, lotuses and water-lilies of
gold and beryl fell from the sky and bestrewed the place of the kya sage.
90. At that moment none gave way to anger, no one was ill or experienced any
discomfort, none resorted to sinful ways or indulged in intoxication of mind; the
world became tranquil, as though it had reached perfection.
91. The companies of deities, who are devoted to salvation, rejoiced; even the beings
in the spheres below felt joy. Through the prosperity of the party who favoured
virtue the dharma spread abroad and the world rose above passion (rajas) and the
darkness of ignorance (avidy).
92. The seers of the Ikvku race who had been rulers of men, the royal seers and the
great seers, filled with joy and wonder at his achievement, stood in their mansions in
the heavens reverencing him.
93. The great seers of the groups of invisible beings proclaimed his praises with loud
utterance and the world of the living rejoiced as if flourishing. But Mra was filled
with despondency, as before a great precipice.
94. Then for seven days, free from discomfort of body, he sat, looking into his own
mind, his eyes never winking. The sage fulfilled his hearts desire, reflecting that on
that spot he had obtained liberation.
95. Then the sage, who had grasped the principle of causation (idapratyayat) and
was firmly fixed in the system of impersonality, roused himself, and, filled with
great compassion (mahkaru), he gazed on the world with his Buddha-eye for the
sake of its tranquility.

96. Seeing that the world was lost in false views and vain efforts and that its passions
were gross, seeing too that the law of salvation was exceeding subtle, he set his mind
on remaining immobile.
97. Then remembering his former promise, he formed a resolution for the preaching
of tranquility. Thereon he reflected in his mind how there are some persons with
great passion and others with little passion.
98. Then when the two chiefs of the heavenly dwellings (i.e. Brahma and Indra)
knew that the Sugatas mind had taken the decision to preach tranquility, they were
filled with a desire for the worlds benefit and, shining brightly, approached him.
99. As he sat, his aim accomplished by his rejection of sin, and the excellent dharma
he had seen as his best companion, they lauded him in all reverence and addressed
these words to him for the good of the world:
100. Ah! Does not the world deserve such good fortune that your mind should feel
compassion for the creatures? In the world there exist beings of varied capacity,
some with great passion, some with little passion.
101. O sage, having yourself crossed beyond the ocean of existence, rescue the world
which is drowning in suffering, and, like a great merchant his wealth, bestow your
excellencies on others also.
102. There are some people here who, knowing what is to their advantage in this
world and the hereafter, act only for their own good. But it is hard to find in this
world or in heaven one who will be active for the good of the world.
103. After thus addressing the great seer, they returned to the celestial shere by the
way they had come. After the sage also had pondered on that speech, the decision
grew strong in him for the liberation of the world.
104. At the time for the alms-round the gods of the four quarters presented the seer
with begging-bowls; Gautama, accepting the four, turned them into one for the sake
of the dharma.
105. Then at that time two merchants of a passing caravan, being instigated thereto
by a friendly deity, joyfully did obesience to the seer with exalted minds and were
the first to give him alms.
106. The sage reflected that Ara and Udraka Rmaputra were the two who had
minds capable of accepting the dharma, but, when he saw that both had gone to
heaven, his thoughts turned to the five mendicants.
107. Then, wishing to preach tranquility in order to dispel the darkness of ignorance,
as the rising sun the darkness, Gautama proceeded to the blessed city, which was
beloved of Bhmaratha, and whose various forests are ornamented by the Varas.

108. Then the sage, whose eye was like a bulls, whose gait like a rutting elephants,
desired to go to the land of Ki, in order to convert the world, and turning his
entire body like an elephant, he fixed his unwinking eyes on the bodhi tree.
[End of Chapter Fourteen]
Jinacarita:
The Life of the Victorious Buddha
Original Pi Poem
by
Venerable Medhakara Thera

nandajoti Bhikkhu
Table of Contents
Some Notes on Jinacarita
The Author
Ven. Medhakaras Sources
The Poetry of Jinacarita
Epithets of the Buddha
Words not found in PED
The Life of the Victorious Buddha

[Homage to the Three Treasures]
[1: The Story of the Far Distant Past]
[The Story of Sumedha]
[The Story of the Going Forth]
[The Story of Buddha Dpakara]
[The Story of the Resolution]
[The Story of the Perfections]
2: The Story of the Not-So-Distant Past
[The Story of the Conception]
[The Story of the Birth]
[The Story of the (32) Wonders]
[The Story of the Ascetic Kladevala]
[The Story of the Ploughing Festival]
[The Story in the Palaces]
[The Story of the Signs]
[The Story of the Great Renunciation]
[The Story of the Departure]
[The Story in Rjagaha]
[The Story of Sujt]
[The Story around the Bodhi Tree]
[The Story of the Defeat of Mra]
[The Story of the Perfect Awakening]
3: The Story of the Present Time
[The Story of the Seven Weeks]
[The Story of Brahms Request]
[The Story of the Rolling of the Dhamma Wheel]
[The Story of King Bimbisra]
[The Story of the Visit to the Sakyans]
[The Story of Yasodhar]
[The Story of Jetas Wood]
[Conclusion]
3
Preface
Medieval works, and verse texts especially, are much more difficult to understand
and follow than are the Canonical texts, owing to the often very involved sentence
structure, long compounds, and difficult similies that are used. Therefore in this text
and translation of Jinacarita I have also given an analysis of the verse before the
translation is given, so as to break up the compounds into their components, and re1
organise the sentence as it would be if written with the same words in prose.
Many adjectives and adjectival phrases are employed in the descriptions, which add
greatly to the beauty of the poem, see, for instance, the description of the Himlaya
which runs for 10 verses vv. 22-31; or Kludys description of Kapilavatthu: vv.
347-352. But the piling up of adjectives and adjectival phrases which normally occur
in Indian languages before the object they describe, presents some difficulties for
someone translating into English. The problem is not always solved satisfactorily,
and I have occasionally had to bring words forward from quite remote verses in
order to make the sense clear.
Similarly, as word order is different in English than in Pi, and as the syntax of
Medieval composition, unlike the Canonical practice, allows for sentences to run
over many verses, it has sometimes been necessary to take two or more verses at a
time in the translation.
Anandajoti Bhikkhu,
October, 2006
The idea for this came from the Sinhala Vykhs I consulted, but my analysis often differs
from the ones given there.
Some Notes on Jinacarita

The Author
Very little is known for sure about the author of the Jinacarita. In the colophon he
mentions that he composed the work while residing in a residence (parivea) built by
King Vijayabhu, and that the residence bears the name of the King:
Vijayabhun Ra sakanmena krite ... pariveavare ... in a noble residence ...
which was made by King Vijayabhu ... and which bears his own name.
There were a number of Kings who bore that name, and it could refer to any one of
them. The first King of that name, for instance, who had a long reign from 10591114 is recorded as having built many vihras (Mhv. 60.58-63), and also to have
greatly encouraged poets (Mhv. 60.75-76).
Duroiselle (Jinacarita, p.iii) identified the King as the second of that name, who
reigned for one year in A.D. 1186, but the inference, which is based solely on the
prosperity that prevailed at that time, seems a little tenuous.
Malalasekera in The Pali Literature of Ceylon identifies him as the third King who
2
reigned from 1235-1366; he further states that the parivea probably refers to the
vihra built by Vijaya-Bhu III, who ruled at Dambadeniya, and refers to Mhv.
81.58, in support. The verse there reads: Atha Vattalagmasmi bhikkhna
sakanmato Rj Vijayabhavha vihra sdhu kray, then in Vattalagma3, the
King called Vijayabhu (III), had a monastery built for the bhikkhus, and in his own
name.
If we compare that with the colophon above the similarity is striking, and it is easy
to see how Malalasekera came to his conclusion. But although it could have been this
vihra that Medhakara was referring to, it is by no means certain. Even if he did
live in a monastery built by that King, however, that cannot be taken as an
indication that he lived during that Kings time, as there is nothing in the colophon
to suggest contemporaneity of our Author and the King.
In the same place Malalasekera identifies our author with the author of
Payogasiddhi, and refers to him as Vanaratana Medhakara, but on what grounds
this identification has been made has not been clarified.4 The Medhakara who
wrote the Payogasiddhi, wrote an elaborate colophon to the work in which he calls
himself Vanaratana Medhakara, he also identified his teachers, and the King who
supports him,5 but he doesnt say he wrote the Jinacarita.
2
For some reason in DPPN, II, p. 663, while referring to his previous work, he says that the
King was the second. Perhaps this is a printing error?
3
Vattalagma has been further identified by Somapala Jayawardhana in his Handbook of
Pali Literature, p. 64. as the village Wattala, which still exists south of Colombo.
4
Jayawardhana follows him, but he also gives no reasons for the identification.
5
King Bhuvanekabhu.
Some Notes on Jinacarita - 5
Again, the Jinacarita does not mention Payogasiddhi, and nor does the author
identify himself as Vanaratana. Given that the name Medhakara is common, it
seems a bit presumptious to say the authors are the same, and all theories based on
this assumption simply fall to the ground for lack of evidence to support them. It
seems safer therefore here to leave speculation aside, and admit that we remain very
much in the dark in regard to our Authors history.
Ven. Medhakaras Sources

The chief source for the material of the poem is the Jtakanidna (J Nid).6 The
correspondence is so close that it sometimes appears to be only a versification of the
prose original. In illustration of this, we can compare the following:7
J Nid: kappasatasahassdhikna catunna asakhyeyyna matthake amaravat
nma nagara ahosi.
Jinacarita vv. 8 & 10: kappasatasahassassa catunna-cpi matthake asakheyyna
... amarasakhta pura ahosi.
J Nid: atha ekaccna devatna ajjpi nna siddhatthassa kattabbakicca atthi,
pallakasmihi laya na vijahat ti...
Jinacarita vv. 274 & 275: ekaccadevatnsi: ajjpi nna dhrassa siddhatthassa
yasassino atthi kattabbakicca hi tasm sanam-laya na jahs ti...
J Nid: Skiy nma mnajtik mnatthaddh, te siddhatthakumro amhehi
daharataro, amhka kaniho, bhgineyyo, putto, natt" ti cintetv, daharadahare
rjakumre hasu tumhe vandatha, maya tumhka pihito nisdissm" ti.
Jinacarita vv. 364 - 366: sajtamnasatthaddha-Skiy: amhkam-esa siddhattho
putto natto ti din cintayitvna, dahare dahare rjakumre idam-abravu: tumhe
vandatha siddhattha na vandma mayan-ti ta ida vatv, nisdisu.
The Poetry of Jinacarita

The text of Jinacarita shows the influence of both Sanskrit Alakrastra (Poetics)
and Chandastra (Metrics), being very developed in both of these arts. At only 472
verses, the shortness of the work prevents it from being classed as a Mah Kvya, but
it nevertheless has many of the charactersitics of that literature. As required, it
begins with a benediction, is built around a romantic story, and has a wise and noble
hero. It includes extended descriptions of towns, lakes, mountains, the seasons, the
8
moon and the sun, and also has sports, love-scenes, feasts, battles and so on.
The verses describing the Rains Residences of the Buddha near the end of the poem (vv.
436-457), are additional to the history covered by the Jtaka Nidna, but everything else is in
that work.
7
The word order in Jinacarita, is here rearranged slightly to bring out the verbal similarity.
Many more examples could easily be assembled.
8
There is a famous passage in Dains Kvydara where he outlines what an epic should
entail:

The verses are decorated with numerous alakras, including metaphors, similies,
double-meanings, and so on. These also often cause considerable problems for a
would-be translator, as these figures, which sound quite acceptable in Sanskrit and
Pi, are not always so obvious once put into English.
Very often we come across metaphor (r p a k a ), as in: Sambuddhravindavadano,
the lotus-faced Sambuddha (300); Dhammabhkara, the Dhamma-sun (2);
Saghacanda, the Sagha-moon (3), ambujabuddhiy, lotus-intelligence (317) and so
on.
Similie (u p a m ) is seen in many verses of the text, we can illustrate it with this
beautiful image of the Buddha, v. 304:
Tatojaplodayapabbatodito mahappabho buddhadivkaro nabhe
maippabhsannibhabhsurappabho pamocaya bhsurabuddharasiyo
Translation: Then the Buddha rose from the Goat-Herders (Tree), like the sun rising
with great light into the sky over the mountain, like a shining and bright jewel-light,
emitting the shining Buddha-rays.
In illustration of the double-meaning (s i l e s a ) consider the following compound:
lataganligitapdapind (104), which may be translated as: Lordly trees were
surrounded by creepers; or as: Lordly trees were surrounded by slender women. In
the translation I have taken the only reasonable course open to me and translated it
twice.
In order to make the translation intelligible I have sometimes found it necessary to
extend it by including material that otherwise would have appeared in the notes, and
broken up the flow of the narrative. So, for instance, I have quite often replaced
pronouns with proper names, and placed them in brackets, e.g. v. 164:
abhinikkhamana tassa atv varaturagamo
tena sajjiyamno so hesrava udrayi
Translation: Having understood it was for (the Bodhisattas) Great Renunciation, that
noble horse, while being harnessed by (Channa), neighed excitedly.
If we replace the proper names with pronouns here we can see there is confusion as
to who is doing the harnessing.
The verbal complexity of the work is very noticeable. We often see infinite verbal
forms employed across many verses, before we eventually come to a finite verb,
which brings the movement to a conclusion. See for instance, the run of particples
Sargabandho mahkvya ucyate tasya lakaa:
rnamaskriy vastunirdeo vpi tanmukham ||
Itihsakathodbhtamitarad eva sadrayam
Caturvargaphalyatta caturodttanyakam ||
Nagarravaailartucandrrkodayavaranai
Udynasalilakrmadhupnaratoysavai
Vipralambhair vivhai-ca kumrodayavaranai ||

from verses 330-335: So Bimbisra-Narindo Mahesino ... suitv ... vibhsito ...
upagantvna ... sobhayanto ... nisinno ... gantv ... nto ... clayanto... patigahiya.
As in Sanskrit verse, in many places the present participle has to be taken in a finite
sense, for the sentence to make sense.9 I have noted the following examples:
viharanto (33) vasanto (69) abhiplayanto (86) gaccha (141) patihapes (199)
gaccha (221) sammasanto (269) pavattento (316) cakamanto (278) pabodhayanto
(279) vinda (280) anuvilokento (415) vindanto (460).
As in Sanskrit literature there are some very long compounds in the present work,
which sometimes cross the pdayuga, and occasionally extend for the whole line, e.g.
the following Upajti verse 348:
visihagandhkulaphliphulla-nnvicittni mahruhni
sucittannmigapakkhisagha-sagyamnuttamaknanni
We sometimes see the sandhi itself cross the pdayuga, which is frowned upon in the
prosodic literature, e.g.
pathy Siloka
ycito tena sambuddhravindavadano jino

the last syllable of the prior line = sambuddha-aravinda- (300)
Upajti
sugandha-indvarakallahrravindarattambujabhsitni
the last syllable of the prior line = -kallahra-aravinda- (349cd)
Something we will not normally see in Sanskrit literature is ellipsis, which is
common in Pi, and which, despite the obvious Sanskrit influences, is also found in
this poem: see e.g. paca-abhi- (33c), sa-inda- (242a), saddhamma-amata- (332b),
sugandha-indvara- (349c), -kia-acchodaka- (362ab), dasa-ahamasmi (452c),
dhamma-asin (453b).
Epithets of the Buddha

Ven. Medhakara was very fond of using various names and epithets for his Hero,
and they occur in nearly every other verse. Here I have collected the varieties used,
and it so happens they come to nearly 100. They are listed here with the translation
adopted, wherever appropriate:
Agrasa
Adantadamaka
Atula
Arahata
Isi
9
Agrasa
Tamer of the untrained
Incomparable One
Worthy One
Sage
For this usage see Perniola, Pali Grammar, p. 359

Urapa
Uttama
Gukara
Guaava
Guasekhara
Cakkhum
Janindnam-inda
Jina
Jinakura
Jinapakkhirj
Jutindhara
Tapodhana
Tathgata
Tibhavekantha
Tibhavekanyaka
Tilokagaru
Tilokahitada
Tilokamahita
Tilokantha
Tilokatilaka
Tilokekanetta
Tilokekavilocana
Danta
Daylaya
Devtideva
Dipadnam-inda
Dipaduttama
Dhmat
Dhammarj
Dhammissara
Dhra
Dhitim
Nardhipa
Narsabha
Narasharja
Narinda
Narissara
Naruttama
Ntha
Pabhakara
Paramamraji
Pavara
Buddha
Bhagav
Bhpla
Bhripa
Mahabbala
Mahdaya
Mahpati
One of Extensive Wisdom

Supreme One
Mine of Virtue
Ocean of Virtues
Head of all Virtues
Visionary One
Lord of the Lords of Men
Victor
Budding Victor (i.e. the Bodhisatta)
Victorious Bird-King
Brilliant One
Great Ascetic
Realised One
Sole Protector of the Three Realms of Existence
Sole Leader of the Three Realms of Existence
Teacher of the Three Worlds
One who Gives Benefit to the Three Worlds
One Honoured by the Three Worlds
Protector of the Three Worlds
Ornament of the Three Worlds
Sole Leader of the Three Worlds
Sole Eye of the Three Worlds
Trained One
One who has Pity as his Abode
Deva of Devas
Lord of Men
Supreme Man
Devout One
King of Dhamma
Master of the Dhamma
Hero
Firm One
Ruler of Men
Best of Men
King Lion of a Man
Lord of Men
Master of Men
The Supreme Man
Protector
Light-Maker
Excellent Victor over Mra
Excellent One
Buddha
Gracious One
Protector of the Earth
One of Extensive Wisdom
One of Great Strength
One of Great Pity
Master of the Earth

Mahpa
Mahvra
Mahyasa
Mahesi
Mahiddhi
Muninda
Munimegha
Munipugava
Munirj
Munisharj
Munivara
Yasassina
Lokahita
Lokahitekantha
Loklokakara
Lokantha
Lokanyaka
Lokantadass
Lokattayekasaraa
Lokavid
Lokekabandhu
Lokekanyaka
Lokekarj
Lokuttama
Vra
Varadhammarj
Vipulayasa
Vislapa
Visuddha
Sabba
Sajjana
Sakyamuni
Sakyamunikesar
Sambuddha
Samm-Sambuddha
Santa
Santamna
Satth
Sivakara
Subhaga
Sugata
Hites
Greatly Wise One

Great Champion
Greatly Famous One
Great Seer
Sage of Great Power
Lord of Sages
Raincloud-Sage
Noble Sage
King of Sages
Lion King of Sages
Noble Sage
Famous One
He who delights in the Worlds Benefit
Sole Protector of the Worlds Benefit
One who Makes Light for the World
Protector of the World
Leader of the World
One who Sees to the End of the World
Sole Refuge of the Three Worlds
Knower of the Worlds
Sole Kinsman of the World
Sole Leader of the World
Sole King of the World
Supreme One in the World
Champion
Noble King of Dhamma
One of Extensive Fame
One of Broad Wisdom
Pure One
Omniscient One
Good Man
Sakyan Sage
Sage-Lion of the Sakyas
Sambuddha
Perfect Sambuddha
Peaceful One
One of Peaceful Mind
Teacher
Safety-Maker
Favoured One
Fortunate One
Benefactor
Words not found in PED

Duroiselle in his edition of Jinacarita, published in 1906, listed many words and
meanings that were not found in Childers Pali Dictionary. It is unfortunate indeed
that the Pali Text Societys Pali English Dictionary hardly rectified this situation,
and there are still many words to list that are not found in that dictionary. They are
mainly derived from Sanskrit words used in Classical Literature.
aghi, m., feet.
atikomala, adj., exceedingly soft; producing affection.
atisobhati, ati + sobh + a, greatly beautifying.
anaggha, m., priceless (cf. aggha).
anoksa, adj., full.
apahsakara, m., mocker.
ambsaya, m., lake, pool.
avanipa, m., lord of the earth; a king.
asdisa, adj., incomparable; matchless (cf. sdisa).
asitasela, m., sapphire.
indu, m., the moon.
uttuga, adj., tall.
uparatta, adj., altogether red.
ummraka, m., threshold (cf. ummra).
katvaksa, adj. (= katoksa), being permitted; given leave to; opportunity.
kadambaka, n., multitude; troop; herd.
kammajamla, m., the pangs of childbirth.
kalra, nt., the soft part above the stem of a palm tree.
kulpaga, adj., one who frequents a family; an advisor.
kumantaa, m., bad advice, an evil counsel.
klesa, (= kilesa) m., passion; lust; depravity; impurity; defilement.
gukara, m., a mine of virtue.
gopura, nt., gateway; gate tower; city gates.
jinakura, m., a budding victor i.e. a bodhisatta.
jhara, m., waterfall.
dnavaka, m., a divine being.
dirada, m., lit: two-tusked; a tusker.
dpakla, m., day-time.
devaga, f., a deva-maiden.
devindacpa, m., the lord of the gods bow, a rainbow.
dvramla, nt., door-sill.
dhardhara, m., a mountain.
dh, f., wisdom personified.
dhmantu, adj., wise; devout.
nardhipa, m., the ruler of men.
nijjhara, m. (= jhara), waterfall.
pacra, m., proceed, appear, perform, behave.
paya, m., a trader; wares.
padakkama, m., orderly lines.
bimbdhara, m., a lip red like the Bimba fruit.
bhkara, m, the sun.

bhukui, f., frown.
bhuvana, m. (= bhavana), worlds.
bhpla, m., protector of the earth; a prince.
bhmik, f., earth; ground; a floor; a story.
makarkara, m., the sea; repository.
mahanya, adj., respectable.
moiratana, nt., bejewelled.
rativahana, nt., delightful; delight-increasing.
rasyana, m., pleasure.
lvaa, m., beautiful.
vanit, f., women.
vridhra, f., torrent; stream; shower.
vidduma, m., coral.
vuhidhr, f., showers of rain.
savtinmeti, vi + ati + nam + e, spends time; waits.
sakhaeti, sa + kha + e, break into pieces (cf. khaeti).
sabbhi, adj., the virtuous.
sampta, past.p. of sampivati, soaked; stewed.
skara, m., mist.
sudhsa, m., a wise man; sage.
suphulla, su + past.p. of phalati, full flowering; blossoming.
suvajita, su + past.p. of ajeti or ajati, collyrium-annointed.
sei, f., a line; row; multitude; flock.
hesrava, m., the sound of neighing.
Further these meanings of words are not found in PED:
nana, m., face.
kula, adj., crowded.
val, f., a multitude.
ketu, m., bright; a torch; an eminent person.
gabbha, m., a storeroom.
garu, m., parent.
jantu, m., earth creatures like worms, etc.
jala, m., tear.
pesala, adj., well-formed.
mugga, m., casket.
lat, f., a slender woman.
vadh, f. cf. vadhuk, a woman; a bride.
valaya, nt., an enclosure.
sandhraka, adj., bearing.
siga, nt., a turret.
12
[Jinacarita]10
[The Life of the Victorious Buddha]
Namo Tassa Bhagavato Arahato Sammsambuddhassa
Reverence to Him, the Gracious One, the Worthy One, the Perfect Sambuddha
[Ratanattayavandan]11
[Homage to the Three Treasures]
uttama uttamagena namassitv mahesino
nibbnamadhuda pdapakaja sajjanlina [1]
Mahesino uttama pda-pakaja sajjana-alina Nibbna-madhuda uttamaagena namassitv,
Having worshipped the Great Seers supreme lotus feet with my head, which gives
the sweetness of Emancipation to good men like honey gives sweetness to bees,12
mahmohatama loke dhasenta dhammabhkara
ptubhta mahteja dhammarjodaycale [2]
Dhamma-Rja-udaya-acale Dhamma-bhkara, mah-teja ptu-bhta mahmoha-tama dhasenta,
and the sun-like Dhamma, which arose from the immoveable King of Dhamma, and
by the appearance of its great splendour dispels the great darkness of ignorance in
the world,
10
Rouse, Duroiselle: Jinacarita (i.e. the stem form of the title); Vimalavasa, Tilakasiri:
Jinacaritaya (i.e. the Sinhala form of the title); Jinacarita (neuter) is the correct form for the
title of the book, following the label usage of the nominative as indicated in Wijesekeras
Syntax 23. The title itself occurs nowhere in the book, but can be inferred from verses 4 &
459.
11
The titles are placed in brackets as they are not in the original. They have been included
here to outline the structure of the story. The main divisions are based on the
Jtakanidnakath (J Nid).
12
It is very difficult to translate the opening verses, which play on similies which are not
obvious once put into English.
Jinacarita - The Life of the Victorious Buddha - 13

jantucittasare jta pasdakumuda sad
bodhenta saghacanda-ca slorukiraujjala [3]
sla-uru-kiraa-ujjala Sagha-canda ca, sad jantu-citta-sare jta pasdakumuda bodhenta,
and the moon-like Sagha, with its widespread, refulgent, and glorious virtue, which,
just as a lotus (is always) born in water, always awakens faith in the minds of the
people,
tahi tahi suvitthia jinassa carita hita
pavakkhmi samsena sadnussaraatthiko [4]
tahi tahi su-vitthia Jinassa carita hita sad-anussaraa-atthiko samsena
pavakkhmi.
I will tell in short the life of the Victorious (Buddha),13 which is of truly widespread
benefit both near and far,14 the value of which I always remember.
pata ta sarantna dullabham-pi siva pada
adullabha bhave bhogapailbhamhi k kath? [5]
Ta sarantna pata dullabha siva pada pi adullabha bhave, k bhogapailbha hi kath?
To those who remember it, the excellent, rare, and safe state15 becomes not so rare,
so why speak about the acquisition of wealth?16
13
The Buddha is also called a Jina in the original texts, see for instance DN 21: Buddha
namassma Jina Janinda.
It is this phrase (Jinassa carita) in compound (Jina-carita) that lends its name to the
book, see also verse 459, where the same phrase occurs.
14
Lit: in that place and in that place.
15
i.e. Nibbna.
16
i.e. Why speak about things of less value?

tasm ta bhaamna me cittavuttapadakkama
sundara madhura suddha sotusotarasyana [6]
sotahatthapu samm gahetvna nirantara
ajarmaram-icchant sdhavo paribhujatha [7]
Tasm me bhaamna, ta citta-vutta-padakkama, sundara madhura
suddha sotu-sota-rasa-yana, samm sota-hattha-pu gahetvna, nirantara
ajara-amara icchant, sdhavo paribhujatha.
Therefore, those who truly have put the hollow of their hands to their ear,17 who
constantly wish for that which is free from old-age and death, those good people
should enjoy my recital, which is made in lovely verses and orderly lines, beautiful,
sweet, pure, bringing pleasure to the ears of those who listen.
17
i.e. those who give ear as we say in English.
[1: Durekath]
[The Story of the Far Distant Past]
[Sumedhakath]
[The Story of Sumedha]
kappasatasahassassa catunna-cpi matthake
asakheyynam-vsa sabbad puakmina [8]
Catunna asakheyyna ca api kappa-sata-sahassassa matthake sabbad puakmina vsa,
At a time of four immeasurables, and a hundred thousand aeons ago (there was a city
where)18 those who desired merit everyday resided,
nnratanasampanna nnjanasamkula
vicittpaasakia toraagghikabhsita [9]
nn-ratana-sampanna nn-jana-samkula vicitta-paa-sakia toraaagghika-bhsita,
(it was) endowed with various jewels, crowded with various people, full of beautiful
shops, adorned with decorated towers,
yutta dasahi saddehi devindapurasannibha
pura amarasakhta ahosi rucira vara [10]
dasahi saddehi yutta Deva-Inda-pura-sannibha, rucira vara Amara-sakhta
pura ahosi.
having the ten sounds,19 like unto the city of (Sakka) the Lord of the Devas - it was a
20
brilliant, excellent city named Amara.
18
Brought forward from v. 10.

J Nid: The sounds of elephants, horses, chariots, drums, tabours, lutes, song, cymbols,
conch-shell, and the cry of "enjoy, drink, eat!".
20
Also known as Amaravat; it is said that many gods (amara, lit: immortals) had taken up
residence there, hence the name of the city.
19

tahi brhmanvaye jto sabbalokbhipjito
mahdayo mahpao abhirpo manoramo [11]
Tahi brhma-anvaye jto, sabba-loka-abhipjito, mah-dayo mah-pao abhirpo
mano-ramo,
One of the best lineage21 was born in that place, who was greatly honoured by the
whole world, one of great compassion, great wisdom, handsome, delightful,
sumedho nma nmena vedasgaraprag
kumrosi garna so avasne jinakuro [12]
kumro si Sumedho nma nmena, Veda-sgara-prag. So Jina-Akuro, garna
avasne,
a youth called Sumedha22 by name, who had crossed the ocean of the Vedas.23 That
Budding Victor,24 after the death of his parents,25
rsivahakamaccena dassita amita dhana
anekasatagabbhesu nicita ta udikkhiya [13]
amita dhana rsi-vahaka-amaccena dassita, ta nicita aneka-sata-gabbhesu
udikkhiya,
having been shown the immeasurable wealth by the councillor who managed the
estate, and after surveying that mass in the countless hundreds of storerooms,
dhanasannicaya katv aho mayha pitdayo
gat msakam-ekam-pi nevdya diva iti [14]
dhana-sannicaya katv, Aho! Mayha pitu-dayo eka pi msaka na-eva-dya
gat diva! iti
and piling up the wealth (said): Alas! My father and the rest have gone to the gods
26
and have not taken even one cent with them!
21
Born of the lineage of Brahm, a Brhmaa.

The name means One of Great Intelligence.
23
Who had learned the Vedas.
24
Another way of saying Bodhisatta, One who is (on the way to) Awakening.
25
Garu usually means a teacher, but is used also for anyone held in great respect, like ones
parents.
26
Msaka, a coin of the least value in ancient India.
22

savegam-upayto va cintes ti gukaro
dhanasra ima gayha gantu yuttan-ti me pana [15]
Gua-karo savega upayto va, iti cintesi: Me pana ima dhana-sra gayha,
gantu yutta ti.
That Mine of Virtue became really anxious27, and thought thus: Although I have
28
received this valuable wealth, I am bound to go.
rahogato nisditv sundare nijamandire
dehe dose udikkhanto ovadanto pi attano [16]
Sundare nija-mandire raho-gato nisditv, dehe dose udikkhanto, attano ovadanto pi:
Having sat down in seclusion in his own beautiful house, while surveying the faults
in the body, and advising himself (he thought thus):
bhedana tanuno dukkha dukkho tassodayo pi ca
jtidhammo jardhammo vydhidhammo aha iti [17]
Tanuno bhedana dukkha, tassa-udayo pi ca dukkho - aha jti-dhammo jardhammo vydhi-dhammo. iti
Painful is the break-up of the body, painful also is its arising again - I am subject to
death, subject to old age, subject to sickness.
evam-dhi dehasmi disv dose anekadh
pure bheri-carpetv rocetvna rjino [18]
Eva dehasmi dhi dose anekadh disv, rjino rocetvna, pure bheri
carpetv,
Having thus seen the countless faults in the body and so on, after informing the king,
and having the drums beaten in the city,
bherindasugandhena ycaklisamgate
dnakijakkha-oghena sattha pay tato [19]
bheri-nda-su-gandhena ycaka-ali samgate, tato dna-kijakkha-oghena satta-aha
pay.
for seven days thereafter he satisfied the beggars who gathered at the sound of the
drum with a flood of gifts, just as bees gather and are satisfied with the sweet scent
of a multitude of blossoms.29
27
Savega, a particularly difficult word to translate, as there seems to be no equivalent in

English, it means a kind of stirring anxiety, that makes one undertake spiritual practice.
28
Bound to die.
[Nekkhammakath]
[The Story of the Going Forth]
dnaggahimabindna niptenpi dhasana
ayta ta viloketv ratanambujaknana [20]
Dna-agga-hima-bindna niptena api dhasana ayta ta ratana-ambujaknana viloketv,
Having seen that just as a lotus grove does not go to destruction by the falling of
snowflakes; so his treasures did not go to destruction through his supreme
generosity,30
rudato tisaghassa jalitnalaknan
gajindo viya gehamh nikkhamitv manoram [21]
jalita-anala-knan gaja-indo viya, rudato ti-saghassa mano-ram gehamh
nikkhamitv,
like a lordly elephant from an raging forest fire, after departing from the group of
his crying relatives and from his delightful house,
mahanta so mahvro upagachi himlaya
haricandanakapprgarugandhehi vsita [22]
so Mah-Vro Mahanta Himlaya upagachi, haricandana-kappra-agarugandhehi vsita;
the Great Champion went to the Great Himlayas,
sandalwood, camphor, and aloe;
31
which are perfumed with yellow
suphullacampaksokapaltilakehi ca
pgapunngangdipdapehi ca maita [23]
suphulla-campaka-asoka-pal-tilakehi ca, pga-punnga-nga-di-pdapehi ca
maita;
adorned with blossoming champaka, asoka, and trumpet-flower trees; embellished
with arecanut, punnga, and ironwood trees,32 and so on;
29
The similie is constructed in a very complex way here, with the first part of the
compounds referring to the beggars, and the second part to the bees. Ogha means both a
multitude and a flood, see SED.
30
Again a complex similie: the first part of the compounds referring to his gifts, the second
to the lotus grove.
31
Hima-laya means the abode of snow.
32
A number of these trees, being indigenous, having no common English name.

shavyagghataracchehi ibhadpikaphi ca
turagam-dinekehi migehi ca samkula [24]
sha-vyaggha-taracchehi ca ibha-dpi-kaphi ca turaga di nekehi migehi
samkula;
crowded with various animals, such as lions, tigers, hyenas, elephants, leopards,
monkeys and horses;33
slikravihasehi hasakocasuvehi ca
kapotakaravkdisakuntehi ca kjita [25]
slik-ravihasehi ca hasa-koca-suvehi [ca] kapota-karavka-sakuntehi ca di
kjita;
(filled) with the song of mynah, golden geese, (ordinary) geese, herons, parrots, and
34
with doves, cuckoos, blue jays, and so on;
yakkharakkhasagandhabbadevadnavakehi ca
siddhavijjdhardhi bhtehi ca nisevita [26]
Yakkha-Rakkhasa-Gandhabba-Deva-Dnavakehi ca; siddha-vijj-dhara-dhi bhtehi
ca nisevita;
which are frequented by such beings as the Yakkha, Rakkhasa, Gandhabba, Deva, and
Dnavaka;35 siddha, and vijjdhara;
manosilindanlorucrupabbatapantihi
sajjhuhemdinekehi bhdharehi ca bhsura [27]
manosila-indanla-uru-cru-pabbata-pantihi; sajjhu-hema-di-nekehi bhdharehi ca
bhsura;
36
which shine with vast, charming, realgar and sapphire mountain ranges; and
places37 having uncountable silver and gold, and so forth;
33
Turaga, one who goes swiftly, a horse; spelt turagama in vv. 73 and 106 below.
Rouse gives sakunta as vulture, which it can be, of course, and Duroiselle omits to
translate, probably because vulture here is so unsuitable; but SED states that it can also mean a
blue jay, which seems more appropriate.
35
Various types of divine and semi-divine beings. Siddhas (accomplished ones) and
vijjdharas (knowledge-bearers) are magicians and sorcerers, so to say.
36
So-called red arsenic.
37
Bhdhara is literally what holds beings, the earth.
34

suvaamaisopnanekatitthasarehi ca
sobhita tattha kantnekadevagahi ca [28]
suvaa-mai-sopna-neka-tittha-sarehi ca - kanta-aneka-Deva-agahi ca
sobhita tattha which has innumerable lakes and tanks having golden and jewelled staircases38 - a
beautiful place, having countless Deva-maidens playing in the clearings staskarasachannanijjharna satehi ca
kinnaroragaragehi rammehi ca virjita [29]
sta-skara-sachanna-nijjharna satehi ca; rammehi kinnara-uraga-ragehi ca
virjita;
with hundreds of waterfalls covered with cool mist; shimmering with delightful and
39
40
colourful kinnaras and snakes;
sikhaisaanaccehi latna maapehi ca
setavlukasachannamlakehi ca maita [30]
sikhai-saa-naccehi; latna maapehi ca; seta-vluka-sachanna-mlakehi ca
maita;
having peacocks dancing in the groves; arbours of vine; and adorned with enclosures
covered with white sand;
suvaamaimuttdi anekaratankara
icchantna janlna puakijakkham-laya [31]
suvaa-mai-mutt-di aneka-ratana-kara - pua-kijakkha icchantna janaalna laya.
having countless stores of treasures, with gold, jewels, pearls, and so on - an abode
for people who are longing for merit as bees are longing for the blossoms of
41
flowers.
38
A tank is an artificial lake, which are numerous in India; they normally have staircases
leading down to the waters.
39
A being having the face of a horse and the body of a human.
40
Used synonymously for the semi-divine ngas, which are elsewhere called Mahoraga,
Great Snakes, v. 222.
41
Another complex similie. More literally: an abode for bee-like people longing for blossomlike merit.
[Buddha-Dpakarakath]
[The Story of Buddha Dpakara]
ta ajjhogayha so dhro sahassakkhena mpite
disv isiparikkhre paaslavare tahi [32]
So Dhro ta ajjhogayha, tahi Sahassa-Akkhena mpite paa-sla-vare isiparikkhre disv,
That Hero, after entering into that (region), and seeing there the requisites for a sage
inside an excellent leaf-hut that had been made by (Sakka) the Thousand-Eyed One,
isivesa gahetvna viharanto samhito
satthabbhantare paca-abhihavidh pi ca [33]
uppdetv sampattisukheneva tapodhano
nabhas divasekasmi gacchanto janata isi [34]
isi-vesa gahetvna, satta-ha-abbhantare paca-abhi-aha-vidh pi ca sampattisukhena-eva uppdetv, viharanto samhito. Tapo-Dhano Isi divasa-ekasmi nabhas
gacchanto janata,
and taking the sages dress, after making the five deep knowledges42 and also the
43
eightfold blissful attainments arise within seven days, lived concentrated. One day
when the Sage, the Great Ascetic, was flying through the air,
sodhentam-ajasa disv otaritv nabh tahi
iti ta janata pucchi kasm sodhetha ajasa [35]
ajasa sodhenta disv, nabh tahi otaritv: Kasm ajasa sodhetha? iti ta
janata pucchi.
after seeing people clearing the road, and descending from the sky, he asked the
people: Why do you clear the road?
42
43
Magical powers, the divine-ear, mind-reading, past-life recall, and the divine-eye.
The four material absorptions (jhna), and the four immaterial absorptions (yatana).

sumedha tva na jnsi dpakaratathgato
sambodhim-uttama patv dhammacakkam-anuttara [36]
pavattetvna lokassa karonto dhammasagaha
ramma rammapura patv vasatha sudassane [37]
Sumedha tva na jnsi? Dpakara-Tathgato uttama Sambodhi patv,
anuttara Dhamma-Cakka pavattetvna, lokassa Dhamma-sagaha karonto,
ramma Ramma-pura patv, iha Sudassane vasati.
Do you not know, Sumedha? Dpakara,44 the Realised One, after attaining supreme
Awakening and setting rolling the unsurpassed Dhamma Wheel, while giving the
45
Dhamma-collection to the world, after coming to our fair city of Ramma, is
residing here in the Sudassana (Monastery).
bhikkhsatasahassehi cathi vimalehi ta
nimantayimha dnena maya lokekanyaka [38]
Maya vimalehi cathi bhikkhu-sata-sahassehi Loka-Eka-Nyaka ta dnena
nimantayimha.
We have invited that Sole Leader of the World, with four hundred thousand pure
monks, for alms.
tassa gamanatthya magga sodhema cakkhuma
iti sotassa so tassa sukha dento janobravi [39]
Cakkhuma! Tassa gamana-atthya magga sodhema, iti tassa sotassa sukha
dento so jano abravi.
Visionary One! We are clearing the path for his arrival," so the people spoke, giving
pleasure to his ears.
buddho ti vacana sutv ptiyodaggamnaso
sakabhvena sahtu neva sakkhi gukaro [40]
Ptiy-udagga-mnaso Gua-karo, Buddho ti vacana sutv, saka-bhvena
sahtu na-eva sakkhi.
His mind upraised with joy, that Mine of Virtue, having heard the word Buddha,
was not able to restrain his emotion.
44
The name means the Light-Maker.

There is a pun here, as Ramma itself means Fair; Sudassana, means Beautiful. The city,
which is also the birthplace of the Buddha Dpakara, is called Rammaka below (vs. 56); and
the Buddhavashakath calls it Rammavat.
45

tenraddhajas dhro ycitvna padesaka
labhitv visama hna sama ktu samrabhi [41]
Tena Dhro raddha-ajas padesaka ycitvna, visama hna labhitv, sama
ktu samrabhi.
Therefore the Hero after begging for a small section of the road, and receiving an
uneven spot, began to even it out.
nlakate yeva tahi padese
lokekantho sanarmarehi
sampjito lokahito mahesi
vashi saddhi paipajji magga [42]
Tahi padese na-alakate, yeva sa-nara-amarehi sampjito Loka-Eka-Ntho LokaHito Mahesi vashi saddhi magga paipajji,
But before that place was prepared, the Sole Protector of the World, who is
worshipped by men and gods,46 the Benefitter of the World, the Great Seer, entered
47
the path along with the restrained ones,
chabbaarasijlehi pajjalanta tathgata
gacchanta tahi disv modamno vicintayi [43]
tahi gacchanta cha-vaa-rasi-jlehi pajjalanta Tathgata disv,
modamno vicintayi:
having seen the Realised One with his bright six coloured halo blazing forth entering
that place, rejoicing he thought:
yan-nnimassa dhrassa setu katvna kaddame
sakattna nipajjeyya sasaghassa mahesino [44]
Ya nna imassa Dhrassa sa-Saghassa Mahesino saka-attna setu katvna
kaddame nipajjeyya?
What if I were to lie down in the mud, having made a bridge of my very self for
that Hero, that Great Seer, together with his Sagha?
46
Amara, a common name meaning the gods, so-called because of their relatively long lifespan, though in Buddhist thought even the gods are mortal.
47
The monks, those who are restrained in their senses.

dgharattam-ala ta me hitya ca sukhya ca
icceva cintayitvna nipanno so jinakuro [45]
Ta me dgha-ratta hitya ca sukhya ca ala iti-eva cintayitvna, so JinaAkuro nipanno.
Having realised thus: That will be sufficient for my benefit and happiness for a long
time, the Budding Victor lay down.
[Abhinhrakath]
[The Story of the Resolution]
pabodhetvna disvna crulocanapakaje
punapeva vicintesi nipanno dhitim tahi [46]
Dhitim tahi nipanno, cru-locana-pakaje pabodhetvna, puna-pi-eva disvna,
vicintesi:
The Firm One, while lying in that place, after raising his charming lotus-eyes, and
once more contemplating (the Buddha), thought thus:
iccheyya-ceham-ajjeva hantvnantarae bhave
saghassa navako hutv paviseyya pura vara [47]
Ce-aha iccheyya, ajja-eva bhave ananta-rae hantv, Saghassa navako hutv,
vara pura paviseyya.
If I so wished, today, after slaying the endless battle of existence, and becoming a
novice in the Sagha, I could enter the excellent city (of Nibbna).48
48
The city referred to here must be Nibbna, which is called a city just two verses below; we
have to understand it this way for the rest of the thought sequence to make sense.

kim-atakavesena klesanibbpanena me
aya buddho vaha buddho hutv loke anuttaro [48]
janata dhammanvya tretvna bhavaav
nibbnapuram-netv seyya me parinibbuta [49]
Ki me ataka-vesena klesa-nibbpanena? Aha aya Buddho va loke anuttaro
Buddho hutv, janata Dhamma-nvya bhava-aav tretvna, Nibbna-Puramnetv, Parinibbuta me seyya.
But what is there for me in another dress, or in the destruction of the defilements?49
Like this Buddha, Complete Emancipation is best for me (only) after becoming a
supreme Buddha myself and carrying the people across the ocean of existence with
the boat of the Dhamma, and bringing them to the City of Nibbna.
icceva cintayitvna nipanno kaddame tahi
suvaakadalikkhandhasannibho sotisobhati [50]
Iti-eva cintayitvna, tahi kaddame nipanno su-vaa-kadali-kkhandha-sannibho,
so-atisobhati.
After reflecting thus, while lying there in the mud like a very lovely banana trunk,
he radiated beautifully.
chabbaarashi virjamna
disv manua sugatattabhva
sajtapthi udaggacitto
sambodhiy chandam-aksi dhro [51]
Dhro cha-vaa-rashi manua virja-mna Sugata-atta-bhva disv,
udagga-citto sajta-pthi, Sambodhiy chanda aksi.
The Hero, after seeing the pleasing and Fortunate individual with his mind detached
and his six coloured rays, his heart uplifted with the joy that had arisen, made his
aspiration for Complete Awakening.
49
These lines are very awkward syntactically, they could also mean: what is there for me
with the private (atakavesena) destruction of the defilements? Maybe both meanings are
intended.

gantvna tahi hna isi pake nipannaka
lokassa setubhto pi setubhta tam-attano [52]
disv usssake tassa hatv lokekasetuno
lokekalocano dhro dpakaratathgato [53]
Isi tahi hna pake nipannaka gantvna, ta lokassa setu-bhto pi, attano
setu-bhta disv, Dpakara-Tathgato Dhro Loka-Eka-Locano Loka-Eka-Setuno
tassa usssake hatv,
After approaching the place where the sage was lying in the mud, also being a bridge
for the world, and seeing him making a bridge out of himself, Dpakara, the
Realised One, the Hero, the Worlds Sole Eye, the Worlds Sole Bridge, after standing
near his head,
gotamo nma nmena sambuddhoya angate
bhavissat ti vyksi svake ca purdike [54]
Ya angate nmena Gotamo nma Sambuddho bhavissati ti, svake ca pura-dike
vyksi.
(and announcing): In the future he will be a Sambuddha known by the name of
Gotama, spoke about his disciples, his city, and so on.
ida vatvna katvna sasagho ta padakkhia
pjesi ahamuhhi kusumehi guappiyo [55]
Ida vatvna, sa-Sagho Gua-Ppiyo ta padakkhia katvna, aha-muhhi
kusumehi pjesi.
Having said this, that (Buddha) of Lovely Virtue, together with his Sagha,
circumbulated him, and worshipped him with eight handfuls of flowers.
iti ktna pysi sasagho lokanyako
rammaka nma nagara rammrmlaylaya [56]
Sa-Sagho Loka-Nyako iti ktna, ramma-rma-laya-laya Rammaka nma
nagara pysi.
Having done this, the Leader of the World, together with the Sagha, entered into
50
city called Rammaka, which has fair pleasure gardens and dwelling places.
50
rma has the original meaning of pleasure garden here, not monastery.

jinassa vacana sutv uhahitvna pakato
mudito devasaghehi kusumdhi pjito [57]
pallakam-bhujitvna nisdi kusumsane
mahtapo mahpao sumedho damitindriyo [58]
Mah-tapo mah-pao damita-indriyo Sumedho Jinassa vacana sutv, pakato
uhahitvna, mudito pallaka bhujitvna, kusuma-sane nisdi, Deva-saghehi
kusuma-dhi pjito.
Sumedha, the great ascetic, having great wisdom, and controlled senses, after hearing
the Victorious Ones word, rejoicing, arising from the mud, and folding his legs
crosswise sat down on the flower seat, and was worshipped by the assembly of Devas
with flowers and so on.
dev dasasahassesu cakkavesu modit
abhitthavisu ta dhra nisinna kusumsane [59]
Dasa-sahassesu cakka-vesu Dev modit kusuma-sane nisinna ta Dhra
abhitthavisu.
The Devas from the ten thousand world-systems, rejoicing, praised the Hero who was
sitting on the flowerseat.
[Pramkath]
[The Story of the Perfections]
nisinno upadhresi dhamme buddhakare tad
kim-uddha v adho v pi dissu vidissu ca [60]
Tad nisinno Buddha-kare dhamme ki uddha v adho v pi dissu vidissu ca
upadhresi,
Then, while sitting, he examined above, below, in the main and intermediate
directions what things make one Awakened,51
icceva vicinanto so sakala dhammadhtuka
addakkhi sakasantne pahama dnaprami [61]
so iti-eva sakala Dhamma-dhtuka vicinanto, saka-santne pahama dnaprami addakkhi,
examining all the elements of the Dhamma in this way, the first thing he saw in his
own stream (of consciousness)52 was the perfection of giving,
51
i.e. the ten perfections (prmit): generosity, virtue, renunciation, wisdom, energy,
patience, truth, determination, friendliness, and equanimity.

evam-eva gavesanto uttari prami vid
sabb pramiyo disv attano acakkhun [62]
eva vid, eva uttari prami gavesanto, attano a-cakkhun sabb pramiyo
disv,
understanding it thus, and seeking out the next perfection in this way, after seeing by
himself with the eye of knowledge all the perfections,
sasre sasaranto so bahu dukkha titikkhiya
gavesantomata santo pretv dnapram [63]
so Sasre sasaranto bahu dukkha titikkhiya, santo amata gavesanto, dnapram pretv and enduring a great deal of suffering in the rolling on of Sasra,53 seeking the
peaceful, the deathless, after fulfilling the perfection of giving sattna kapparukkho va cintmai va kmado
icchiticchitam-anndi dadanto dadata varo [64]
sattna kappa-rukkho va cint-mai va dadanto kma-do, icchita-icchita varo
anna-di dadata giving to (all) beings, like a wish-fulfilling tree or a wish-fulfilling jewel, granting
their desires, he gave whatever they longed for, beginning with excellent food and so
forth trakhi bahu katv nabhe cruvilocane
uppetv dada dhro ycakna pamodito [65]
nabhe trakhi bahu katv, pamodito Dhro, cru-vilocane uppetv, ycakna
dada,
and doing a good many other things, (as many as) the stars in the sky, gladly the
Hero, having torn out his charming eyes, gave them to beggars,54
52
I think we must understand santna in this way here, rather than the continuity of lives,
which is what it usually refers to.
53
Sasra is the continuing round of birth and death that rolls on until the attainment of
complete emancipation (parinibbna). The word is derived from the verb sasarati, which
means rolling on, moving about continuously.
54
See his life as King Sivi, Jtaka 499.

mahiy pasuto cpi samuddodakatodhika
dada sarramasa-ca lohitam-pi ca attano [66]
Attano mahiy pasuto sarra-masa ca-api; samudda-udakato-adhika ca pi
lohita dada.
he also gave his bodys flesh, more than the dust on the earth; and his blood, more
than the waters in the ocean.55
molinlakate ssedhika katv sineruto
kampayitv mahi dento sute cpi sakagan [67]
Molin-alakate sse Sineruto adhika katv, mahi kampayitv, sute saka-agan
api ca dento.
After giving away his diadem-ardorned heads in excess of (Mount) Sineru,56 and
57
making the earth shake, he gave away his wife and children.
slanekkhammapadi pretv sabbapram
vessantarattabhveva patv tamh cuto pana [68]
Eva sla-nekkhamma-paa-di sabba-pram pretv, Vessantara-atta-bhva
patv, tamh pana cuto
Thus after fulfilling all the perfections such as virtue, renunciation, and wisdom, and
attaining his individuality as Vessantara, and from there passing away
uppajjitv survse sundare tusite pure
vasanto sucira kla bhutvnnantasampada [69]
Sura-vse sundare Tusite pure uppajjitv, su-cira kla ananta-sampada
bhutvna vasanto.
58
and re-arising in the Tusita Heaven, the beautiful abode of the Suras, for a very
long time he dwelt (there) enjoying endless blessings.
55
See e.g. his existence as Maitrbala recorded in the Sanskrit Jtakaml (not found in the
Pi collection).
56
i.e. the bones piled up would exceed the size of the great Mountain Sineru.
57
In his last existence on earth as Vessantara, which forms the subject of the last (547th)
Jtaka story in the Pli collection. Subsequently he was reborn in the Tusita Heaven.
58
It appears that pura is used in the sense of Heaven here.
[2: Avidurekath]
[The Story of the Not-So-Distant Past]
[Paisandhikath]
[The Story of the Conception]
katajalhi devehi ycito dipaduttamo
sambodhya mahvra klo tuyhan-ti din [70]
Mah-Vra tuyha Sambodhya klo ti din katajalhi Devehi ycito DipadaUttamo.
The Devas, with their hands held in reverential salutation, begged the Supreme
Man,59 saying: Great Champion, its time for your Complete Awakening, and so
forth.
viloketvna kldi atv klan-ti bodhiy
paia devasaghassa datv nandanaknana [71]
gantvna devasaghehi sugati gacchito cuto
abhitthuto mahpao cavitvna tato idha [72]
Kla-di viloketvna, Bodhiy kla ti atv, Deva-saghassa paia datv,
deva-saghehi Nandana-Knana gantvna, Ito cuto sugati gaccha, abhitthuto
Mah-Pao tato cavitvna, idha
60
After examining the time and so forth, and understanding This is the time for
Awakening, after giving his promise to the assembly of Devas, and going to the
Nandana Grove with the Devas (he heard): Having passed away from here, pass on
to a good state of being,61 the Greatly Wise One, very satisfied, after passing away
from there, in this existence
59
The epithet sounds a bit strange here, as the Bodhisatta is a deva at this point. Literally,
dipaduttama means: the one supreme on two feet.
60
The five considerations are: the time, the country, the family, the mother, and her life
span.
61
According to J Nid the devas in Nandana Grove are always giving this advice.

susajjitagoruturagam-kule
vicittannpaapayasampade
manoramuttugagajindarjite
vibhsite toraaketursihi [73]
alakatalavislamlaye
sugopure sundarasundarlaye
sudassanye kapilavhaye pure
purindadasspi purassa hsake [74]
su-sajjita-aga-uru-turagama-kule vicitta-nn-paa-paya-sampade, mano-ramauttuga-gaja-inda-rjite, toraa-ketu-rsihi vibhsite, alakata-ala-visla-m-laye,
su-go-pure, sundara-sundara-laye, Purindadassa-api purassa hsake sudassanye
Kapila-vhaye pure,
62
(arose) in the very beautiful city called Kapila, (which was) crowded with great
horses with decorated limbs, had various beautiful shops rich in wares, was
resplendent with delightful tall lordly elephants, having towers adorned with a mass
of flags, great houses decorated with watchtowers, lovely city gates, beautiful
womens houses, a city more joyful than Purindadas city,63
bhplamoiratanlinisevitaghipakeruha vimalanekagudhivsa
okkkarjakulaketum-anthantha
suddhodana narapati pavara paicca [75]
bh-pla-moi-ratana-alini-sevita-aghi-pake-ruha vimala-neka-gua-adhivsa
Okkka-Rja-kula-ketu antha-ntha pavara Nara-Pati Suddhodana paicca.
by way of Suddhodana, an excellent Master of Men, protector of those without
protection, who was the pride of the family (descended from) King Okkka, a pure
dwelling place of countless virtues, whose lotus-like feet were served by bejewelled
princes,64 (as many as) a swarm of bees.
62
i.e. Kapilavatthu; names are often shortened or changed around in one way or another in
the verse texts, possibly because their familiarity assures there will be no confusion.
63
Purindada is Sakka, so called because he is said to have gone from city to city, giving
gifts: pure pure dna adsi.
64
Lit: protectors of the earth.

so sajjhudmadhavalmaladassanyasoya sagahitasetavarravinda
candvadtavaravraarjavaa
sandassayitva supinena vislapao [76]
So Visla-Pao sajjhu-dma-dhavala-amala-dassanya-soya sagahita-seta-varaaravinda canda-avadta-vara-vraa-rja-vaa supinena sandassayitv,
That One of Broad Wisdom, after showing himself in a dream as a beautiful, kingly,
noble elephant as white as the moon, with an excellent white lotus he had picked in
his lovely pure white trunk, which was like a silver chain,
bimbdharya vikacuppalalocanya
devindacparativahanabhlatya
sampuasommavimalinduvarnanya
sovaahasayugacrupayodharya [77]
pdravindakarapallavasundarya
sovaavaatanuvaavirjitya
sldinekaguabhsanabhsitya
myya rjavanityupagachi kucchi [78]
Bimba-adharya, vikaca-uppala-locanya, deva-inda-cpa-rati-vahana-bh-latya,
sampua-somma-vimala-indu-vara-nanya, sovaa-hasa-yuga-crupayodharya, pda-kara-aravinda-pallava-sundarya, sovaa-vaa-tanu-vaavirjitya, sla-di-neka-gua-bhsana-bhsitya, Rja-vanitya Myya kucchi
upagachi.
descended to the womb of Queen65 My, who had lips as red as the Bimba fruit,
eyes like a blossoming lotus, eyebrows like a delightful rainbow,66 with a noble face
like a pure and pleasing full moon, with breasts as charming as a pair of golden
swans, whose hands and feet were as lovely as lotus shoots, with resplendently
beautiful skin and body, and was adorned with the adornment of countless good
qualities such as virtue and so forth.
65
Lit: the Kings woman, the expression is apparently not used elsewhere.
Lit: lat = a creeper, used figuratively for the eyebrows; devindacpa = the lord of the
devas bow, a figure for a rainbow.
66

paisandhikkhae tassa jtnekavidhabbhut
athya gahitrakkho narehi amarehi ca [79]
Tassa paisandhi-kkhae neka-vidha-abbhut jt, atha-aya narehi amarehi ca
rakkho gahita.
At the moment he was conceived countless wonders arose, and after this he was
taken care of by gods and men.67
manuarattambujakaikya
snasigpaim va ramm
suvaavao dipadnam-indo
pallakam-bhujiya mtugabbhe [80]
Manua-ratta-ambuja-kaikya ramm sna-sig-paim va, suvaa-vao
Dipadna Indo mtu-gabbhe pallaka bhujiya,
Like a delightful golden image sitting in a pleasing red lotus, the golden-skinned
Lord of Men sat cross-legged in his mothers womb,
maimhi vippasannamhi rattasuttam-ivvuta
mtucittambuja dhro bodhayanto padissati [81]
vippasannamhi maimhi ratta-sutta vuta iva, Dhro mtu-citta-ambuja
bodhayanto padissati.
like a red thread strung through a clear jewel, the Hero was to be seen enlightening
his mothers lotus-like mind.
[Jtikath]
[The Story of the Birth]
dasamsvasnamhi dev rao kathesida
mayha tighara deva gantum-icchmaha iti [82]
Dev dasa-msa-avasnamhi ida rao kathesi: Deva! Aha mayha ti-ghara
gantu icchmi. iti
At the end of ten months the Queen said this to the King: Your Majesty! I wish to
go to my relatives house.
67
It is told in J Nid that from the time of his conception four dieties stood guard over him
and his mother to ward off any danger; but no mention is made there of men performing
similar duties.

ratha samanut gacchant kulam-attano
mahat parihrea dibbajasasamajase [83]
Atha ra samanut, attano kula mahat parihrea dibba-ajasa-sama-ajase
gacchant,
Being authorized by the King, going along a smooth road - like a heavenly road under the protection a great retinue of her own clan,
surabhikusumasalakatasslasaa
samadabhamaramlgyamnagganda
nayanavihagasaghe avhayanta va disv
vipularatinivsa lumbinknana ta [84]
surabhi-kusuma-saa-alakata-Sla-saa, sa-mada-bhamara-ml-gyamna-agganda, nayana-vihaga-saghe avhayanta va, vipula-rati-nivsa ta LumbinKnana disv,
having seen the Lumbini Grove, an extensive, delightful abode, having Sla groves
68
decorated with bunches of fragrant flowers, with the prominent sound of rapt bees
singing at the flowers, and being summoned, as it were, by flocks of birds who led
her on,
vipulatararati s tamhi ktna ramme
amarayuvatillcrullbhirm
vikasitavaraslassopagantvna mla
sayam-atinamiteka slaskha agahi [85]
s amara-yuvat-ll-cru-ll-abhirm ramme tamhi vipula-tara-rati ktna,
vikasita-vara-Slassa mla upagantvna, saya atinamita eka sla-skha
agahi.
after delighting greatly in her charming play in that place, which was like the play
of a youthful immortal, and going to the root of an excellent blossoming Sla tree,
she grasped a branch of the Sla tree, which bent itself down (for her).
68
Saa means a heap, a cluster, a multitude; and when applied to forestry a grove, a
thicket; the alternative meanings are both employed here.

tasmi khae kammajamlutass
calisu shi parikkhipitv
devi jano ta abhiplayanto
tamh paikkamma susahittha [86]
Tasmi khae ass kamma-ja-mlut calisu, atha jano, ta Devi shi
parikkhipitv, tamh paikkamma su-sahita abhiplayanto.
At that time she was shaken by the pangs of childbirth,69 then the people, after
throwing a screen around the Queen, having retreated from that place stood
guarding (her).
s cruhemavalaydivibhsitena
accantatambanakharasisamujjalena
tltikomalasurattakarena skha
olamba tattha-m-ajanesi hit va dhra [87]
S cru-hema-valaya-di-vibhsitena, accanta-tamba-nakha-rasi-samujjalena tlaatikomala-su-ratta-karena, skha olamba tattha hit va Dhra ajanesi.
Standing there hanging on to the branch with her cotton-soft lotus-like pink hands,
which were adorned with charming gold bracelets and so forth, having exceedingly
resplendent fingers70 with copper(-coloured) nails, she gave birth to the Hero.
sovaavaatanuvaavirjamna
nettbhirmam-atula atulya gabbh
samm pasritakaraghiyugbhirma
pakeruh kanakahasam-ivotaranta [88]
Atulya gabbh sovaa-vaa-tanu-vaa-virjamna netta-abhirma samm
pasrita-kara-aghi-yuga-abhirma atula pake-ruh kanaka-hasa iva
otaranta.
He descended from the unequalled womb (of his mother), with his golden-skinned,
resplendently beautiful body, delightful eyes, and his completely delightful pair of
hands and feet stretched forth,71 like a golden goose from a lotus,
69
Lit: shaken by winds born of action; the expression is normally kammajavta, which is an
idiomatic expression with the same meaning.
70
Rasi, a very unusual meaning of the word, see SED under rami.
71
This detail concerning the birth doesnt appear in J Nid. The word for hands is figuritive
from kara, that which does, or makes.

brahm-m-anaggharativahanahemajla
dya tena upagamma paiggahetv
sammoda devi ayam-aggataro suto te
jto ti tya purato kathayisu hatv [89]
Brahm anaggha-rati-vahana-hema-jla dya, tena upagamma paiggahetv,
Sammoda, Devi, ayam-agga-taro suto te jto ti, tya purato hatv kathayisu.
The Brahm (gods), after taking a priceless, delightful, golden net, approaching and
catching him (as he was born), standing right there in front of her, said: Rejoice,
Your Majesty, this foremost son has been born to you.
jyanti sesamanuj malamakkhitag
jto panesa pavaro dipadnam-indo
accantasahamalaksikavatthakamhi
nikkhittanagghataracrumava suddho [90]
Sesa-manuj mala-makkhita-ag jyanti, pana eso pavaro Dipadna Indo accantasaha-amala-Ksika-vatthakamhi nikkhitta-anaggha-tara-cru-mai-iva, suddho jto.
Other men are born with their limbs smeared with impurities, but this excellent Lord
of Men was born pure, like a priceless, charming, jewel deposited on exceedingly
soft, spotless Ksi72 cloth.
evam-pi sante nabhatopagantv
dve vridhr subhagassa dehe
janettidehe pi utu manua
ghpayu magalakiccatya [91]
Eva pi sante, nabhato dve vridhr upagantv, subhagassa dehe janetti-dehe pi
magala-kiccatya manua utu ghpayu,
This being so, after two streams of water had fallen from the sky, making the
Favoured Ones body and his Mothers body cool and pleasing on this auspicious
occasion,
72
Banras cloth, reputed as the finest cloth in India.

tesa kar ratikar ajinappavei
dya tena upagamma paiggahesu
dev duklamayacumbaakena vra
tesa kar naravar narasharja [92]
tesa rati-kar kar Dev upagamma, ajina-ppavei dya, tena tesa kar
naravar duklamaya-cumbaakena Nara-Sha-Rja Vra paiggahesu,
from (the Brahms) delightful hands the Devas, having approached, took him on an
antelope skin mat, and from their hands noblemen (received) that King Lion of a
Man, that Champion, with a pillow made of silk,
tesa kar ratikaro vimalo va cando
cakkakitorucaraehi mahtalasmi
samm patihiya puratthimaka disa so
olokayittha kamalyatalocanehi [93]
ratikaro vimalo cando va, so tesa kar cakka-akita-uru-caraehi mah-talasmi
samm patihiya, kamala-yata-locanehi puratthimaka disa olokayittha.
and from their hands, like a delightful spotless moon, having correctly placed his
broad wheel-marked feet on the plains of the earth, he looked to the easterly
direction with his long lotus-like eyes.
ekagannekasatni cakkavnahesu sanarmartha
dhra sugandhappabhuthi tesu
sampjayant idam-abravisu [94]
Atha aneka-satni cakka-vni eka-agan ahesu, sa-nar-amar tesu su-gandhappabhuthi sampjayant, Dhra ida abravisu:
Then countless hundreds of universes became one clear open space (for him), with
their men and gods worshipping him with perfumes and so on, and to the Hero they
said this:
natthettha tumhehi samo sudhsa
eko pumpaggataro kuto ti
eva dislokiya lokantho
na pekkhamno sadisam-pi eka [95]
Sudhsa! Ettha tumhehi samo eko pum pi na-atthi, kuto agga-taro? ti Eva LokaNtho dis-lokiya sadisa eka pi na pekkhamno,
Sage! There is not even one man here who is your equal, how to say greater? In
this way the Protector of the World, looking in all directions, and not seeing one
who was his equal,

uttarbhimukho sattapada gantv kathesida
aggoham-asmi lokassa jeho seho ti dika [96]
uttara-abhimukho satta-pada gantv, Aggo-aham-asmi lokassa jeho seho ti
dika ida kathesi.
having taken seven steps in the northerly direction said this: I am the greatest, the
elder, the best...73 and so forth.
[Acchariyakath]
[The Story of the (32) Wonders]
anaasdhraandam-uttama
sursurabrahmanarindapjita
narindam-dya gato mahjano
susajjita ta kapilavhaya pura [97]
Uttama anaa-asdhraa-nda Sura-Asura-Brahma-Nara-inda-pjita Narainda dya mah-jano, ta susajjita Kapila-vhaya pura gato.
At this supreme, rare and extraordinary sound the Suras, Asuras,74 and Brahms
worshipped the Lord of Men, and a great number of people, taking the Lord of Men,
went to the well-prepared city called Kapila.
bhrtibhranagapdapamerurja
sabbam-pi sgarajala vahitu samatth
jtakkhae pi guabhram-asayhamn
sakampayva pahav pavarassa tassa [98]
Pahav bhra-atibhra-naga-pdapa-Meru-Rja pi, sabba sgara-jala pi,
vahitu samatth, tassa pavarassa gua-bhra asayhamn iva, jta-kkhae
sakampayi.
The Earth, though strong enough to bear the weight, the very great weight, of the
forests of trees, Meru the King (of mountains), and also all the waters of the ocean,
as though unable (to bear) the weight of the virtues of that most excellent (being), at
the moment of his birth trembled.
73
The whole declaration runs thus: I am the greatest in the world, I am the elder in the
world, I am the best in the world. This is my last birth, there is no more becoming for me. (see
e.g. Mahpadnasutta, DN 14).
74
The Suras are like gods or spirits, and the Asuras are like demons, or the enemies of the
Suras.

ramisu so hariehi saddhi
kk ulkehi udaggudagg
supaarjhi mahorag ca
majjrasagh pi ca undurehi [99]
Ramisu so hariehi saddhi, kk ulkehi udaggudagg, Supaa-Rjhi
mahorag ca, majjrasagh pi ca undurehi.
(1) Dogs sported with deer, crows gleefuly (sported) with owls, snakes 75 with
Supaa Kings, and gangs of cats (sported) with rats.
mig migindehi samgamisu
puttehi mtpitaro yatheva
nv videsam-pi gat sadesa
gat va kaa sarabhagasatthu [100]
Mt-pitaro puttehi yath iva, mig miga-indehi samgamisu; Sarabhaga-satthu
kaa va, nv videsa gat pi sadesa gat.
Just as parents with their children, so animals associated with (lions, known as) the
76
Lord of Animals; (2) and just as the teacher Sarabhagas arrow (returned to
77
78
him), so ships which had gone to foreign lands returned to their home lands.
nnvirgujjalapakajehi
vibhsito santataragamlo
mahaavo si tahi jalam-pi
accantastattam-upgamsi [101]
Mah-aavo nn virga-ujjala-pakajehi vibhsito; santa-taraga-mlo si; tahi
jala pi accanta-stattam-upgamsi.
(3) The great ocean was decorated with variously coloured glorious lotuses; (4) the
foaming waves became peaceful, and its waters approached exceeding sweetness.
75
Synonymous for the Ngas, which are the supposed enemies of the Supaas. All of the
creatures mentioned here are famed as enemies of one another.
76
This is the first of 32 signs which occurred at the birth of the Bodhisatta. According to J
Nid they also occurred at his conception. The list here differs somewhat from that given in the
J Nid. Nor is it exactly clear how we should number the wonders, though I have, in fact,
managed to bring the number to 32 here.
77
See Sarabhagajtaka (522), where the Bodhisatta in his life as Sarabhaga was an
unrivalled bowman. One of his skills was to shoot with one arrow four bananas placed at each
of the four quarters and retrieve the arrow which returned to him afterwards!
78
This wonder is not found in J Nid.

suphulla-olambakapakajehi
samkulatta gagana agachi
jahisu pakkh gamana nabhamhi
hit va sindh pi asandamn [102]
Gagana suphulla-olambaka-pakajehi samkulatta agachi; pakkh nabhamhi
gamana jahisu, sindh pi asandamn hit va.
(5) The sky became overcrowded with hanging lotuses in full bloom; (6) the birds
abandoned their flight through the air, (7) and the rivers stood still, and did not
flow.79
aklameghappiyasagamena
mahvadh sommatam ahosi
marhi vasspitanekapuppha
vibhsitentivibhsit va [103]
Mah-vadh akla-megha-ppiya-sagamena somma-tam ahosi, Marhi vasspitaneka-puppha vibhsitena-ativibhsit va.
(8) As a bride becomes supremely beautiful through loving intercourse, so the Earth
(became supremely beautiful) through a meeting with an out-of-season cloud, being
adorned with the great adornment of countless flowers rained down as it were by the
80
Maruts.
suphullamlbharabhirm
lataganligitapdapind
sugandhakijakkhavarambarehi
disaganyo atisobhayisu [104]
Suphulla-ml-bharaa-abhirm lat-agan-ligita-pdapa-ind; su-gandhakijakkha-vara-ambarehi disa-aganyo atisobhayisu.
(9) Lordly trees were surrounded by creepers and slender women bearing delightful
blooming flowers; (10) and the clearings (in all) directions were very resplendent,
having the sky filled with excellent fragrant blossoms.
79
80
The point of these two similies is that all signs of restlessness were put aside.
The Maruts are the rain-gods.

sugandhadhpehi nabha asesa
pavsita rammatara ahosi
sursurind chaavesadhr
sagtiyutt vicarisu sabbe [105]
Su-gandha-dhpehi pavsita asesa nabha ramma-tara ahosi; chaa-vesa-dhr
sabbe Sura-Asura-Ind sagti-yutt vicarisu.
(11) The whole sky, being scented with very fragrant perfumes was most delightful;
(12) and the Sura and Asura Lords clad in festive clothes went about joined together
in song. 81
piyavad sabbajan ahesu
dis ases pi ca vippasann
gajtigajjisu nadisu sh
hesravo csi turagamna [106]
Sabba-jan piya-vad ahesu; ases dis pi ca vippasann; gaj-atigajjisu, sh
nadisu, turagamna hesravo ca-si.
(13) All people spoke kindly; (14) it was clear in all directions; (15) elephants
trumpeted, lions roared, and there was the neighing of horses.
saveuv suradundubh nabhe
saka saka crusaram-pamocayu
sapabbatindapputhulokadhtuy
ura-obhsacayo manoramo [107]
Sa-veu-v Sura-dundubh nabhe saka saka cru-saram-pamocayu; sapabbata-inda-pputhu-loka-dhtuy ura-obhsa-cayo mano-ramo.
(16) Flutes, vs, and the drum of the Suras in the sky each let loose their charming
sounds; (17) and the various world-elements with their lordly mountains were
pervaded by delightful and great rays of light.
manuagandho mudustalnilo
sukhappada vyi asesajantuno
anekarogdupapitagino
tato pamutt sukhino siyu jan [108]
Manua-gandho mudu-stala-anilo asesa-jantuno sukha-ppada vyi; aneka-rogadi-upapita-agino jan tato pamutt sukhino siyu.
(18) A pleasing, fragrant, soft, cool breeze blew pleasantly over all the people; (19)
people oppressed in their limbs with countless diseases and so on were freed
therefrom and became happy.
81
Neither of these wonders are found in J Nid.

vijambhamnmitavlavjanippabhbhirma bhuvana ahosi
mahimhi bhetv cudakni sandayu
gamisu khujj ujugattata jan [109]
Bhuvana vijambhamna-amita-vla-vjani-ppabha-abhirma ahosi; udakni ca
mahi hi bhetv sandayu; khujj jan uju-gattata gamisu.
(20) The worlds82 were aroused and became delightful with an immeasureable
covering83 of light; (21) the waters having broken free from the earth flowed along;
(22) and the limbs of cripples were straightened out.
andh pagulanaccni llopetni pekkhayu
suisu badhir mgagtiyo pi manoram [110]
Andh ll-upetni pagula-naccni pekkhayu; badhir mano-ram mga-gtiyo pi
sunisu.
(23) The blind saw the lame dancing and sporting; (24) and the deaf heard the
delightful songs of the dumb.84
stalattam-upgachi avcaggi pi tvade
modisu jalaj tasmi jantavo pahasisu ca [111]
Tvade Avci-aggi pi stalatta upgachi, tasmi jalaj modisu jantavo
pahasisu ca.
(25) Even as far as the fires of Avci hell (all) became cool, therefore those born in
85
water rejoiced, and creatures of the earth made merry.
khuppipsbhibhtna petna si bhojana
lokantare pi loko andhakranirantare [112]
Khuppips-abhibhtna Petna bhojana si; andha-kra-nirantare lokantare pi
loko.
(26) For Petas who were overwhelmed with hunger and thirst there was food; (27)
and in the unbroken darkness of space (there was) light.
82
The three worlds: the sensual realm, the form realm, and the formless realm.
Lit: chowrie, a fan made out of a yaks tail.
84
This appears to be three wonders in J Nid.
85
Jantu normally means all living beings, but here a contrast is intended with those born in
the seas. One of the definitions in SED reads: any animal of the lowest organisation, worms,
insects; which must be the meaning here.
83

atirekatar trvalicandadivkar
virocisu nabhe bhmigatni ratanni ca [113]
Nabhe tr-vali-canda-divkar atireka-tar virocisu, bhmi-gatni ratanni ca.
(28) In the sky the multitude of stars, the moon, and the sun shone surpassingly
bright, as also the treasures hidden in the earth.
mahtaldayo bhetv nikkhamma uparpari
vicittapacavasu suphullavipulambuj [114]
Vicitta-paca-va suphulla-vipula-ambuj, mah-tala-dayo bhetv, nikkhamma
upari-upari su.
(29) Large blossoming lotuses, having the five variegated colours, after breaking
through the surface of the earth, sprang up one on top of the other.
dundubhdi calakr avdita aghait
accantamadhura nda pamucisu mahtale [115]
Avdita aghait dundubhi-alakr di ca mah-tale accanta-madhura nda
pamucisu.
(30) Without being played upon, without being struck, kettle-drums, ornaments and
so on let loose an endlessly sweet sound on earth.
baddh sakhalikdhi mucisu manuj tato
bhuvane bhavanadvrakav viva saya [116]
Sakhalika-dhi baddh manuj tato mucisu; bhuvane bhavana-dvra-kav
saya viva.
(31) Men bound with chains and so forth were loosened therefrom; (32) the doors
and windows in the (various) abodes in the world opened by themselves.86
celukkhepdayo cpi pavattent pamodit
kisu devasagh te tvatislaye tad [117]
Tad te Tvatisa-laye pamodit Deva-sagh cela-ukkhepa-dayo ca api
pavattent kisu.
Because of that the rejoicing hosts of Devas in the Tvatisa Abode went around
sporting, throwing up their clothes and so forth.
86
This wonder is not found in J Nid.
[Kladevalatpasakath]
[The Story of the Ascetic Kladevala]
iddhimanto mahpao kladevalatpaso
suddhodananarindassa dhmato so kulpago [118]
Kula-upago iddhimanto mah-pao so Kladevala-tpaso dhmato SuddhodanaNara-Indassa (hoti).
The ascetic Kladevala, who had supernatural power and great wisdom, was the
family advisor of the devout Suddhodana, the Lord of Men.
bhojanassvasnamhi tvatislaya gato
gantv divvihrya nisinno bhavane tahi [119]
Bhojanassa-avasnamhi Tvatisa-laya gato, bhavane gantv, tahi divvihrya nisinno.
At the end of his meal, he went to the Tvatisa Abode, and after going to that
dwelling place, he sat down to spend the day there.
chaavesa gahetvna kante te udikkhiya
santosakraa pucchi tesa te pi tam-abravu [120]
Chaavesa gahetvna kante te udikkhiya; tesa santosa-kraa pucchi, te pi
ta abravu:
He saw that after putting on festive clothes, the (Devas) were sporting around; he
asked the reason for their great joy, and they answered him:
pure kapilavatthumhi jto suddhodanatrajo
nisajja bodhimae ti aya buddho bhavissati [121]
Kapila-vatthumhi pure jto aya Suddhodana-atrajo Bodhi-mae nisajja Buddho
bhavissat ti.
In the city of Kapilavatthu there is born to this Suddhodana a son, who, having sat
in the environs of the Bodhi (Tree), will become a Buddha.

sutv ta tattato tamh ptiyodaggamnaso
tvad-evopagantvna suddhodananivesana [122]
pavisitv supaatte nisinno sane isi
jto kira mahrja putto tenuttaro sudh [123]
Ta tattato sutv, ptiya-udagga-mnaso, tamh tvad-eva upagantvna,
Suddhodana-nivesana pavisitv, su-paatte sane nisinno, isi: Kira, Mah-Rja, te
anuttaro sudh putto jto,
After hearing about the situation, with his mind joyful and elated, after instantly
departing from there, and entering Suddhodanas dwelling, while sitting on his wellprepared seat, the seer said: It seems, Great King, an unsurpassed and sagacious son
has been born to you,
dahum-icchmaha tan-ti ha rj alakata
npetv kumra ta vandpetum-upgami [124]
dahu icchmi-aha ta ti ha; Rj alakata ta Kumra npetv,
vandpetu upgami.
I long to see him; the King, after summoning the finely-dressed Prince, approached
to make him pay respect (to Kladevala).
kumrabhtassa pi tvadeva
gunubhvena manoramni
pdravind parivattiyagg
patihit muddhani tpasassa [125]
Kumra-bhtassa pi gua-anubhvena tvad-eva, mano-ramni agg pd-aravind
parivattiya tpasassa muddhani patihit.
Instantly, by the power of the Princes virtues, his delightful, supreme, lotus-feet
turned about and were placed on the ascetics head.
tenattabhvena naruttamassa
na vanditabbo tibhave pi koci
tilokanthassa sace hi ssa
tapassino pdatale hapeyyu [126]
Tena-atta-bhvena na koci ti-bhave pi vanditabbo Nara-Uttamassa, sace Ti-LokaNthassa ssa hi tapassino pda-tale hapeyyu
The Supreme Man, having that individuality, there was no one in the three (realms
of) existence whom he should pay respect to; if the head of the Protector of the
Three Worlds had been placed at the ascetics feet

phleyya muddh khalu tpasassa
paggayha so ajalim-uttamassa
ahsi dhrassa guaavassa
nsetum-attnam-ayuttakan-ti [127]
khalu tpasassa muddh phaleyya; so ajali uttamassa Dhrassa Gua-Aavassa
paggayha ahsi: Attna nsetu ayuttaka ti.
the ascetics head would surely have split; maintaining his raised hands in reverential
salutation to the Hero, the Ocean of Virtues, (he thought): It is not suitable to
destroy myself.
disvna ta acchariya narindo
devtidevassa sakatrajassa
pdravindnabhivandi tuho
vicittacakkakitakomalni [128]
Nara-Indo ta Deva-Atidevassa saka-atra-jassa acchariya disvna, tuho vicittacakka-akita-komalni pd-aravindni abhivandi.
The Lord of Men, having seen that wonder of the Devas beyond (all) Devas, his own
son, satisfied, paid great respect to his tender, beautiful, wheel-marked87 lotus feet.
[Vappamagalakath]
[The Story of the Ploughing Festival]
yadsi rao puthuvappamagala
tad pura devapura va sajjita
vibhsit t janat manoram
samgat tassa niketam-uttama [129]
Yad Rao Puthu-Vappa-Magala si, tad pura Deva-pura va sajjita t
janat vibhsit manoram tassa uttama niketa samgat.
When it was (time for) the Kings Great Ploughing Festival, then the city was decked
out like a Deva-city, and the people, in their finery, delighted, assembled at (King
Suddhodanas) supreme residence.
87
The wheels on the Bodhisattas feet are auspicious signs.

vibhsitago janathi thi so
purakkhato bhsanabhsitatraja
tam-dayitvtulavappamagala
surindallya gato narissaro [130]
So vibhsita-ago thi janathi purakkhato, ta bhsana-bhsita-atra-ja dayitv,
Nara-Issaro Sura-Inda-llya Atula-Vappa-Magala gato.
With his body adorned, at the head of the people, having taken his son, who was
adorned with (many) adorments, like (Sakka) the Lord of the Suras at play that
Master of Men, went to that Incomparable Ploughing Festival.
nnvirgujjalacrusi
parikkhitekamhi ca jambumle
saypayitv bahimagala ta
udikkhitu dhtiga gamisu [131]
Nn-virga-ujjala-cru-si parikkhita-ekamhi Jambu-mle ca ta saypayitv,
dhti-ga magala udikkhitu bahi gamisu.
Having laid him at the root of a certain Rose Apple (tree), which was surrounded
with a variegated, glorious, and charming screen, the nurses went outside to watch
the festival.
suvaatrdi virjamn
vitnajotujjalajambumle
nisajja dhro sayane manue
jhna sampajji katvakso [132]
Suvaa-tra-di virjamn vitna-joti-ujjala-Jambu-mle manue sayane nisajja,
kata-avakso Dhro jhna sampajji.
While sitting on that pleasant couch at the root of that light, glorious, canopied Rose
Apple (tree), which was resplendent with golden stars and so on, taking the
opportunity, the Hero attained absorption.

suvaabimba viya ta nisinna
chya-ca tass hitam-eva disv
tam-abrav dhtijanopagantv
puttassa te abbhutam-disan-ti [133]
Suvaa-bimba viya ta nisinna tass chya ca hita eva disv, dhti-janoupagantv Te puttassa abbhuta disa ti ta abravi.
Having seen him sitting there like a golden statue, and (the Rose Apple trees)88
shadow standing still, the nurses, having approached, said to (the King): Such is the
wonder of your son.
visuddhacandnanabhsurassa
sutvna ta pakajalocanassa
savandana me dutiyan-ti vatv
puttassa pde sirasbhivandi [134]
Visuddha-canda-nana-bhsurassa pakaja-locanassa ta sutvna: Sa me dutiya
vandana ti vatv, puttassa pde siras-abhivandi.
After hearing this about him whose face shone like a clear moon, and whose eyes
were like lotuses, and announcing: This is the second time I pay respects to him,
with his head he paid his respects at his sons feet.
tadani pi lokasmi jtnekavidhabbhut
dassit me samsena ganthavitthrabhrun [135]
Lokasmi tad-ani pi anekavidha-abbhut jt, gantha-vitthra-abhrun me
samsena dassit.
This and countless other wonders occurred in the world, but through fear of
extending the book, I have shown (only) these in brief.
88
Tass, the line is very elliptic here.
[Psdakath]
[The Story of the Palaces]
yasmi vicittamaimaitamandirna
nnvitnasayansanamaitna
nisseiseiputhubhmikabhsitna
tia utnam-anurpam-alakatna [136]
Yasmi vicitta-mai-maita-nn-vitna-sayana-sana-maitna nissei-seiputhu-bhmika-bhsitna tia utna anurpa alakatna mandirna;
In that place where there were (three) palaces decorated with variegated jewels,
having manifold lodgings with decorated canopies, many-storied, adorned with rows
of stairs, decked out and suitable for the three seasons;
sigesu rasinikar suramandirna
sigesu rasim-apahsakar va nicca
diccarasi viya pakajaknanni
loknanambujavanni viksayanti [137]
sigesu rasi-nikar Sura-Mandirna sigesu rasi nicca apahsa-kar va,
pakaja-knanni dicca-rasi viya loka-nana-ambuja-vanni viksayanti;
around the turrets of which were a multitude of rays, which indeed mocked the
eternal rays around the turrets of the Palaces of the Suras, (and) as the rays of the
sun illumine the lotus-groves, so these (illuminated) the abundant lotus-like89 faces of
the people;
nn maivicitthi bhitthi vanit sad
vin pi dappaacchya pasdhenti saka tanu [138]
vanit sad nn mai-vicitthi bhitthi, dappaa-cchya vin pi, saka tanu
pasdhenti;
near the many and variously bejewelled walls, without (needing) a reflection in
mirrors, the women continually ornamented their slender bodies;
89
There are numerous types of lotus. SED identifies pakaja as the blue lotus, commonly
called Nelum; ambuja (water-born) refers to any kind of lotus.

kelsanagasaksa vilocanarasyana
sudhlakatapkra valaya yattha dissate [139]
yattha Kelsa-Naga-saksa vilocana-rasa-yana sudh-alakata-pkra
valaya dissate;
where was seen a decorated, whitewashed, rampart enclosure90 similar to Mount
Kelsa, which brought pleasure to the eyes;
indanloruvalaya nnratanabhsita
dissate va sad yasmi parikhnekapakaj [140]
yasmi nn-ratana-bhsita inda-nla-uru-valaya va, sad neka-paka-j parikh
dissate;
wherein were seen moats, which always had countless lotuses, like large sapphire
bracelets adorned with many treasures;
patvna vuddhi vipule manue
bhutvna kme ca tahi vasanto
gaccha tilokekavilocano so
uyynakya mahpathamhi [141]
tahi so Ti-Loka-Eka-Vilocano vasanto ca, vuddhi patvna, vipule manue kme
bhutvna, uyyna-kya mah-pathamhi gaccha.
therein the Sole Seer of the Three Worlds lived and, after attaining maturity and
enjoying abundantly pleasant sensual pleasures, he went along the main path to play
in the garden.
[Lakkhaakath]
[The Story of the Signs]
kamena jia byadhita mata-ca
disvna rpa tibhave viratto
manorama pabbajita-ca rpa
katv rati tamhi catutthavre [142]
Kamena jia byadhita mata rpa ca disvna, ti-bhave viratto; catuttha-vre
mano-rama rpa pabbajita ca, tamhi rati katv
While proceeding, after seeing the forms of an old man, a sick man, and a dead man,
91
being detached from (attachment to) the three (realms of) existence; on the fourth
occasion (he saw) the delightful form of a renunciant, and delighting in that
90
Valaya means enclosure here; in the next verse it means a bracelet.

i.e. from the sensual realms, the form realms, and the formless realms. It means from all
forms of existence.
91

suphullanntarusaamaita
sikhaisadidijpakjita
sudassanya viya nandana vana
manoramuyynam-ag mahyaso [143]
Mah-Yaso nn-suphulla-taru-saa-maita sikhai-saa-di-dija-upakjita
Nandana Vana viya, sudassanya mano-rama uyyna ag.
the Greatly Famous One went to a beautiful and delightful garden, which, like the
Nandana Wood (in Tvatisa), was adorned with many blossoming trees, and the
birdsong of a multitude of peacocks and so on.
suragan sundarasundarna
manorame vditanaccagte
surindallya tahi narindo
ramitva kma dipadnam-indo [144]
Tahi Sura-inda-llya Dipadna Indo Nara-Indo Sura-agan sundara-sundarna
mano-rame vdita-nacca-gte kma ramitv,
There the Lord of Men, like the Lord of the Suras (Sakka) at play, after delighting
in the sensual pleasures of the delightful music, dance and song of the truly beautiful
Sura-like women,
bhujitvna pallaka nisinno rucirsane
krpetum-acintesi dehabhsanam-attano [145]
rucira-sane pallaka bhujitvna nisinno, attano deha-bhsana krpetu
acintesi.
while sitting on his radiant seat, after crossing his legs, thought about how he could
get his body adorned.
tassa citta viditvna vissakammassida bravi
alakarohi siddhattha iti devnam-issaro [146]
Devna Issaro tassa citta viditvna: Siddhattha alakarohi iti ida
Vissakammassa abravi.
The Master of the Devas (Sakka), having understood his thoughts, said this to
Vissakamma:92 Please (go and) adorn Siddhattha.
92
The name means Universal-Maker; in Buddhism he is considered the god who gets things
done, and is frequently seen in the Jtakas erecting buildings and so forth.

tenattopagantvna vissakammo yasassino
dasadussasahassehi ssa vehesi sobhana [147]
Tena-atto Vissakammo upagantvna, dasa-dussa-sahassehi Yasassino sobhana
ssa vehesi.
At that command Vissakamma, having approached, wrapped the beautiful head of
the Famous One with ten thousand cloths.
tanu manuam-pi aksi sobhana
anaasdhraalakkhaujjala
vicittannuttamabhsanehi so
sugandhigandhuppalacandandin [148]
So anaa-asdhraa-lakkhaa-ujjala manua tanu pi vicitta-nn-uttamabhsanehi su-gandhi-gandha-uppala-candana-din sobhana aksi.
He also beautified his pleasing body, which was glorious with rare and extraordinary
signs, with many and various superb ornaments, and with the sweet perfume of
flowers, sandalwood, and so forth.
vibhsito tena vibhsitagin
tahi nisinno vimale siltale
suragansannibhasundarhi so
purakkhato devapatva sobhati [149]
Vibhsita-agin tena vibhsito, tahi vimale sil-tale nisinno, Sura-agansannibha-sundarhi purakkhato, so Deva-Pati-iva sobhati.
Adorned by (Vissakamma) whose limbs are adorned, sitting there on a spotless flat
slab of stone, surrounded by beautiful Sura-like women, he shone like (Sakka) the
Master of the Devas.
suddhodananarindena pesita ssanuttama
putto te putta jto ti sutvna dpaduttamo [150]
Suddhodana-Nara-Indena ssana-uttama pesita: Putta! putto te jto! ti. DpadaUttamo sutvna,
A supreme message was sent by Suddhodana, the Lord of Men (saying): Son! A son
has been born to you! The Supreme Man, after hearing (this),

mam-ajja bandhana jta iti vatvna tvade
samiddha sabbakmehi agam sundara pura [151]
Mama-ajja bandhana jta! iti vatvna, tvade sabba-kmehi samiddha
sundara pura agam.
and exclaiming: Today a bond93 has been born to me! at once went to the beautiful
city (of Kapilavatthu), which was furnished with all sensual pleasures.
hit uparipsde kisgotami ta tad
rjenta satarasva rja disv kathesida [152]
Tad upari-psde hit Kisgotami sata-rasi-iva rjenta ta Rja disv, ida
kathesi:
Then Kisgotami, standing on the top floor of the palace, having seen the Prince
94
shining like the sun, said this:
yesa snu aya dhro y ca jy imassa tu
te sabbe nibbut nna sadnnaguassa ve [153]
Aya Dhro yesa snu, anna-guassa imassa tu y jy ca, ve te sabbe sad nna
nibbut.
Those to whom this Hero is a son, she who is the wife of this one complete in
virtue, all of them are truly satisfied forever.95
itdisa gira sutv manua tya bhsita
sajtaptiy pno gacchamno saklaya [154]
Iti tya bhsita disa manua gira sutv, sajta-ptiy pno, saka-laya
gacchamno,
After hearing such a pleasant utterance spoken thus by her, full of the joy that had
arisen, while he was proceeding to his house,
93
Here the word is bandhana, but the actual word the Bodhisatta used was rhula (meaning
an impediment), which is how the boy received his name.
94
There is a play on the root rj here, which means to reign and to shine. One of the names
of the sun is the hundred-rayed one.
95
The exclamation as reported in J Nid is: Nibbut nna s mt, nibbuto nna so pit,
nibbut nna s nr, yassya diso pat. Truly satisfied is his mother, truly satisfied is his
father, truly satisfied is that woman who has such a one for husband.

stala vimala hri hra ta rativahana
pesetv santika tass omucitvna kahato [155]
stala vimala hri rati-vahana ta hra kahato omucitvna, tass
santika pesetv,
after removing his cool, spotless, captivating, delightful pearl necklace from his
neck, sending it into her presence,
psdam-abhirhitv vejayanta va sundara
nipajji devarj va sayane so mahrahe [156]
Vejayanta va sundara psda abhirhitv, so Mah-arahe sayane Deva-Rj va
nipajji.
and ascending his beautiful palace, which was like (Sakkas palace) Vejayanta, he sat
down like (Sakka) the King of the Devas on his worthy couch.
sundar ta purakkhatv surasundarisannibh
payojayisu naccni gtni vividhni pi [157]
Surasundarisannibh sundar ta purakkhatv, vividhni pi naccni gtni
payojayisu.
Beautiful women like Sura-maidens,96 after surrounding him, performed various
songs and dances.
pabbajjbhirato dhro pacakme nirlayo
tdise naccagte pi na ramitv manorame [158]
Pabbajj-abhirato Dhro, paca-kme nir-layo, tdise mano-rame nacca-gte pi na
ramitv.
(But) the Hero, greatly delighting in (the thought) of renunciation, being unattached
to the five (strands) of sense pleasure, did not delight97 in any of those delightful
songs and dances.
96
i.e. like goddesses.

A better reading may be ramito, which would avoid having to take the absolutive as a
finite verb.
97
[Abhinikkhamanakath]
[The Story of the Great Renunciation]
nipanno vissamitvna saka sayane tahi
pallakam-bhujitvna mahvro mahpati [159]
Mah-Vro Mah-Pati, tahi nipanno, sayane saka vissamitvna, pallaka
bhujitvna,
The Great Champion, the Master of the Earth, having lain down there, after reposing
a little on the couch, and folding his legs crosswise,
nisinno va nekappakra vikra
padisvna niddpagna vadhna
gamissmi dn ti ubbiggacitto
bhave dvramlam-pagantvna ramma [160]
nisinno va nidd-upagna vadhna neka-ppakra vikra padisvna, bhave
ubbigga-citto: Dni gamissm ti, ramma dvra-mla upagantvna,
while sitting, after seeing the change in the various conditions of the women who
had fallen asleep, with his mind fearful of (continued) existence, thinking: I will go
now, after approaching the delightful doorsill,
hapetvna ssa subhummrakasmi
suissmi dhrassa saddan-ti tasmi
nipanna sudanta pasdvahanta
sahya amacca mahpuavanta [161]
acchannasavana channa mantetv kathesida
nehi iti kappetv kanthaka nma sindhava [162]
Dhrassa sadda suissm ti, tasmi subha-ummrakasmi ssa hapetvna,
nipanna sudanta pasda-vahanta sahya mah-puavanta amacca
acchanna-savana Channa mantetv: Kanthaka nma sindhava kappetv,
nehi iti ida kathesi.
after calling Channa, his attentive,98 well-controlled, faith-inspiring, highly
meritorious friend and councillor, who, thinking: I will hear the Heros voice, after
placing his head there on the beautiful threshold, was reposing, said this: After
preparing the horse named Kanthaka, please bring him (here).
98
There is a play on words here acchannasavana Channa, Channa, whose ear was not
closed; i.e. who was attentive.

so channo patigahitv ta gira tena bhsita
tato gantvna kappetv sgham-nesi sindhava [163]
So Channo tena bhsita ta gira patigahitv, tato gantvna, sindhava
kappetv, sgha nesi.
Channa, after accepting the order that was given by (the Bodhisatta), going from
there and preparing the horse, quickly brought (him).
abhinikkhamana tassa atv varaturagamo
tena sajjiyamno so hesrava udrayi [164]
Tassa abhinikkhamana atv, so vara-turagamo, tena sajjiyamno, hesrava
udrayi.
Having understood it was for (the Bodhisattas) Great Renunciation, that noble horse,
while being harnessed by (Channa), neighed excitedly.
pattharitvna gacchanta sadda ta sakala pura
sabbe suraga tasmi sotu ndasu kassaci [165]
Ta sadda sakala pura pattharitvna gacchanta, tasmi sabbe Sura-Ga na
kassaci sotu adasu.
That noise went out and spread over the whole city, but all the Hosts of Suras in the
(city) allowed no one to hear it.
atha so sajjannando uttama puttam-attano
passitv pahama gantv pacch buddho bhavmaha [166]
Atha so Sajjana-nando: Pahama attano uttama putta passitv, pacch gantv,
aha Buddho bhavmi.
Then that Good Man (thought) joyously: First, having seen my unsurpassed son, and
having departed later on, I will become a Buddha.
cintayitvna evam-pi gantv jynivesana
hapetv pdadummre gva anto pavesiya [167]
Eva pi cintayitvna, jy-nivesana gantv, pda-d-ummre hapetv, gva anto
pavesiya.
After thinking thus, and going to his wifes apartments, and placing his foot on the
threshold, he stretched his neck inside.

kusumehi samkie devindasayanpame
nipanna mtuy saddhi sayane sakam-atraja [168]
Kusumehi samkie Deva-Inda-sayana-upame sayane Mtuy saddhi saka atraja nipanna.
On a couch, which was bestrewn with flowers, like (Sakka) the Lord of the Devas
couch, lay the Mother (Yasodhar) together with his son.
viloketvna cintesi iti lokekanyako
sacha deviy bhu apanetv mamatraja [169]
gahissmantaryam-pi kareyya gamanassa me
pabujjhitv mahantena pemenes yasodhar [170]
Loka-Eka-Nyako viloketvna, iti cintesi: Sace-aha Deviy bhu apanetv,
mama-atra-ja gahissmi, es Yasodhar pabujjhitv, mahantena pemena, me
gamanassa antarya pi kareyya.
The Sole Leader of the World, having seen (that), thought thus: If I, having
99
removed her Majestys arm, would take my son, this Yasodhar, after waking,
through her great love, might put an obstacle in the way of my departure.
buddho hutv pungamma passissm ti atraja
nardhipo tad tamh psdatalatotari [171]
Buddho hutv, puna-gamma atra-ja passissm ti, tad Nara-Adhipo tamh
psda-talato-otari.
After becoming a Buddha, and coming again I will see my son, then the Ruler of
Men descended from that palace floor.
pesalnanakaraghipakaj
hsaphenabhamuvcibhsur
nettanlakamal yasodhar
komudva nayanlipatthit [172]
Pesal-nana-kara-aghi-paka-j hsa-phena-bhamu-vci-bhsur netta-nla-kamal
Yasodhar nayana-ali-patthit komudi-iva
Yasodhar, with her well-formed face and lotus-like hands and feet, her laughing,
bubbling, bright eyebrows, her eyes like blue lotuses, which were bee-like and
desirable, who was like the full moon
99
The name means, the Bearer of Glory.

samattho assa ko tass jahitu dehasampada
vindamno vin dhra hita pramim-uddhani [173]
ko jahitu sama-attho assa, tass deha-sampada vindamno, paramim-uddhani
hita Dhra vin?
who would be able to abandon enjoying possession of her body, apart from the Hero,
standing on perfections heights?
[Niggamanakath]
[The Story of the Departure]
asso smi maynto kla jna rathesabha
iti abravi channo so bhplassa yasassino [174]
Smi, may asso nto, Ratha-Esabha,100 kla jna, iti so Channo Yasassino BhPlassa abravi.
Sire, I have brought the horse, know the time, O Best of Charioteers, so said
Channa to the Famous Protector of the Earth.
mahpati tad sutv channenodrita gira
psd otaritvna gantv kanthakasantika [175]
Tad Mah-Pati Channena-udrita gira sutv, psd otaritvna, Kanthakasantika gantv,
Then the Master of the Earth, after hearing the word spoken by Channa, descending
from the palace, and going into the presence of Kanthaka,
tassida vacana bhsi sabbasattahite rato
kanthakajjekaratti ma trehi sanarmara [176]
lokam-uttrayissmi buddho hutv anuttaro
bhavasgarato ghorajardi-makarkara [177]
tassa-ida vacana bhsi: Sabba-satta-hite rato, Kanthaka, ajja-eka-ratti ma
trehi, anuttaro Buddho hutv, sa-nara-amara makara-akara ghora-jar-di
loka bhava-sgarato uttrayissmi.
said this word to him: Delighting in the welfare of all beings, Kanthaka, carry me
today for this one night, and having become an unsurpassed Buddha, I will carry the
world, with its men and gods, across the ocean of existence, which is a great
repository of terrors beginning with old-age and so forth.
100
Esabha is a by-form from usabha, lit: bull.

ida vatv tam-ruyha sindhava sakhasannibha
ghpetvna channena sudaha tassa vladhi [178]
Ida vatv, ta sakha-sannibha sindhava ruyha, tassa vladhi Channena sudaha ghpetvna,
Having said (this), and mounted the white101 horse, with his tail firmly taken hold of
by Channa,
patvna so mahdvrasampa samacintayi
bhaveyya vivaa dvra yena kenaci no sace [179]
vladhi gahiteneva saddhi channena kanthaka
nippayitv satthhi imam-accuggata subha
ullaghitvna pkra gacchm ti mahabbalo [180]
so Mah-Balo mah-dvra-sampa patvna, samacintayi: Sace yena kenaci dvra
no vivaa bhaveyya, vladhi gahitena Channena saddhi, Kanthaka eva
satthhi nipplayitv, ima accuggata subha pkra ullaghitvna, gacchm
ti.
the One of Great Strength, having come close to the main gate, thought (thus): If
the door is not opened by anyone, then together with Channa holding on to the tail,
having gripped Kanthaka with my thighs, after jumping over this tall, beautiful wall,
I will depart.102
tath thmabalpeto channo pi turaguttamo
visu visu vicintesu pkra samatikkama [181]
Tath thma-bala-upeto Channo, turaga-uttamo pi, pkra samatikkama visu
visu vicintesu.
Channa, who was endowed with firm strength, and (Kanthaka) the supreme horse,
each individually thought of overcoming the wall in the same way.
tassa citta viditvna modit gamane subhe
vivarisu tad dvra dvredhiggahit sur [182]
Tad tassa citta viditvna, subhe gamane modit dvre-adhiggahit Sur dvra
vivarisu.
Then, having understood (the Bodhisattas) mind, the Suras who were in possession
of the door, rejoicing in the auspicious departure, opened the door.
101
Lit: conch-like horse.

Gacchmi is a present tense verb being used here to indicate the near future, see Perniola,
Pali Grammar, p. 349, for more examples of this usage.
102

ta siddhattham-asiddhattha karissm ti cintiya
gantv tassida bhsi antaikkhe hitantiko [183]
Antiko cintiya: Ta Siddhattha asiddhattha karissm ti, antaikkhe gantv,
hito tassa-ida bhsi:
(Then Mra) the Murderer thought: This Siddhattha (the one who has accomplished
his aim), I will make one who has not accomplished his aim,103 and after going up
into the firmament, while standing there, he said this to him:
m nikkhamma mahvra ito te sattame dine
dibba tu cakkaratana addh ptubhavissati [184]
M nikkhamma, Mah-Vra, ito sattame dine te dibba Cakka-Ratana tu addh
ptu-bhavissati.
Do not renounce (the world), Great Champion, seven days from now the divine
Wheel Treasure104 will certainly appear to you.
icceva vuccamno so antakena mahyaso
kosi tvam-iti ta bhsi mro cattnam-disi [185]
Iti-eva Antakena vuccamno, so Mah-Yaso: Tva ko-si? iti ta bhsi, Mro
ca-attna disi.
The Murderer speaking thus, the Greatly Famous One said this to him: Who are
you? and Mra showed himself.
mra jnm-aha mayha dibbacakkassa sambhava
gaccha tvam-idha m tiha namhi rajjena-m-atthiko [186]
Mra aha mayha dibba-Cakkassa sambhava jnmi! Tva gaccha! Idha m
tiha! Rajjena-m-atthiko na-amhi,
Mra, I know my divine Wheel will appear! (But) you must go! Do not stand here! I
have no need of Sovereignty,
103
A play on the meaning of the Boddhisattas personal name.

The Wheel Treasure is the symbol of soveriegnty. Mra is indicating that if he waits a
little while he will become a Cakkavatt, a Universal Monarch.
104

sabba dasasahassam-pi lokadhtum-aha pana
unndetv bhavissmi buddho lokekanyako [187]
aha pana sabba pi dasa-sahassa loka-dhtu unndetv, Buddho Loka-EkaNyako bhavissmi.
but, after making the whole of the ten-thousand world system resound, I will become
a Buddha, the Sole Leader of the World.
eva vutte mahsatte attano giram-uttari
ghpetu asakkonto tatthevantaradhyi so [188]
Mah-Satte eva vutte, attano gira uttari ghpetu asakkonto, so tattha-evaantaradhyi.
This being said by the Great Being, (Mra), being unable to accept this supreme
utterance himself, vanished right there and then.
ppimassa ida vatv cakkavattisirim-pi ca
pahya kheapia va paccsasamaye vasi [189]
Ppimassa ida vatv, Cakka-Vatti-siri pi ca paccsa-samaye khea-pia pahya
va vasi.
Having said this to the Wicked One, he dwelt on having given up the glory of the
Universal Monarchy, as though it were a lump of spit in the early morning.
gacchantam-abhipjetu samgantvna tvade
ratanukksahassni dhrayant mar tahi [190]
Mar abhipjetu gacchanta, tvade tahi samgantvna, ratana-ukk-sahassni
dhrayant,
The Maruts going to pay worship, having gathered at once in that place, bearing a
thousand jewelled torches,
pacchato purato tassa ubhopassesu gacchare
tatheva abhipjent supa ca mahorag [191]
tassa pacchato purato ubho-passesu gacchare, tatha-eva Supa ca Mah-Urag
abhipjent,
went before and behind him, and on both sides, the Supaas and the Great
Snakes105 worshipping right there,
105
i.e. the Ngas.

suvipulasurasen crullbhirm
kusumasaliladhr vassayant nabhamh
iha hi dasasahass cakkavgat t
sukhumatanutametodaggudagg caranti [192]
dasa-sahass cakka-v iha hi gat t cru-ll-abhirm su-vipula-Sura-sen
nabhamh kusuma-salila-dhr vassayant, sukhuma-tanu-tam-et-udagga-udagg
caranti.
while a truly great army of Suras, delighting in charming play, like a shower of
flowers raining down from the sky, came here from the ten-thousand world-systems,
having supremely subtle bodies and being greatly elated they roamed about.
yasmi sugandhavarapupphasudhpacua
hemaddhajappabhutibhsuracrumagge
gaccha mahjavavaragaturagarj
gantu na sakkhi javato kusumdilaggo [193]
Yasmi su-gandha-vara-puppha-su-dhpa-cua hema-ddhaja-ppabhuti-bhsura-crumagge gaccha, mah-java-vara-aga-turaga-rj, kusuma-di-laggo, javato gantu
na sakkhi.
Going along that charming path, wherein there were fragrant and excellent flowers
and sweet incense powder, and golden flags and so on blazing forth, the speedy
noble-bodied kings of horses, impeded by the flowers and so on, were not able to go
quickly.
ittha tamhi pathe ramme vattamne mahmahe
gacchanto rattisesena tisayojanam-ajase [194]
Ittha tamhi ramme pathe mah-mahe vattamne, ratti-sesena ajase tisa-yojana
gacchanto,
While the great festival on the delightful path was continuing in this way, going
thirty leagues along the road for the rest of the night,
patvnomnadtra pihito turagassa so
otaritvna vimale stale sikattale [195]
Anom-nad-tra patv, so turagassa pihito vimale stale sikat-tale otaritvna,
after reaching the bank of the river Anom, descending from the back of the horse
onto the spotless, cool, sandy ground,

vissamitv ida vatv gacchh ti saka pura
harani dya channema turagam-pi ca [196]
vissamitv, Channa, harani ima turaga pi ca dya saka pura gacchh
ti. Ida vatv,
and resting (he said): Channa, take this horse and the things that were brought and
go (back) to our city. Having said this,
hito tasmi mahvro accantanisitsin
sugandhavsita moli chetvnukkhipi ambare [197]
tasmi hito Mah-Vro, accanta-nisita-asin su-gandha-vsita moli chetvna,
ambare ukkhipi.
while standing in that place the Great Champion, with a very sharp sword having cut
off his fragrantly perfumed top-knot, threw it into the sky.
cruhemasumuggena kesadhtu nabhuggata
pjanattha sahassakkho siras sampaicchiya [198]
Sahassa-Akkho, pjan-attha siras, nabha-uggata, Kesa-Dhtu cru-hema-sumuggena sampaicchiya,
(Sakka) the Thousand-Eyed One, desiring to worship it with his head, having risen
into the sky, received the Hair Relic in a charming, golden casket,
vilocannandakarindanlamayehi cmaicetiya so
patihapesmalatvatise
ubbedhato yojanamattamagga [199]
so amala-Tvatise vilocana-nanda-kara-indanla-mayehi ubbedhato yojana-matta
agga C-Mai-Cetiya patihapes.
and installed it in the spotless Tvatisa (Heaven), in the top of the Crest-Jewel
Shrine, which was about a league in height, made of sapphire, and was such as brings
joy to the eyes.
uttamahaparikkhre dhretv brahmunbhata
ambare va pavijjhittha vara dussayugam-pi ca [200]
Uttama-aha-parikkhre Brahmun-bhata dhretv, ambare vara dussa-yuga
pi ca va pavijjhittha.
Having taken the supreme eight requisites (of a monk)106 which had been brought by
the Brahmas, he also threw his excellent clothes into the sky.
106
The three robes, a bowl, a razor, a needle (for darning), a belt, and a water strainer.

tam-dya mahbrahm brahmaloke manorama
dvdasayojanubbedha dussathpa akrayi [201]
Mah-Brahm ta dya, Brahma-loke mano-rama dv-dasa-yojana-ubbedha
Dussa-Thpa akrayi.
The Great Brahm having caught it, made a delightful twelve league high Clothes
Shrine in the Brahm worlds.
nmennupiya nma gantv ambavana tahi
sattha vtinmetv pabbajjsukhato tato [202]
Nmena-Anupiya nma amba-vana gantv, tahi pabbajj-sukhato satt-aha
vtinmetv, tato
After going to the mango grove by the name of Anupiya, and spending therein seven
days in the bliss of having gone forth, from there
gantvnekadineneva tisayojanamajasa
patv rjagaha dhro piya cari subbato [203]
eka-dinena-eva tisa-yojana ajasa gantvna, Rja-gaha patv, subbato Dhro
piya cari.
having gone thirty leagues along the road in just one day, and reached Rjagaha, the
well-conducted Hero roamed for alms.
[Rjagahakath]
[The Story in Rjagaha]
indanlasilypi kat pkragopur
hemcal va dissanti tassbhhi tahi tad [204]
Tahi inda-nla-silya-api kat pkra-go-pur, tassa-bhhi tad hema-acal va
dissanti.
In that place the walls and gates were made of sapphire rock, and appeared like a
golden mountain because of (the Bodhisattas) radiance.
koya sakko nu kho brahm mro ngo ti din
bhiyyo kothalappatto padisv ta mahjano [205]
Bhiyyo kothala-ppatto mahjano ta padisv, Aya ko? Sakko nu kho Brahm
Mro Ngo ti din.
The mass of the people having seen him, became greatly excited, (and asked): Who
is this? Is it a Sakka, a Brahm, a Mra, (or) a Nga? and so forth.

pavisitv gahetna bhatta ypanamattaka
yugamatta va pekkhanto gacchanto rjavthiya [206]
Pavisitv, ypana-mattaka bhatta gahetna, yuga-matta va pekkhanto, RjaVthiya gacchanto
Having entered (the city) and gathered just enough food for sustenance, looking just
a yokes distance (ahead of him),107 while going along the Royal Road
mathita merumanthena samudda va mahjana
tamh so kulkatv gantv paavapabbata [207]
so Meru-manthena mathita samudda va mah-jana tamh kulkatv, PaavaPabbata gantv,
the people were disturbed by him, like the ocean that was churned with (Mount)
Meru as a churning stick, then having gone to Mount Paava,
tato tasseva chyya bhmibhge manorame
nisinno missaka bhatta paribhujitum-rabhi [208]
tato tassa-eva chyya mano-rame bhmi-bhge nisinno, missaka bhatta
paribhujitu rabhi.
and sitting in its shade on a delightful piece of land, he began to eat his mixed-up
108
food.
paccavekkhaamattena antasappa nivriya
dehavammikato dhro nikkhamanta mahabbalo [209]
Mah-Balo Dhro deha-vammikato nikkhamanta anta-sappa paccavekkhaamattena nivriya.
The Hero of Great Strength simply through reflection prevented his creeping snakelike innards from emerging from his ant-hill-like body.109
107
The point being he was not looking around or distracted.

Mixed-up, because whatever food is received in simply piled up in the bowl, and not kept
separate on different plates, saucers, and so on.
109
A difficult similie, meaning that the food was so revolting that it was only by an act of
will he didnt throw it all back up again.
108

bhutvna bimbisrena narindena narsabho
nimantino pi rajjena upagantvnanekadh [210]
Bhutvna, Nara-sabho Bimbisrena Nara-Indena nekadh rajjena nimantino pi
upagantv,
Having eaten, the Best of Men having been approached and offered the kingdom
countless times by the Lord of Men Bimbisra,
paikkhipiya ta rajja atha tenbhiycito
dhamma desehi mayhan-ti buddho hutv anuttaro [211]
ta rajja paikkhipiya, atha: Anuttaro Buddho hutv, mayha Dhamma desehi
ti tena-abhiycito.
refused the kingdom, then he was begged by (Bimbisra, saying): Having become an
unsurpassed Buddha, please teach the Dhamma to me.
[Sujtkath]
[The Story of Sujt]
datv paia manujdhipassa
dhropagantvna padhnabhmi
anaasdhraadukkarni
katv tato kici apassamno [212]
Dhro Manuj-Adhipassa paia datv, padhna-bhmi upagantvna, anaaasdhraa-dukkarni katv, tato kici apassamno,
The Hero, after giving his promise to the Ruler of Men, approaching the place for
his striving, going through extraordinary difficulties, and seeing that nothing came
of it,
orikannapnni bhujitv dehasampada
patvjaplanigrodhamla patto suro viya [213]
orika-anna-pnni bhujitv, deha-sampada patv, Suro viya Aja-pla-Nigrodhamla patto.
having consumed material food and drink and regained bodily strength, like a Sura
he reached the root of the Goatherders Banyan (tree).

puratthbhimukho hutv nisinnosi jutindharo
dehavaehi nigrodho hemavaosi tassa so [214]
Jutin-Dharo Purattha-abhimukho hutv nisinno-si, tassa deha-vaehi so Nigrodho
hema-vao-si.
While the Brilliant One was sitting facing the East, through the (radiant) colour of
his body the Banyan (tree) became golden-coloured.
samiddhapatthan ek sujt nma sundar
hemapti sapysa ssendya onat [215]
Samiddha-patthan ek Sujt nma sundar hema-pti sa-pysa ssena-dya,
onat:
A beautiful lady named Sujt (Well-Born), wishing for success, took a golden bowl
with milk-rice on her head, and bowing (thinking):
tasmi adhiggahtassa rukkhadevassa tvade
bali damm ti gantvna disv ta dipaduttama [216]
Tvade tasmi adhiggahitassa Rukkha-Devassa bali damm ti, gantvna ta
Dipada-Uttama disv,
I will straight away give an offering to the excellent Tree-Deva who has taken
residence in this place, after going and seeing the Supreme Man,
devo ti saya udaggacitt
pysapti pavarassa datv
sisan ijjhi yath hi mayha
tuyham-pi s smi samijjhat ti [217]
Devo! ti saya udagga-citt, pysa-pti Pavarassa datv: Smi! Yath hi
mayha sisan ijjhi, tuyha pi s samijjhat ti.
with the thought: This is a Deva!, with heart uplifted, after giving the bowl of rice
to the Excellent One, (said): Sire! In the same way as my hopes have been
successful, may yours also succeed.
icceva vacana vatv gat tamh varagan
atha pysapti ta gahetv munipugavo [218]
Iti-eva vacana vatv, tamh vara-agan gat. Atha Muni-Pugavo, pysa-pti
ta gahetv,
Having spoken this word, the noble lady left that place. Then that Noble Sage, after
taking the bowl of rice,

gantv nerajartra bhutv ta varabhojana
paisota pavissajji tass pti manorama [219]
Nerajar-tra gantv, ta vara-bhojana bhutv, tass mano-rama pti
paisota pavissajji.
going to the bank of the (river) Nerajar, and eating that excellent food, cast her
delightful bowl against the stream.
[Bodhimaakath]
[The Story around the Bodhi Tree]
jantliplimananettavilumpamna
samphullaslavanarjivirjamna
devindanandanavana vabhinandanya
uyynam-uttamatara pavaropagantv [220]
Pavaro jantu-ali-pli-mana-netta-vilumpamna samphulla-Sla-vana-rjivirjamna Deva-Inda-Nandana-Vana va-abhinandanya uyyna uttamatara upagantv,
The Excellent One, having approached the supreme garden, which was like the very
joyful Lord of the Devas Nandana Grove110 (in Tvatisa), a grove shining with
rows of full-blossoming Sla trees, which like a row of bees which stole the peoples
minds and eyes,
katv divvihra so syahasamaye tahi
gaccha kesarallya bodhipdapasantika [221]
so tahi div-vihra katv, syaha-samaye, Bodhi-Pdapa-santika kesara-llya
gaccha.
and having spent the day in that place, in the evening-time, went with the grace of a
lion to the vicinity of the Bodhi Tree.
110
The name means the Grove of Joy.

brahmsursuramahoragapakkhirjasasajjitoruvaume dipadnam-indo
pysi sotthiyadvijo tiahrako ta
disvna tassa adad tiamuhiyo so [222]
Dipadnam-Indo Brahm-Sura-Asura-Mah-Uraga-Pakkhi-Rja-sasajjita-uruvaume pysi. Tia-hrako so Sotthiya-dvijo ta disvna, tassa tia-muhiyo adad.
The Lord of Men set out along a wide road which had been prepared by Brahms,
Suras, Asuras, Great Snakes and Bird-Kings.111 The twice-born (brhmaa) Sotthiya,
a grass collector, having seen him, offered him a handful of grass.
indvarravinddikusumnambar tahi
patanti vuhidhr va gacchante dipaduttame [223]
Tahi Dipada-Uttame gacchante ambar indvara-aravinda-di-kusumni vuhidhr va patanti.
As the Supreme Man was going along blue water-lilies, lotuses, and other flowers fell
like showers of rain from the sky.
crucandanacudidhpagandhehi nekadh
anoksosi kso gacchante dipaduttame [224]
Dipada-Uttame gacchante kso nekadh cru-candana-cua-di-dhpa-gandhehi
anokso-si.
As the Supreme Man was going along the sky was filled with a great deal of
charming fragrant incense made of sandalwood powder and so on.
ratanujjalachattehi cruhemaddhajehi ca
Dipada-Uttame gacchante kso ratana-ujjala-chattehi cru-hema-ddhajehi ca
anokso-si.
As the Supreme Man was going along the sky was filled with glorious jewelled
umbrellas, and charming golden flags.
celukkhepasahassehi kantehi marhi pi
Dipada-Uttame gacchante kso celu-kkhepa-sahassehi kantehi Marhi pi anoksosi
As the Supreme Man was going along the sky was filled with thousands of Maruts
sporting garments that they were waving about.
111
Great Snakes = Ngas; Bird-Kings = Supaas.

suradundubhivajjni karontehi marhi pi
Dipada-Uttame gacchante kso Sura-dundubhi-vajjni karontehi Marhi pi anoksosi
As the Supreme Man was going along the sky was filled with Maruts beating the
Suras musical drums.
suraganhi sagti gyanthi pi nekadh
Dipada-Uttame gacchante kso nekadh sagti gyanthi Sura-aganhi pi
anokso-si
As the Supreme Man was going along the sky was filled with countless chants sung
by Sura-maidens.
manoram kinnarakinnaragan
manoramag uragoragagan
manorame tamhi ca naccagtiyo
manoram nekavidh pavattayu [229]
Tamhi mano-ram Kinnara-Kinnara-agan mano-rama-ag Uraga-Uraga-agan
mano-rame nacca-gtiyo ca mano-ram neka-vidh pavattayu.
In that place delightful Kinnaras, Kinnara-maidens, Snakes, and Snake-maidens with
delightful-limbs performed delightful dances and songs in countless delightful ways.
tad mahogheva mahmahehi
pavattamne iti so mahyaso
tie gahetv tibhavekanyako
upgato bodhidumindasantika [230]
Tad Ti-Bhava-Eka-Nyako so Mah-Yaso iti mah-ogha-iva mah-mahehi
pavattamne, tie gahetv, Bodhi-Duma-Inda-santika upgato.
Then the Sole Leader of the Three Realms of Existence, the Famous One, as the
great festival was continuing like a great torrent, having taken the grass, proceeded
to the vicinity of the Lordly Bodhi Tree.

viddumsitaselaggarajatcalasannibha
katv padakkhia bodhipdapa dipaduttamo [231]
puratthimadisbhge acale raadhasake
mahtale hito dhro clesi tiamuhiyo [232]
Dipada-Uttamo Dhro vidduma-asitasela-agga-rajata-acala-sannibha BodhiPdapa padakkhia katv, hito Puratthima-dis-bhge acale raa-dhasake
mah-tale, tia-muhiyo clesi.
The Supreme Man, the Hero, after circumambulating the Bodhi tree, which was like
112
the top of a silver mountain covered in coral and sapphire, while standing on firm
faultless ground on the Eastern side (of the tree), threw a fistful of grass.
cuddasahatthamatto so pallako si tvade
atha na abbhuta disv mahpao vicintayi [233]
Tvade cuddasa-hattha-matto so pallako si; atha Mah-Pao, na abbhuta
disv, vicintayi:
At once there was a fourteen-cubit seat; then the One of Great Wisdom, having seen
that wonder, thought:
masalohitam-ah ca nahru ca taco ca me
kma sussatu nevha jahmi viriya iti [234]
Me masa-lohitam-ah ca nahru ca taco ca kma sussatu, na-eva-aha jahmi
viriya iti.
Let my flesh, blood, bones, muscles and skin dry up, (but) I will surely never give up
the effort (to attain Awakening).
bhujitv mahvro pallakam-aparjita
pcnbhimukho tasmi nisdi dipaduttamo [235]
Tasmi Mah-Vro Dipada-Uttamo aparjita pallaka bhujitv Pcnaabhimukho nisdi.
The Great Champion, the Supreme Man, sat in that place in an undefeated crosslegged position facing the East.
112
The metaphor is obscure here, apart from indicating the trees glory.

devadevassa devindo sakham-dya tvade
vsuttarasatubbedha dhamayanto tahi hito [236]
Tvade tahi Deva-Indo Deva-Devassa vsa-uttara-sata-ubbedha sakha dya
dhamayanto hito.
At once (Sakka) the Lord of the Devas, having taken the Deva of Devas conch,
which was more than two thousand113 (cubits) in height, stood there sounding (it).
dutiya puacanda va setacchatta tiyojana
dhrayanto hito samm mahbrahm sahampati [237]
Sahampati Mah-Brahm dutiya pua-canda va, ti-yojana seta-cchatta
samm dhrayanto, hito.
The Great Brahm Sahampati stood there like a second full-moon, properly holding
aloft a three league (high) white umbrella.
crucmaram-dya suymo pi surdhipo
vijayanto hito tattha manda manda tigvuta [238]
Tattha Sura-Adhipo Suymo pi ti-gvuta cru-cmara dya manda manda
vijayanto, hito.
Suyma, the Ruler of the Suras, stood there slowly, slowly fanning a charming three
league (high) chowrie.
beluva vam-dya suro pacasikhavhayo
nnvidhalayopeta vdayanto tath hito [239]
Tath Suro Pacasikha-avhayo nn-vidha-laya-upeta beluva va dya
vdayanto, hito.
Similarly the Sura called Pacasikh stood (there) playing many different
melodies114 on a beluva-wood115 lute he had taken up.
113
Lit: twenty-hundred.
One of the definitions of laya in SED is: the union of song, dance and instrumental
music, which is what is intended here. See Sakkapahasutta (DN 21) for a further illustration
of Pacasikhs skill.
115
gle Marmelos; this tree is known as the Beli tree in Sri Lanka.
114

thutigtni gyanto nakhi purakkhato
tathevahsi so ngarj klavhayo pi ca [240]
Tath-eva so Nga-Rj Kla-avhayo pi, nakhi ca purakkhato thuti-gtni gyanto,
ahsi.
Similarly the King of the Ngas called Kla, stood at the head of the dancing-girls
singing songs of praise.
gahetv hemamajs surapupphehi prit
pjayant va ahasu battis pi kumrik [241]
Battis kumrik pi sura-pupphehi prit hema-majs gahetv pjayant,
ahasu.
Also thirty-two princesses stood there worshipping with a golden casket full of
divine flowers they had taken hold of.
[Mravijayakath]
[The Story of the Defeat of Mra]
sa-indadevasaghehi tehi ittha mahmahe
vattamne tad mro ppim iti cintayi [242]
Tad tehi sa-Inda-Deva-saghehi ittha mah-mahe vattamne, Ppim Mro iti
cintayi:
Then as this great festival with the Lord of the Devas and his hosts was continuing in
this way, the Wicked Mra thought thus:
atikkamitukmoya kumro visaya mama
siddhattho athasiddhattha karissm ti tvade [243]
Atha aya kumro Siddhattho mama visaya atikkamitukmo, tvade
asiddhattha karissm ti.
116
So this (successful) prince Siddhattha wishes to escape from my sphere (of

influence), straight away I will make him unsuccessful.
116
A literal translation of the name Siddhattha.

mpetva bhisanatarorusahassabhu
sagayha tehi jalit vividhyudhni
ruyha crudirada girimekhalkkhya
caa diyahasatayojanam-yata ta [244]
Bhisana-tara-uru-sahassa-bhu mpetv, tehi jalit vividha-yudhni sagayha,
ta di-y-aha-sata-yojanam-yata caa Girimekhala-kkhya cru-dirada
ruyha,
After creating a thousand broad and terrible arms, and collecting various blazing
weapons with them, and mounting the charming and fierce tusker called
Girimekhala, who was one hundred and fity leagues in extent,
nnnanyanalavaasiroruhya
rattoruvaabahiniggatalocanya
dahohabhisanamukhyuragabbhujya
senya so parivuto vividhyudhya [245]
so, nn-nanya, anala-vaa-siroruhya, ratta-uru-vaa-bahi-niggata-locanya,
daha-oha-bhisana-mukhya, uraga-bhujya, vividha-yudhya senya parivuto,
he, surrounded by his army, which had many faces, fire-coloured hair, broad red
circular protruding eyes, terrible lip-biting mouths, snake-like arms, and various
weapons,
tatthopagamma atibhmarava ravanto
siddhattham-etha iti gahatha bandhathema
paya suragaa sahadassanena
caniluggatapicu va palpayittha [246]
tattha-upagamma, atibhma-rava ravanto: Etha ima Siddhattha gahatha
bandhatha iti paya; saha-dassanena Sura-gaa caa-anila-uggata-picu va
palpayittha.
after approaching that place, while roaring a most terrible roar, ordered: Seize and
bind this Siddhattha here; with the sight (of that) the hosts of Suras were put to
flight, like cotton that has arisen in a violent wind.

gambhramegharavasannibhacaanda
vta-ca mpiya tato subhagassa tassa
kaam-pi cvaravarassa manoramassa
no si yeva calitu pabhu antakotha [247]
Antako gambhra-megha-rava-sannibha-caa-nda vta ca mpiya, tato tassa
subhagassa mano-ramassa cvara-varassa kaa pi yeva calitu no pabhu si, atha
(Mra) the Murderer made (1) a fierce and noisy wind like a deep roaring stormcloud,117 but was not able to move even a corner of his auspicious, delightful, and
excellent robe with it, then
savaavuhijavasannibhabhmaghoravassa pavassiya tatodakabindukam-pi
nsakkhi netum-atulassa sampakam-pi
disv tam-abbhutam-atho pi sudummukho so [248]
savaa-vuhi-java-sannibha-bhma-ghora-vassa pavassiya, tato-udaka-binduka
pi Atulassa sampaka pi netu na-asakkhi; atho ta abbhuta pi disv,
sudummukho so
he made fall (2) a terrible and awful rain, like the heavy rain at the dissolution of the
world, but not even a drop of water was able to fall near the Incomparable One; then
having seen that wonder, with a very sad face, he
accantabhmanala-accisamujjaloru
psabhasmakalalyudhavassadhr
agrapajjalitavlukavassadhr
vasspayittha sakalni imni tni [249]
accanta-bhma-anala acci-samujjala-uru psa-bhasma-kalala-yudha-vassa-dhr
agra-pajjalita-vluka-vassa-dhr vasspayittha; tni imni sakalni
caused to rain down, (3) an extremely terrible fire like flaming fiery great rocks (4)
ashes and (5) mud, (6) a torrent of weapons like rain, (7) a torrent of blazing
charcoal (8) and sand like rain; (but) all of these
117
This is the first of nine terrible storms. They are listed in J-Nid as vta vassa psa
paharaa agra kukkua vluk kalala andhakra & vuha.

mrnubhvabalato nabhatopagantv
patvna puasikharuggatasantikan-tu
mlguappabhutibhvagatnithpi
lokantare va timira timira sughora [250]
mpetva mohatimiram-pi hatassa tassa
dehappabhhi satarasisatodita va
jta manoramatara atidassanya
lokapujam-avalokiya ppadhammo [251]
Mra-nubhva-balato nabhato-upagantv, pua-sikhara-uggata-santika tu
patvna, ml-gula-ppabhuti-bhva-gatni; atha-api loka-antare timira va sughora timira mpetv, Ppa-Dhammo moha-timira pi hatassa tassa dehappabhhi sata-rasi-sata-udita va jta mano-rama-tara atidassanya lokapuja avalokiya,
after approaching from the sky through the strength and power of Mra, and falling
in the vicinity of him who had reached the peak of merit changed into a garland of
flowers and so on; then having made (9) a supremely awful darkness, like the
darkness between the worlds, the One of Wicked Character (only) beheld a mass of
exceedingly beautiful and most delightful light that arose and shone from (the
Bodhisattas) body like a hundred risen suns, which destroys the darkness of delusion,

kopoparattavadano bhukuippacr
accantabhisanavirpakavesadhr
accantatihataradhram-asagam-eva
cakkyudha varatara api merurja [252]
sakhaayantam-iva thlakalrakhaa
vissajji tena pi na kici gukarassa
ktu pahuttam-upagachi tato tam-eta
gantv nabh kusumachattatam-ga ssa [253]
kopa-uparatta-vadano, bhuku-ppacr, accanta-bhisana-virpaka-Vesa-dhr,
vara-tara asaga accanta-tiha-tara-dhra api eva, Meru-rja thla-kalrakhaa iva sakhaayanta Cakka-yudha vissajji, tena pi Gua-karassa
kici ktu na pahutta upagachi, tato ta eta nabh gantv, ta ssa kusumachatta ga.
(then) his face altogether118 red with anger, with a frowning appearance,119 having
an extremely fearsome, deformed appearance, he let fly his most excellent freeflying120 Wheel-Weapon, which had an extremely sharp edge, which could surely
121
split into pieces Meru the King (of mountains), as though it were the soft stem of a
palm tree, but with the approach of that (weapon) he was unable to do anything to
that Mine of Virtue, (but) having ascended into the sky from that place, it became a
sunshade made of flowers over his head.
vissajjit pi senya selaknalkulpagantv nabhas mlguatta samupgat [254]
Senya anala-kul sela-k vissajjit pi, nabhas upagantv, ml-gula-atta
samupgat,
Also the great many blazing rocky peaks which were hurled (at him), having fallen
from the sky, attained the state of garlands of flowers,
118
See PED for this meaning of the prefix upa-. Both Vimalavasa and Tilakasiri give the
analysis as kopa + atiratta, which is impossible.
119
Bhuku = Sanskrit Bhrku.
120
Asaga, lit: unattached.
121
Sakhaayanta, present participle from khaeti, with the upasagga sa-.

tam-pi disv sasoko so gantv dhrassa santika
pputi mam-evya pallako aparjito [255]
so ta pi disv, sa-soko Dhrassa santika gantv: Aya aparjito pallako ma
eva pputi,
having seen that, grieving, having approached the vicinity of the Hero, (he said):
This unconquered seat has come to me,
ito uhaha pallak iti bhsittha dhmato
katakalyakammassa pallakatthya mra te [256]
ito pallak uhaha! iti. Dhmato kata-kalya-kammassa: Bhsittha Mra te
pallaka-atthya,
rise from this seat! Then the Devout One, who had done good and meritorious deeds
(said): Mra, you said you have earned this seat,
ko sakkh ti pavutto so ime sabbe ti sakkhino
senybhimukha hattha pasretvna ppim [257]
ko sakkh? ti. Pavutto so Ppim, senya-abhimukha hattha pasretvna: Ime
sabbe sakkhino! ti
who is the witness? Called upon (like this) the Wicked One, having stretched forth
his hand towards his army (said): All these are witnesses!
ghoranden aha sakkhi aha sakkh ti tya pi
sakkhibhva vadpetv tasseva samudrayi [258]
Ghora-ndena: Aha sakkhi, aha sakkh ti, tya pi sakkhi-bhva vadpetv,
tassa-eva samudrayi:
With a terrible roar of I am witness, I am witness, after he had made them declare
their witness, he addressed (the Bodhisatta) thus:
ko te siddhattha sakkh ti atha tentulena pi
mamettha sakkhino mra na sant ti sacetan [259]
Ko te Siddhattha sakkh? ti. Atha tena-Atulena pi: Ettha, Mra, mama sacetan
sakkhino na sant ti.
Who is your witness, Siddhattha? Then that Incomparable One (said): Here, Mra,
I have no sentient witnesses.

rattameghopanikkhantahemavijju va bhsura
nharitv surattamh cvar dakkhia kara [260]
Ratta-megha-upanikkhanta-hema-vijju va, su-rattamh cvar bhsura dakkhia
kara nharitv,
(Then) after withdrawing his shining right hand from his beautiful dyed robe, like
golden lightning emerging from a glittering122 cloud,
bhmiybhimukha katv kasm pramibhmiya
unndetvnidneva nissadds ti bhmiy [261]
bhmiya-abhimukha prami-bhmiya katv: Kasm idni-eva nis-sadd-as?
ti, bhmiy unndetvna,
and pointing towards the earth, the earth of (his) perfections, (he said): Why are
you so silent now?, and having made the earth resound,
mucpite rave nekasate megharave yath
buddhangabal nga jhi suppatihita [262]
megha-rave yath neka-sate rave mucpite, Buddha-nga-bal jhi suppatihita
nga.
and having made her roar countless hundreds of times, like a roaring storm-cloud,
with the elephant-like strength of a Buddha the elephant (Girimekhala) was
grounded with his knees (on the earth).
disvnidni gahti dni gahti cintiya
sambhinnadhasappo va hatadappo sudummukho [263]
Disvna cintiya: Idni gahti, dni gahti!, sambhinna-dha-sappo va hatadappo sudummukho,
Having seen (that), (Mra), after thinking: Now, let him have (it), now let him have
(it)!123 like a broken-toothed snake with its arrogance destroyed, having a very sad
face,
122
123
349.
See PED for the meanings dyed (above) and glittering (here) for ratta.
The present tense is here being used to express a decision; see Perniola, Pali Grammar p.

pahyyudhavatthnilakrni anekadh
cakkavcal yva sasenya palyi so [264]
anekadh yudha-vatthni alakrni pahya, so yva Cakkava-acal sa-senya
palyi.
and having abandoned his countless weapons, clothes, and ornaments, he fled with
his army as far as the Cakkava mountain (on the edge of the universe).
ta mrasena sabhaya sasoka
palyamna iti devasagh
disvna mrassa parjayoya
jayo ti siddhatthakumrakassa [265]
Deva-sagh palyamna sa-bhaya sa-soka ta Mra-sena disvna, iti:
Mrassa aya parjayo Siddhattha-Kumrakassa jayo ti.
The hosts of Devas, after seeing Mras army fleeing in fear, in grief, (spoke) thus:
This is the defeat of Mra, and the victory of Prince Siddhattha!
sammodamn abhipjayant
dhra sugandhappabhuthi tasmi
pungat nekathuthi samm
ugghosamn chaavesadhr [266]
Tasmi sammodamn, su-gandha-ppabhuthi abhipjayant Dhra, neka-thuthi
samm ugghosamn chaa-vesa-dhr puna-gat.
Rejoicing in that place, worshipping the Hero with fragrant perfumes and so on, with
countless shouts of righteous praise they returned (to their abodes), clad in festive
clothes.
[Sambodhikath]
[The Story of the Perfect Awakening]
eva mrabala dhro viddhasetv mahabbalo
dicce dharamne va nisinno acalsane [267]
Eva Mah-Balo Dhro Mra-bala viddhasetv, dicce dharamne va, acalasane nisinno.
The Hero of Great Strength, having defeated the strength of Mra in this way, while
the sun continued (to shine), sat down on the immoveable seat.

ymasmi pahame pubbenivsa am-uttamo
visodhetvna ymasmi majjhime dibbalocana [268]
Uttamo, pahame ymasmi pubbe-nivsa a, majjhime ymasmi dibbalocana visodhetvna,
The Supreme One, after purifying his knowledge of former existences in the first
watch, and the divine-eye in the middle watch,
so paiccasamuppde atha pacchimaymake
otretvna asa sammasanto anekadh [269]
Paicca-Samuppde pacchima-ymake a-asa otretvna, atha so anekadh
sammasanto.
and having dived into that part of knowledge (which deals with) Causal Origination
in the last watch, meditated on it in countless ways.
lokadhtusata samm unndetvruodaye
buddho hutvna sambuddho sambuddhambujalocano [270]
Arua-udaye loka-dhtu-sata samm unndetv, Sambuddha-ambuja-locano
sambuddho Buddho hutvna,
At the rise of dawn, after making it resound throughout the hundred world elements,
the lotus-eyed Perfect Sambuddha, awoke completely, and after becoming a Buddha,
anekajtisasra sandhvissan-ti din
udneda udnesi ptivegenasdiso [271]
Aneka-jti-Sasra sandhvissan...-ti din pti-vegena asdiso ida udna
udnesi.
with great joy he uttered this matchless exalted utterance: Through countless births
in Sasra I have wandered... and so on.
[3: Santikekath]
[The Story of the Present Time]
[Sattasatthakath]
[The Story of the Seven Weeks]
sallakkhetv gue tassa pallakassa anekadh
na tva uhahissmi ito pallakato iti [272]
Tassa pallakassa gue anekadh sallakkhetv, Tva ito pallakato na uhahissmi
iti,
Having considered in countless ways the virtues of that seat, (thinking): I will not
rise from this seat just yet,
sampatti sampajji anekasatakoiyo
satth tattheva sattha nisinno acalsane [273]
Satth tattha-eva acala-sane satta-aha nisinno, aneka-sata-koiyo sampatti
sampajji.
[in the first week] the Teacher sat right there on that immoveable seat for seven
days, and attained the countless ten hundred million attainments.
ajjpi nna dhrassa siddhatthassa yasassino
atthi kattabbakicca hi tasm sanam-laya [274]
na jahs ti ekaccadevatnsi sasaya
atv tsa vitakka ta sametu santamnaso [275]
uhya hemahaso va hemavao pabhakaro
abbhuggantv nabha ntho aksi pihriya [276]
Sasaya ekacca-Devatna: Nna Yasassino Dhrassa Siddhatthassa ajja-api
kattabba-kicca atthi hi tasm sana laya na jahs ti si; tsa vitakka
atv, ta sametu, Santa-Mnaso, hema-vao Pabhakaro, Ntho, hema-haso va
uhya, nabha abbhuggantv, Pihriya aksi.
Some Devats had doubts (thinking): Perhaps there is something more for the
Famous Hero Siddhattha to do, therefore he does not abandon his place on the seat;
having known their thought, to appease that (doubt), He of Peaceful Mind, the
golden-skinned Light-Maker, the Protector, after rising like a golden-swan, and
ascending into the sky, performed the (Double) Miracle. 124
124
The Double Miracle (yamaka pihriya) consists of emitting the opposite qualities of fire
and water from the body at the same time. The Buddha performs it again at v. 367.

vitakkam-eva imin marna
sammpasammnimisehi bodhi
sampjayanto nayanambujehi
sattham-ahsi jaysana-ca [277]
Imin Marna vitakka eva samm-upasamma; animisehi nayana-ambujehi
Bodhi Jaya-sana ca sampjayanto satta-aha ahsi.
With this (Miracle) he thus completely appeased the Maruts thought; and [in the
second week] he stood for seven days worshipping the Bodhi (Tree) and the Victory
Seat with his unblinking lotus-eyes.
subhsurasmi ratanehi tasmi
sacakamanto varacakamasmi
manoramasmi ratanlaye pi
visuddhadhamma vicita visuddho [278]
Sa ratanehi tasmi subh-su-rasmi vara-cakamasmi cakamanto, Visuddho
mano-ramasmi ratana-laye pi Visuddha-Dhamma vicita.
[In the third week] he walked in that excellent walkway, which had treasures, and
was resplendently beautiful; 125 [and in the fourth week] the Pure One thought about
the Pure Dhamma126 in the delightful Treasure House.
mlejaplatarurjavarassa tassa
mragannam-amalnanapakajni
samm milpiya tato mucalindamle
bhogindacittakumudni pabodhayanto [279]
Tassa Aja-Pla-Taru-Rja-varassa mle Mra-aganna amala-nana-pakajni
samm milpiya; tato Mucalinda-mle Bhoga-Inda-citta-kumudni pabodhayanto.
[In the fifth week] at the root of the excellent Royal Goat-Herders Tree he caused
the spotless lotus-like faces of Mras women127 to wither completely; then [in the
sixth week] at the root of the Mucalinda (Tree) he awakened the lily-like thoughts of
the Coiled Lord (of Snakes).
125
According to J Nid. this place became known as the Treasure Walkway Shrine
(Ratanacakamacetiya).
126
Here this term signifies the Abhidhamma. The House had been made by the Devas, and
the place became known as the Treasure House Shrine (Ratanagharacetiya).
127
i.e. Mras daughters, Tah, Arat, and Rag (Craving, Dislike and Pleasure). During
this time the Buddha recited vv. 280 and 281 of the Dhammapada.

mle pi rjyatanassa tassa
tasmi sampattisukham-pi vinda
savtinmesi manuavao
eknapasadinni dhm [280]
Manua-vao Dhm tassa Rja-yatanassa tasmi mle pi sampatti-sukha pi
vinda ekna-pasa-dinni savtinmesi.
[in the seventh week] the Devout One, with a pleasing appearance, experienced the
bliss of attainment at the root of the Kings Stead128 (Tree) and so he spent (the
first) forty-nine days (after his Awakening).
[Brahmycanakath]
[The Story of Brahms Request]
anotattodaka dantakahangalatmaya
hartakgada bhutv devindenbhatuttama [281]
Dev-Indena-bhata uttama anotatta-udaka, nga-lat-maya danta-kaha,
hartaka-agada bhutv,
After making use of the supreme Anotatta water, the tooth-cleaner made out of betel
wood, and the yellow myrobalan medicine brought by (Sakka) the Lord of the
129
Devas,
vijehi samnta samanthamadhupiika
mahrjpantamhi pattamhi patigahiya [282]
vijehi samnta sa-mantha-madhu-piika Mah-Rja-upantamhi pattamhi
patigahiya.
he accepted the milk-rice and honey-balls brought by the merchants in the bowl
offered by the Great Kings.
bhojanassvasnamhi japlatarumlaka
gantvdhigatadhammassa gambhrattam-anussari [283]
Bhojanassa-avasnamhi Aja-Pla-taru-mlaka gantv, adhigata-Dhammassa
gambhratta anussari:
At the end of his meal, having gone to the root of the Goat-Herders Tree, he
recalled the profundity of the Dhamma he had understood (thus):
128
Identified in PED as the tree Buchanania Latifolia.

According to J Nid. during the first seven weeks the Buddha neither ate, washed, nor
went to the toilet.
129

mahsandhrako vrikkhandhasannibhako aya
gambhrodhigato dhammo may santo ti din [284]
May adhigato aya Dhammo mah-sandhrako vri-kkhandha-sannibhako
gambhro santo ti din.
This Dhamma which has been understood by me is deep and peaceful like the mass
of water borne by the earth, and so on.
dhammagambhrata dhammarjassa sarato sato
seva takkaa dhamma ima me paivijjhitu [285]
Dhamma-gambhrata sarato sato Dhamma-Rjassa: seva takkaa ima
Dhamma paivijjhitu me
While the King of the Dhamma was reflecting mindfully on the deep nature of the
Dhamma (thinking): While I was practising and thinking to penetrate this Dhamma
vyamantena sampattaycakna manorama
kantetv uttamaga-ca molibhsanabhsita [286]
vyamantena sampatta ycakna, mano-rama moli-bhsana-bhsita uttamaaga ca kantetv,
with great effort, to those who came forward130 and requested it, after cutting off
my head, delightfully decorated as it was with a top-knot, and (other) decorations,
suvajitni akkhni uppetvna lohita
galato nharitvna bhariya lvaabhsura [287]
atraja-ca dadantena kulavasappadpaka
dna nma na dinna-ca natthi sla arakkhita [288]
suvajitni akkhni uppetvna, lohita galato nharitvna, bhariya lvaabhsura kula-vasa-ppadpaka atra-ja ca dadantena, na dinna dna nma
sla arakkhita ca na-atthi.
rooting out my collyrium-annointed eyes, and removing my flowing blood, through
giving away my beautiful,131 splendid wife, and my son, the light of his familys
lineage, there was nothing known as a gift not given, and no virtue that was not
preserved.
130
131
Such is the explanation of sampatta in the Vykhys.

Not found in the Pi Dictionaries, see SED: lvaya.

tath hi sakhapldi attabhvesu jvita
may pariccajantena slabhedabhayena ca [289]
Tath hi sla-bheda-bhayena, Sakhapla-di atta-bhvesu, jvita pariccajantena
may ca;
Thus, fearing a break in my virtuous practices, in my existences as Sakhapla132 and
so on, with the sacrifice of my life;
khantivddike neka attabhve aprit
chejjdi ppuantena pram natthi kci me [290]
Khanti-vd-dike neka atta-bhve chejja-di ppuantena me, aprit kci pram
na-atthi.
and in countless existences which I attained such as Khantivd,133 with the cutting
off (of my limbs) and so on, there was no perfection I left unfulfilled.
tassa me vidhamantassa mrasena vasundhar
na kampittha aya pubbenivsa sarato pi ca [291]
Mra-sena vidhamantassa tassa me vasundhar na kampittha, aya Pubbe-Nivsa
sarato pi ca,
When Mras army was destroyed by me the earth did not shake, and nor with the
Rememberance of Past Lives,
visodhentassa me yme majjhime dibbalocana
na kampittha pakampittha pacchime pana ymake [292]
majjhime yme Dibba-Locana visodhentassa me na kampittha, pana pacchime
ymake
in the middle watch when the Divine Eye was purified by me it did not shake, but in
the last watch
paccaykraa me tvade paivijjhato
sdhukra dadantva mucamn mahrava [293]
Paccaya-kra-a paivijjhato me, tvade, sdhu-kra dadanti-iva mah-rava
mucamn, pakampittha.
with the penetration of the Mode of Conditions134 by me, instantaneously, as though
giving a round of applause, while releasing a great roar, (the earth) shook.
132
His story is told in J 524.

His story is told in J 313.
134
Another name for Paiccasamuppda.
133

sampualp viya kajikhi
takkehi pua viya cik va
sammakkhito vajanakehi hattho
vashi samptapilotik va [294]
Kajikhi sampua-lp viya, takkehi pua cik viya, ajanakehi sammakkhito
hattho va, vashi samptapilotik va,
Like a gourd filled with rice-gruel, like a pot full of buttermilk, like a hand
besmeared with collyrium, like a cloth soaked with grease,
kilesapujabbharito kiliho
rgena ratto api dosaduho
mohena mho ti mahabbalena
loko avijjnikarkaroya [295]
aya loko, kilesa-puja-bharito, kiliho ratto rgena, api dosa-duho, mah-balena
mohena mho ti, avijj-nikara-karo.
this world, filled with a mass of defilements, defiled and excited by passion,
corrupted by anger, confused with what is called very strong delusion, is a place for
the production of a great deal of ignorance.
kin-nma dhamma paivijjhateta
attho hi ko tassiti desanya
eva nirussham-agachi ntho
pajya dhammmatapnadne [296]
Eta Dhamma ki nma paivijjhati? Tassa hi desanya ko attho? Iti eva Ntho
pajya Dhamma-Amata-pna-dne nir-ussha agachi.
What is the name of the one who will penetrate this Dhamma? What is the use of
preaching to him? Thus in this way the Protector became one lacking the energy to
give the Ambrosial Dhamma to the people.
nicchretv mahnda tato brahm sahampati
nassati vata bho loko iti loko vinassati [297]
Tato Brahm Sahampati: Loko vata bho nassati! loko vata bho vinassati! iti mahnda nicchretv,
Then Brahm Sahampati, after emitting the following great shout: The world is
surely perishing! The world is surely perishing!,

brahmasagha samdya devasagha-ca tvade
lokadhtusate satthu sampa samupgato [298]
tvade loka-dhtu-sate Deva-sagha Brahma-sagha ca samdya, Satthu
sampa samupgato.
immediately taking a host of Devas and Brahmas from the hundred world-elements,
drew close to the Teacher.
gantv mahtale ju nihacca sirasajali
paggayha bhagav dhamma desetu iti din [299]
Gantv mah-tale ju nihacca sirasi-ajali paggayha: Bhagav Dhamma
desetu iti din.
After approaching and placing his knee on the plain of the earth and stretching forth
his hands in reverential salutation (he said): May the Gracious One preach the
Dhamma and so forth.
ycito tena sambuddhravindavadano jino
lokadhtusata buddhacakkhunlokaya tad [300]
Tad tena ycito Jino Sambuddha-aravinda-vadano Buddha-cakkhun loka-dhtusata lokaya,
Then being requested by (Brahm Sahampati) in this way, the Victorious One, the
lotus-faced Sambuddha, while looking around the hundred world-elements with his
Buddha-eye,
tasmi apparajakkhdimacc disv ti ettak
vibhajitvtha te satte bhabbbhabbavasena so [301]
tasmi appa-raja-akkha-di-macc ettak ti disv, atha so te satte bhabba-abhabbavasena vibhajitv,
after seeing there that many mortals had but little dust on their eyes and so forth,
and classifying beings according to their being capable and incapable,

abhabbe parivajjetv bhabbe vdya buddhiy
upanetu jano dni saddhbhjanam-attano [302]
pressm ti ta tassa saddhammmatadnato
vissajji brahmasaghassa vacanmatarasiyo [303]
abhabbe parivajjetv, buddhiy bhabbe va-dya: Jano dni attano saddh-bhjana
upanetu, Saddhamma-amata-dnato tassa ta pressm ti, Brahma-saghassa
vacana-amata-rasiyo vissajji.
shunning those incapable, and taking those capable of understanding, he answered
the hosts of Brahms with his radiant deathless words: Now let the people present
themselves as recipients of faith and I will fill them with the gift of the deathless and
True Dhamma.
[Dhammacakkappavattanakath]
[The Story of the Rolling of the Dhamma Wheel]
tatojaplodayapabbatodito
mahappabho buddhadivkaro nabhe
maippabhsannibhabhsurappabho
pamocaya bhsurabuddharasiyo [304]
Tato-Aja-Pla-udaya-pabbata-udito maha-ppabho Buddha-div-karo nabhe, maippabh-sannibha-bhsura-ppabho bhsura-Buddha-rasiyo pamocaya.
Then the Buddha rose from the Goat-Herders (Tree), like the sun rising with great
light into the sky over the mountain, like a shining and bright jewel-light, emitting
the shining Buddha-rays.
pamodayanto upakdayo tad
kamena ahrasayojanajasa
atikkamitvna suphullapdape
vijambhamnligabhikjita [305]
Tad Upaka-dayo pamodayanto, suphulla-pdape vijambhamna-ali-gaaabhikjita ah-rasa-yojana-ajasa kamena atikkamitvna,
Then rejoicing Upaka and so on, after gradually covering an 18-league road, which
resounded with the sound of a host of bees active in the blossoming trees,

nirantara nekadijpakjita
suphullapakeruhagandhavsita
gato yasass migadyam-uttama
tahi tapass atha pacavaggiy [306]
Yasass nirantara neka-di-ja-upakjita suphulla-pakeruha-gandha-vsita
uttama Miga-dya gato; atha tahi Paca-Vaggiy tapass
the Famous One went to the supreme Deer Park, which was continuously resounding
with countless birds, and perfumed with the scent of blossoming lotuses; then, in that
place, the Group of Five ascetics
devtideva tibhavekantha
lokantadassi sugata sugatta
disvna dhra munisharja
kumantaa te iti mantayisu [307]
te Deva-Atideva Ti-Bhava-Eka-Ntha Loka-Anta-Dassi su-gatta Dhra
Muni-Sha-Rja Sugata disvna, ku-mantaa iti mantayisu:
having seen the Deva of Devas, the Sole Protector of the Three Realms of Existence,
the One who Sees to the End of the World, the Hero with beautiful limbs, the Lion
King of Sages, the Fortunate One, they counselled an evil counsel:
bhutvna orika-annapna
suvaavao paripuakyo
etvusoya samao imassa
karoma nmhe abhivdandi [308]
vuso! Aya samao orika-anna-pna bhutvna, su-vaa-vao paripuakyo eti; amhe imassa abhivdana-di na karoma.
Friends! This ascetic, having enjoyed gross food and drink, has come by a very
beautiful complexion and a full body; we should not pay respects to him and so on.
aya vislanvayato pasto
sambhvanyo bhuvi ketubhto
paiggahetu rahatsanan-tu
tasmsana yeviti paapema [309]
Tu aya visla-anvayato pasto sambhvanyo bhuvi ketu-bhto, sana
paiggahetu arahati, tasm-sana yeva paapema iti.
However, he is born into a great lineage, is venerable, and has been a chief in the
world, he is worthy of being offered a seat, therefore let us prepare a seat.

atvtha bhagav tesa vitakka tikkhabuddhiy
mettnilakadambehi mnaketu padhasayi [310]
Atha Bhagav tesa vitakka tikkha-buddhiy atv, mett-anila-kadambehi mnaketu padhasayi.
Then the Gracious One, with keen intelligence, having understood their thoughts,
destroyed their conceitedness135 with the fragrant breeze of his friendliness.
samatth na hi sahtu sakya katikya te
akasu lokanthassa vandandni dhmato [311]
Te sakya katikya sahtu na hi samatth Dhmato Loka-Nthassa vandan-dni
akasu.
And they, being unable to maintain their agreement, paid their respects and so on to
the Devout One, the Protector of the World.
buddhabhva ajnant munayo munirjino
vuso vdato tassa kevala samudrayu [312]
Munayo Muni-Rjino Buddha-bhva ajnant, kevala tassa vuso vdato
samudrayu.
The sages, not knowing that the King of Sages had become a Buddha, they all spoke
to him using the term Friend.
atha lokavid lokantho tesam-udratha
vuso vdato neva satthuno samudrayi [313]
Atha Loka-Vid Loka-Ntho tesa: Satthuno vuso vdato na-eva udratha
samudrayi.
Then, the Knower of the Worlds, the Protector of the World, addressed them
(saying): Do not speak to the Teacher using the term Friend.
bhikkhave araha sammsambuddho ti tathgato
buddhabhva paksetv attano tesam-uttamo [314]
Bhikkhave! Tathgato Araha Samm-Sambuddho Uttamo ti attano Buddhabhva tesa paksetv,
Monks! (I am) the Realised One, the Worthy One, the Perfect Sambuddha, the
Supreme One, and having made known to them his Buddhahood,
135
Lit: the flag of their conceit.

nisinno tehi paatte dassaneyyuttamsane
brahmandena te there slabhsanabhsite [315]
mantetvna brahmna nekakoipurakkhato
dhammacakka pavattento desan rasin tad [316]
mohandhakrarsim-pi hantv loke manorama
dhammloka padassetv veneyyambujabuddhiy [317]
tehi paatte dassaneyya-uttama-sane nisinno, sla-bhsana-bhsite te there Brahmandena mantetvna, tad Brahmna neka-koi-purakkhato, loke moha-andhakra-rsi pi hantv, veneyya-ambuja-buddhiy mano-rama dhamma-loka
padassetv, desan rasin Dhamma-cakka pavattento.
he sat down on the beautiful, supreme seat they had prepared, and having addressed
with his Brahm-like voice those elders adorned with the ornament of virtue, at that
time, surrounded by countless tens of millions of Brahms, after destroying the blind
mass of delusion, and showing the light of his delightful Dhamma with his lotus-like
intelligence to those who were responsive, he set rolling the Dhamma-Wheel with his
radiant teaching.
migaknanasakhte raabhmitale iti
rj mahnubhvo va dhammarj visrado [318]
Iti Miga-Knana-sakhte raa-bhmi-tale, mah-nubhvo rj va, visrado
Dhamma-Rj
Thus in the battle-ground known as the Deer Grove, like a very mighty king, the
learned King of the Dhamma

desansi samdya dhbhujena manorama
veneyyajanabandhna mahnatthakara sad [319]
kilesri padetv saddhammajayadundubhi
paharitvna saddhammajayaketu sudujjaya [320]
usspetvna saddhammajayatthuttama subha
patihpiya lokekarj hutv sivakaro [321]
dh-bhujena mano-rama desan-asi samdya, sad veneyya-jana-bandhna
mah-anattha-kara kilesri padetv, Saddhamma-jaya-dundubhi paharitvna,
su-dur-jaya Saddhamma-jaya-ketu usspetvna, subha Saddhamma-jaya-tthauttama patihpiya; Sivakaro Loka-Eka-Rj hutv,
after taking up the delightful sword-like teaching with the hand of wisdom, and
cutting down the defilements, which, like an enemy, always work for the great harm
of the responsive people and kinsmen, and beating the True Dhammas victory drum,
raising the True Dhammas very difficult to attain flag of victory, he established the
True Dhammas supreme victory pillar; the Safety-Maker, after becoming the Sole
King of the World,
pamocetvna janata brahsasrabandhan
nibbnanagara netukmo lokahite rato [322]
janata brah-Sasra-bandhan pamocetvna, loka-hite rato, Nibbna-Nagara
netu-kmo,
and liberating the people from the vast bondage of Sasra, delighting in the
Worlds welfare, and desirous of leading them to the City of Nibbna,
suvacalaka va jagama crudassana
patvoruvelagmi ta ajasa va surajasa [323]
jagama cru-dassana, suvaa-acala-ka va, Sura-ajasa va Uruvela-gmi
ta ajasa patv,
was a charming sight while going along,136 and after reaching the road to Uruvel,
which was like a Sura-road, like the top of (Meru), the Golden Mountain,
136
This meaning comes from the Vykhys. Vimalavasa translates as vidinn v

(walking), and Tilakasiri gives it as gaman karann v (travelling).

bhaddavaggiyabhplakumre tisamattake
maggattaymatarasa pyetv rasam-uttama [324]
tisa-mattake bhadda-vaggiya-bh-pla-kumre uttama rasa magga-ttaya-amatarasa pyetv,
after making as many as thirty of the august group of young princes drink the
supreme elixir, the elixir of the three deathless paths,137
pabbajjam-uttama datv lokassatthya bhikkhavo
uyyojetvna sambuddho crika carath ti te [325]
uttama pabbajja datv, Sambuddho: Bhikkhavo lokassa-atthya crika
carath ti te uyyojetvna;
and giving them the supreme going-forth, the Sambuddha, after sending them off
(saying): Monks, walk on pilgrimage for the welfare of the world;
gantvoruvela jailnam-anto
ja ca chetvna ja bahiddh
ppetva aggajasam-uttamo te
purakkhato indu va trakhi [326]
Uruvela gantv, jailna anto ja bahiddh ja ca chetvna, te agga-ajasa
ppetva, Uttamo trakhi purakkhato indu va,
reaching Uruvel, cutting off the inner tangle and the outer tangle of the tangledhaired ones, and making them attain the high road, the Supreme One, like the moon
surrounded by the stars,
purakkhato tehi ansavehi
chabbaarasbharauttamehi
disaganyo atisobhayanto
pakkhnam-akkhni pi payanto [327]
tehi Ansavehi purakkhato, cha-vaa-rasi-bharaa-uttamehi disa-aganyo
atisobhayanto, pakkhna akkhni pi payanto.
surrounded by those Free from the Pollutants, greatly beautifying the clearings in
(all) directions with the supreme ornament of his six-coloured rays, satisfied even the
eyes of the birds.
137
Sotpanna, Sakadgm, and Angm.
[Bimbisrarjkath]
[The Story of King Bimbisra]
dinna paia samanussaranto
ta bimbisrassa mahyasassa
mocetukmo vararjavasa
dhajpamnassa gulayassa [328]
Mah-yasassa Bimbisrassa dinna paia samanussaranto - vara-rja- vasa
dhaja-upamnassa gua-layassa - ta mocetu-kmo,
Remembering the promise he had given to the greatly famous Bimbisra - an abode
of virtue who was like a flag in the noble line of kings - and wishing to be freed
from it,
sikhaimaalraddhanacca lahivanavhaya
uyynam-agam nekatarusabhimaita [329]
sikhai-maala-raddha-nacca neka-taru-saa-abhimaita Lahi-vanaavhaya uyyna agam.
he went to the garden called the Lahi Wood, which was ornamented with countless
trees and groves, where groups of peacocks had begun to dance.
bimbisranarindo sogatabhva mahesino
suitv ptipmojjabhsanena vibhsito [330]
So Bimbisra-Nara-Indo Mahesino gata-bhva suitv, pti-pmojja-bhsanena
vibhsito,
The Lord of Men Bimbisra, having heard of the Great Seers coming, adorned with
the ornament of joy and happiness,
tam-uyynupagantvna mahmaccapurakkhato
satthupdravindehi sobhayanto siroruhe [331]
mah-macca-purakkhato ta uyyna-upagantvna, Satthu-pda-aravindehi siroruhe
sobhayanto,
surrounded by his great ministers, after going to that garden, beautifying the hair of
his head with the lotus-like feet of the Teacher,

nisinno bimbisra ta saddhamma-amatambun
devindagyamnaggavao vabhirjito [332]
nisinno ta Bimbisra saddhamma-amata-ambun. Deva-Inda-gyamna-aggavao vaa-abhirjito
while sitting, (gave to) Bimbisra the Deathless waters of the True Dhamma. (Then)
resplendent with the beauty, the great beauty, sung of by (Sakka) the King of the
Devas,
devadnavabhogindapjito so mahyaso
ramma rjagaha gantv devindapurasannibha [333]
so Mah-Yaso Deva-Dnava-Bhoga-Inda-pjito ramma Deva-Inda-pura-sannibha
Rjagaha gantv,
the Greatly Famous One, honoured by Devas, Dnavas, and Snake-Lords, after going
to fair Rjagaha, which was like the Lord of the Devas city,
narindageha nto narindena narsabho
bhojanassvasnamhi clayanto mahmahi [334]
Nara-Indena Nara-Inda-geha nto, Nara-Usabho bhojanassa-avasnamhi Mahmahi clayanto,
and being led to the Lord of Mens house by the Lord of Men (himself), at the end of
the meal, the Best of Men, making the great Earth shake,
patigahiya samphullatarurjavirjita
ramma veuvanrma vilocanarasyana [335]
samphulla-taru-rja-virjita vilocana-rasa-yana ramma Veuvana-rma
patigahiya.
accepted the fair Bamboo Grove Monastery, which was resplendent with fullflowering kingly trees, that brought pleasure to the eyes.

sitapulinasamhacchannabhlakatasmi
surabhikusumagandhkiamandnilasmi
vividhakamalamllakatambsayasmi
vipulavimalatasmi valliymaapasmi [336]
suranaramahanyo crupdravindo
vimalakamalanetto kundadantbhirmo
guaratanasamuddonthantho munindo
kanakakiraasobho somasommnano so [337]
vimalapavaraslakkhandhavra-ca katv
ruciravarasamdhkuntam-usspayitv
tikhiatarasubhagga buddhaorukaa
viharati bhamayanto kmam-agg vihr [338]
Vimala-pavara-sla-kkhandha-vra ca katv, rucira-vara-samdh-kunta
usspayitv, tikhia-tara-subhaga buddha-a-uru-kaa bhamayanto, Suranara-mahanyo cru-pda-aravindo vimala-kamala-netto kunda-danta-abhirmo
gua-ratana-samuddo antha-Ntho kanaka-kiraa-sobho soma-somma-anano so
Muni-Indo sita-pulina-samha-cchanna-bh-alakatasmi, surabhi-kusuma-gandhakia-manda-anilasmi, vividha-kamala-ml-alakata-ambsayasmi, vipulavimala-tasmi valliya-maapasmi, agg vihr kma viharati.
Having made a fence out of his mass of pure and excellent moral practice, and raised
the brilliant, excellent, sceptre of concentration, while whirling about the supremely
sharp and auspicious arrow of his vast Buddha-knowledge, He, the Lord of Sages,
respected by Suras and men, having charming lotus-like feet, pure lotus-like eyes,
delightful jasmine-like teeth, who was an ocean of precious virtues, the Protector of
those without protection, who was beautiful like a golden effulgence, with a gentle
moon-like face, dwelt as he liked in that supreme dwelling place, (which was
situated) in a large, pure, creeper-covered arbor, on a mass of white sand which
decorated the earth, which had fragrant flowers, the perfume of which was spread
about by a gentle breeze, and which was adorned with various lotus flowers in the
(nearby) lake.
[Sakyabbhgamaakath]
[The Story of the Visit to the Sakyans]
tad suddhodano rj putto sambodhim-uttama
patv pavattasaddhammacakko lokahitya me [339]
rjagaha va nissya ramme veuvanedhun
vasat ti suitvna buddhabhta sakatraja [340]
dahukmo navakkhattu navmacce mahesino
navayodhasahassehi saddhi pesesi santika [341]
Tad Suddhodano Rj: Me putto, uttama Sambodhi patv, loka-hitya, pavattasaddhamma-cakko, adhun Rjagaha nissya va ramme Veuvane vasat ti
suitvna, Buddha-bhta saka-atra-ja dahu-kmo nava-kkhattu nava-macce
nava-yodha-sahassehi saddhi Mahesino santika pesesi.
Then King Suddhodana, having heard: My child, after attaining supreme and
Perfect Awakening, desiring the welfare of the world, has set the True Dhamma
wheel rolling, and recently has been living in the delightful Bamboo Wood, and
depending on Rjagaha for support, desiring to see his own son, who had become a
Buddha, nine times sent nine ministers accompanied by nine thousand warriors into
the presence of the Great Seer.
gantv te dhammarjassa sutvnopamadesana
uttamattha labhitvna ssanam-pi na pesayu [342]
Te gantv Dhamma-Rjassa anopama-desana sutv, uttama-attha labhitvna,
ssana pi na pesayu.
They, after going and hearing the Dhamma-Kings incomparable preaching, and
obtaining the supreme benefit,138 didnt give the message.
tesvekam-pi apassanto kludyi subhrati
mantetv mahmacca pabbajjbhirata sad [343]
Tesu-eka pi apassanto sad pabbajj-abhirata su-bhrati mah-macca
Kludyi mantetv,
Seeing that not even one of them (returned), having summoned his good servant and
great minister Kludy, who always greatly delighted in (the thought) of the going
forth ordination,
138
Having become Arahants.

sutaggaratana netv mama nettarasyana
yena kenacupyena karoh ti tam-abrav [344]
Yena kenaci upyena mama suta-agga-ratana netv, netta-rasa-yana karoh ti
ta abrav.
said to him: After carrying away my great treasure of a son by whatever means,
delight my eyes (by bringing him into my presence).
atha yodhasahassena tam-pi pesesi so pi ca
gantv sapariso satthu sutv sundaradesana [345]
Atha yodha-sahassena ta pi pesesi, so pi ca sa-pariso gantv, Satthu sundaradesana sutv,
Then he sent him also together with a thousand warriors, and having gone with that
group, he, after hearing the Teachers beautiful preaching,
arahattajasa patv pabbajitv narsabha
namassanto sa sambuddha paggayha sirasajali [346]
Arahatta-ajasa patv, pabbajitv, Nara-sabha Sambuddha sirasa-ajali
paggayha namassanto, sa:
attaining the road to Worthiness, and ordaining, having put his hands to his head in
reverential salutation, while worshipping that Best of Men, the Sambuddha (said):
vasantaklajjanittirattavabhirmakurapallavni
sunlavaujjalapattayutt
skhsahassni manoramni [347]
Vasanta-kla-janita-atiratta-vaa-abhirma-akura-pallavni, su-nla-vaa-ujjalapatta-yutt skh-sahassni mano-ramni,
The season of Spring has produced very colourful and delightful red buds and
foliage, a thousand delightful branches together with glorious, and very green139
coloured leaves,
139
Nla normally means dark blue or black, but interestingly it must be taken as green here;
cf. vv. 350, 351 below.

visihagandhkulaphliphullannvicittni mahruhni
sucittannmigapakkhisaghasagyamnuttamaknanni [348]
visiha-gandha-kula-phli-phulla-nn-vicittni mahruhni, su-citta-nn-migapakkhi-sagha sagyamna-uttama-knanni,
trees crowded with various extraordinarily fragrant and variegated blossoms, many
very beautiful animals, and flocks of birds singing in the excellent groves,
sunlastodakapritni
sundikdambakadambakni
sugandha-indvarakallahrravindarattambujabhsitni [349]
trantare jtadumesu pupphakijakkharjhi virjitni
mutttisetmalasekatni
rammni nekni jalsayni [350]
su-nla-sta-udaka-pritni, mutta-atiseta-amala-sekatni, su-ndi-kdambakadambakni, su-gandha-indvara-kallahra-aravinda-ratta-ambuja-bhsitni traantare jta-dumesu, puppha-kijakkha-rjhi virjitni, rammni nekni jalsayni
and countless delightful lakes, full of very blue and agreeable waters, having
unstained and extremely white pearly sandbanks, with a multitude of sweet-sounding
grey geese, decorated with very fragrant blue, white, copper-coloured, and red
lotuses, with a variety of trees along the banks, resplendent with rows of flowers and
blossoms,
manuaveriyakacukni
va guhitnva susaddalehi
sunlabhtni mahtalni
nabhni mandnilasakulni [351]
manua-veriya-kacukni va guhitni-iva, su-saddalehi su-nla-bhtni mahtalni, nabhni manda-anila-sakulni.
having plains covered with very fresh and very green lawns, as though covered with
pleasing lapis-lazuli, and skies full of light breezes.

anantabhogehi janehi phta
surjadhni kapilbhidhni
gantu bhadante samayo ti di
savaivaa gamanajasassa [352]
Bhadante! Ananta-bhogehi janehi phta Kapila-abhidhni su-Rja-Dhni
gantu samayo ti, di gamana-ajasassa vaa savai.
Reverend Sir! It is time to go to the Royal City called after Kapila,140 which is
prosperous with people having endless riches, beginning in this way he praised the
beauty of the journeying road.
suvaana ta sugato suitv
vaesi vaa gamanassudyi
kin-n ti bhsittha tato udyi
kathesida tassa sivakarassa [353]
Sugato su-vaana ta suitv, Udyi, gamanassa vaa vaesi ki n? ti
bhsittha. Tato Udyi tassa Siva-Karassa ida kathesi:
The Fortunate One, after hearing this great praise, said: Udyin, why did you praise
the beauty of this journey? Then Udy said this to that Safety-Maker:
bhante pit dassanam-icchate te
suddhodano rjavaro yasass
tathgato lokahitekantho
karotu satakasagahan-ti [354]
Bhante pit Rja-varo yasass Suddhodano te dassana icchate, Loka-Hita-EkaNtho Tathgato sa-taka-sagaha karotu. ti
Reverend Sir, your father the famous and excellent King Suddhodana wishes to
have sight of you; let the Sole Protector of the Worlds Benefit, the Realised One, be
of assistance to his relatives.
140
Kapila was a isi (i) who lived in the city in former days, eventually the city was named
after him.

suitv madhura tassa gira lokahite rato
sdhdyi karissmi taknan-ti sagaha [355]
Loka-hite rato tassa madhura gira suitv,: Sdhu-Udy takna sagaha
karissmi. ti
When He who delights in the Worlds Benefit had heard (Udyins) sweet utterance,
(He said): It is good, Udyin, I will (indeed) assist my relatives.
jagamo hemamerva rattakambalalakato
vimalo puacando va trakparivrito [356]
Ratta-kambala-alakato jagamo Hema-Meru iva, trak-parivrito vimalo puacando va,
Travelling along adorned with his red robe, like Golden (Mount) Meru, like the
spotless, full moon surrounded by stars,
saddhi vsasahassehi santacittehi tdihi
gacchanto sirisampanno ajase sahiyojane [357]
dine dine vasitvna yojane yojane jino
dvhi msehi sampatto buddho jtapura vara [358]
siri-sampanno Jino Buddho, santa-cittehi Tdihi vsa-sahassehi saddhi, dine dine
vasitvna, yojane yojane gacchanto sahi-yojane ajase, dvhi msehi vara jtapura sampatto.
the glorious and Victorious Buddha, together with twenty-thousand141 Such-Like
142
(Arahats), with their minds at peace, living day by day, going along the road
league by league for sixty leagues (in all), within two months arrived at the excellent
city of his birth.
141
In the Vykhy Tilakasiri writes the first line as dvisahassehi, and interprets it as two
thousand, but vsa- here must be for vsa, meaning twenty.
142
Tdi, lit: such-like, a term applied to an Arahat.

buddha visuddhakamalnanasobhamna
blasumlisatabhnusamnabhnu
cakkakitorucaraa caradhivsa
lokattayekasaraa araaggakya [359]
visuddha-kamala-nana-sobhamna, bla-asumli-sata-bhnu-samna-bhnu,
cakka-akita-uru-caraa, caraa-adhivsa Loka-Ttaya-Eka-Saraa araa-aggakya Buddha.
The Buddha, whose face was shining like a pure lotus flower, luminous like a new
sun having a hundred rays, with broad feet marked with the (auspicious) wheel, the
abode of (good) conduct,143 the Sole Refuge of the Three Worlds, having a peaceful
and excellent body,
sampuahemaghaatoraadhmagandhamlehi veupaavdihi dundubhhi
cittehi chattadhajacmaravjanhi
suddhodandivanip abhipjayisu [360]
Suddhodana-di-Avanip sampua-hema-ghaa-toraa-dhma-gandha-mlehi, veupaava-dundubhhi dihi, cittehi chatta-dhaja-cmara-vjanhi abhipjayisu.
was greatly worshipped by the Masters of the Earth beginning with Suddhodana,
with full golden water-pots, pandals, perfumed smoke, and flowers, small bamboo
drums, and so on, and with variegated umbrellas, flags, and yaktail fans.
susajjita pura patv munindo ta manorama
sugandhipupphakijakkhlakatorutalkula [361]
Muni-Indo, ta su-gandhi-puppha-kijakkha-alakata-uru-tala-kula, mano-rama
su-sajjita pura patv,
The Lord of Sages, having reached that delightful and well-prepared city, which was
decorated with sweet smelling flowers and blossoms, crowded with broad terraces,
143
Following Visuddhimagga, the Vykhys here explain (good) conduct (caraa) here, as
being endowed with virtuous restraint (slasavara), guarding the doors of the sense faculties
(indriyesu guttadvrat), knowing the right measure of food (bhojana mattaut), devotion to
wakefulness (jgariynuyoga), conscientiousness (hiri), shame (ottappa), great learning
(bahussuta), energy (viriya), mindfulness (sati), wisdom (paa), and the four absorptions
(jhnas).

suphullajalajkia-acchodakajallaya
mayramaalraddharagehi ca virjita [362]
suphulla-jalaja-kia-accha-udaka-jala-laya, mayra-maala-raddha-ragehi ca
virjita,
having water-born flowers strewn over the pure waters of the tanks, resplendent with
a multitude144 of pleasing145 and colourful peacocks,
crucakamapsdalatmaapamaita
pvekkhi pavaro ramma nigrodhrmam-uttama [363]
pavaro cru-cakama-psda-lat-maapa-maita ramma uttama Nigrodharma pvekkhi.
entered the delightful and supreme Banyan Tree Grove, which was decorated with
146
noble and charming walkways, mansions, and creeper-covered pavillions.
amhkam-esa siddhattho putto natto ti din
cintayitvna sajtamnasatthaddhaskiy [364]
Esa Siddhattho amhka putto natto ti din cintayitvna, sajta-mnasatthaddha-Skiy,
After pondering thus: this Siddhattha is our son or our grandson and so on, the
Skiyas with their inborn and stubborn pride,
dahare dahare rjakumre idam-abravu
tumhe vandatha siddhattha na vandma mayan-ti ta [365]
dahare dahare Rja-kumre idam-abravu: Tumhe vandatha Siddhattha, na
vandma mayan-ti ta.
said to their various children and Princes: You may worship Siddhattha, but we will
not worship him.
144
For this meaning of maala see SED.

This meaning of raddha is missing from PED, but see DP.
146
The Vykhys take pavaro as referring to the Buddha, but it seems more natural to take
it as an adjective qualifying what immediately follows.
145

ida vatv nisdisu katv te purato tato
adantadamako danto tilokekavilocano [366]
Ida vatv te purato katv nisdisu. Tato adanta-Damako Danto Ti-Loka-EkaVilocano,
Having said that and placed them at the front, they sat down. Then the Tamer of the
untrained, the Trained One, the Sole Eye of the Three Worlds,
tesa ajjhsaya atv na ma vandanti tayo
handa vandpayissmi dni nesan-ti tvade [367]
tesa ajjhsaya atv: tayo ma na vandanti, handa vandpayissmi nesa
dni ti, tvade
knowing their intention (thought): My relatives do not worship me, but I will now
make them worship, and immediately
abhipdakajjhna sampajjitva jhnato
vuhya hemahaso va hemavao pabhakaro [368]
abhi-pdaka-jjhna sampajjitva, jhnato vuhya, hema-haso va hema-vao
Pabhakaro,
after entering the (fourth) absorption, which is the basis for deep powers, and rising
from that absorption, like a golden swan, the golden-coloured Light-Maker,
abbhuggantv nabha sabbasattanettarasyana
gaambarukkhamlasmi pihriyasannibha [369]
asdhraam-aesa pihriyam-uttama
ramanyatare tasmi aksi munipugavo [370]
Muni-Pugavo nabha abbhuggantv, sabba-satta-netta-rasyana, aesa
asdhraa, Gaamba-rukkha-mlasmi pihriya-sannibha, uttama
Pihriya ramanya-tare tasmi aksi.
that Noble Sage, after ascending into the sky, pleasing the eyes of all beings, being
unlike others, delighting greatly in that place, performed the supreme (Double)
Miracle, which was like the Miracle (performed) at the root of the Gaamba
147
Tree.
147
According to vs. 276 the Buddha also performed this miracle shortly after the
Awakening. He later performed the same miracle at the root of the Gaamba Tree near
Svatthi, see the introduction to the Sarabhamigajtaka (J. 483) for details.

disv tam-abbhuta rj suddhodano narsabho
sajtaptipmojjo sakyavasekanyako [371]
Ta abbhuta disv, sajta-pti-pmojjo Sakya-Vasa-Eka-Nyako Nara-sabho
Suddhodano Rj
Having seen that wonder, with the joy and delight that had arisen, the Sole Leader of
the Sakya Lineage, the Best of Men, King Suddhodana
satthupdravindehi sake crusiroruhe
bhsiteksi te sabbe skiy akaru tath [372]
Satthu-pda-aravindehi sake cru-siroruhe bhsite aksi; te sabbe Skiy tath
akaru.
adorned his charming hair with the Teachers lotus feet; and all the Skiys did
likewise.
dhro pokkharavassassa avasne manorama
dhammavassa pavassetv sattacittvanuggata [373]
Dhro pokkhara-vassassa avasne mano-rama Dhamma-vassa pavassetv, sattacitta-avani-uggata.
The Hero, when the rain of flowers had finished, having made the delightful
Dhamma-rain fall, raised up the minds of all beings on earth.
[Yasodharkath]
[The Story of Yasodhar]
mahmoharaja hantv sasagho dutiye dine
pvekkhi sapadnena piya puram-uttama [374]
Mah-moha-raja hantv, dutiye dine sa-sagho sapadnena piya uttama
pura pvekkhi,
Having destroyed the great delusion, on the second day, together with the Sagha, he
entered the supreme city (and went) on systematic almsround,
tassa pdravindniravindni anekadh
uggantv patigahisu akkantakkantahnato [375]
tassa pda-aravindni akkanta-akkanta-hnato anekadh aravindni uggantv
patiggahisu.
and in every place he stepped upon his lotus-like feet were received by the countless
lotuses that had sprung up.

dehajotikadambehi gopuralamandir
pijaratta gat tasmi pkrappabhut tad [376]
Tad deha-joti-kadambehi tasmi gopura-ala-mandir pkrappabhut pijaraatta gat.
Then through the rays148 of light (emanating from) his body the city gates,
watchtowers, mansions, ramparts and so on in that place themselves became golden.
caranta pavisitvna piya puravthiya
loklokakara vra santa danta pabhakara [377]
Loka-loka-Kara Vra Santa Danta Pabhakara pura-vthiya pavisitvna,
piya caranta,
The One who Makes Light for the World, the Champion, the Peaceful One, the
Tamed One, the Light-Maker, having entered the city streets, walked for alms,
pasdajanake ramme psde s yasodhar
shapajarato disv hit pemaparya [378]
Pasda-janake Yasodhar ramme psde hit, sha-pajarato disv, s pemaparya,
and the faithful Yasodhar, while standing in her delightful palace, having seen
(him) through the latticed window,149 being overcome with love, she,
bhsane mairashi bhsura rhula vara
mantetv padassetv tuyham-eso pit ti ta [379]
bhsane mai-rashi bhsura vara Rhula mantetv, Eso tuyha pit ti
Ta padassetv,
after calling the noble and resplendent Rhula, who was decorated with splendid
jewels, and pointing Him out, saying: This is your father,150
148
Taking kadamba here to mean rays. In Sanskrit (SED, s.v.) it can mean a multitude,
assemblage, collection, troop, herd.
149
Shapajara (lit: a lions cage) is a kind of latticed window.
150
A reference to the Narashagth which Yasodhar spoke at this time.

niketam-upasakamma suddhodanayasassino
vanditv tam-anekhi itthhi parivrit [380]
Suddhodana-yasassino niketa upasakamma, anekhi itthhi parivrit, ta
vanditv,
going to the residence of the famous Suddhodana, surrounded by countless women,
and worshipping him,
deva devindallya putto tedha pure pure
caritv carate dni piy ti ghare ghare [381]
pavedesi pavedetvgam mandiram-attano
nandajalasandohapritoruvilocan [382]
Deva, pure te putto idha pure Deva-Inda-llya caritv, dni ghare ghare piy
carate ti pavedesi. Pavedetv nanda-jala-sandoha-prita-uru-vilocan attano
mandira agam.
said: Your Majesty, formerly your son has walked through this city with the grace
of the Lord of Gods, but now he walks for alms from house to house! Having said
(that), with her wide eyes full of a great many joyful tears, she returned to her
palace.
tato sesanarindna indo indo valakato
kampamnopagantvna vegena jinasantika [383]
Tato va sesa-nara-Indna Indo, alakato Indo, kampamno, vegena Jina-santika
upagantvna,
Then the Lord of all other Lords of Men, decorated like the Lord (of the Gods,
Sakka), trembling, having quickly gone into the vicinity of the Victor, (said):
sakyapugava te nesa vaso m cara m cara
vase puttekarj pi na piya car pure [384]
Sakya-pugava! Na esa te vaso! M cara, m cara! Vase, Putta, eka-Rj pi pure
piya na car.
Noble Sakyan! This is not (the way of) your lineage! Do not roam about, do not
roam about! In our lineage, Son, not even one King in former times roamed about
for alms!

iti vutte narindena munindo guasekharo
tuyham-eso mahrja vaso mayha pananvayo [385]
Iti vutte Nara-indena, Muni-Indo, Gua-Sekharo: Mah-Rja, eso tuyha vaso!
Mayha pana anvayo
The Lord of Men having spoken thus, the Lord of Sages, the Head of all Virtues,
(said): Great King, that is your lineage! But my tradition
buddhavaso ti sambuddhavasa tassa paksayi
atho tasmi hito yeva desento dhammam-uttari [386]
Buddha-vaso ti, Sambuddha-vasa tassa paksayi; atho tasmi hito yeva
Uttari Dhamma desento:
is the Lineage of the Buddhas, and so he declared his lineage (to be that of) the
Sambuddhas; then while standing in that very place he preached the Supreme
Dhamma (saying):
uttihe nappamajjeyya dhammam-iccdim-uttama
gtha manorama vatv sotna sivam-vaha [387]
Uttihe na-ppamajjeyya, Dhamma... icc-di uttama mano-rama sotna
siva vaha gtha vatv,
One should rise up, one should not be heedless, (one should live) the Dhamma...151
and so on, and having spoken this supreme, delightful verse, which brought bliss to
the ears,
dassanaggarasa datv santappetv tam-uttamo
tenbhiycito tassa niketa samupgato [388]
Uttamo dassana-agga-rasa datv, ta santappetv, tena-abhiycito tassa niketa
samupgato.
the Supreme One, having given (the King) a taste of the foremost insight,152 and
satisfied him, being requested by (the King) went to his residence.
151
Dhp 168: uttihe nappamajjeyya, Dhamma sucarita care, Dhammacr sukha seti
asmi loke paramhi ca - One should rise up, one should not be heedless, one should live the
Dhamma life well, the one who lives according to Dhamma sleeps happily in this world and in
the next.
152
That is, having made him attain the first of the four paths (sotpatti).

saddhi vsasahassehi tdhi dipaduttama
madhurodanapnena santappetv mahpati [389]
Mah-pati vsa-sahassehi Tdhi saddhi Dipada-Uttama madhura-odana-pnena
santappetv,
The Master of the Earth, having satisfied with sweet rice and drinks the Supreme
Man, together with twenty-thousand Such-Like (Arahats),
cmaimarchi pijarajalikehi ta
rjhi saha vanditv nisdi jinasantike [390]
saha c-mai-marchi pijara-ajalikehi Rjhi Ta vanditv, Jina-santike nisdi.
together with the gold-like Kings, with their bright bejewelled crowns, having
worshipped Him with reverential salutation, sat down in the vicinity of the Victor.
t pi nekasat gantv sundar rjasundar
narindena anut nisdisu tahi tad [391]
Sundar nekasat t pi Rja-sundar gantv, Nara-Indena anut, Tahi nisdisu.
Tad
Also countless hundreds of the Kings beautiful women having gone, being permitted
by the Lord of Men, sat down near Him. Then
desetv madhura dhamma tilokatilako jino
aham-pajja na gaccheyya sace bimbya mandira [392]
Ti-Loka-Tilako Jino madhura Dhamma desetv: Sace aha pi ajja Bimbya
mandira na gaccheyya
the Ornament of the Three Worlds, the Victor, having preached the sweet Dhamma
(thought): If today I do not go to Bimbs palace,
dayya hadaya tass phleyy ti daylayo
svakaggayuga gayha mandira pitar gato [393]
tass hadaya dayya phleyy ti. Day-layo Svaka-Agga-yuga gayha Pitar
mandira gato.
her heart through pity might break. (Therefore) the One who has Pity as his Abode
took the pair of Chief Disciples (Sriputta and Moggallna), and went to his Fathers
palace.

nisdi pavisitvna buddho buddhsane tahi
chabbaarasijlehi bhsuranto va bhnum [394]
Buddho pavisitvna, cha-vaa-rasi-jlehi bhsuranto bhnum va tahi Buddhasane nisdi.
The Buddha, having entered (the palace), with his six coloured halo shining forth
like the sun sat down in that place on the Buddha seat.
manosilcuasamnadehamarcijlehi virjamn
pakampit hemalat va bimb
bimbdhar satthusampam-ga [395]
Bimb manosil-cua-samna-deha-marci-jlehi virjamn, bimbdhar,
pakampit hema-lat va Satthu-sampa ga.
Bimb, whose body was resplendent with rays of light like one powdered with
153
realgar, whose lips were as red as the Bimba fruit, trembling like a golden creeper,
went near to the Teacher.
satthu pdesu samphassa staluttamavrin
nibbpesi mahsokapvaka hadayindhane [396]
Satthu pdesu samphassa, stala-uttama-vrin, hadaya-indhane mah-soka-pvaka
nibbpesi.
The touch of the Teachers feet, like supremely cool water, extinguished the great
firey grief (burning) in the fuel of her heart.
rj satthu pavedesi bimbytibahu gua
munindo pi paksesi candakiarajtaka [397]
Rj Bimbya-atibahu gua Satthu pavedesi; Muni-Indo pi Canda-Kiarajtaka paksesi.
The King told the Teacher of the very many virtues of Bimb;154 and the Lord of
Sages related the Candakinnara Jtaka.155
153
A play on the name Bimb. According to DPPN the name is probably her given name,
and all other names we come across, like Rhulamt (Rhulas Mother), Yosadhar (Fame
Bearer), Subhaddak (Very Fortunate One) are probably epithets that have later gained the
force of proper names.
154
The Jtakanidna relates how she imitated the hard life of the Bodhisatta by wearing
patched robes, eating only once a day, sleeping on a hard bed, and giving up the use of
perfumes and so on; she also refused the advances of various princes.
155
Jtaka 485. It tells the story of how the King of Banaras, lusting for the future Bimb
shot the Bodhisatta, her husband, but despite the Kings advances she refused to have anything

tad nandakumrassa sampatte magalattaye
vivho abhiseko ca iti gehappavesana [398]
Tad Nanda-Kumrassa vivho ca abhiseko ca geha-ppavesana iti magala-ttaye
sampatte.
Then these three festivals arrived for Prince Nanda: his wedding, consecration, and
house-warming.
magalna pure yeva pabbjesi pabhakaro
anicchanta va netv ta rma rammam-uttama [399]
Pabhakaro magalna pure yeva, ta ramma uttama rma netv,
anicchanta va pabbjesi.
The Light-Maker, just prior to the festivals, having led (Nanda) to the delightful and
supreme (Nigrodha) monastery, even without his consent gave him the going-forth
(ordination).
attnam-anugacchanta dyajjattha sakatraja
kumra rhula-cpi kumrbharaujjala [400]
Dyajja-attha attna anugacchanta saka-atra-ja Kumra-bharaa-ujjala
Rhula Kumra ca api:
Seeking his inheritance, his son the Prince Rhula, wearing his glorious Princes
ornaments, while following (Him), (said):
sukh va chy te me ti uggiranta gira piya
dyajja me dadh ti dyajjam-me dadhi ca [401]
Te chy va me sukh ti piya gira uggiranta ca: Me dyajja dadhi, me
dyajjam dadh ti.
To me even your shadow is pleasant, and speaking with his lovely voice (he said):
Give me my inheritance, give me my inheritance!
to do with him, so he left. She then called on Sakka and he came down to Earth and healed the
Bodhisatta, and warned them not to go near the haunts of men again.

rmam-eva netvna pabbjesi niruttara
saddhammaratana datv dyajja tassa dhmato [402]
rma eva netvna, tassa niruttara Sad-Dhamma-Ratana dyajja datv,
dhmato pabbjesi.
Having led him to the monastery, and given him the inheritance of the upsurpassed
True Dhamma Treasure, (the Buddha) gave the going forth (ordination) to the devout
(Rhula).
nikkhamma tamh sugatasumli
tahi tahi jantusaroruhni
saddhammarashi viksayanto
upgato rjagaha punpi [403]
Tamh nikkhamma, Sugata-asu-mli Sad-Dhamma-rashi tahi tahi jantusaroruhni viksayanto, puna-api Rjagaha upgato.
Having left (Kapilavatthu), the Fortunate (Buddha) Sun, spreading the rays of the
True Dhamma on the lotus-like people in this place and that place, once again
entered Rjagaha.
kusumkulasundaratarupavane
padumuppalabhsurasaranikare
puthucakamamaitasitasikate
subhastavane viharati sugato [404]
Sugato kusuma-kula-sundara-taru-upavane paduma-uppala-bhsura-sara-nikare
puthu-cakama-maita-sita-sikate subha-Sta-Vane viharati.
The Fortunate (Buddha) lived in the beautiful Cool Wood, which is crowded with
beautiful flowers and trees in the nearby woods, and has a multitude of lotuses and
waterlilies in its shining lakes, and many covered walkways with white sand.
[Jetavanakath]
tad sudattavhayasehiseho
bahhi bhaa sakaehi gayha
svatthito rjagahe manue
sahyasehissa gharpagantv [405]
Tad Sudatta-vhaya-sehi-seho bahhi sakaehi bhaa gayha, Svatthito
manue Rjagahe sahya-sehissa ghara upagantv,
Then the best of merchants, Sudatta by name,156 taking many of his wares, having
gone from (his home at) Svatth to the house of his merchant friend in the pleasant
Rjagaha,
teneva vutto subhagena buddho
jto ti loke dipadnam-indo
sajtapthi udaggacitto
ratti pabhta iti maamno [406]
Loke Dipadnam-Indo Buddho jto ti, tena-eva Subhagena vutto, sajta-pthi
udagga-citto, ratti pabhta iti maamno,
Having heard his auspicious (friend) say: A Buddha, a Lord of Men has arisen in the
world, his heart uplifted with the joy that had arisen, thinking that night had
became day,
156
Also known as Anthapiika (Feeder of those without protection, i.e. the poor, widows,
beggars, etc.)

nikkhamma tamh vigatandhakre
devnubhvena mahpathamhi
gantvna ta stavana suramma
sampuacanda va virjamna [407]
ta dparukkha viya pajjalanta
vilocannandakara mahesi
disvna tassuttamapdarga
paiggahetv siras sudhm [408]
tamh nikkhamma, vigata-andhakre mah-pathamhi deva-nubhvena, su-ramma
ta Sta-Vana gantvna, sampua-canda va virjamna dpa-rukkha viya
pajjalanta vilocana-nanda-kara ta Mahesi disvna, Tassa-uttama-pda-rga
siras paiggahetv, Su-Dhm,
having departed from that place, the darkness along the main road being dispelled by
the power of the Devas, after going to that very delightful Cool Wood, and seeing
the Great Seer resplendent like the full moon, blazing forth like a lantern, bringing
joy to the eyes, and accepting on his head His supreme and colourful feet, the Devout
One (Sudatta),
gambhra nipua dhamma suitv vimala vara
sotpattiphalam-patv sahassanayamaita [409]
gambhra nipua vimala vara Dhamma suitv, sahassa-naya-maita,
sotpatti-phala patv,
after listening to the profound, subtle, spotless, noble Dhamma, which is adorned
with a thousand methods, and attaining the fruit of Stream-Entry,
nimantetvna sambuddha sasagha lokanyaka
vaagandharaspeta datv dna sukhvaha [410]
sa-Sagha Loka-Nyaka Sambuddha nimantetvna, vaa-gandha-rasa-upeta
sukha-vaha dna datv,
inviting the Leader of the World, the Sambuddha, together with the Sagha, and
giving them a pleasurable alms-meal furnished with (good) colour, smell, and taste,
satthu gamanatthya svatthinagara vara
patia so gahetvna gacchanto antarpathe [411]
Satthu patia vara Svatthi-nagara gamana-atthya gahetvna, so antarpathe gacchanto
and obtaining the Teachers promise for his coming to the noble town of Svatth, he,
while going along the path,

yojane yojane crucittakammasamujjale
vihre pavare datv krpetv bahu dhana [412]
yojane yojane cru-citta-kamma-samujjale pavare vihre krpetv, bahu dhana
datv,
league after league having had built charming, beautifully-made, glorious, excellent
monasteries, and given a great deal of wealth (to support them),
svatthi punar-gantv psdasatamaita
toraagghikapkragopurdi virjita [413]
pura apahasanta va devindasspi sabbad
sabbasampattisampanna naccagtdi sobhita [414]
psda-sata-maita, toraa-agghika-pkra-gopura-di virjita, sabbad DevaIndassa-api pura apahasanta va, sabba-sampatti-sampanna nacca-gta-di
sobhita Svatthi punar-gantv,
and having returned to Svatth, which is adorned with a hundred palaces, (and is)
resplendent with decorated towers, city gates, and so on, which in every way surely
mocks the city of the Lord of the Devas, being endowed with every good fortune,
and adorned with dance and song, and so on,
kasmi so vihareyy ti bhagav lokanyako
samantnuvilokento vihrrahabhmika [415]
Kasmi So Loka-Nyako Bhagav vihareyy? ti vihra-araha-bhmika samantanuvilokento,
(thinking): Where will He, the Leader of the World, the Gracious One, live? and
looking on all sides for a place that was suitable for a monastery,
jetarjakumrassa uyyna nandanopama
chydakdisampanna bhmibhga udikkhiya [416]
hiraakoisanthravaseneva mahyaso
kiitv pavare tamhi narmaramanohare [417]
Jeta-Rja-kumrassa Nandana-upama chy-udaka-di-sampanna uyyna
udikkhiya. Mah-Yaso bhmi-bhga hiraa-koi-santhra-vasena-eva kiitv,
nara-amara-manohare pavare tamhi
he saw Prince Jetas garden, which was like (Sakkas garden) Nandana, being
furnished with shade and water and so forth. The Greatly Famous One having
bought that piece of land by covering it with ten million gold (pieces), in that noble
place, which carried off the minds of men and immortals,

nicca kikiijlandarucira sigva sigkula
ramma nekamahi chattachadana muttamuttvali
nnrgavitnabhsuratara pupphdinlakata
citra gandhakui vara suvipula kresi bhsekhara [418]
nicca kikii-jla-nda-rucira sig-iva siga-kula ramma neka-mahi
chatta-chadana mutta-mutta-vali, nn-rga-vitna-bhsura-tara puppha
din-alakata vara citra bh-sekhara su-vipula Gandha-Kui kresi;
had built the very large Fragrant Cottage (for the Buddha), which was always
agreeable with the sound of nets of jingling bells, crowded with golden turrets,
delightful with countless jewels, having a sunshade cover adorned with strings of
pearls, most resplendent with many-coloured canopies, decorated with flowers, and
so forth a noble, beautiful crown for the earth;
jinatrajnam-pi vislam-laya
vitnannsayansanujjala
sumaita maapacakamdin
vilumpama manalocana sad [419]
Jina-atra-jna pi su-maita vitna-nn-sayansana-ujjala maapa-cakamadin sad mana-locana vilumpama vislam-laya;
and for the Victors (spiritual) sons also (he built) large dwellings, well-decorated
with many glorious beds, seats and canopies, pavillions, walkways and so on, which
all the time were captivating the minds eye;
athpi sahmalasetavluka
savedikcruvislamlaka
jalsaya statistalodaka
sugandhisogandhikapakajkula [420]
atha-api saha-amala-seta-vluka, sa-vedik-cru-visla-mlaka, sta-atistalaudaka, sugandhi-sogandhika-pakaja-kula jala-saya.
then also lakes having soft, spotless, white sand, with railings and large charming
enclosures, having pleasing and very cool water, and crowded with sweet-smelling
white water lilies and lotuses.

suphullaslsanasokangapunngapgdi virjamna
manorama jetavanbhidhna
krpay sehi vihraseha [421]
Sehi su-phulla-sla-asana-asoka-nga-punnga-pga-di virjamna mano-rama
Jeta-vana-abhidhna vihra-seha krpay.
The merchant had the best of monasteries made, the delightful Jetas Wood by name,
which was resplendent with full-blossoming Sla, Asana, Asoka, Iron Wood,
Alexandrian Laurel, Arecanut (trees) and so on;
vislakelsadhardharuttambhirmapkraphaindagopito
janassa sabbbhimanatthasdhako
vihracintmai so virjite [422]
visla-kelsa-dhar-dhara-uttama-abhirma-pkra-phana-inda-gopito. So vihracint-mai janassa sabba-abhimana-attha-sdhako virjite.
which was guarded by a superb, delightful rampart shaped like a lordly snakes hood,
as large as Mount Kelsa. That monastery shone like a wish-fulfilling jewel that
accomplished all the peoples desires and needs.
tato gamanatthya muninda nthapiiko
dta phesi so satth sutv dtassa ssana [423]
Tato Nthapiiko Muni-inda gamana-atthya dta phesi. So Satth dtassa
ssana sutv,
157
Then the feeder of the Protector (of the World) sent a messenger (to ask) for the
Lord of Sages coming. The Teacher, having heard the messengers communication,
mahat bhikkhusaghena tad tamh purakkhato
nikkhamitvnupubbena patto svatthim-uttama [424]
tad mahat bhikkhu-Saghena purakkhato, tamh nikkhamitv, anupubbena
uttama Svatthi patto.
at that time surrounded by a great Sagha of monks, having departed from that
place, in stages reached the supreme Svatth.
157
Anthapiika means "the feeder of those without protection"; but here there appears to
be a deliberate ambiguity as Nthapiika means "the feeder of the Protector (of the World)"!
One cant help but feel this is intentional as it would have been easy and metrical to write
Anthapiiko muni if the pun hadnt been intended.

samujjalni nekni dhajndya sundar
kumr purato satthu nikkhamisu sur yath [425]
Sundar Kumr samujjalni nekni, dhajni-dya, Sur yath, Satthu purato
nikkhamisu.
Countless gloriously handsome princes, having taken flags, like Suras, went out
(from Svatth and stood) in front of the Teacher.
nikkhamisu tato tesa pacchato taruagan
crupuaghadya devaka yath tath [426]
Tato tesa pacchato tarua-agan cru-pua-ghaa-dya, Deva-ka yath, tath
nikkhamisu.
Then behind them young women, taking charming and full water-pots, like Devamaidens, in the same way went out.
puapti gahetvna sehino bhariy tath
saddhi nekasatitthhi neklakralakat [427]
Tath sehino bhariy, pua-pti gahetvna, neka-sata-itthhi saddhi nekaalakra-alakat,
Likewise the merchants wife, having taken full bowls, with countless hundreds of
women ornamented with countless hundreds of ornaments,
mahsehi mahsehisatehi saha nyaka
abbhuggachi mahvra pjito tehi nekadh [428]
mah-sehi mah-sehi-satehi saha Nyaka abbhuggachi, Mah-Vra tehi
nekadh pjito.
and the great merchant (Anthapiika) together with hundreds of (other) great
merchants came before the Leader, and the Great Champion was worshipped by
them in countless ways.
chabbaarashi manoramehi
pura vara pijaravaabhva
netto munindo sugato sugatto
upvis jetavana vihra [429]
Mano-ramehi cha-vaa-rashi vara pura pijara-vaa-bhva netto, MuniIndo Sugato su-gatto Jeta-Vana Vihra upvis.
Because of his delightful six-coloured halo the noble city (of Svatth) took on a
golden hue, (and) the Lord of Sages, the Fortunate One, with well-formed limbs,
entered the Jetas Wood Monastery.

ctuddisassa saghassa sambuddhapamukhassaha
ima dammi vihran-ti satthucrukarambuje [430]
sugandhavsita vri hemabhikrato vara
kiritv ad ramma vihra crudassana [431]
Aha Sambuddha-pamukhassa ctur-disassa Saghassa ima vihra dammi ti,
Satthu-cru-kara-ambuje hema-bhikrato vara sugandha-vsita vri kiritv,
ramma cru-dassana vihra ad.
(Anthapiika said): I give this monastery to the Sagha of the four quarters with
the Sambuddha at their head, and having poured excellent, perfumed water from a
golden jug on the Teachers charming lotus-like hands, he donated the charming and
beautiful monastery.
suramma vihra paiggayha seha
anagghe vicittsanasmi nisinno
janindnam-indo tilokekanetto
tilokappasdvaha ta manua [432]
Suramma seha vihra paiggayha, anagghe vicitta-sanasmi nisinno; JanaIndna Indo Ti-Loka-Eka-Netto ti-loka-ppasda-vaha ta manua
After accepting that very delightful, excellent monastery, (the Buddha) sat down on a
priceless and beautiful seat; the Lord of the Lords of Men, the Sole Leader of the
Three Worlds, who brings pleasing joy to the three worlds,
udrnisasa vihrappadne
anthappadnena nthassa tassa
sudattbhidhnassa sehissa satth
yasass hites mahes ades [433]
Yasass Hites Mahes Satth vihra-ppadne antha-ppadnena udra-nisasa
tassa nthassa sehissa Sudatta-abhidhnassa ades.
the Famous One, the Benefactor, the Great Seer, the Teacher preached to that lordly
merchant Sudatta by name on the great advantages of giving a monastery (together)
with gifts to those without protection.

udrnisasa vihrappadne
kathetu samattho vin bhripaa
tilokekantha naro kosi yutto
mukhna sahassehi nekehi cpi [434]
Vihra-ppadne udra-nisasa Bhri-Paa Ti-Loka-Eka-Ntha vin,
mukhna nekehi sahassehi yutto ca-api ko naro samattho kathetu si?
Except for the One of Extensive Wisdom, the Sole Protector of the Three Worlds,
what man would be able to talk about the great advantages of giving a monastery,
even if he harnessed countless thousands of mouths?
iti vipulayaso so tassa dhamma kathetv
api sakalajanna mnase tosayanto
paramamadhuranda dhammabheri mahanta
viharati paharanto tattha tatthpagantv [435]
Iti so Vipula-Yaso tassa Dhamma kathetv, sakala-janna api mnase tosayanto,
tattha tattha-upagantv parama-madhura-nda mahanta Dhamma-bheri
paharanto viharati.
Thus He of Extensive Fame, having taught the Dhamma to (Anthapiika), and also
rejoicing the minds of all the people, having gone here and there, lived beating the
great Dhamma drum, which has a supremely sweet sound.
[Vassnakath]
[The Story of the Rains Retreats]
eva tilokahitadena mahdayena
lokuttamena paribhuttapadesapanti
nicca sursuramahoragarakkhasdi
sampjita aham-idni nidassayissa [436]
Eva nicca Sura-Asura-Mah-Uraga-Rakkhasa-di sampjita, Ti-Loka-Hitadena
Mah-Dayena Loka-Uttamena paribhutta-padesa-panti aha idni nidassayissa.
So now I will show the range of places used (for the Rains Retreat) by the One who
Gives Benefit to the Three Worlds, the One of Great Pity, the Supreme One in the
World, whom the Suras, Asuras, Great Snakes (Ngas), Rakkhasas, and so forth
always worshipped.

saddhammarasinikarehi jinasumli
veneyyapakajavanni viksayanto
vsa aksi pavaro pahamamhi vasse
brasimhi nagare migaknanamhi [437]
Pavaro Jina-asu-mli Saddhamma-rasi-nikarehi veneyya-pakaja-vanni
viksayanto, pahamamhi Vasse, Brasimhi nagare Miga-Knanamhi vsa aksi.
The Excellent, Victorious (Buddha) Sun, dwelt for the first Rains Retreat near the
city of Banaras, in the Deer Grove, illuminating those who were responsive, who
were like a lotus-wood,158 with a multitude of rays of the True Dhamma.159
nnappakraratanpaapantivthi
ramme pure pavararjagahbhidhne
vsa aksi dutiye tatiye catutthe
vasse pi kantataraveuvane pi ntho [438]
Ntho nna-ppakra-ratana-paa-panti-vthi ramme pavara-Rjagaha-abhidhne
pure kanta-tara-Veuvane pi, dutiye tatiye catutthe Vasse pi, vsa aksi.
The Protector dwelt for the second, third, and also the fourth Rains Retreat in the
very agreeable Bamboo Wood, near the delightful and most excellent city Rjagaha
by name, which has streets full of shops having various treasures.
bhplamoimairasivirjamna
veslinmavidita nagara suramma
nissya sakyamunikesari pacamamhi
vassamhi vsam-akarittha mahvanasmi [439]
Sakya-Muni-Kesar, pacamamhi Vassamhi, Bh-pla-moi-mai-rasi-virjamna
su-ramma nagara Vesli-nma-vidita nissya Mah-Vanasmi vsa akarittha.
The Sage-Lion of the Sakyas, in the fifth Rains Retreat, has dwelt in the Great
Wood, which was near to the very delightful city known by the name of Vesl,
which was resplendent with the rays of the crown-jewels of (many) Princes.160
158
The lotus is known to be responsive to the suns course through the sky.
Including the first two discourses: Dhammacakkappavattanasutta and
Anattalakkaasutta.
160
It was here that Mahpajpat Gotam obtained permission to found the Bhikkhu order
during the Buddhas fifth rains Retreat.
159

phulltinlavimaluppalacrunetto
sigsamnatanujotihi jotamno
buddho anantaguasannidhi chahavasse
vsa ak vipulamakulapabbatasmi [440]
Phulla-ati-nla-vimala-uppala-cru-netto, sig-samna-tanu-jotihi jotamno anantagua-sannidhi Buddho, chaha-Vasse, vipula-Makula-pabbatasmi vsa ak.
The Buddha, the repository of endless virtues, having charming eyes like blossoming,
very blue, spotless water-lilies, radiating with his radiant gold-like body, in the sixth
Rains Retreat, dwelt on the great Mount Makula.
gambhraduddasatara madhura marna
desetva dhammam-atulo sirisannivso
devindastalavislasilsanasmi
vassamhi vsam-akar muni sattamamhi [441]
Gambhra-duddasa-tara madhura Dhamma Marna desetv, atulo sirisannivso Muni Deva-Inda-stala-visla-sil-sanasmi, sattamamhi Vassamhi, vsa
akar.
Preaching161 the most profound, hard-to-see, sweet Dhamma to the Maruts, in the
seventh Rains Retreat, the incomparable, glorious Sage, dwelt on the cool, large,
162
stone throne of the Lord of Gods (Sakka).
phullravindacarao caradhivso
so susumragirinmadhardharamhi
vsa ak paramamraji ahamasmi
vassamhi kantatarabhesakalvanamhi [442]
So phulla-aravinda-carao caraa-adhivso Parama-Mra-ji, Susumra-giri-nmadhardharamhi kanta-tara-Bhesakal-vanamhi, ahamasmi Vassamhi, vsa ak.
He, the Excellent Victor over Mra, the one with blossoming lotus-like feet, the
abode of (good) conduct, in his eighth Rains Retreat, dwelt in the pleasing Bhesakal
Wood on the mountain named Crocodile Hill.
161
Normally the absolutive indicates that the action is complete before the action of the
main verb; but here, through poetical license, it indicates simultaneity.
162
In Tvatisa Heaven, which is where, according to tradition, the Buddha first taught the
Abhidhamma.

nnmattibahutitthiyasappadappa
hantv tilokatilako navamamhi vasse
vsa aksi rucire atidassanye
kosambisimbalivane jinapakkhirj [443]
Ti-Loka-Tilako Jina-pakkhi-rj nn-mata-ati-bahu-titthiya-sappa-dappa hantv,
navamamhi Vasse, rucire atidassanye Kosambi-Simbali-vane vsa aksi.
The Ornament of the Three Worlds, the Victorious Bird-King,163 having destroyed
the arrogance of a great many snake-like sectarians, who had various opinions, in the
ninth Rains Retreat, dwelt in the agreeable, very fair, Silk-cotton Wood near to
Kosamb.
tesa mahantakalaha samitu yatna
nissya vraavara dasamamhi vasse
pupphbhikiavipulmalaknanasmi
vsa ak munivaro varaprileyye [444]
Tesa yatna mahanta-kalaha samitu, dasamamhi Vasse, Muni-Varo vraavara nissya puppha-abhikia-vipul-amala-knanasmi vara-Prileyye vsa
ak.
To quieten the great dispute amongst the monks,164 in the tenth Rains Retreat, the
Noble Sage dwelt with the noble elephant165 in the noble, extensive, spotless
Prileyya forest, which was strewn with flowers.
163
Pakkhirja is another name for the Garus, who were always fighting with the Ngas, or
snakes; the similie is a little difficult here. According to DPPN (p. 775) Garus normally
reside in Silk-cotton woods. I have been unable to identify the sectarians referred to here.
164
This was a dispute that had arisen in Kosamb, initially about a point of
discipline. The Buddha tried to stop the fighting but when he was unable to do that,
he retired to the Prileyya forest, and there an elephant looked after his every need
(see Vin. Mahvagga, Kosambakakkhandaka, Prileyyakagamanakath; and Udna
Ngasutta 4.5).
165
Both the Vkhys and Rouse take the meaning of nissya differently, and interpret this
verse as saying that the Buddha tried to appease the dispute by means of the elephant, though
there is no such suggestion in the texts themselves.

dhammmatena janata ajarmaratta
netto vilocanamanoharasuddhadanto
nlbhidhnadijagmavare munindo
vsa ak amitabuddhi dasekavasse [445]
Dhamma-amatena janata ajara-amaratta netto vilocana-mano-hara-suddha-danto
amita-buddhi Muni-Indo, dasa-eka-Vasse, Nla-abhidhna-di-ja-gma-vare vsa
ak.
The Lord of Sages, who had immeasureable intelligence, mind-captivating eyes, pure
teeth, who leads people to the ageless, deathless state (of Nibbna) by means of the
deathless Dhamma, in the eleventh Rains Retreat, dwelt near the noble brhmaa
166
village named Nla.
verajacrudijagmasampabhte
rmake surabhipupphaphalbhirme
sabbau sakyamuni brasamamhi vasse
vsa aksi pucimandadumindamle [446]
Sabbau Sakya-Muni Pucimanda-Duma-inda-mle Veraja-cru-di-ja-gma-sampabhte surabhi-puppha-phala-abhirme rmake, brasamamhi Vasse, vsa aksi.
The Omniscient Sakyan Sage, in the twelth Rains Retreat, dwelt at the foot of a
Lordly Nimba tree in a monastery having delightful, fragrant, flowers and fruits,
167
which was near the charming brhmaa village of Veraj.
phullravindavadano ravicrusobho
lokassa atthacariyya daydhivso
vsa ak ruciracliyapabbatasmi
vro tilokagaru terasamamhi vasse [447]
Phulla-aravinda-vadano ravi-cru-sobho day-adhivso, Ti-Loka-Garu Vro lokassa
attha-cariyya, terasamamhi Vasse, rucira-Cliya-pabbatasmi vsa ak.
The Teacher of the Three Worlds, the Champion, whose face was like a blossoming
lotus flower, who shone like a beautiful sun, whose abode was pity, living for the
benefit of the world, in the thirteenth Rains Retreat, dwelt on the agreeable Cliya
mountain.168
166
This appears to be a village near Rjagaha, also called Nlaka and Ekana. The
monastery was called Dakkhigiri, and according to the Great Chronicle of Buddhas
(Mahbuddhavasa), this is when the Buddha converted Kasbhradvja (see Sn. 1.4).
167
The Buddha had to suffer hunger during this Rains Retreat as there was a famine in the
country (this was apparently retribution for abusing Buddha Phussa and his disciples in a
previous life, see Apadna, I, 300).
168
Also called Clika. During this Rains Retreat Meghiya was his attendent, and the events
related in Meghiyasutta (Udna 4.1) took place at this time. The Buddha also spent the
eighteenth and nineteenth Rains Retreats there.

bandhkapupphasamapdakarbhirmo
dhammissaro pavarajetavane suramme
dhro mahiddhi muni cuddasamamhi vasse
vsa ak sakalasattahitesu yutto [448]
Bandhuka-puppha-sama-pda-kara-abhirmo Dhamma-Issaro sakala-satta-hitesu
yutto Dhro Mahiddhi Muni cuddasamamhi Vasse, suramme pavara-Jetavane
vsa ak.
The Master of the Dhamma, whose delightful hands and feet were like Bandhuka
flowers, devoted to the welfare of all beings the Hero, the Sage of Great Power
in the fourteenth Rains Retreat, dwelt in the very delightful and excellent Jetas
Wood.
veneyyabandhuvanargagaje vihantv
vassamhi pacadasame munisharj
vsa ak kapilavatthudhardharorunigrodharmaramayamaigguhya [449]
Muni-Sha-Rj, veneyya-bandhu-vana-rga-gaje vihantv, pacadasame Vassamhi,
Kapilavatthu-dhardhara-uru-Nigrodha-rma-ramaya-Mai-Guhya vsa ak.
The Lion King of Sages, having slain the forest of elephant-like passion in his
responsive relatives,169 in the fifteenth Rains Retreat, dwelt in the delightful Jewel
Cave in Nigrodhas Monastery, on a broad mountain near Kapilavatthu.
yakkham-pi kakkhalatara suvintabhva
netv pure varatam-lavakbhidhne
vassamhi vsam-akar dasachahamamhi
netto jana bahutaram-pi ca santimagga [450]
Kakkhala-tara yakkha pi su-vinta-bhva netv, bahu-tara pi jana ca santimagga netto, dasachahamamhi Vassamhi, varatam-lavaka-abhidhne pure
vsam-akar.
After guiding the very harsh yakkha (lavaka) to a state of good discipline, while
leading a great many people along the Path to Peace, in the sixteenth Rains Retreat,
he dwelt near the very excellent city named lavaka.170
169
170
The allusion escapes me here.
This refers to the incidents recorded in lavakasutta (Sn 1.10). But there the
city is called lav.

pkragopuraniketanatoradi
nettbhirmavararjagahe mahes
vsa aknadhivaro dasasattamamhi
vassamhi patthaayaso bhuvanattayasmi [451]
Bhuvana-ttayasmi patthaa-yaso anadhivaro Mahes, dasasattamamhi Vassamhi,
pkra-gopura-niketana-toraa-di netta-abhirma-vara-Rjagahe vsa ak.
The unsurpassed Great Seer, whose fame had spread throughout the three realms, in
the seventeenth Rains Retreat, dwelt near the excellent Rjagaha, which delighted
the eyes with its ramparts, gateways, houses, archways, and so forth.171
dhammosadhena madhurena sukhvahena
lokassa ghoratarargaraja vihantv
vassamhi vsam-akar dasa-ahamasmi
agraso pavaracliyapabbatasmi [452]
Agraso madhurena sukha-vahena Dhamma-osadhena lokassa ghora-tara-rgaraja vihantv, dasa-ahamasmi Vassamhi, pavara-Cliya-pabbatasmi vsamakar.
172
Agrasa, having slain the terrible stain of passion in the world with the sweet,
pleasurable Dhamma-medicine, in the eighteenth Rains Retreat, dwelt on Cliya
mountain.
veneyyabandhujanamoharipu ura
hantvna dhamma-asin varadhammarj
eknavsatimake puna tattha vasse
vsa ak madhurabhrati lokantho [453]
Madhura-bhrat Loka-Ntho, Vara-Dhamma-Rj, Dhamma-asin veneyya-bandhujana-moha-ripu ura hantvna, ekna-vsatimake Vasse, puna tattha vsa ak.
The sweet-voiced Protector of the World, the Noble King of Dhamma, after slaying
with the sword of the Dhamma the great enemy delusion in the responsive people
and kinsmen, in the nineteenth Rains Retreat, again dwelt there (on Cliya
mountain).
171
This was at the Bamboo Grove (Veuvana) Monastery. According to Mahbuddhavasa

this is when the Buddha delivered the Vijayasutta (Sn 1.11).
172
Agrasa appears to have been one of the Buddhas clan names (s.v. DPPN, for other
suggestions).

suddhsayo pavararjagahe vicitte
vsa aksi samavsatimamhi vasse
lokassa atthacarae subhakapparukkhe
cintmaippavarabhaddaghao munindo [454]
Suddha-sayo Muni-Indo, lokassa attha-carae, subha-kappa-rukkhe cint-maippavara-bhadda-ghao, sama-vsatimamhi vasse, vicitte pavara-Rjagahe vsa
aksi.
The Lord of Sages, who was an abode of purity, living for the welfare of the world,
like the auspicious wish-fulfilling tree, the wish-fulfilling gem, or the excellent lucky
pot, in the twentieth Rains Retreat, dwelt near the beautiful and excellent Rjagaha.
eva tilokamahito anibaddhavsa
katv caram-pahamabodhiyurapao
chabbaarasisamupetavicittadeho
lokekabandhu bhagav avasesakle [455]
Eva Ti-Loka-Mahito Ura-Pao Loka-Eka-Bandhu Bhagav, cha-vaa-rasisamupeta-vicitta-deho, pahama-bodhiy anibaddha-vsa katv, cara avasesa-kle.
Thus the One Honoured by the Three Worlds dwelt nowhere continually; and during
the first period after the Awakening,173 the One of Extensive Wisdom, the Sole
Kinsman of the World, the Gracious One, having a beautiful body endowed with a
six-coloured halo, travelled for the rest of the time.
svatthiya pavarajetavane ca ramme
dibblaye va samalakatapubbarme
vsa aksi muni vsatipacavasse
lokbhivuddhinirato sukhasannivso [456]
Loka-abhivuddhini-rato Sukha-sannivso Muni, vsati-paca-Vasse, Svatthiya
ramme pavara-Jetavane ca, dibba-laye va samalakata-Pubbrme ca, vsa aksi.
The Sage, who delights in the progress of the world, who abides happily, for (the
next) twenty-five Rains Retreats, dwelt near Svatth, in the delightful and excellent
Jetas Wood, and in the decorated Eastern Monastery, which was like an abode of the
gods.
173
The first twenty years after the Awakening are referred to as the pahamabodhi.

iti amitadayo yo pacatlsavasse
manujamanavanasmi jtargaggirsi
paramamadhuradhammambhi nibbpayanto
avasi sa munimegho lokasanti karotu [457]
Iti yo amita-dayo pacatlsa-vasse manuja-mana-vanasmi jta-rga-aggi-rsi
parama-madhura-Dhamma-ambhi nibbpayanto avasi. Sa Muni-Megho loka-santi
karotu.
Thus he who has measureless pity, dwelt for forty-five years extinguishing the
massive fires of passion that had arisen in the forest-like minds of men with the
supremely sweet Dhamma-water. May He, the Raincloud-Sage, bring peace to the
world!
[Nigamana]
[Conclusion]
pavaragan mayha sajt manamandire
tosayant sabbajana vuddhi gacchatu sabbad [458]
Mayha mana-mandire sajt Pa-vara-agan, sabbajana tosayant, sabbad
vuddhi gacchatu.
May the noble lady Wisdom, who has arisen in the sphere of my mind, while
pleasing all the people, increase everyday.
cita ya racayantena jinassa carita may
pua tassnubhvena sampatto tusitlaya [459]
Jinassa Carita racayantena may ya pua cita tassa-nubhvena, Tusitalaya sampatto,
(May I), through the power of the merit that has accumulated through my writing
The Life of the Victorious Buddha, after attaining the Tusita abode,
metteyyalokanthassa suanto dhammadesana
tena saddhi cira kla vindanto mahati siri [460]
Metteyya-Loka-Nthassa Dhamma-desana suanto, tena saddhi cira kla
mahati siri vindanto.
while listening to the Dhamma preaching of the Protector of the World, Metteyya,
enjoy with him honour and success for a long time.

buddhe jte mahsatto ramme ketumatpure
rjavase janitvna tihetupaisandhiko [461]
Ramme Ketumat-pure Buddhe jte, ti-hetu-paisandhiko mah-satto rja-vase
janitvna,
And when that (future) Buddha is (re)born in that delightful city of Ketumat,174
175
(may I), a great being, having been born with three root conditions, after arising
in a royal lineage,
cvara piapta-ca anaggha vipula vara
sensana-ca bhesajja datv tassa mahesino [462]
cvara piapta ca anaggha vipula vara sensana ca bhesajja tassa
Mahesino datv,
and given robes, almsfood, a priceless, extensive, noble dwelling, and medicine176 to
that Great Seer,
ssane pabbajitvna jotento tam-anuttara
iddhim satim samm dhrento piakattaya [463]
Ssane pabbajitvna, anuttara ta jotento, iddhim satim piakattaya samm
dhrento,
and going forth in that dispensation, while illuminating that unsurpassed
(dispensation), being endowed with supernatural powers and mindfulness, while
bearing the three baskets (of the scriptures) well in mind,
vykato tena buddhoya hessat ti angate
uppannuppannabuddhna dna datv sukhvaha [464]
tena Aya angate Buddho hessat ti vykato, uppanna-uppanna-Buddhna
sukhvaha dna datv,
after (hearing) his declaration: This (man) will be a Buddha in the future, and
giving pleasureable gifts to the various Buddhas who will arise,
174
According to DN 26: this will be the name of what was called Banaras in Gotama
Buddhas time.
175
This meaning is brought forward from v. 468.
176
i.e. the four requisites allowed to monks.

sasre sasaranto hi kapparukkho va pina
icchiticchitam-anndi dadanto madhura vara [465]
Sasre sasaranto, pina hi kapparukkho va, icchita-icchita madhura vara
anna-di dadanto,
while travelling on in Sasra, like a wish fulfilling tree, giving sweet excellent
food and so on, and whatever they longed for to living beings,
masalohitanettdi dada cittasamhito
slanekkhammapadi prento sabbaprami [466]
citta-samhito masa-lohita-netta-di dada, sla-nekkhamma-pa-di sabbaprami prento
and with well-composed mind, giving flesh, blood, eyes and so on, while fulfilling all
the perfections beginning with virtue, renunciation, wisdom and so forth,
pramsikhara patv buddho hutv anuttaro
desetv madhura dhamma jantna sivam-vaha [467]
pram-sikhara patv, anuttaro Buddho hutv, jantna sivam-vaha madhura
Dhamma desetv,
after attaining the height of perfection, and becoming an unsurpassed Buddha, and
teaching the pleasureable sweet Dhamma to the people,
sabba sadevaka loka brahsasrabandhan
mocayitv vara khema ppueyya siva pura [468]
sabba sa-devaka loka brah-sasra-bandhan mocayitv, vara khema
siva pura ppueyya!
and releasing the whole world, including the Devas, from the bondage of this
immense Sasra, attain the noble, peaceful, safe state (of Nibbna)!

laklakrabhtena bhplanvayaketun
vijayabhun ra sakanmena krite [469]
satoysayapkragopurdivirjite
pariveavare ramme vasat santavuttin [470]
medhakarbhidhnena dayvsena dhmat
therena racita eta sabbhi sasevita sad [471]
Lak-alakra-bhtena bh-pla-anvaya-ketun Vijaya-Bhun Ra saka-nmena
krite, satoysaya-pkra-gopura-di-virjite ramme parivea-vare santa-vuttin
vasat day-vsena dhmat, sad sabbhi sasevita, Medhakara-abhidhnena
Therena eta racita.
This (Jinacarita) was written by the compassionate, devout, elder, Medhakara by
name, who always associates with the virtuous, while dwelling peacefully in a noble
residence, resplendent with lakes, ramparts, gates, and so forth, which was made by
King Vijayabhu, a chief of princely lineage, who has become the ornament of (r)
Lak, and which bears his own name.
bhave bhavedha gthna tesattati catussata
ganthato pacapasdhika pacasata iti [472]
Idha gthna te-sattati catur-sata bhave, ganthato paca-pasa-adhika pacasata iti bhave.
Here there should be four hundred and seventy three verses, and there will be more
than five hundred and fifty five sections.177
Nihita Jinacarita178
The Life of the Victorious Buddha is Finished
177
This would suggest that in the text we now receive one of the verses is missing. The
sections (gantha) referred to are groups of thirty-two syllables, which makes 17,760 syllables in
all; but according to my count there are only 17,699 syllables in the text (i.e. it is 61 syllables
short), which would give 553 sections; this again suggests that at least one verse is missing
from the text, and maybe we can infer that the verse was written in Mlin metre, which is a
favourite of the Authors, consisting of 15 syllables to the line.
178
Omitted by Rouse, Vimalavasa, and Tilakasiri.
Asoka and the Missions

(from Extended Mahvasa V, XII-XV, XVIII-XX
edited by
G. P. Malalasekera
(1937 - 2481)
translated by
nandajoti Bhikkhu
(August, 2012 - 2556)
Table of Contents
Introduction
[from V. The Third Recital]
[Asoka's Birth]
[Asoka's Family]
[Asoka's Ascension]
[The Conversion of Asoka - 1]
[Asoka Birth-Story]
[King Asoka sees the Buddha]
[The Going-Forth of Asoka's Brother and Nephew]
[Building the 84,000 Monasteries]
[The Going-Forth of Mahinda and Saghamitt]
[Tissa and Sumitta's Story]
[Decline of the Dispensation]
[Murder in the Monastery]
[The King's Dream]
[The Partridge Birth-Story]
[Holding the Third Council]
[XII. Faith in Various Districts]

[Summary]
[Majjhantika in Kasmra-Gandhra]
[More Missions]
[Soa and Uttara in Suvaabhmi]
[XIII. Mahinda's Journey]

[To Vedisa]
[Asoka's Children in Avanti]
[Determining the Time]
[Arrival in Lak]
[XIV. Entry into the City]

[The Meeting]
[The Questions]
[Ordination and Teaching]
[Entering the Town]
[from XV. The Acceptance of the Great Monastery]

[The Great Cloud Monastery and Queen Anul]
[from XVIII. The Acquisition of the Great Wisdom Tree]

[Requesting the Nuns and the Bodhi Tree ]
[Festivities for the Bodhi Tree]
[from XIX. The Journey of the Great Bodhi Tree]

[The Nuns and the Bodhi Tree set out for Lak]
[Reception in Lak]
[The Nuns and the Nunneries]
[XX. The Complete Emancipation of the Elders]

[The Passing of King Asoka]
[The Passing of King Devnampiyatissa]
[The Passing of Arahat Mahinda]
[The Passing of Arahat Saghamitt]
[The Passing of Other Elders]
Introduction
Texts
Extended Mahvasa, Chapters XII-XIV, edited by G. P. Malalasekera,
Colombo 1937. Reprinted by the Pali Text Society, Oxford, 1988. The text is
reprinted here through the kind permission of PTS.
for the variants: Mahvasa, Chapters XII-XIV, edited by W. Geiger 1908.
Reprinted by the Pali Text Society, Oxford, 1958.
The manuscripts that the text is based on are all written in, or copied from, texts
written in Cambodian script, and for that reason it is sometimes known as the
Cambodian Mahvasa. However just because the manuscripts are in that script
cannot be taken as evidence of its provenance without further indication, which
appears to be lacking. Indeed all the evidence seems to point to the text being written
in r Lak, as was the original text.
The text has extended the first section1 of the more usual Mahvasa in two ways:
through addition and through rewriting, adding in further information, some of
which is, at least prima facie, of importance, though we have no way of ascertaining
its authenticity, as we cannot even determine the date of the text, beyond it being
after Mahnma's text.2
In the selections I have translated here the additions vary from one or two line
insertions that clarify, or give additional information, needed for understanding the
text; to whole blocks of information lacking in the original.3 The rewrites are
generally also expansions, although occasionally they just rewrite one line or one
verse with another, which the author thought clarified some point or other.4 In other
cases, where a summary of spoken exchanges is given in Mhv. they are reproduced in
direct speech in the Extended version of the text.
In my impression this is, for the most part, done in a quite seamless way, and I think
if we only had the Extended version, it would probably pass as the work of one
author, except in a small number of places where there are grammatical or
organisational problems of one sort or another,5 though it is clear that the author of
the Extended section hasn't the same level of writing skill as Mahnma.
That is, the first thirty-seven chapters, which is the original rescension of the text, written by
Mahnma in the 5th century of the Christian era.
2
Malalasekera dates it to the 9th-10th centuries: after Mahvasa and its k, and before
the continuation to the text was made in the 12th century by Dhammakitti.
3
Malalasekera has made a very good comparison of the text with Mhv and its k (which he
also edited) in the informative Introduction to his edition.
4
14.26b is an instance of this.
5
See 13.26b-28a, where an absolutive sub-clause is left hanging without a finite verb to
complete it; and the note to 13.9a where a section appears to be out of place, but it is so in
both versions.
Introduction - 5
6
According to the editor of the text the work has drawn upon the Mahvasa k
(Mahvasa-Lnattha), the Buddhavasa and possibly its Commentary, Thpavasa,
Mahbodhivasa, Vinaya Mahvagga, Jtakahakath and the Samantapsdika for
the extra material. As far as I can see it does not, however, make any direct quotes
from these works, and it is still unclear whether the author had other sources
available, including, all importantly, the Sinhala Commentaries.
Translation
As far as I know the translation presented here is the first translation into English of
any section from the Extended version of the Mahvasa. In preparing the text and
translation I have made two versions.
The first gives the text and the translation line by line. In this edition colour-coding
has been adopted so that where the text agrees (largely) with Mhv. it is printed in
7
blue and red:
Jinanibbnato pacch pure tassbhisekato
After the Emancipation of the Victor and before the consecration
and where it is additional it is printed in purple and green:
ahrasasdhika vassasatadvaya atikkam.
in excess of two-hundred and eighteen years had passed by.
The English only version, which is a rewritten and a more fluent translation of the
Extended Text, marks the common text in blue and the additional material in purple.
From the Emancipation of the Victor to the consecration in excess of two
hundred and eighteen years had passed by.8
It has sometimes been necessary to take two lines together for the purposes of
translation, and occasionally three. These are then printed together, and the
translation is printed afterwards.
Places and People
The text concerned is mainly of importance for the information it gives on the early
years of Asoka, his conversion to Buddhism, holding the Third Council, and then the
spread of Buddhism in the Missionary period of the Dispensation.
In the first selections, which are made from Chapter V of the text, we are informed
about Asoka's career when he was vice-sovereign, the birth of his children Mahinda
and Saghamitt and his ascension to the throne after murdering his brotherly rivals.
6
Edition, p. xl.
Generally, when the text agrees in wording for more than half a pdayuga (pair of lines) I
mark it as in agreement; less than that I mark it as belonging to the Extended version.
8
Here the first half of the sentence is common to both texts, the second half is only found in
this form only in the Extended version.
7
Introduction - 6
This is followed by his meeting with the novice Nigrodha, who so greatly impressed
him, his disillusionment with the other ascetic groups and his growing faith in
Buddhism.
Once converted Asoka proved to be a great support to the Dispensation and besides
building 84,000 monasteries in honour of the 84,000 teachings that the Lord Buddha
had given he also gave his children for ordination, purified the Sagha and organised
the Third Council which ratified the Teaching.
Incidently as these stories are being told there are also many interesting accounts
included in the text, like a previous life-story of Asoka and his relatives; his seeing of
an image of the Buddha thanks to the Nga-King Mahkla; and a retelling of the
Partridge Birth-Story (Tittirajtaka, J 319) in verse.
Following the Council, the Missions were sent out and the later selections provide
information not only as to where the religion spread, but also, and perhaps equally
important, as to how it spread.
As for where, the Missions seem to have gone out to the border districts in all
directions: taking Asoka's capital Paliputta as the centre of the radius, we can see
9
that the Missions went, for example north, to Kasmra-Gandhra and to the
10
Himlayan regions; in the west to the Ionian districts, Aparantik and Mahraha;
further south to Vanavs and Mahisamaala, and on to Sri Lak. And in the east
if indeed that is where it is to Suvaabhmi.11
In the text below v. 12.7 includes the important information, that besides the monks
who were named as the missionaries, there were also other monks accompanying
them. We may infer as much, as they would be needed for the ordinations that were
given, but some have argued that there were already monks present in the areas
visited.12 Although that is not impossible, given the addition here it would also not be
necessary either, and it seems to me that the monks would not have travelled alone
on such important missions, but in company of other monks, even when they are only
named in the case of Mahinda's mission, which is, in any case, dealt with in much
more detail.
13
We can compare for this Chapter XII v. 6, which simply says: He sent the Elder
Majjhima to the Himlaya districts. But later when we come to v. 45-47 the text
itself states that at least four other Elders accompanied him, and that between them
they converted five countries.
Seemingly treated as one country or district, see the note to v. 3 below.

Probably around modern-day Pakistan, following the Greek armies had of Alexandria,
during his push to the East.
11
The location of which is much disputed, and there is no clear answer to where it was. Some
believe it was lower Burma, others Central Thailand and still others in India itself.
12
See Prapod Assavariruhlakarn: The Ascendency of Theravada Buddhism in Southeast Asia,
p. 61 (Silkworm Books, Bangkok, 2010).
13
It refers to the Elder Moggalitissa, who directed the Missions.
10
Introduction - 7
Methods of Conversion
As to how the Missions went about their work, that also is very interesting. Gathering
the evidence here we can see that it was not simply a didactic exercise, in many
places the monks had first to prove that their powers were superior to the local
dieties Ngas, Yakkhas and the like which they encountered in the border
countries.
One of the most dramatic accounts is the first one, which is given in detail,
concerning Majjhantika in Kasmra-Gandhra, who overcame the Nga King
ravla and his companions, established them in the Refuges and Precepts and gave
them good advice on proper behaviour before giving any formal Dhamma teaching
to the populace.
A similar story is told of the two Elders Soa and Uttara, who were sent to
Suvaabhmi, and defeated a demoness who was eating all the children born in the
King's palace. One of the Elders created with his psychic powers a larger army of
demons and chased the original group out. Again this is before any formal teaching
took place.
In other cases a display of supernatural powers certainly is said to have helped:
Rakkhita stood in the sky to do his preaching in Vanavs. Mahinda was able,
through his psychic powers, to hide and later reveal his companions, and also
14
showed his powers by speaking the King's name before it was given. Even the
novice Sumana who accompanied them on the Mission made his voice heard over the
whole Island, announcing the time for the teaching.
Not that the teaching was unimportant, indeed in some cases it appears to have been
all that was needed: Mahdeva in Mahisamaala, Dhammarakkhita in Aparantik,
Mahdhammarakkhita in Mahraha, Mahrakkhita amongst the Ionians and
Majjhima and his companions in the Himlaya had no other recourse but the
15
teaching, at least in the way it is recorded here.
The Results
In all cases, however, eventually it was the teaching that brought about the
conversions, and with them numbers of ordinations, and thereby the final
establishment of the Dispensation in the country. And here there is another important
thing to note: although in some cases it is only stated that ordinations took place, in
others it specifies how many were male and how many female, and the latter were
16
occasionally in the majority, as in Aparantik.
In Suvaabhmi also one and a half thousand women are said to have gone forth;
and famously in Lak Mahinda had to send back to the home country and get his
14
This at least seems to be the purport of this obscure passage.

It is interesting to note that the most popular teachings were either similes or stories of
Heaven and Hell.
16
See v. 40 below.
15
Introduction - 8
sister Saghamitt to come to give Bhikkhu ordination to Queen Anul and one
thousand of the palace women.
Another important thing to notice is the record of the attainments: eighty thousand in
Kasmra-Gandhra, forty thousand in Mahisamaala, sixty thousand in Vanavs,
thirty-seven thousand in Aparantik, eighty-four thousand in Mahraha, one
hundred and seventy thousand amongst the Ionians, eight-hundred million in the
Himlaya, sixty thousand in Suvaabhmi and but a thousand in Lak.
Evidently these figures cannot be taken literally, but they surely do reflect a
rememberance about the Missions, and they are said to have occured in every district
reported.
What we have here then is perhaps not so much an accurate, newspaper-like report of
the Missions, which is something we have no right to expect anyway. But certainly
we can understand that, for the compilers, these reports of overcoming local dieties,
the displays of magical powers and attainments were at least as an important part of
the Missions' successes, as the teaching of the Dhamma, the large-scale conversions
and ordinations were, and were probably regarded as no more exceptional than them
either.
In the later selections I have also translated all the relevant passages dealing with the
establishment of the nuns' lineage in Lak, which include many details of interest
about their personal progress and the strong and vigorous presence which they had in
the country.
The selections presented here close with the passing away of the main actors in this
part of the story as it is recorded in Chapter XX: first the two great Kings Asoka in
Jambudpa and Devnampiyatissa in Lak; then the two great Missionaries Mahinda
and Saghamitt, and the generation of monastics who had helped them establish the
Dispensation in Lak.
I have concentrated in these selections more on King Asoka's work in Jambudpa, and
then the Missions themselves, with special reference to the Arahats Mahinda and
Saghamitt; and less on King Devnampiyatissa's good works and building projects
in r Lak.
It is not that translations of these sections are undesirable, indeed they would be a
great resource for those interested in the history of the Dispensation, but there are
simply limits on what I can achieve at present, owing to many other commitments,
and it may be I will return to the work on this text again at some point in the future.
Introduction - 9
Acknowledgement
In preparing this translation I was fortunate enough to be able to consult with two
experts on Sri Lankan medieval texts and history: Prof. Dr. Junko Matsumura in
Japan, who managed to solve some particularly difficult passages, and Ven. Dr. M.
Wijithadhamma in Sri Lanka. However, if any mistakes remain it is solely my
responsibility.
nandajoti Bhikkhu
August 2012
10
[from V. The Third Recital]

[Tatiyasagti]17
238-338 & 462-645 154-211 & 266-282
[Asoka's Birth]
ExtMhv 238-245
Punekadivasa Rj gahetv tanaya vara, [238]
One day King (Bindusra), after taking his noble son (Asoka),
nisdpiya akamhi kapento nisdati.
sat him on his lap, and sat there playing with him.18
Dakkhivaasakha te gahetvna kare, tato [239]
After taking a right-handed shell in his hand, he then
puttassa hapayu, tattha suto mutta visajjayi.19
placed it to his son, and his son urinated right there.
Sakhena ta gahetvna sutassa muddhanokiri. [240]
Having taken it, he poured (it) down on his son's head with the shell.
Disvna kupit Dev, karamh ta kumraka
Having seen (that), the angry Queen, after taking the youngster by the hand
gahetvna, tam-attha s kulpassnurocati. [241]
to her advisor (Jarasna), she was pleased (to know) the meaning of it.
M20 bhyi, tava tanayo mahpuo asdiso,
Do not be afraid, your son has great merit, is incomparable,
sakala-Jambudpasmi Aggarj bhavissati. [242]
he will be the Foremost King over the whole of the Rose-Apple Isle.
21
Niyata bykaritv Jarasno apakkami.

After making this assurance, Jarasna departed.
'Nukkameneva, vahento yad Rjasuto ca, s [243]
In due course, while the King's son was growing, she
17
I have included the end-titles at the top of the chapter they refer to. The original simply
has the number: Pacamo Paricchedo, etc.
18
Lit: making him play.
19
ExtMhv, m.c. for vissajjayi.
20
ExtMhv: Ma.
21
We need to insert the epenthetic vowel to complete the metre in the prior line: biykaritv.
from V. The Third Recital - 11

22
vijyitvna-m-itara, Tissakumram -avhaya.

gave birth23 to another (son), who was called prince Tissa.
Bindusrasut su sata-ceko bhavissati.
There were one hundred and one sons for (King) Bindusra.
Asoko si tesa tu puatejobaliddhiko. [244]
But Asoka was the most meritorious, powerful and glorious.
Vemtike bhtare so hantv ekaka sata,
After killing his ninety-nine brothers by different mothers,
sakale Jambudpasmi ekarajja appui. [245]
he attained sole sovereignty over the whole of the Rose-Apple Isle.
[Asoka's Family]24
ExtMhv 246-256 Mhv XIII 8-11
Pubbe Moriyavasamhi, Bindusravhayo suto
Formerly in the Moriyan lineage, a son called Bindusra
jtassa Candaguttassa avhayantassa Rjino [246]
was born to the previous King called Candagutta25
26
Paliputtanagare, accayeneva Pituno,

in the city of Paliputta, and after the death27 of his Father,
vahento 'nukkameneva tato Rj ahosi so. [247]
while still growing, in due course he became the King.
Tassa Rao duve putt su sodariy pi v,
To that King there were two sons of the same mother,
tesa duvinna, eknasatamatt sut pare [248]
and to those two, there were ninety-nine other sons
vematik bhtaro ca Rao su tad-antare.
of the King who were brothers by different mothers.
22
ExtMhv: kmaram.
The absolutive is used as an aorist again here.
24
The titles within the chapter are supplied by the translator to help give context.
25
Candagutta was the founder of the Mauryan Empire, which eventually Asoka inherited.
26
One would expect a reading: ptuno, to fit the cadence, also at 260 below. No doubt this was
the pronunciation whatever the manuscript spelling.
27
Lit: after the end.
23

Asokassa kumrassa sabbajehassa, Bhpati [249]
To the eldest of them all,28 prince Asoka, the Lord of the Earth
Avantiraha tesa pi uparajja adsi so.
gave the vice-sovereignty over the country of Avanti.
Athekadivasa Rj upahna tam-gata [250]
Then one day the King came to the attendance hall
suta disvna-m-attano: Gantv raha tuva tava
Ujjeninagare Tta vash, ti apesayi. [251]
and after seeing his son, and saying: Having gone to the country you, Dear, must
dwell in the city of Ujjen, he sent him off.
Pituno vacaneneva, Ujjenim-agamsi so
29
In accordance with his Father's bidding, having gone to Ujjen
Antarvaumya, so Vedise nagare tahi [252]
by the interior road, there in the city of Vedisa
Devanmakasehissa ghare vsa pakappayi.
he arranged to make his dwelling in the house of the merchant Deva by name.
Sehino dhtara disv cintetv pamud ima: [253]
After seeing the merchant's daughter and reflecting gladly (he thought) this:
Suta lakkhaasampanna dhaa pema piyakara,
I have heard she is endowed with auspicious marks, wealth, affection, and is
amiable,
yadi laddh ime es rdhemi mana. iti [254]
if they will receive these (gifts) I will win her favour.
Dinna tehi labhitv, so savsa tya kappayi.
Having received what was given, he became intimate with her.
Sajtagabbh hutv, s Ujjeninagara nt,30 [255]
After (life) arose in the womb, she was led to the city of Ujjen,
janayitv Rjasuta Mahinda avhaya subha,
and after giving birth to the Prince's31 handsome son, called Mahinda,
28
In v. 281 below, it says that Sumana was the eldest, so I am unsure how to interpret this.
We might have expected the present participle here, while going, as he is still on the way to
Avant.
30
We should read: nit, m.c. to correct the cadence.
31
Rja here must be written for Uparja, as Asoka is still only a vice-regent.
29

apara drika eka Saghamitta-ca avhaya. [256]
she also had a daughter who was called Saghamitt.
[Asoka's Ascension]
257-275 = Mhv 20-32
Yad maraamacamhi Bindusro nipannako,
When Bindusra was lying on his death-bed,
saritv attano putta, npetu tato pura [257]
Ujjeninagara yeva amacce te apesayi.
having remembered his son, he sent ministers to fetch him from the city of Ujjen.
32
Asokassa pavatti te gantv, rocayu tato [258]

Having gone to Asoka with the news, they therefore announced
vacaneneva, tesa so santika turita gato.
his bidding, and he went quickly into their presence.
Antar ajase tattha Vedisanagare tad [259]
puttadre hapetvna, gantvna Pitu santika,
After placing his children and wife there on the interior road of the city of
Vedisa, and going into his Father's presence,
33
Paliputtanagare klakatassa Pituno, [260]

when his Father died34 in the city of Paliputta,
sarrakicca katvna sattheneva sdhuka,
after doing the proper duties to the body for seven days,
eknasatamatte te vemtike ca bhtaro [261]
having his ninety-nine brothers by different mothers
ghtpetvna, chatta ta ussapetvna-m-attano,
murdered, and raising the (Royal) canopy over himself,
abhiseka saya yeva nagare tattha gahati. [262]
35
he himself was consecrated right there in the city.
Theramt kumre dve pesetv tassa santika
Rao, saya pi tattheva Vedisanagare vasi. [263]
After the two children were sent out of the presence of the King, the venerable
Mother herself resided right there in the city of Vedisa.
32
ExtMhv: arocayu.
One would again expect a reading: ptuno, see 247 above.
34
Lit: made his time.
35
This appears to have been an initial coronation as King in the City, later (see v. 265) he was
consecrated King over the whole Empire.
33

36
Jinanibbnato pacch pure tassbhisekato

After the Emancipation of the Victor and before the consecration
ahrasasdhika37 vassasatadvaya atikkam.38 [264]
in excess of two-hundred and eighteen years had passed by.
Patv cathi vassehi ekarajja Mahyaso
Within four years of attaining sole sovereignty the Greatly Famous One
pure Paliputtasmi attna abhisicayi.39 [265]
had himself consecrated in the city of Paliputta.
40
Tassbhisekenasamakla, kse bhmiy tath,

From the very time of his consecration, in the firmament and the earth,
yojane yojane nicca pavisat ahu. [266]
41
league by league did his orders always have penetration.
Anotattodaka kje ahnesu dine dine
dev Devo ak tehi savibhga janassa pi.42 [267]
Day by day the gods brought eight (loads) of water from (Lake) Anotatta43 on
44
carrying-poles, and the God-King distributed them to the people.
Ngalatdantakaha nesu Himavantato,
anekesa sahassna dev yeva pahonaka.45 [268]
From the Himlaya the gods brought betel-wood tooth-picks, sufficient for
countless thousands of (people).
Agadmalaka-ceva tath 'gadahartaka,
And also the myrobalan medicine, yellow myrobalan,
tato ca ambapakka-ca vaagandharasuttama. [269]
and then supremely ripe, beautiful, sweet-smelling and tasty mangoes.
36
Mhv: -nibbato; Sanskritised spelling.

ExtMhv: sdhikam; printer's error.
38
Mhv reads: sharasa vassasatadvaya eva vijniya; know that there were twohundred and eighteen years.
39
Mhv: abhisecayi; same meaning; same spelling in v. 276 below.
40
Mhv: bhmiya; alternative form of the locative.
41
For the origin of this special power, see v. 298 below.
42
Mhv: tu.
43
The purest water that can be found, being brought from the Himlaya.
44
In verse 328 it explains how the King later redistributed this water to those who were
worthy.
45
ExtMhv: phonaka; printer's error.
37

Pacavani vatthni, hatthapuchanapaaka
pta-ca, dibbapna-ca Chaddantadahato mar. [270]
The protective gods (brought) five-coloured clothes, yellow strips of cloth for the
hands, and divine water from Lake Chaddanta.
Sumanapupphapata-ca46 asutta dibbam-uppala,
vilepana ajana-ca Ng Ngvimnato. [271]
The Ngas (brought) fallen jasmine flowers, and unthreaded divine waterlilies,
and collyrium ointments for the eyes from the divine Nga mansions.
Slivhasahassni navuti tu suv pana
Chaddantadahato yeva harisu dine dine. [272]
Moreover the parrots brought ninety-thousand carts of finest rice from Lake
Chaddanta day by day.
Te sl nitthusakae akhaetvna, taule
akasu msik, tehi bhatta Rjakule ahu. [273]
After breaking that rice, the mice made it into fine rice without chaff or powder,
and that was the food for the King's family.
Akasu satata tassa madhni madhumakkhik,
Honey-bees constantly made honey for him,
tath kammraslsu acch kni ptayu. [274]
and bears wielded the hammers in the smiths' forges.
Karavk sakuik manuamadhurassar,47
akasu tassa gantvna48 Rao madhuravassita. [275]
The female cuckoo birds, who have pleasing and sweet voices, after going to the
King, made sweet sounds for him.
46
Mhv: pupphapaaka.
Mhv: manu.
48
Mhv: tassgantvna.
47

276-291 = Mhv. 33-48
Rjbhisitto so 'soko kumra Tissam-avhaya,49
kaniha sa50 sodariya uparajje 'bhisicayi. [276]
The consecrated King Asoka also consecrated the prince called Tissa, who was his
younger brother of the same Mother, to the vice-sovereignty.
Pit sahisahassni brhmae brahmapakkhike
bhojesi, so pi te yeva ti vassni bhojayi. [277]
His Father (Bindusra) had fed sixty-thousand brhmaas of the brhmaa
faction, and for three years he also fed them.
Disvnupasama tesa Asoko pi nivesane:51
But having seen they were not quiet in his house Asoka, said:
Viceyya dna dassan-ti amacce sanniptayi.52 [278]
After investigating the donation I will give, and gathered his ministers.
53
npayitv matim nnpsaike visu

The wise one, after having the various sectarians brought separately
vmasitv nisajjya bhojpetv visajjayi.54 [279]
and investigated on their seat, after feeding them, sent them away.
***
Kle vtyanagato santa racchgata yati,
Nigrodhasmaera so disv, citta pasdayi. [280]
55
One time, while stood at the window, after seeing a peaceful striver, the novice
Nigrodha, going along the street, his heart gained faith.
Bindusrassa puttna sabbesa jehabhtuno,
Sumanassa kumrassa putto so hi kumrako. [281]
The young man was the son of prince Sumana, the eldest brother of all of
Bindusra's children.
49
Mhv: Tissasavhaya.
Mhv: kanihaka.
51
Mhv: parivesane; at the meals.
52
Mhv: sanniyojayi; commanded (his ministers).
53
ExtMhv: Anpayitv; printer's error.
54
Written m.c. for vissajjayi.
55
The word in Pi is yati, a denomination still sometimes used in Sri Lanka for monks.
50

Asoko Pitar dinna rajja Ujjeniya hi so
hitv, gato Pupphapura Bindusre gilnake, [282]
Asoka had left the sovereignty of Ujjen, given by his Father, and gone to the City
of Flowers when Bindusra was sick,
katv pura sakyatta, mate Pitari, bhtara
and after taking possession of the city, with the death of his Father,
ghtetv jehaka,56 rajja aggahesi pure vare. [283]
after killing (all) his elder brothers, he took sovereignty over the noble city.
***
Sumanassa kumrassa dev, tan-nmik tato,
Prince Sumana's queen, of the same name (Suman),
gabbhin, nikkhamitvna pcinadvrato bahi, [284]
being pregnant, after fleeing from there to outside the eastern gate,
calagmam-agam, tattha nigrodhadevat
went to an outcastes' village, and there a banyan-tree god
tam mantiya nmena, mpetvna ghara57 ad. [285]
called her by name, and after building a house gave it (to her).
Tadahe va vara putta vijyitv, sutassa s
On the same day, after the noble son was born, to her son
Nigrodho ti ak nma, devatnuggahnug. [286]
she gave the name Nigrodha, because of the assistance of the god.
Disvna58 jehacalo, attano smini59 viya
maanto ta, upahsi sattavassni sdhuka. [287]
After seeing (her), the elder outcaste, honouring her like his mistress, attended on
her properly for seven years.
Ta Mahvaruo Thero tad disv kumraka
The Elder Mahvarua, having seen that the boy
upanissayasampanna Arah, pucchi Mtara [288]
was endowed with the supporting conditions for Worthiness, asked his Mother
56
ExtMhv: jehakam; printer's error.

Mhv: mpetv gharaka; same meaning.
58
Mhv: Disv ta.
59
ExtMhv: samni; printer's error?
57

pabbjesi, khuragge so Arahatta appui.
to let him go forth, and in the shaving house60 he attained Worthiness.
Dassanyopagacchanto so tato Mtudeviy [289]
While going from there to see his divine Mother,
dakkhiena ca dvrena61 pavisitv puruttama,
after entering the supreme city by the south gate,
ta-gmagmimaggena yti rjagae tad. [290]
he went by the road along the highway through village after village.
62
Santya iriyya 'smi pasdi so Mahpati,

The Lord of the World gained faith through (seeing) his peaceful posture,
pubbe tu sannivsena pema-casmi ajyatha. [291]
but love arose in him because of a previous life (spent) together.
[Asoka Birth-Story]
292-305 Mhv. 49-61
Pubbe kira tayo su bhtaro madhuvij,
Previously, it seems, there were three brothers who were honey merchants,
eko madhu vikkiti, haranti madhu duve. [292]
one would sell the honey, and two would collect the honey.
Eko Paccekasambuddho vaarogturo ahu,
One Independent Perfectly Awakened One had a diseased wound,
63
ao Paccekasambuddho tad-attha madhu-m-atthiko [293]

and another Independent Perfectly Awakened One seeking honey for his use
piacrikavattena nagara pvis tad.
entered the city during his usual practice of walking for alms.
Tittha jalattha gacchant ek ce tam-addasa. [294]
A maid-servant who was going for water to the tank saw him.
Pucchitv madhukmatta atv, hatthena disi:
After asking and understanding his desire for honey, she pointed with her hand
60
I.e. as he was being prepared for ordination.

Mhv: duvrena; same word with an epenthetic vowel.
62
ExtMhv: Santy', against the metre.
63
Mhv: madhuatthiko.
61

64
Eso madhu-pao Bhante tattha gacch ti-m-abravi.

and said: Go there, to the honey-stall, venerable Sir.
[295]
Paccekabuddho gantvna pae tattha tihati.

The Independently Awakened One, after going to the shop, waited there.
Tassa Paccekabuddhassa65 vijo so pasdav
vissandayanto mukhato pattapra madhu ad. [296]
The faithful merchant, gave (so much) honey to the Independently Awakened One
the bowl was full and overflowing from the rim.
Pua-ca uppatta-ca66 patita-ca mahtale,
disv madhu pasanno so eva paidahi67 tad: [297]
After seeing (the bowl) full of honey and falling on the earth, being faithful, he
made an aspiration thus:
Jambudpe ekarajja dnennena hotu me,
May this donation bring me sole sovereignty over the Rose-Apple Island,
kse yojane bhmiya yojana tath.68 [298]
and my orders (be accepted) a league into the sky and a league into the earth.
Bhtare gate ha: Edisassa madhu ada,
When his brothers came he said: I gave honey to such a one,
anumodatha tumhe ta tumhka-ca yato madhu. [299]
you should also rejoice as the honey is also yours.
Jeho ha atuho so: Calo nna so siy
The eldest was not satisfied and said: Maybe it was an outcaste
nivsenti ca cal ksyni sad. iti [300]
(for) outcastes always wear yellow clothes.
69
Majjho: Paccekasambuddha khipa praave. iti

The middle one said: Chase70 that Independent Perfectly Awakened One across
the seas.
64
Mhv: ti ta 'bravi.
Mhv: Tattha pattassa Buddhassa.
66
Mhv: uppatata-ca.
67
ExtMhv: panidahi; printer's error.
68
Mhv: yojane ti ca.
69
Mhv: Paccekabuddha ta.
70
Lit: throw.
65

Pattidnavaco tassa sutv, te cnumodisu. [301]
But having heard the words transferring merit, they rejoiced.
paadesik s tu hatv tattha gata, Isi71
disv 'bhivandayitv: Ki madhu Bhante labhittha vo? [302]
But she who pointed out the stall, after going and standing there, seeing the Seer,
and worshipping (him, asked): Did you receive the honey, venerable Sir?
m, ti vutte tasmi so: Kin-nm' ayyassa patthana
He said: Yes, and right there: Just what is (my) noble sister's wish
72
asmi nm? ti vutte, s Devitta tassa patthayi,

in this? he said, and she made her wish for the Queenship,
adissamnasandhi-ca rpa atimanorama. [303]
having a highly delightful form with invisible joints.73
74
Asoko madhudo, Asandhimitt Dev tu ceik,

Asoka gave the honey, but Queen Asandhimitt was the maid-servant,
calavd Nigrodho, Tisso so pravdiko, [304]
Nigrodha said outcaste, Tissa said across (the seas),
Calavd calagme si, yato tu so
the one who said outcaste was born in an outcaste's village, but from
patthesi mokkha, mokkha-ca sattavassni75 ppui. [305]
having desired liberation, after seven years he attained liberation.

306-330 = Mhv. 62-86
Nivihapemo tasmi so Rj 'titurito tato
Because of that established sense of love the King very quickly
pakkospesi ta, so tu santavutti-m-upgami. [306]
summoned him, but he approached in his peaceful way.
Nisda Ttnurpe sane, t' ha Bhpati.
Sit down, Dear, on a suitable seat said the Lord of the Earth.
71
Mhv: paadesik s tu devitta tassa patthayi.

ExtMhv: ptthayi; printer's error.
73
Meaning, I suppose, being very smooth.
74
Mhv: 'sandhimitt.
75
Mhv: sattavasso ca.
72

Adisv bhikkhum-aa, so shsanam-upgami. [307]
Not having seen any other monk, he approached the lion's seat.
Tasmi pallakam yante Rj iti vicintayi:
As he approached the throne the King reflected:
Ajjya smaero me ghare hessati smiko. [308]
Today this novice will be the master in my house.
lambitv kara Rao, so pallaka samruhi,
Having taken hold of the King's hand, he ascended the throne,
nisdi Rjapallake setacchattassa hehato. [309]
and sat below the white canopy over the King's throne.
76
Disv tattha nisdanta Asoko so Mahpati,

Having seen him sitting there the Lord of the World Asoka,
77
sambhvetvna guato, tuhacitto tad ahu. [310]

having honoured him according to his virtue, was satisfied at heart.
Attano paiyattena khajjabhojjena tappiya,
Having satisfied (him) with the food prepared for himself,
Sambuddhabhsita Dhamma smaeram-apucchi ta. [311]
he questioned the novice about the Dhamma taught by the Perfectly Awakened
One.
Tass' Appamdavagga so smaero abhsatha;
78
The novice recited the Section on Heedfulness to him;
ta sutv, Bhmiplo so pasanno Jinassane. [312]
after hearing that, the Protector of the Earth found faith in the Victor's
Dispensation.
Aha te niccabhattni dammi, Tt ti ha ta.
He said to him: Dear, I give you eight meals in perpetuity.
Upajjhyassa me Rja tni damm! ti ha so. [313]
He said: I give them to my preceptor, King!
76
Mhv: nisinna ta.

Mhv: tuho 'tiva.
78
Geiger mentions that there are 11 sections of the Thematic Discourses with this title; but
the section that came to my mind was the second in the Dhammapada.
77

79
Puna ahasu dinnesu tni 'd cariyassa so,

Again when eight more were given he gave them to his teacher,
puna ahasu dinnesu Bhikkhusaghassa tni 'd.80 [314]
and with the giving of eight more he gave them to the Community of monks.
81
Puna ahasu dinnesu, abhivsesi buddhim.

With the giving of eight more, being wise, he accepted (them).82
Dvattisa bhikkh dya, dutiye divase gato, [315]
Having taken thirty-two monks, he went on the second day,
sahatth tappito Ra, Dhamma desiya Bhpati
and they were satisfied with the King's own hand, and he taught the Lord of the
Earth Dhamma
Saraesu ca Slesu hapesi samahjana.83 [316]
and established him and the multitude in the Refuges and the Precepts.
***
Tato Rj pasanno so diguena dine dine
bhikkh sahisahassni anupubbena vahayi. [317]
After that the faithful King day by day increased the (number of) monks by
successively doubling them until there were sixty thousand.
Titthiyna sahassni nikahitvna sahi so,
After putting aside sixty thousand of the sectarians,
sahibhikkhusahassni ghare nicca abhojayi. [318]
he ever fed sixty thousand (Buddhist) monks in his house.
Sahibhikkhusahassni bhojetu turito hi so,
paiydpayitvna khajjabhojja mahraha, [319]
To feed the sixty thousand monks, after having the very best staple and non-staple
foods quickly got ready,
bhspetvna nagara gantv Sagha nimantiya
adorning the city and going he invited the Community
79
Mhv: tn' adcariyassa.

Mhv: tn' ad.
81
ExtMhv: buddhi; printer's error.
82
It means for himself.
83
ExtMhv adds ti, against the metre and several manuscripts.
80

ghara, netvna bhojetv datv smaaka bahu, [320]
to his house, and after leading, feeding and giving many things needed by an
ascetic,84
Satthr desito Dhammo kittako? ti apucchatha.
he asked: How much Dhamma was taught by the Teacher?
Byksi Moggaliputto Tisso Thero tad' assa ta. [321]
Then the Elder Moggaliputta Tissa explained it to him.
Sutvna: Caturstidhammakkhandh, ti so 'bravi:
85
Pjemi tesa pacceka vihren, ti Bhpati. [322]
After hearing: (There are) eighty-four thousand sections, the Lord of the Earth
said: I will worship each of them with a monastery.
Datv tad channavutidhanakoi86 Mahpati
Then the Lord of the World, having placed riches worth nine-hundred and sixty
millions
puresu caturstisahassesu mahtale, [323]
in the eighty-four thousand cities on the earth,
tattha tattheva Rjhi vihre rabhpayi;
made them start building the monasteries right there and then;
saya Asokrma ta87 krpetu samrabhi. [324]
and he himself undertook to have the Asokrma built.
Ratanattaya-Nigrodhagilnna ti Ssane
pacceka satasahassa so adsi dine dine. [325]
For the Three Treasures, Nigrodha and the sick in the Dispensation, he gave day
by day separately one-hundred thousand.
Dhanena Buddhadinnena Thpapj anekadh
anekesu vihresu anek88 akaru sad. [326]
With the wealth given to the Awakened One they continually made innumerable
offerings to the Shrines in innumerable monasteries.
Dhanena Dhammadinnena paccaye caturo vare
Dhammadharna bhikkhna upanesu sad nar. [327]
With the wealth given to the Dhamma the people continually presented the four
noble requisites to the monks who were bearers of the Dhamma.
84
Such as bowls, robes, strainers, etc.

Mhv: te 'ha.
86
Mhv: -koi.
87
Mhv: tu.
88
Mhv: aneke.
85

Anotattodakjesu Saghassa caturo ad;
From the water of the Anotatta89 he gave four (measures) to the Community;
Tepiakna Therna sahiyeka dine dine; [328]
day by day he gave one to the sixty Elders who knew the Three Baskets;90
91
duve Asandhimittya deviy tu adpayi;

but two he had given to Queen Asandhimitt;
saya pana duve yeva paribhuji Mahpati. [329]
and the Lord of the World enjoyed two himself.92
Sahibhikkhusahassna dantakaha dine dine
soasitthisahassna ad ngalatvhaya. [330]
Day by day he gave toothpicks (made from) what is called betel wood to sixtythousand monks and to sixteen thousand (dancing) women.
[King Asoka sees the Buddha]

331-338 = Mhv. 87-94
Athekadivasa Rj Catusambuddhadassina
kappyuka Mahka Ngarja mahiddhika [331]
93
suitvna tam-netu hemasakhalibandhana.
One day, King (Asoka), having heard about the Nga King Mahkla, of great
power, who had lived for an aeon and seen the Four Perfectly Awakened Ones,94
had him brought into his presence bound by golden chains.
Pesayitv tam-netv setacchattassa hehato [332]
pallakamhi nisdetv, nnpupphehi pjiya,
After sending for and bringing him, and having him sit under the white canopy
over the throne, he worshipped him with many flowers,
soasitthisahassehi parivriya-m-abravi: [333]
and surrounded him with sixty thousand (dancing) women, and said:
Saddhammacakkavattissa Sabbaussa Mahesino
rpa anantaassa dassehi mama Bho. iti [334]
Show me the form of the one who set rolling the True Dhamma, the Omniscient
Great Sage with endless knowledge, Dear Sir.
89
See v. 267 above.

Those who knew the Tipiaka, or Three Baskets of the Teaching by heart.
91
Mhv: eka.
92
As there are only eight measures, the numbers do not add up, and we should read eka in
the verse above, with Mhv.
93
Mhv: soasakhali-.
94
This means the four Buddhas who have already arisen in this auspicious aeon: Kakusandha,
Kogamana, Kassapa and Gotama; one more will come later in this aeon: Metteyya.
90

95
Dvattisalakkhaopeta, 'stynubyajanujjala,
Endowed with the thirty-two marks, the eighty characteristics,
bymappabhparikkhitta, ketumlopasobhita:96 [335]
encircled by a fathom-wide light, adorned with the garland of rays:
97
98
nimmsi Ngarj so Buddharpa manohara.

(such) was the captivating form of the Buddha the King of the Ngas created.
Ta disv 'tipasdassa vihayassa ca prito [336]
Having seen that, full of faith and astonishment, (Asoka said):
Etena nimmita rpa disa! Kdisa nu kho
Such is this (mere) created form! What would (have been)
Tathgatassa rpan?-ti si ptunnatunnato. [337]
the Realised One's (true) form? And his joy was raised on high.
Akkhipjan-ti sata ta sattha nirantara,
For seven days he uninterruptedly (performed) what is known as the EyeWorship,99
mahmaha Mahrj krpesi mahiddhiko. [338]
and the Great King, of great power, had a great festival celebrated.
***
[The Going-Forth of Asoka's Brother and Nephew]

462-479 = Mhv. 154-172
Ekha Uparj so addakkhi migava gato
One day the Prince (Tissa) went hunting and saw
kamne mige rae, disv eta vicintayi: [462]
deer sporting in the wilderness, and having seen that he thought thus:
Mig pi eva kanti arae tiagocar,
Even the deer who live on grass enjoy (themselves) in the wilderness,
95
Mhv: astivyajanujjala.
Mhv: -mlbhisobhita.
97
Mhv: nimmyi.
98
Mhv: manorama.
99
Meaning he paid respect by looking at the form uninterruptedly for seven days; a similar
thing is said in the commentaries about the Buddha after he attained Awakening: he spent
the second seven days doing unblinking worship (animisapja) to the Bodhi Tree (see e.g.
Jinacarita v. 277).
96

100
kissanti na ki bhikkh sukhhravihrino? [463]

will not the monks who live on pleasant food (also) enjoy (themselves)?
Attano cintita Rao rocesi ghara gato.
He went to his house and informed the King of his thought.
Sapetu tu sattha rajja tassa adsi so: [464]
To teach him, for seven days, (Asoka) gave him sovereignty:
Anubhohi ima rajja sattha tva, kumraka,
You can experience sovereignty for seven days, young man,
101
tato ta ghtayissmi, iti avoca Mahpati. [465]

102
after that I will kill you, so said the Lord of the World.
httamhi satthe: Tva kensi kiso? iti
With the passing of seven days, he said: Why are you so wasted away?
Maraassa bhayen, ti vutte, Rjha ta puna: [466]
Through fear of death, he said, and the King spoke again, saying:
Satthha marissan-ti tva na ki ime, katha
Thinking: After seven days I will die, you did not enjoy them, how
kissanti yat, Tta, sad maraasaino? [467]
will the strivers enjoy (themselves), Dear, when they always contemplate death?
***
Icceva bhtar vutto Ssanasmi pasdi so,
Spoken to thus by his brother he gained faith in the Dispensation,
klena migava gantv, Thera addakkhi saata,
103
and in time having gone hunting (again), he saw the restrained Elder,
100
Mhv: na kiissanti; different word order.

Mhv: iccavoca; sandhi form, same words.
102
As he had already killed ninety-nine of his brothers, this must have sounded very
threatening.
103
Mhv. adds: Nisinna rukkhamlasmi, so Mahdhammarakkhita;
Mahdhammarakkhita sitting at the root of a tree. The Elder is one of the Asokan
missionaries, who converted Mahraha.
101

slaskhya Ngena vjayanta ansava: [468]
pollutant-free, being fanned with a Sl branch by a Nga:
Aya Thero viyham-pi pabbajja Jinassane,
* When will I live in the wilderness like this Elder,
viharissa kadrae?104 iti cintesi105 paav. [469]
having gone-forth in the Victor's Dispensation? thought the one with wisdom.
Thero tassa pasdattha, uppatitv vihyas
The Elder, in order to instil faith, after rising into the sky
106
gantv Asokrmassa, pokkharae jale hito. [470]

and going to Asoka's monastery, stood on the water of the pool.
kse hapayitvna cvarni dharni107 so
After hanging the robes he wore in the sky
oghetv108 pokkharai, gattni parisicayi.109 [471]
and descending into the pond,110 he bathed his limbs.
111
Ta iddhi Uparj so disv atipasdi ca:

The Prince, having seen this psychic power, gained great faith, and saying:
Ajjeva pabbajissan!-ti buddhi-cksi buddhim. [472]
Today itself I will go forth! the wise one made a wise (decision).
112
Upasakamma Rjna pabbajja yci sdaro,

He approached and respectfully asked (permission) from the King for his goingforth,
nivretu asakkonto, tam-dya Mahpati [473]
being unable to prevent him, after taking hold of him the Lord of the World
104
ExtMhv: kada 'rae; printer's error.

Mhv: cintayi.
106
Mhv: pokkhara.
107
Mhv: varni; the noble (robes).
108
Mhv: oghitv.
109
Mhv: parisicatha.
110
Monks are allowed three covers for their bodies: their robes, a fire-house and a body of
water. See Vinaya Cullavagga, Ch.5,16,2.
111
Mhv: disvtva pasdiya.
112
Mhv: Upasakammitv.
105

113
mahat parivrena, vihra agam saya,

surrounded by a great retinue, went to his own monastery,
pabbaji114 so Mahdhammarakkhitattherasantike. [474]
and he went forth in the presence of the Elder Mahdhammarakkhita.
115
Saddhi teneva catusahassni nar pi ca,

With him (roughly) four thousand other men also
anupabbajitna, tu gaan ca na vijjati. [475]
received the going-forth, but the (exact) number is not known.116
Bhgieyyo Narindassa Aggibrahm ti, vissuto
The Lord of Men's nephew called Aggibrahm,117 well-known
ahosi Rao dhtya Saghamittya smiko, [476]
as the husband of the King's daughter Saghamitt,
tass tassa suto v pi118 Sumano nma nmato,
and their son who was known by the name of Sumana,
ycitv so pi Rjna Uparjena pabbaji. [477]
after asking (permission) from the King went forth with the Prince.
Uparjassa pabbajj tasssokassa Rjino
The Prince's going-forth was in King Asoka's
catutthe si vasse s, mahjanahitoday. [478]
fourth year, and increased the benefit of the multitude.
Tattheva upasampanno, sampanna-upanissayo,
Right there he received the higher ordination, and having the supporting
conditions,
ghaento Uparj so chaabhio rah ahu. [479]
while striving the Prince became a Worthy One, with the six psychic powers.
113
Mhv: agamsi ta.

ExtMhv: pabbajji.
115
Mhv: tena catusatasahassni.
116
A curious admission, as the numbers never seem to be realisitic anyway. Geiger interprets
this as meaning: the number of those who afterwards were ordained is not known; but quite
how he derives this meaning is unclear to me.
117
Although I cannot find more information on Aggibrahm, it appears he must have been
Tissa's son, as it is inconceivable that Asoka, who had killed all his rivals to the throne,
except Tissa, would marry his daughter to one of his rivals sons.
118
Mhv: cpi.
114
[Building the 84,000 Monasteries]

480-490 = Mhv. 173-183
Vihre te samraddhe sabbe sabbapuresu pi
sdhuka thi vassehi nihpesu manorame. [480]
All those delightful monasteries he had undertaken (to build) in all the cities were
completed properly within three years.
Therassa Indaguttassa kammdhihyakassa tu
And through the superintendent Elder Indagutta's
iddhiy csu nihsi Asokrmasavhayo. [481]
119
psychic power the one called Asokrma was completed.
Jinena paribhuttesu hnesu ca tahi tahi
In the various places that had been visited120 by the Victorious One
Cetiyni akresi ramayni Bhpati. [482]
the Lord of the Earth made delightful Shrines.
Purehi caturstisahassehi samantato
From the eighty-four thousand cities on all sides
lekhe ekham-nesu: Vihr nihit iti. [483]
letters were brought on the same day, saying: The monasteries121 are finished.
Lekhe sutv Mahrj, mahtejiddhivikkamo,
122
Having heard the letters the Great King, of great power, success and heroism,
ktukmo saki yeva sabbrmamahmaha. [484]
desired to hold great festivals himself at all the monasteries.
Pure bheri carpesi: Sattame divase ito
In the cities the drum was beaten (and it was announced): A week from this day
123
sabbrmamaho hotu sabbadesesu ekad. [485]

all the monasteries will hold a festival at the same time in all directions.
Yojane yojane dentu mahdna mahtale,
124
On the whole earth, league by league, give a great donation,
119
I.e. Asoka's monastery.

Lit: made use of.
121
Vihra literally means a living place, but by this time it had taken on the special meaning
of a living place for monastics; i.e. a monastery.
122
We would say having read the letters, but in court the letters would have been read out.
123
Mhv: sabbath.
124
Meaning: in every place.
120

karontu gmrmna maggna-ca vibhsana. [486]
and make decorations along the pathways and in the village monasteries.
Vihresu ca sabbesu Bhikkhusaghassa sabbad125
In all the monasteries for the Community of monks everyday
mahdnni sajjentu,126 yathkla yathbala, [487]
prepare a great donation, according to the right time, and according to ability,
dpamlpupphamllakrehi127 tahi tahi,
with ornamentation of garlands of flowers and strings of lights here and there,
turiyehi ca sabbehi, upahra anekadh. [488]
and all musical instruments, and manifold presents.
Uposathagam128-dya sabbe Dhamma suantu ca,
129
Having taken upon themselves the Observances let everyone listen to Dhamma,
pjvisese 'neke hi130 karontu tadah pi ca. [489]
and make innumerable offerings and merit on that day.
Sabbe sabbattha sabbath yathattdhik pi ca,
And everyone, everywhere, in everyway, in accordance with that superior order,
pj sampaiydesu, devalokamanoram. [490]
prepared offerings, delighting the heavens.
[The Going-Forth of Mahinda and Saghamitt]

491-519 Mhv. 184-211
Tasmi dine Mahrj, sabblakrabhsito,
On that day the Great King, decked out with all adornments,
sahorodho sahmacco, baloghaparivrito, [491]
together with his harem and ministers, and surrounded by his army,131
agamsi sakrma, bhindanto viya medini,
went to his own monastery,132 as though splitting the (whole) earth,133
125
Mhv: sabbath.
Mhv: vattentu.
127
Mhv: -mllakre ca.
128
Mhv: Uposathagn'.
129
This means the eightfold precepts, in brief, to restrain from killing, stealing, sexual
contact, wrong speech, intoxicants, eating after noon, amusements and decorations.
130
Mhv: ca.
131
I do not find the compound balogha in the dictionaries, it would literally mean a flood of
strong men.
126

Saghamajjhamhi ahsi, vanditv Sagham-uttama. [492]
and, after worshipping the supreme Community, stood in the midst of the
Community.
Tasmi samgame su astibhikkhukoiyo,
In that assembly there were eight-hundred million monks,
134
ahesu satasahassa tesu khsav yat. [493]

and of them one hundred thousand were strivers who had destroyed the
pollutants.135
Navuti bhikkhusahassni ah136 bhikkhuiyo tahi,
There were (also) ninety thousand monastic137 nuns in that place,
138
khsav bhikkhuiyo sahassa ahu t tad. [494]

and at that time one thousand nuns had destroyed the pollutants.
Lokavivaraa nma pihera akasu te
Khsav pasdattha Dhammsokassa Rjino. [495]
Those who had destroyed the pollutants performed the miracle called Opening the
World139 for the purpose of instilling confidence in King Dhammsoka.
Casoko ti yittha pubbe ppena kammun,
Previously, because of his wicked deeds, he was known as Violent Asoka
Dhammsoko ti yittha pacch puena kammun. [496]
and later because of his meritorious deeds he was known as Righteous Asoka.
Samuddapariyanta so Jambudpa samantato,
passi sabbavihre ca nnpjvibhsite, [497]
He looked at the Rose-Apple Island, which is surrounded on all sides by the ocean,
and all the monasteries decorated with many offerings,
atva tuho te disv, Sagha pucchi, nisdiya:
and having seen that he was very satisfied, and after sitting, he asked the
Community:
132
I.e the Asokrma.

The simile is not clear, maybe it is meant to indicate his power.
134
ExtMhv: yati (singular), printer's error.
135
I.e. were Arahants.
136
Mhv: satasahassni su.
137
This is a curious use of the word bhikkhu, which normally signifies a male monastic,
perhaps Geiger's reading is to be preferred.
138
Mhv: su tsu tu.
139
Described in the Buddhavasa commentary as making all the beings in the universe
visible to each other, from the highest heaven to the lowest hell.
133

Kassa Bhante pariccgo Mahsugatassane? [498]
Was anyone, venerable Sirs, so generous in the Dispensation of the Greatly
Fortunate One?
Thero Moggaliputto so Rao puho140 viykari:
The Elder Moggaliputta141 answered the King's question:
Dharamne pi Sugate natthi cg tay samo! [499]
Even while the Fortunate One was living there has been no generosity like unto
yours!142
Ta sutv vacana, bhiyyo tuho Rj apucchi ta:
Having heard that statement, the King was very satisfied and asked him:
Buddhassanadydo hoti kho mdiso? iti [500]
Is there one who inherits the Awakened One's Dispensation who is like unto me?
Thero tu Rjaputtassa Mahindassopanissaya,
tatheva Rjadhtya Saghamittya pekkhiya, [501]
But the Elder saw the supporting conditions of the King's son Mahinda, and
similarly of the King's daughter Saghamitt,
Ssanassbhivuddhi-ca ta hetukam-apekkhiya,143
and seeing the conditions for the growth of the Dispensation,
paccbhsatha Rjna so Ssanadhurandharo: [502]
the one responsible for the Dispensation answered the King:
Tdiso pi mahcg na dydo ti Ssane,
Even such a one, who is greatly generous, is not known as an heir in the
Dispensation,
yo hi koci, Mahrja, misa rsika kare [503]
whoever, Great King, having amassed a heap of wealth
pahavtalato yva Brahmalok pi aggato
from the plains of the earth up to the tip of the Brahma worlds
dadeyya Bhikkhusaghassa mahdna asesato [504]
and would give it entirely as a great donation to the Community of monks
140
Mhv: paha.
Ven. Moggaliputta was the Chief Elder in the Sagha at the time, and would soon head the
Third Council.
142
Interestingly, this places Asoka above Anthapiika as the most generous supporter.
143
Mhv: hetuka avekkhiya.
141

paccayadyako tveva vuccate Manujdhipa,
is still only known as a supporter of (material) requisites, O Ruler of Men,
yo putta v144 dhtara v pabbajjpeti Ssane
(but) he who lets his son or daughter go forth in the Dispensation
so Ssanassa dydo hoti, no dyako api. [505]
is a (true) supporter of the Dispensation, as well as our (material) supporter.
Atha Ssanadydabhvam-iccha Mahpati,
Then the Lord of the World, wishing to have the nature of a supporter of the
Dispensation,
Mahinda Saghamitta-ca hite tatra apucchatha: [506]
asked Mahinda and Saghamitt as they were standing there:
Pabbajissatha no,145 Tt? Pabbajj mahat mat.
Will you go forth, Dears? Going-forth is known as a great thing.
Pituno vacana sutv, Pitara te abhsisu: [507]
Having heard their Father's statement, they said this to their Father:
Ajjeva pabbajissma sace tva Deva-m-icchasi,
Today we will go forth if the God-King wishes,
amha-ca lbho tuyha-ca pabbajjya bhavissati. [508]
there will be gain for us and for you in our going-forth.
Uparjassa pabbajitaklato ca pabhti so146
Since the time of the Prince (Tissa's) going-forth
kumro pakatiy pi kmo hoti pabbajitu;147
the young man (Mahinda) had naturally desired to go forth;
s cpi Aggibrahmassa pabbajj katanicchay. [509]
and (Saghamitt) had made a resolve at (her husband) Aggibrahm's going-forth.
Uparajja Mahindassa dtukmo pi Bhpati,
Although the Lord of the Earth desired to give the vice-sovereignty to Mahinda,
tato pi adhik s ti pabbajj yeva rocayi. [510]
even more that that he was pleased with his going-forth.
144
Mhv: Yo ca putta.
Mhv: ki.
146
Mhv: pabbajjklato pabhut hi so.
147
Irregular cadence, the same word occurs irregularly in other verses also. See below,
passim.
145

Piya putta Mahinda-ca buddhirpabalodita,
His dear son Mahinda, who was wise, handsome and very strong,
pabbajjpesi samaha, Saghamitta-ca dhtara. [511]
he let go forth with festivities, and also his daughter Saghamitt.
Tad vsativasso so Mahindo Rjanandano,
Then Mahinda, the King's joy, was twenty years old,
148
Saghamitt Rjadht, ahrasasam vay. [512]

and the King's daughter, Saghamitt, had reached eighteen.149
Tadahe va ah tassa pabbajj upasampad,
On the same day he had the going-forth and higher ordination,
pabbajja sikkhdna-ca tass ca tadah ahu. [513]
150
and on that very day she had the going-forth and the placing in training.
Upajjhyo kumrassa ahu Moggali-avhayo,
The prince's preceptor was called Moggali,151
pabbjesi Mahdevatthero, Majjhantiko pana [514]
152
the Elder Mahdeva let him go forth, but Majjhantika
kammavca ak, tasmi sopasampadamaale,
153
made the formal announcement, and in the place of the higher ordination,
Arahatta Mahindo so154 patto, sapaisambhida. [515]
Mahinda attained Worthiness, together with the analytic knowledges.155
Saghamittyupajjhy Dhammapl ti vissut,
Saghamitt's preceptor156 was the well-known (nun) Dhammapl,
148
Mhv: tad.
I do not know how we can reconclie this with her having had a son who had taken novice
ordination two years earlier. If it were so it would mean that she gave birth to her son
around age 11.
150
This means she was given the further ordination as a sikkhamna, which she must hold for
two years, before acquiring her higher ordination as a bhikkhu.
151
I.e. Moggaliputta Tissa.
152
These are two of the named missionaries in the later part of the text, who took the
Dispensation to Mahisamaala and Kasmra-Gandhra respectively. They were sent on
their missions by Mahinda's preceptor, Moggaliputtatissa.
153
It means right there in the sma, or boundary-hall.
154
Mhv: Mahsatto.
155
They are four: analytic knowledge of meanings, conditions, language and of improvisation;
atthapaisambhida, dhammapaisambhida, niruttipaisambhida, paibhnapaisambhida.
156
Interesting that she is called upajjhya here, as the normal word is pavattin.
149

157
cariy yupl, kle s pi ansav. [516]

her teacher yupl, and in time she also (became) pollutant-free.
Ubho Ssanapajjot Lakdpopakrino,
They both were Lights of the Dispensation, and helpers of the Island of Lak,
chahe vasse pabbajisu Dhammsokassa Rjino. [517]
they went forth six years after King Dhammsoka (came to the throne).
Mahmahindo vassehi thi Dpappasdako,
The Great Mahinda, who brought faith to the Island, in his third year
piakattaya uggahi upajjhyassa santike. [518]
158
learned the three baskets in the presence of his preceptor.
S bhikkhu candalekh, Mahindo bhikkhusriyo,
The nun, a crescent moon, the monk Mahinda, the sun,
Buddhassanapajjot dve kanih ca bhtaro. [519]
younger sister and brother, these two were Lights of the Awakened One's
Dispensation.
[Tissa and Sumitta's Story]

520-536 Mhv 212-226
Pubbe Paliputtamh vane vanacaro cara,
Formerly a woodman from Paliputta, while roaming in a forest,
Kuntikinnariy saddhi savsa kappay kira. [520]
it seems, became intimate with a harpy159 called Kunt.
Tena savsam-anvya dve putte janay tu s,160
As a consequence of that she gave birth to two sons,
Tisso jeho kaiho tu Sumitto nma nmato. [521]
the eldest was called Tissa, and the younger brother Sumitta.
Mahvaruatherassa kle pabbajja santike,
In time they received the going-forth in the presence of the Elder Mahvarua,
157
Mhv: ssi.
The three baskets of the teaching: Discipline (Vinaya), Doctrine (Dhamma), and the
Abstract Teaching (Abhidhamma).
159
Kinnar (masc.: kinnara) have a bird's wings and legs, and a human's torso and head. In
Greek mythology the harpy is exactly the same, though under the influence of Christianity
they were later demonised.
160
Mhv: duve.
158

Arahatta ppuisu chaabhigua ubho. [522]
and they both attained Worthiness with the virtue of the six psychic powers.
Pde kavisenpi phuho jeho savedano,
(Later) the elder was stung on the foot by a poisonous insect and was suffering,
ha puho kaihena bhesajja pasata ghata. [523]
and when asked by his younger brother he said (he needed) a measure of
medicinal ghee.
Thero nivedana Rao gilnavattato pi so161
sappi-attha-ca caraa pacchbhatta paikkhipi. [524]
The Elder opposed informing the King of the existence of that illness and roaming
162
for ghee after the (morning) meal.
Piya ce cara sappi labhase tva tam-hara,
If you receive ghee on your alms round, please bring it,
163
icchha Tissatthero so Sumittattheram-uttama. [525]

said the Elder Tissa to the supreme Elder Sumitta.
Piya carat tena na laddha pasata ghata,
(But) while wandering for alms he did not receive medicinal ghee,
sappikumbhasatenpi bydhi jto asdhiyo. [526]
and the illness grew (so that) one hundred pots could not accomplish (a cure).
Teneva bydhin Thero patto yukkhayantika,
Eventually, through that illness, the Elder came to the end of his life,
bhikkhna ovaditvna,164 nibbtu mnasa ak. [527]
and after advising the monks, he formed the intention of passing away.
ksamhi nisditv, tejojjhnavasena165 so
After sitting in the sky, through the meditation on the fire element
yathruci166 adhihya sarra Parinibbuto. [528]
(and) fixing his determination on the body, as he desired he attained
Emancipation.
161
Mhv: gilnapaccaye pi ca.

The reason being to maintain the Disciplinary rules, which state that a monk cannot ask
for for his needs without being invited, and cannot seek for food after the morning meal.
163
Mhv: Tissathero; giving the pathy cadence.
164
Mhv: ovaditvppamdena.
165
Mhv: tejojhna-.
166
Mhv: yathruci.
162

167
Tejo sarr nikkhamma nimmasacchrika ahi

Therassa sakala kya, ahikni tu no ahi. [529]
The fire element emitted from his body burned the Elder's whole body and flesh
to ashes, but his bones did not burn.
Sutv nibbutim-etassa Tissattherassa,168 Bhpati
Having heard about the Elder Tissa's passing away, the Lord of the Earth
agamsi sakrma baloghaparivrito. [530]
went to his monastery surrounded by a great army (of people).
Hatthikkhandhagato169 Rj tnahni 'varohayi170
The King, going on the back of an elephant, brought the bones down (from the
sky)
kretv dhtusakkra, Sagha bydhim-apucchi ta. [531]
and, after paying respects to the relics, he asked the Community about the illness.
Sagho kathesi ta Rao: Byadhijto mah ahu,
The Community said this to the King: The illness increased greatly,
ta sutv jtasavego: hito rajjamhi osadha [532]
and after hearing that he became anxious (thinking): While staying in this
country medicine
ndsi Bhikkhusaghassa, abhesajjena nibbuto.
was not given to the Community of monks, and without medicine he passed away.
Catunagaradvresu pokkharai
He had a pit dug at the four city gates
171
khapiya [533]
khapetv sudhpetv bhesajjassa purpayi,

and after having them dug and cleaned he filled them with medicine,
ctuddisassa Saghassa bhesajjassa adpayi:
and he had medicines for the Community of the four directions given, thinking:
M hotu Bhikkhusaghassa bhesajja dullabha. iti [534]
Do not let medicine for the Community of monks be difficult to obtain.
Sumittathero nibbyi cakamanto va cakame
The Elder Sumitta passed away while walking in the cloister
167
Mhv: Jl.
Mhv: Tath nibbutim-etassa sutv Therassa.
169
Mhv: Hatthikkhandhaitto.
170
Mhv: tn' ahn' avarohayi.
171
ExtMhv: pokkharaim; printer's error.
168

mahjan pi teneva pasann Buddhassane. [535]
and through that the mutlitude gained faith in the Awakened One's Dispensation.
Kuntiputt duve Ther te lokahitakrino,
Kunt's two sons were Elders who sought the benefit of the world,
nibbyisu Asokassa Rao vassamhi ahame. [536]
they passed away in King Asoka's eighth year (as King).172
[Decline of the Dispensation]

537-544 Mhv 228-235
Tato pabhuti Saghassa lbh173 'tva mah ahu,
From that time the gains of the Community were very great,
pacch pasann ca jan yasm lbh174 pavattayu, [537]
and because of those people who later gained faith there were (great) gains,
pahnalbhasakkr titthiy lbhakra,
and because the sectarians who had gains lost their gains and respect,
antamaso ghsacchdanamatta pi nlabhisu te, [538]
and did not receive even so much as their food and clothing,
saya ksyam-dya, vasisu saha bhikkhuhi
having themselves taken the yellow robes175 they dwelt with the monks
yath saka-ca te vda: Buddhavdo ti dpayu,
and each one explained his own view, saying: (This is) the Awakened One's
view,
yathsaka ta176 kiriya akarisu yathruci.177 [539]
and they each carried out their own vows just as they liked.
***
172
According to Mhv this story was introduced here as it began the increase in the success
of the Dispensation, which led to rogue monks entering the Community, which is related
next.
173
Mhv: lbho.
174
Mhv: lbha.
175
I.e. without proper ordination.
176
Mhv: ca.
177
Mhv: -ruci.

Tato Moggaliputto so Thero thiraguodayo,
Then the Elder Moggaliputta, firm in the development of virtue,
Ssanabbudam-uppanna disv ta atikakkhala, [540]
having seen the arising of this very rough tumour on the Dispensation,
tassopasamane kla dghadass apekkhiya,
being far-seeing, looked for the right time to relieve it,
datv Mahindatherassa mahbhikkhugaa saka, [541]
after giving over his own great chapter of monks to the Elder Mahinda,
uddha Gagya eko va Ahogagamhi pabbate
vihsi satta vassni, viveka anubrhaya. [542]
dwelt alone for seven years high up the Ganges on the Ahogaga mountain,
178
devoting himself to solitude.
Titthiyna bahutt ca dubbacatt ca, bhikkhavo
(As) the sectarian monks were manifold and obstinate, the monks
tesa ktu na sakkhisu, Dhammena paisedhana. [543]
were not able to make them train, or be restrained by Dhamma.
Teneva Jambudpamhi sabbrmesu bhikkhavo
Because of that in all the monasteries in the Rose-Apple Isle the monks
satta vassni nkasu Uposathapavraa. [544]
179
did not hold the Observance or the Invitation for seven years.
[Murder in the Monastery]

545-576 Mhv 236-255
Ta sutvna Mahrj Dhammsoko mahyaso,
Having heard that, the Great King Dhammsoka, of great fame,
eka amacca pesesi Asokrmam-uttama: [545]
sent a minister to the supreme Asokrma, saying:
Gantvdhikaraa eta vpasamma Uposatha
Having gone (there) please settle this dispute and have the Observance
178
This is exactly the place where the Elders who led the Second Council went to discuss
what measures should be taken in regard to the Vesl monks who were not maintaining
traditional discipline.
179
The fortnightly Observance, when the Disciplinary Rules are recited, and the yearly
Invitation for correction. These are two of the main legal acts that the Sagha carry out,
and being unable to perform them would be considered a serious problem.

180
181
krehi Bhikkhusaghassa mamrme nu tva. iti [546]

carried out for the Community of monks in my monastery.
Avisahanto 'macco so ta kamma paipucchitu,
That minister, being unable to ask (the King) about that deed,182
ae 'macce 'pasakamma, ida vacanam-abravi: [547]
when another minister had approached, made this statement:
Ayye Rj pesayittha ma, gantvna Uposatha
* Noble Sir, the King has sent me, and after going and settling the dispute
adhikaraa sametvna, krpetu Uposatha. [548]
about the Observance, I am to make them hold the Observance.
Kathan-nu 'ma adhikaraa sameyymi aha? iti
Now how can I settle this dispute?
183
Sapetvna te 'macc pai-hasu ta tad: [549]

Having made it known to him, the minister then answered him:
Yath pi nma paccanta core ghtenti sabbath,
As in the border countries those known as thieves are all killed,
184
evam-eva tay bhikkh haate iti ruccati. [550]

so you must set your mind on the death of the monks.
Gantvna sanniptetv Bhikkhusagha sa dummati:
Having gone and assembled the monks, that fool
Uposatha karoth, ti svesi Rjassana. [551]
conveyed the King's message, saying: Hold the Observance.
Uposatha titthiyehi na karoma maya, iti
We do not hold the Observance with the sectarians,
avoca Bhikkhusagho ta amacca mhamnasa. [552]
the Community of monks said to that minister, confused in mind.
180
Mhv: -saghena.
Mhv: mamrme tuva.
182
It is not clear here, but maybe he felt he didn't have the right to question the King's order.
183
ExtMhv: Saapetvna.
184
Mhv: bhikkhu.
181

185
So 'macco katipayna Therna paiptiy

acchindi asin ssa: Kroh186 ti Uposatha. [553]
That minister successively cut off the head of some of the Elders with a sword,
saying: Hold the Observance.
Rjabht Tissathero ta disv kiriya lahu
The Kings' brother, the Elder Tissa, after seeing that deed and quickly
gantvna, tassa sanne sanamhi nisdi so. [554]
going, sat down on a seat near to him.
Thera disv amacco so gantv, Rao nivedayi:
The minister, after seeing the Elder and leaving, informed the King:
Mahrja ettak bhikkh asin ptit may,
Great King, I have felled some of the monks with a sword,
ayyassa Tissattherassa sampatto, ki karom' aha?
(but) with the arrival of the Elder Tissa, what should I do?
Sabba pavatti sutvna,187 jtaho Mahpati, [555]
Having heard the news, the Lord of the World grew feverish,
sgha gantv Bhikkhusagha pucchi ubbiggamnaso:
and after going quickly, with agitated mind he questioned the Community of
monks:
Eva katena kammena, kassa ppa188 siy? iti [557]
Through the doing of this deed, for whom will there be evil (consequence)?
Tesa apait keci: Ppa tuyhan,-ti keci tu:
Some who were not wise said to him: The evil (consequence) is yours, but some
said:
Ubhinna-c,189 ti hasu, Natthi tuyhan-ti pait. [558]
For both (of you), but the wise said: There is no (evil consequence) for you.
185
Mhv: paipiy.
Mhv: Krem.
187
Mhv: ta sutv.
188
ExtMhv: ppam; printer's error.
189
ExtMhv: Ubhinnam c; printer's error.
186

190
Ta sutvha, Mahrj: Samattho natthi bhikkhu nu

Having heard that, the Great King said: Is there no monk who can settle
vimati me vinodetv ktu Ssanapaggaha? [559]
my doubts, and having dispelled them, to uphold the Dispensation?
Atthi Moggaliputto so Tissatthero Rathesabha,
There is the Elder Tissa Moggaliputta, O Best of Charioteers,
vimati te vinodetv, kuru Ssanapaggaha. [560]
after dispelling your doubt, he will uphold the Dispensation.
191
Icchha Sagho Rjna Rj tattha nisdati.

The Community, having said this to the King, the King sat down right there.
Uccinitvna caturo There te Dhammakathike, [561]
Having chosen four Elders who were Dhamma preachers,
visu visu parivre sahasseneva bhikkhuna,
and surrounding each of them with a thousand monks,
caturo te amacce ca sahassena nare api, [562]
and four ministers together with a thousand men,
tadahe yeva192 pesesi, attano vacanena so:
he immediately sent them, with his statement:
Tt, Therehi gantvna Thera nayitu. iti [563]
Dears, having gone with the Elders, bring the Elder (here).
Te Ther tattha gantvna, ycisu Mahmati.
Those Elders, having gone there, requested the Greatly Wise One (to come).
Thero ta vacana tesa sutv ngacchat ti so; [564]
The Elder heard their word, (but) he did not come;
te jan pi pungantv Rao, rocayisu ta.
those people having come again to the King, informed him.
Puna aha Dhammakathike aha 'macce ca pesayi [565]
saddhi soasapurisasahassehi Mahpati.
Again, the Lord of the World sent eight Dhamma preachers and eight ministers
together with sixteen thousand men.
190
Mhv: Samattho bhikkhu atthi nu.

Mhv: Rj tatthsi sdaro.
192
ExtMhv: va; against the metre.
191

Te tathev ti hasu: Na gacchm ti ha so. [566]
But to them also he spoke, saying: I will not go.
Pungantv nar sabbe Rao ta paivedayu.
Having come again all those people told it to the King.
Tasmi-ca samaye Rj Bhikkhusagha apucchi so: [567]
At that time the King asked the Community of monks, saying:
Dvikkhattu pahii Bhante kasm Thero na gato?
Twice I sent (for him), venerable Sirs, why does the Elder not come?
Pakkosat ti vuttatt, Sagho ta idam-abravi. [568]
The Community said this to him: Because it is said: (The King) summons (you).
Rj pucchi: Katha Thero gaccheyya nu kho? iti

The King asked: How can the Elder (be made to) come?
Bhikkh hasu Therassa tassgamanakraa: [569]
The monks said there had to be a (good) reason for the Elder to come to you, (so)
say:
Hohi Bhante upatthambho ktu Ssanapaggaha,
Venerable Sir, you should be a support to uphold the Dispensation,
iti vutte Mahrja Thero essati193 so. iti [570]
when this is said, Great King, he will come.
194
Puna pi There amacce ca Rj soasa soasa

visu sahassapurise, tath vatvna pesayi: [571]
Yet again the King sent sixteen Elders and sixteen ministers each with a thousand
men, and after saying this, he said:
Mahallako nu kho Bhante daharo kho nu so? iti
195
Is he elderly, venerable Sir, or is he youthful?
Mahrja, Mahthero vuhataro khsavo.196
Great King, the Great Elder is elderly, and has destroyed the pollutants.
Thero mahallakatte pi nrohissati ynaka. [572]
But even though the Elder is elderly he will not mount a vehicle.
193
Mhv: ehiti.
Mhv: 'macce.
195
It is curious that here Asoka does not seem to know the Elder's age, although earlier in the
story he has already been in close contact with him.
196
We should read: khsavo m.c.
194

Kuhi nu Bhante Thero vasat? ti apucchi so,
Where does the Elder reside, venerable Sir? he asked,
Deva, upari Gagya Ahogagavhaya. iti [573]
God-King, on the upper Ganges, on what is called (mount) Ahogaga.
Bandhayitv bhane nvsagha197 netha vo. iti
Having bound together a wooden raft, friend, please lead (him) to us.
Te tassa santika gantv, Rao ssanam198-abravu. [574]
Having gone into his presence, they spoke the King's message.
Ta sutvna, Mahthero pticitto tam-ha ca:
Having heard that, the Great Elder joyously said this:
Aha pi pabbajitvna, tad-atthya-m-ihgato, [575]
199
After going-forth, I came here for (my own) benefit,
so dni klo sampatto Buddhassanapaggaha.
now the time has arrived to uphold the Awakened One's Dispensation.
Uhahitv cammakhaa pappohetv ca nikkhami. [576]
Having stood up and beaten his leather water-jar, he departed.
[The King's Dream]

577-595 Mhv 256-263
Rattibhge Mahplo eka supinam-addasa:
During the night the Guardian of the World saw a dream:
Sabbaseto hatthingo, parmasiya ssato, [577]
A pure white noble elephant, after touching him on his head,
gahesi dakkhie hatthe; Rj ubbiggasakito,
took his right hand; the King was fearful and frightened,
pto va brhmae pucchi, sutvna bykarisu te: [578]
and in the morning asked the brhmaas, having heard (about it) they answered:
Mahrja, bhaya natthi, sotthi tava bhavissati;
Great King, there is no danger, there will be safety for you;
197
ExtMhv: -sagham; printer's error.

ExtMhv: Ssnam-.
199
This is not quite in harmony with what was said above (vs. 542), about Ven. Moggaliputta
already being a leader of the monks.
198

eko ca samao ngo gato parirakkhitu, [579]
one noble ascetic will come and protect (you),
gahetv dakkhie hatthe, vinodessati vimati.200
having taken your right hand, he will dispel (your) doubt.
Tvad-eva Mahplo sutv Therassa gata, [580]
At the instant the Guardian of the World heard (that) he went to the Elder,
paccuggantvna ta Thera, jumatta jala hito,
having gone out to meet the Elder, he stood knee-deep in water,
201
nvya uttarantassa Therassdsi gravo [581]

and as the Elder came out of the ship he respectfully gave
attano dakkhia hattha, idam-ha Mahpati:
his right hand, and the Lord of the World said this:
Anukampya ma Bhante tva gahhi kara mama. [582]
Out of compassion for me, venerable Sir, please take my hand.
Dakkhieyyo Mahthero Rjino anukampako
The Great Elder, who was worthy of offerings, out of compassion for the King
lambitv kara Rao, nvyotari takhae. [583]
took hold of the King's hand, and at that instant descended from the ship.
Ta disva asiggho: Chindissmi aha, iti
Having seen that, the sword-bearer thought: I will cut off (his arm),
kosato asi khaanto chyya ca Mahpati [584]
disv ha: Pubbe va aha duggahitakra
but as he drew his sword from the sheaf, the Lord of the World saw his shadow
and said: Formerly, because of holding wrong views
assdam-pi na vindmi, m Therassa 'parajjhayi. [585]
I found no satisfaction, do not offend against the Elder.
***
Rj Thera nayitvna uyyna Rativaddhana,
The King, after leading the Elder to the garden (called) Delight-Increasing,
Therassa pde dhovitv makkhitv ca nisdiya. [586]
and washing and rubbing the Elder's feet, sat down.
200
201
We should read: vmati m.c.

Mhv: otarantassa Therassd sagravo.

Samatthabhva Therassa vmasanto Mahpati:
Inquiring into the Elder's proficiency, the Lord of the World
Dahukmo aha Bhante pihera ti abravi. [587]
said: Venerable Sir, I desire to see a miracle.
Kin?-ti vutte, Mahkampa ha ta puna-v-ha so:
Which (one)? he said, An earthquake he said, and again he said:
202
Sakalyekadesya takampa dahum-icchasi? [588]

What do you desire to see, a quake of the whole earth or in one direction?
Ko dukkaro? ti pucchitv Ekadesya kampana
dukkara,203 ti suitvna ta duhukmata 'bravi. [589]
After asking, Which is the more difficult? and hearing: A quake in one
direction is more difficult, he said he desired to see that one.
Ratha assa manussa-ca pti-codakaprita
Thero yojanasmya antaramhi catuddise [590]
happetv tad-antehi204 saha ta yojana mahi
After placing a chariot, a horse, a man and a pot full of water within a boundary
of a league on all four sides, the Elder shook the earth until its end for a league
205
clesi iddhiy, tatra nisinnassa adassayi. [591]

with his psychic power, and showed it to the one sitting there.
Disvna so pihera: Paggahetun-ti Ssana,
After seeing that miracle, he said: Uphold the Dispensation,
niha 'gantvna: Thero 'ya sakkhissati, Mahpati [592]
and after coming to the conclusion: The Elder will be able (to do) this, the Lord
of the World
kukkucca pucchi: 'ha Bhante 'macceka bhikkhuna: Ida
adhikaraa sametvna gantv mayha vihraka [593]
bhikkhavo 'posatha ajja krpeh ti phii,
asked about his doubt: Venerable Sir, I sent a minister to the monks, saying:
After going and settling this dispute in my monastery make the monks hold the
Observance today,
202
Mhv:
Mhv:
204
Mhv:
205
Mhv:
203
katara.
dukkaram.
tad-ahehi.
ca dassayi.

tattake te ime bhikkh voropetvna jvit. [594]
and he deprived206 so many of those monks of their lives.
Ppass' atthittanatthitta itarasseva kammun?
Through this action is there or is there not evil (consequence) for the other?207
Paicca kamma natth, ti Kiliha cetana vin,
Through this action there is no (evil consequence), the intention being void of
defilement.
[The Partridge Birth-Story]

596-626 J 319
Thero bodhesi Rjna vatv Tittirajtaka: [595]
The Elder related208 the Partridge Birth-Story and enlightened the King:
Atte Brahmadattamhi krente Rjata kira
In the past, it seems, when Brahmadatta was ruling
samiddhe nagare ramme pure Braasivhaye, [596]
in the successful and delightful city called Braas,
dijakulamhi ekasmi Bodhisatto nibbattiya
209
the Awakening One arose in a twice-born family
vayappatto, sabbasippa ugahitvna, vissuto, [597]
after learning all the crafts, having come to maturity, being famous,
Takkasilya nikkhamma, pabbajji Isipabbaja.
and leaving from Takkasila, he went forth in the Seers' going-forth.
Himavantappadesamhi pacbhisu prag, [598]
Being one who had gained the five psychic powers in the Himlaya district,
patv aha sampattiyo,210 kanto jhnakita,
after attaining the eight attainments, while enjoying the absorptions,
ramaye vanasae vasanto ekako bhave, [599]
and dwelling211 alone in a delightful jungle abode,
206
Using the absolutive as an aorist again here.

It is awkwardly said, but he is asking is there an evil consequence, not for one one who
did the deed, but for the other one, the one who gave the order; i.e. for himself.
208
To make sense of this sentence we must again take the absolutive as an aorist here.
209
I.e. brhmaa family, said to be twice born, because of the upanayana ritual in which the
child is invested with the sacred thread.
210
A more metrical reading here would have been sampatt, which would give pathy.
211
There is no finite verb in this sentence.
207

Paccantagmaatara gacchamno tad-antare
while going to a certain border village, in the meantime,
loambilasevanattha, nar disv pasdiya, [600]
in order to get salt and vinegar, people, after seeing him, gaining faith,
pavane aatarasmi kretv pannaslaka,
and making a leaf-hut in a certain forest,
paccayeh' upahahitv, sakkacca ta vaspayu. [601]
and attending on him with requisites, respectfully made him live (there).
***
Tasmi gme tad eko sakuiko,212 vigahiya
Then in that village one fowler, after capturing
eka dpakatittira sikkhpetvna pajare [602]
pakkhipitv, sinehena nicca-ca paijaggati.
and training a decoy partridge and putting it in a cage, always looked after it with
affection.
So ta araa netv, tittire gatgate [603]
Having led him to the wilderness, when the partridges had gathered round
tassa saddena, gahitv netvna vikkiti te.
at his sound, after grabbing and carrying them away he sold them.
Mama nissya tittir nassanti bahu tak, [604]
(Thinking:) Because of me many of my partridge family are perishing,
ki mayha ta ppan?-ti nirsaddo ahosi so.
what is this wickedness to me? he became silent.
Nissaddabhva atv so paharitvna tittira [605]
After understanding his silence, and beating the partridge
veupesik ssamhi abhiham, luddako tato
with a section of bamboo on the head repeatedly, the hunter
dukkhturya sadda karoti tittiro lahu. [606]
quickly made the partridge make a sound through his suffering.
***
212
Also spelt like this in v. 607 below, though we would expect: skuik-.

Eva sakuiko, lobha nissya, tittire bah
gahitv, dgham-addhna kappesi jvitattano. [607]
In this way the fowler, through greed, after grabbing many partridges, made his
living over a long period of time.
Dukkhturo so tittiro iti eva vicintayi:
The suffering partridge reflected thus:
Aho ime marant! ti cetan me na vijjati, [608]
213
Alas, all these die! it is not my intention,
paiccakamma panida abhiha mama phussati,
but I am affected by the repetition of this deed,
214
akaronte mayi sadda ete pi ngamu. iti [609]

for when I don't make a sound they do not come.
***
Karonte yeva gacchanti aya-ca gatgate
take me, gahetvna ppeti jvitakkhaya. [610]
And: When I do make this (sound) my relatives come and gather round, and after
grabbing them, their lives are brought to destruction.
Ettha, kin-nu ida ppa mayha attheva natthi? ti
Herein, in this a wicked deed of mine or not?
Tato pahya: Ko nu kho kakha chindeyya ma? iti
Because of that (he thought): Who can clear my doubts for me?
paita so tathrpa voloketvna vicari. [611]
he went round looking for such a wise man.
***
Athekadivasa so te gahetv tittire bah
Then one day, after grabbing many partridges
pretv pacchiya: Pni pivissmi, ti cintayi. [612]
and filling his basket, he thought: I would like to drink water.
Bodhisattassa assama gantv, ta pajara tato
hapetv santike tassa, pivitv pniyicchita, [613]
Having gone to the Awakening One's hermitage, and placed the cage there in his
presence, and after drinking the water he desired,
213
214
Lit: my intention is not found.

Written m.c. for phusati.

vluktale nipanno nidda okkami tvade.
he lay down on the sand and instantly fell asleep.
***
Niddokkantassa bhva so atvna tittiro tato, [614]
Understanding his sleepy nature, the partridge,
Kakham-ida tpasam-eva pucchissm, ti cintayi,
thinking: I will ask this ascetic about this doubt,
Jananto me sacya so ajjevima kathessati. [615]
(and): If he is knowing (the answer) he will answer me today.
Nisinno pajare gtha pucchanto pham-ha so:
While sitting in the cage he, questioning, recited this verse:
Susuka vata jvmi, labhmi ceva bhujitu, [616]
Happily indeed I live, I surely receive (enough) to eat,
paripanthe ca tihmi, k su Bhante gat mama?
but I stand in danger, venerable Sir, what is my destiny?
Tassa paha vissajjento dutiya gtha ha so: [617]
Answering his question he spoke the second verse:
Mano te nappaamati, pakkhi, ppassa kammun,
(If) the mind is not bowed, bird, by deeds of wickedness,
appa tassa bhadrassa, na ppa upalippati. [618]
there is nothing wicked for the lucky one, no wickedness attaches.
Sutvna vacana tassa, tatiya gtham-ha so:
Having heard his statement, he spoke the third verse:
215
Ntako no nisinno, ti bahu gacchate jano, [619]

(Thinking): Our relative is sitting (there) many come (to see),
paicca kamma phusati, tasmi me sakate mano.
I am affected by this deed, there is still a doubt in my mind.
Sutv so Bodhisatto ta catutthagtham-ha so: [620]
Having heard this the Awakening One spoke the fourth verse:
215
ExtMhv: agacchate.

Na paicca kamma phusati mano, te nappadussati,
The mind is not affected by this deed, there is no wrong for you,
appossukkassa bhadrassa na ppa upalippati. [621]
for the lucky one who does not act no wickedness attaches.
Eva so tittira tattha sapesi anekadh,
Thus he convinced the partridge in many ways,
nissya Bodhisatta kho nikkukkucco ahosi so. [622]
and through the Awakening One he became without remorse.
Sakuiko pabuddho so Bodhisatta 'bhivandiya,
The fowler, having woken, after worshipping the Awakening One,
pajara tattha-m-dya sakaghara apakkami. [623]
picked up his cage from there, and left for his home.
Dhammadesanima Satth haritvna, Jtaka
The Teacher, having taught this Dhamma teaching,
samodhnesi sabba ta: Tittiro Rahulo ahu. [624]
made the connection to all in the Birth Story: The partridge was Rhula.
Kakha vinodayanto so: aha eva Buddho ahu.
The one dispelling his doubts: that was I, the Awakened One.
***
Ta Dhammadesana sutv Rj attamano tato. [625]
Having heard this teaching of the Dhamma the King was uplifted.
Vasanto tattha sattha Rjuyyne manorame
Living there seven days in the delightful Royal Garden
sikkhpesi Mahpla Sambuddhasamaya vara. [626]
(the Elder) trained the Lord of the World in the noble religion of the Perfectly
Awakened One.
[Holding the Third Council]

627-645 = Mhv. 266-282
Tasmi yeva ca216 samaye217 duve yakkhe Mahpati
pesetv mahiya bhikkh asese sanniptayi. [627]
At that time the Master of the World sent two yakkhas and he assembled the rest
of the monks on the earth.
Sattame divase gantv sakrma manorama,
Having gone on the seventh day to his own delightful monastery,
kresi Bhikkhusaghassa sannipta asesato. [628]
he made an assembly from the entire Community of monks.
Therena ekamante so nisio si-m-antare,218
With the Elder seated on one side within a curtain,
ekeke laddhike219 bhikkh pakkositvna santika,d[629]
after calling the schismatic monks one by one to his presence,
Kivd Sugato bhante? iti pucchi Mahpati.
the Lord of the World asked: Venerable Sir, what was the Fortunate One's
doctrine?
Te sassatdika dihi bykarisu yathsaka. [630]
They explained their own view, beginning with eternalism and so on.
Te micchdihike sabbe Rj uppabbjpayi,
The King had all those holding wrong views disrobed,
sabbe sahisahassni su uppabbajpit. [631]
and those he had disrobed were sixty-thousand in all.
Apucchi Dhammike bhikkh: Kivd Sugato? iti
He (also) asked the monks who knew Dhamma: What was the Fortunate One's
doctrine?
Vibhajjavd, thasu; ta Thera pucchi Bhpati: [632]
They said: The doctrine of analysis; and the Lord of the Earth asked the Elder:
Vibhajjavd Sambuddho hoti? m, ti220 ha so.
Did the Perfectly Awakened One (teach) the doctrine of analysis? Yes, he
said.
216
ExtMhv omits ca, but it is needed for the metre.

Mhv: Tasmi yeva ca satthe.
218
Mhv: saha ekante nisinno si- antare.
219
Mhv: ekeka-.
220
Mhv: Sambuddho hoti Bhante? ti.
217

221
222
Rj m, ti sutv ta pasannamanaso tad: [633]

The King, having heard him say: Yes, gained faith of mind, and then said:
Sagho visodhito yasm tasm Sagho Uposatha
Since the Community is (now) purified, therefore the Community should hold
karotu Bhante, icceva vatv, Therassa Bhpati, [634]
Saghassa rakkha datvna nagara pvis subha.
the Observance, venerable Sir, and having said this, the Lord of the Earth, after
giving over protection of the Community to the Elder, re-entered his lovely city.
Sagho samaggo hutvna, tad-ksi Uposatha. [635]
After the Community came back into harmony, it held the Observance.
***
Thero anekasakhamh223 Bhikkhusagh visrade
The Elder, out of the innumerable monks in the Community who were mature,
chaabhie Tepiake224 pabhinnapaisambhide [636]
had the six psychic powers, knew the Three Baskets, and had developed the
analytic knowledges,
bhikkhusahassa uccini ktu Saddhammasagaha,
chose a thousand monks to make the compilation of the True Dhamma,
te hi Asokrmamhi ak Saddhammasagaha. [637]
225
and they made the compilation of the True Dhamma in the Asokrma.
Mahkassapathero ca Yasatthero ca krayu
yath te Dhammasagti, Tissatthero pi ta tath. [638]
Just as the Elder Mahkassapa and the Elder Yasa had made the Dhamma Recital,
so did the Elder Tissa226 do likewise.
227
Kathvatthuppakaraa, parappavdamaddana,
The Objects of Controversy,228 which crushed the disputants,
221
ExtMhv: Raja; printer's error.

Mhv: Thero: m, ti, ta sutv Rj tuhamano tad.
223
Mhv: -sakhyamh.
224
ExtMhv: Tipiake.
225
I.e. Asoka's own monastery.
226
Moggaliputta Tissa.
227
Mhv: paravdappamaddana.
228
Now the fifth book of the Theravda Abhidhamma collection.
222

abhsi Tissatthero ca tasmi Sagtimaale. [639]
the Elder Tissa related in the Recital pavilion.
Eva bhikkhusahassena rakkhysokarjino,229
Thus, with a thousand monks, being under the protection of King Asoka,
aya navahi msehi Dhammasagti nihit. [640]
230
did he complete this Dhamma recital in nine months.
Rao sattarase vasse, dvsattatisamo Isi,
In the seventeenth year of the King's reign, the Seer, who was seventy-two,
231
Mahpavraya so Sagti ta sampayi. [641]

concluded the Recital with a Great Invitation.232
233
Sdhukra dadant va dev ca manuj pi ca

While gods and men were giving their applause
Sagtipariyosne akampittha mahmah. [642]

at the close of the Recital the great earth itself shook.
Upli Dsako ceva, Soako Siggavo tath
Upli and Dsaka, Soaka, Siggava and then
Tisso Moggaliputto ca pacetevijitvino [643]
Tissa Moggaliputta, these victorious five
paramparya Vinaya Jambudpe sirivhaye,
acchijjamna nesu Tatiyo yva Sagaho. [644]
brought the unbroken Discipline lineage down in what is called the glorious RoseApple Island as far as the Third Council.
229
Mhv: rakkhysokrjino; printer's error.

The first council took one month to prepare and three months to recite; the so-called sixth
council in Burma in 1956, in which the Tipiaka, the commentaries and sub-commentaries
were all recited took two years to complete.
231
Mhv: Mahpavraya.
232
It is not clear if this was a special Invitation for correction at the end of the Recital, or
part of the normal yearly Invitation at the conclusion of the Rains Retreat.
233
Mhv: Ssanahitikrae.
230

Hitv seha Brahmavimna pi manua,
Having abandoned the excellent, pleasing Brahma mansion,
gammak Ssanakicca katakicco.
jeguccha so Ssanahito234 naraloka
for the benefit of the Dispensation, he235 was one who came to this
loathsome world of men, and did his duties for the Dispensation.
Ko nmao Ssanakiccamhi pamajje? ti [645]
Who else would be heedless in regard to the duties to the Dispensation?
Sujanappasdasavegatthya Kate
Written for the Faith and Invigoration of Good People
Mahvase Tatiyadhammasagti nma Pacamo Paricchedo
The Fifth Chapter in the Great Lineage called the Third Recital
234
235
Mhv: Ssanahetu; in the text the metre is wrong, and Geiger's reading may be preferred.
I.e. Moggaliputta Tissa.
56
[XII. Faith in Various Districts]

[Nndesappasdo]
1-62 Mhv 1-55
[Summary]
1-9 Mhv 1-8
Thero Moggaliputto so, Jinassanajotiko,
The Elder Moggaliputta, the light of the Dispensation of the Victor,236
nihpetvna Sagti, pekkhamno angata, [1]
having brought the (Third) Recital237 to a close, looking towards the future,
Ssanassa patihna paccantesu apekkhiya,
and to the establishment of the Dispensation in the border countries,
pesesi Kattike mse te te There tahi tahi. [2]
during the month of Kattik238 sent various Elders here and there.
Thera Kasmra239-Gandhra Majjhantikam-apesayi:
He sent the Elder Majjhantika to Kasmra-Gandhra, saying:
Patihpehi tattheva rahasmi Ssana. iti
Have the Dispensation established there in the country.
Apesayi Mahdevatthera Mahisamaala. [3]
He sent the Elder Mahdeva to Mahisamaala.
Vanavsi240 apesesi Thera Rakkhitanmaka;
To Vanavs he sent the Elder Rakkhita by name;
tathparantaka Yona Dhammarakkhitanmaka. [4]
241
but the Ionian named Dhammarakkhita to Aparantik.
236
I.e. the Buddha, often called Jina or Victor in the texts.

Traditionally said to have been called by King Asoka after purifying the Sangha, and
intended to confirm the true teachings. The traditional date is around 250 years after the
Buddha's parinibbna. However, Asoka doesn't mention it in his Edicts, which must put at
least his part in the Council in doubt.
238
I.e. November.
239
Text: Kasmr, treating them as two here, but referential rahasmi below is singular.
There is a map showing the locations of these destinations here: http://www.ancientbuddhist-texts.net/Maps/Map-12-Asokan-Missions.htm.
240
Mhv: Vanavsa; and below.
241
Or, we might say now, the Greek.
237
XII. Faith in Various Districts - 57

Mahraha Mahdhammarakkhitattheranmaka;
To Mahraha242 (he sent) the Elder by name Mahdhammarakkhita;
Mahrakkhitatheran-tu Yonaloka apesayi. [5]
he sent to the world of the Ionians the Elder Mahrakkhita.
Pesesi Majjhima Thera Himavantappadesaka;
243
He sent the Elder Majjhima to the Himlaya districts;
Suvaabhmi There dve Soa Uttaram-eva ca. [6]
to Suvaabhmi (he sent) two Elders, Soa and Uttara.
244
Sabbe pi te Mahther gacchant attapacam,

All of these Great Elders went with five besides themselves,
paccantime janapade vattesu upasampada.
245
to give the higher ordination in the border countries. [7]
Mahmahindathera ta, Thera Ihiyam-Uttiya,
That Great Elder Mahinda, the Elder246 Ihiya and Uttiya,
Sambala Bhaddasla-ca, sake saddhivihrike, [8]
247
Sambala and Bhaddasla, his attendant monks,
Lakdpe manuamhi manua Jinassana
patihpetha tumhe, ti paca There apesayi. [9]
he sent these five Elders, saying: You must establish in the pleasant Island of
Lak the pleasant Dispensation of the Victor.
242
Now called Maharashtra.

Lit: place endowed with snow.
244
Text: -paca, printer's error.
245
See the introduction for a consideration of the importance of this addition.
246
Singular where a plural in expected.
247
From the text below we know that two others accompanied Mahinda to Lak, they are
the novice Sumana, and the upsaka Bhauka.
243
[Majjhantika in Kasmra-Gandhra]
10-32 Mhv 9-28
Tad Kasmra-Gandhre, pakka sassa mahiddhiko
ravlo248 Ngarj, vassa karakasaita [10]
Then in Kasmra-Gandhra, the Nga King ravla, the one of great power,
(destroyed) the ripe crops, having made the rain known as hail
vasspetv samuddasmi, sabba khipati druo.
fall into the lake,249 and all was violently upset.
Tatra Majjhantikatthero, khippa gantv vihyas, [11]
The Elder Majjhantika, having gone quickly through the air,
250
ravladahe vripihe cakamana ak,

walked up and down on the top of the water on ravla's lake,
tihati ca nisditv, seyya kappesi tvade. [12]
he stopped and having sat down, he instantly lay down.
Ngamavik disv kuddh Rao nivedayu:
Having seen that, the angry young Ngas informed the (Nga) King, saying:
Deva! Muanako eko chinnapaadharo ahu,
251
God-King! This solitary shaveling wearing his (patchwork) cloth,
vrimhi ksu letvna,252 ak cakamandike. [13]
having lain on this lake253 of water, is walking up and down and so on.
Sutvna tsa vacana Ngarj mahiddhiko,
Having heard their statement the Nga King, of great power,
nikkhamma bhavanato 'ya vividh bhisikkari: [14]
came out from his dwelling and did various fearful things:
248
Mhv: Aravl- here, and below.

Samudda normally means ocean or sea, but Kasmra-Gandhra was a long way away from
the ocean, and the word can cover any large body of water, which is what is meant here.
250
Mhv: cakamandike; walking up and down and so on.
251
Cf. 14.11 below.
252
This would imply a verb leti, or possibly layati, neither of which is found in the
Dictionaries. It is presumably connected with Sanskrit layana; clinging, adhering, resting,
lying down.
253
Cf. SED: kar, Us f. (U. i, 82) a furrow, trench, incision Br. Ktyr. &c.; a river,
canal...
249

vt mahant vyanti, megho gajjati vassati,
great winds did blow, a cloud thundered and rained,
phalanti asaniyo,254 vijj niccharanti tato tato, [15]
thunderbolts crashed, lightning struck here and there,
mahruh pabbatna kni papatanti ca,
trees and the tops of the mountains (all) fell down,
virparp Ng ca bhispenti samantato. [16]
and deformed Ngas caused fright on all sides.
Saya dhpati jalati akkosanto anekadh,
He himself angrily fumed and burned in many ways,
Etha, gahatha hanatha, Nge sabbe apesayi. [17]
and he sent all the Ngas, saying: Go, seize and kill (them).
Sabba ta iddhiy Thero paibhiya bhisana
The Elder having repelled all those fearful things with his psychic power
avoca Ngarja ta, dassento balam-uttama: [18]
said this to the Nga King, showing his supreme strength:
Sadevako pi ce255 loko gantv tsayeyya ma
If the world together with its gods having come were to (try to) frighten me
na me paibalo assa yam-ettha256 bhayabherava. [19]
they would not be able to (give rise to) fear and fright in me here.
Sace pi tva mahi sabba sasamudda sapabbata,
ukkhipitv Mahnga, khipeyysi mamopari, [20]
Even if you, having taken up the whole earth with its oceans and mountains,
Great Nga, were to throw them at me from on high,
neva me sakkueyysi janetu bhayabherava.
there is no possibility to give rise to fear and fright in me.
Aadatthu tavevassa vighto Uragdhipa. [21]
Assuredly, it is only for your own distress, Ruler of Snakes.
254
Mhv: phalantsaniyo; which is better metrically.

Text: ca, which gives savipul, which is normally avoided in the classical period.
Mahvasa: ce, which also gives better sense.
256
Mhv: janetu; to give birth to.
255

Ta sutv nimmadassassa, Thero Dhamma adesayi,
Having heard that, he was crushed, and the Elder taught the Dhamma,
tatto257 Saraaslesu Ngarj patihahi, [22]
and truly the Nga King was established in the Refuges and Precepts,
tatheva catursti sahassni Bhujagam,
258
and right there and then eighty-four thousand Serpents,
patihahisu Sarae Silesu ca lahu lahu. [23]
were also very quickly established in the Refuges and Precepts.
Himavante ca Gandhabb Yakkh Kumbhaak bah,
In the Himlaya many Gandhabbas, Yakkhas and Kumbhaakas,
patihahitv Sarae Silesu ca lahu lahu, [24]
had been very quickly established in the Refuges and Precepts,
259
Bhaako nma Yakkho tu, saddhi Hritayakkhiy,

but the Yakkha named Bhaaka, together with the Yakkhin Hrit,
pacasatehi puttehi Phala ppui dika. [25]
and their five-hundred children attained (Path and) Fruit and so on.
Tato Majjhantiko Thero Nge sabbe avoca so:
Then the Elder Majjhantika said this to all the Ngas:
M dni kodha janayittha ito uddha yath pure, [26]
Now do not give rise to anger in the future as in the past,
sassaghta-ca m kattha, sukhakm hi pino.
do not destroy the crops, for breathing beings desire happiness.
Karotha metta sattesu, vasantu manuj sukha.
Develop loving-kindness towards beings, let humans live happily.
Iti tennusih te tatheva paipajjisu. [27]
Like this they were admonished and they followed the path in that place.
Tato ratanapallake Thera so Uragdhipo
nisdpiya, ahsi vjamno tad-antike. [28]
Then the Ruler of Snakes, having made the Elder sit down on a jewelled couch,
stood near by fanning him.
257
Mhv: tato; and then.

Another term for Ngas.
259
Mhv: Paako.
258

Tad Kasmra-Gandhre vsino manujgat
Then the humans residing in Kasmra-Gandhra who had come
Ngarjassa pjattha, mantv Thera mahiddhika, [29]
in order to worship the Nga King, after discussing the Elder of great power,
Theram-evbhivdetv, ekam-anta nisdisu.
and worshipping the Elder, sat down on one side.
Tesa Dhammam-adesesi Thero svispama. [30]
The Elder taught them the Dhamma about the Simile of the Poisonous Snake.260
Astiy sahassna Dhammbhisamayo ahu,
261
For eighty thousand (of them) there was a penetration of the Dhamma,
satasahassa puris pabbaju Therasantike. [31]
262
and one-hundred thousand men went forth in the presence of the Elder.
Tato pabhuti Kasmra-Gandhr te idni pi
Since that time until now those in Kasmra-Gandhra
263
su ksvapajjot, vatthuttayaparya. [32]

264
are light up with the monastic robe, finding support in the three objects.
[More Missions]
33-47 = Mhv 29-43
Gantv Mahdevatthero, desa Mahisamaala,
The Elder Mahdeva, having gone to the district of Mahisamaala,
260
Probably SN 35. Sut. 238, although there are others that include a relevant simile. An
appropriate simile for Ngas to learn, there four poisonous snakes represent the four
elements, which are subject to disintegration.
261
I.e. they attained Path and Fruit. Abhisamaya is the noun regularly used in this connection.
Cf. passim.
262
I.e. ordained as monks. Technically pabbajj is the lower ordination, which is normally
followed by upasampad. But here and elsewhere in this text it appears to be used as a
shorthand to indicate both. It appears from this again, that Majjhantika must have been the
leader, and was probably accompanied by at least four other monks, to make up the number
required to give the higher ordination.
263
Mhv: ksya-.
264
The three objects of reverence, i.e. the Buddha, the Dhamma and the Sangha.

265
suttanta Devadta so kathesi janam-ajjhago. [33]

preached the Discourse on the Divine Messengers266 in the midst of the people.
Cattlsasahassni267 Dhammacakkhu visodhayu,
Forty thousand (people) purified the Dhamma-Eye,268
cattlsasahassni pabbajisu ca santike.269 [34]
and forty thousand (people) went forth in his presence.
***
Gantvna Rakkhitatthero Vanavsi, nabhe hito,
The Elder Rakkhita, having gone to Vanavs, while standing in the sky,
Sayutta Anamatagga kathesi janam-ajjhago. [35]
preached the Thematic Discourses on the Unknown Beginning270 in the midst of
the people.
Sahinarasahassna Dhammbhisamayo ahu,
For sixty-thousand (people) there was a penetration of the Dhamma,
271
sattatisahassamatt pabbajisu tad-antike. [36]

around thirty-seven thousand went forth in his presence.
Vihrna272 pacasata tasmi dese patihahi,
Five hundred monastic dwelling places were established in this district,
patihpesi tattheva Thero so Jinassana. [37]
and the Elder established the Dispensation of the Victor273 in that place.
***
265
Mhv: ta.
MN 130. Another simile, this time about the signs of sickness, old age and death, which
one heedless ignores.
267
Text: Cattlsa- here, Cattsa- below. The text varies, here I have preferred to write
Cattlsa- each time.
268
I.e. they attained path and fruit.
269
Mhv: tad-antike; same meaning.
270
SN 15. Similes about the extreme length of Sasra.
271
Mhv: sattatisasahassamatt; same meaning.
272
Text: vihra-ca, but plural is required.
273
Another epithet for the Buddha.
266

Gantv 'parantaka Thero Yonako Dhammarakkhito,
The Ionian Elder Dhammarakkhita, having gone to Aparantik,
Aggikkhandhopama Sutta kathesi274 janam-ajjhago, [38]
preached the Discourse on the Simile of the Mass of Fire275 in the midst of the
people,
sattatisasahassni pe tattha samgame276
and thirty-seven thousand breathing beings who had assembled together there
Dhammmata apyesi Dhammdhammesu kovido. [39]
tasted277 the Deathless Dhamma of the one skilled in what was Dhamma and not
Dhamma.
278
Purisna sahassa-ca itthiyo ca tatodhik

A thousand of men and even more women than that
Khattiyna kul yeva, nikkhamitvna pabbaju. [40]
from the Noble families, having renounced (the world), went forth.
***
Mahraha Is gantv so Mahdhammarakkhito,
The Seer Mahdhammarakkhita, having gone to Mahraha,
Mahnradakassapavha Jtaka279 kathay tahi. [41]
preached the Birth Story called Mahnradakassapa280 in that place.
Maggaphala ppuisu caturstisahassak,
Eighty-four thousand (people) attained Path and Fruit,
281
terasan-tu sahassni pabbajisu ca santike. [42]

but thirteen thousand (people) went forth in his presence.
***
274
Mhv: kathetv; having preached.

AN Bk. 7 Sut. 68, on the preference of embracing fire over embracing a woman.
276
Mhv: samgate; same meaning.
277
Lit. drank.
278
Mhv: sahass ca.
279
Text: Mahnradakassapajtaka, which leaves the line short by one syllable. Mhv:
Mahnradakassapavha Jtaka.
280
J 544. On Heaven and Hell.
281
Mhv: tad-antike; same meaning.
275

282
Gantv Yonakavisaya so Mahrakkhito Isi,

The Seer Mahrakkhita, having gone to the locality of the Ionians,283
Klakrmasuttanta kathesi janam-ajjhago, [43]
preached the Klakrma Discourse284 in the midst of the people,
pasatasahassni sahassni ca sattati
and one hundred thousand and seventy thousand breathing beings
Maggaphala ppuisu, dasasahassni pabbaju. [44]
attained Path and Fruit, and ten thousand went forth.
***
Gantv cathi Therehi desesi Majjhimo Isi
The Seer Majjhima, together with four Elders,285 having gone
Himavantapadesasmi Dhammacakkappavattana, [45]
286
into the Himlaya district Set Rolling the Dhamma Wheel,
Maggaphala ppuisu astipakoiyo.
and eight-hundred million breathing beings attained Path and Fruit.
Visu te paca rahni paca Ther pasdayu, [46]
Separately these five Elders brought faith to five countries,
puris satasahassni ekekasseva santike
and a hundred thousand men in the presence of each (of the Elders)
pabbajisu, pasdena Sammsambuddhassane. [47]
287
went forth, having faith in the Dispensation of the Perfectly Awakened One.
282
Mhv: Gantvna Yonavisaya; same meaning.

This was probably not Ionia itself, but where the Greeks were still stationed on the edge of
India, possibly around what is now Pakistan, following the campaigns of Alexandria the
Great.
284
AN Bk. 4 Sut. 24. On the lack of conceit in the Buddha in regard to sense objects.
285
According to the Dpavasa the companions were named Kassapagotta, Dursada (=
Dundhubhissara in Mhv), Sahadeva and Mlakadeva, though these names are given in
different forms elsewhere.
286
A play on words, the Dhammacakkappavattana, which was the First Discourse of the
Buddha, is found at SN 56.11.
287
That means, I believe, a hundred thousand went forth in the presence of each of the
Elders.
283
[Soa and Uttara in Suvaabhmi]

48-62 Mhv 44-55
Saddhi Uttaratherena Soatthero mahiddhiko,
The Elder Uttara together with the Elder Soa, of great psychic power,
Suvaabhmi agam, tasmi tu samaye pana [48]
went to Suvaabhmi, but at that time
jte jte Rjagehe drake, ruddarakkhas,
whenever children were born in the King's Palace, a fierce demoness,
samuddato nikkhamitv bhakkhayitvna, gacchati. [49]
having left the ocean and eaten (it), would then depart.
Tasmi khae Rjagehe jto hoti kumrako
At that moment in the King's Palace a prince was born
There manuss passitv: Rakkhasna sahyak.
and people, having seen the Elders (thought): (These are) friends of the demons.
Iti cintiya mretu svudh288 upasakamu. [50]
Thus thinking to kill them they approached with weapons.
Disv vudhahatthe: Ki gacchath? ti pucchiya
Having seen (them) holding weapons in their hands, he asked: Why did you
come?
Jte Rjakule te hi drake rakkhas bah [51]
khdanti, tesa tumhe pi rakkhasna sahyak289
ahumh. ti Vutte te Ther hasu te nare: [52]
These children born in the Royal family are eaten by many demons, and you are
friends with these demons. When this was said, those Elders said this to those
people:
Sama maya slavant, pavadhdi saam,
We are virtuous ascetics, who are restrained from killing breathing beings and so
on,
kalyadhamm asam, na rakkhasisahyak. [53]
having unmatched goodness, we are not friends of the demoness.
288
Mahvasa: syudh; same meaning.

Geiger gives a variant verse found in a number of versions which is similar to this verse:
Jte jte Rjakule drake khdanti rakkhas, tumhe tesa sahyak Ther te evam-hu te.
289

Tasmi khae s rakkhas saparisya: Drake
Khdissm, ti turit nikkhant hoti sgar. [54]
At that moment the demoness said to her assembly: I will eat the children, and
quickly left from the waters.
Te disvna, mahrava viravisu mahjan:
Having seen them, the multitude cried out a loud cry:
Ayy pi rakkhas sabb gat khditu! iti [55]
290
The noble demons have come to eat us all!
Digue rakkhase Thero mpayitv bhaynake,
The Elder, having created twice as many fearful demons,
ta rakkhasi saparisa parikkhipi samantato. [56]
surrounded that demoness and her assembly on all sides.
Rakkhas parisyo t passitvna disodisa
After seeing that (created) demoness' assembly in all directions
Ida imehi laddhan-ti mantv bht palyi s. [57]
and considering: This (land) is (now) theirs, fearfully she ran away.
Tassa desassa rakkha hapetvna samantato
Having placed a protection of that district on all sides
tasmi samgame Thero Brahmajla adesayi, [58]
291
the Elder taught the Brahmajla (Discourse) in that gathering,
Saraesu ca Slesu ahasu bahu292 te jan.
and established the multitude in the Refuges and Precepts.
Sahiy tu sahassna Dhammbhisamayo ahu, [59]
But for sixty thousand there was a penetration of the Dhamma,
ahuhni sahassni pabbaju kuladrak.
and three and a half thousand sons of good families went forth.
Pabbajisu diyaha tu sahassa kuladhtaro. [60]
But one and half thousand daughters of good families (also) went forth.
Tato pabhuti sajte Rjagehe kumrake
Since that time when a prince was born in the King's Palace
290
A strange epithet to use here.

DN 1.
292
For bah m.c. to fit the cadence. Mhv: bahavo.
291

nma karisu Rjno Souttarasanmake. [61]
the Kings gave them the names of Soa and Uttara.
Mahdayasspi Jinassa, kahana
The very sympathetic Victor, gave up and
vihya patta Amata sukha pi te,
renounced attainment of the Deathless happiness for himself,
karisu lokassa hita tahi tahi.
and sought293 the benefit of the world here and there.
Bhaveyya ko lokahite pamdav? ti [62]
Who would be heedless in benefiting the world?
Mahvase Nndesappasdo nma Dvdasamo Paricchedo
The Twelfth Chapter in the Great Lineage called Faith in Various Districts
293
Karisu is plural, which doesn't fit with the subject.
68
[XIII. Mahinda's Journey]

[Mahindgamano]
1-29 Mhv 1-21
[To Vedisa]
1-8 Mhv 1-8
Mahmahindathero so, tad dvdasavassiko,
Then the Great Elder Mahinda, having twelve Rains,294
upajjhyena atto Saghena ca mahmat [1]
being of great intelligence, ordered by his preceptor and the Community
Lakdpa pasdetu, kla pekkha vicintayi:
to bring faith to the Island of Lak, having sought the right time, thought:
295
Vuho Muasivo Rj, na sakk Ssanapaggaha, [2]

King Muasiva is old, he is unable to uphold the Dispensation,
tanayo Piyatisso ca Rj ca abhavissa so
if his son Piyatissa were to become King
so sakk paggaha ktu Ssanassa ca Satthuno,
he would be able to uphold the Dispensation of the Teacher,
na hi so samayo patto na gacchissmi Dpaka. [3]
therefore the time has not arrived when I will go to the Isle.
Tad-antare Mahindo so, daha katvna mnasa,
In the meantime Mahinda, having resolved his mind (to go later),
passitu tisagha-ca Dakkhigiriya vara, [4]
in order to see his relatives (went) to the noble Dakkhigiri,296
upajjhya-ca Sagha-ca vanditvpuccha Bhpati
and after worshipping his preceptor and Community, he asked the Lord of the
Earth297
dya caturo There, Saghamittya atraja, [5]
and took with him four Elders, and (his sister) Saghamitt's son,
294
In the monastic life seniority is counted by the number of Rains Retreats one has
completed. At twelve Rains Mahinda would be an Elder, although still quite a young monk.
295
This line has an extra syllable.
296
It was a state (janapada) situated more or less where Madhya Pradesh is now, having
Ujjen (modern Ujjain) as capital.
297
King Asoka, his Father.
XIII. Mahinda's Journey - 69

Sumana smaera-ca, chaabhia mahiddhika.
the novice Sumana, who had the six deep knowledges and great power.
tna sagaha ktu agam Dakkhigiri [6]
To give favour to his relatives he went to Dakkhigiri
tath tattha298 carantassa cha ms samatikkamu.
and while walking from one place to the other six months passed by.
Kamena Vedisagirinagara Mtudeviy [7]
sampatto Mtara passi, Dev disv Piya suta,
Having by and by reached his Mother Dev's city Vedisagiri he saw his Mother,
and Dev, having seen her dear son,
bhojayitv saparisa attan, yeva krita
and prepared food for him and his assembly, made
vihra Vedisagiri Thera rocay299 subha. [8]
the lovely monastery (called) Vedisagiri, and announced it to the Elder.
[Asoka's Children in Avanti]

9-13 Mhv 9-11
Avantiraha bhujanto, 300 Pitar dinnam-attano,
While he was enjoying the country of Avanti, which was given to him by his
Father,
so Asokakumro pi, Ujjenigaman pur, [9]
Prince Asoka, on his journey to the city of Ujjen,
Vedisanagara patv, vasati ca pure vare,
after arriving at the city of Vedisa, dwelling in that noble city,
Devi nma labhitvna kumri, sehidhtara, [10]
and receiving a girl named Dev, a merchant's daughter,
gah subha abhirpa Vedisanagare vare,
took ahold of that lovely and handsome (girl) in the noble city of Vedisa,
savsa tya kappesi, gabbha gahiya tena s. [11]
became intimate with her, and through him she conceived301 a child.
298
Mhv: tassa.
Mhv: ropay; (the Elder) got ready.
300
This section is evidently either an interpolation to explain the genealogy of Mahinda and
Saghamitta, or is at least out of position, as the events should properly have been stated
first.
301
Lit: an embryo took hold.
299

Ujjeniya kumra ta Mahinda janay suta,
In Ujjen she gave birth to a son, prince Mahinda,
302
vassadvaya atikkamma Saghamitta-ca dhtara, [12]

and after two years had passed also to a daughter Saghamitt,303
putte cuddasavasse, so abhiseka appui.
and fourteen years after his child, he attained his consecration.
Tasmi kle vasati s Vedisanagare tad.304 [13]
Then at that time she305 dwelt in the city of Vedisa.
[Determining the Time]

14-21 Mhv 12-17
Thero tattha nisditv: Kla iti, cintayi,
Then the Elder, after residing there, thinking: This is the right time,
Pitar me samatta abhisekam-ahussava [14]
and (in) the consecration festival which is ordered by my Father
Devnapiyatisso so Mahrjnubhotu ca,
306
the Great King Devnampiyatissa will partake,
Vatthuttayague cpi sutv jntu dtato. [15]
and having heard about the virtues of the Three Objects from the envoy may he
understand.
rohatu Missakanaga Jehamsassuposathe
May he ascend mount Missaka on the Observance day307 in the month of Jeha,308
tadahe va gamissma Lakdpavara maya. [16]
(and) we will go on the same day to the noble Island of Lak.
Tasmi khae ca devindo gamma Therasantika
At that time the lord of the gods came into the presence of the Elder
302
Mhv: subha; (to a) beautiful (son).

It is clear from this that Dev was more of a courtesan, and not the main Queen
(Aggamahes), who is named elsewhere in the Chronicle (5.85) as Asandhimitt; the latter
died quite early and Asoka then raised Tissarakkh to Queen, see XX v.6 below.
304
Mhv: Vedise nagare tahi.
305
Presumably referring to Dev.
306
Although he partook in the coronation, it appears he did so without attending, probably
simply by sending tribute and good wishes.
307
That is on the Full Moon day, the fast days are observed on the New Moon and Full Moon
days.
308
The month after Visakh, normally falling in June.
303

avoca iti Sakko ta Mahindattheram-uttama: [17]
and Sakka said this to the Great and Supreme Elder Mahinda:
Bhante, Muasivo Rj klakato idni pi
Venerable Sir, now the King Muasiva has died
Devnampiyatisso tu putto rajja akrayi, [18]
and his son Devnampiyatissa309 is making his rule,
tasm hi Bhante, kloya gamanatthya Dpaka,
therefore, venerable Sir, this is the right time to go to the Isle,
yhi Laka pasdetu, Sambuddhenpi vykato, [19]
go to bring faith to Lak, as predicted by the Perfectly Awakened One,
maya pi tatthupatthambh bhavissm, ti abravi.
and we will provide the support (for you) there, he said.
Deviy bhagin dhtu putto Bhaukanmako, [20]
Dev's sister's daughter's son,310 Bhauka by name,
Therena Deviy Dhamma sutv desitam-eva tu
having heard the Dhamma preached by the Elder to Dev
Angmiphala patv, vasi Therassa santike. [21]
and attained the Fruit of Non-Returner, dwelt in the presence of the Elder.
[Arrival in Lak]
22-29 Mhv 18-21
Vedisanagare ramme vasitv tisa rattiyo:
After dwelling in the delightful city of Vedisa for thirty nights, thinking:
Kloya gamanass, ti Gacchma Dpam-uttama, [22]
This is the right time for the journey, (he said): We will go (now) to the supreme
Island,
mantetvna Mahindo so Jehamsassuposathe
and the Elder Mahinda, having advised (them thus) on the Observance day in the
month of Jeha311
309
The name means: Tissa, Beloved of the Gods.

I.e. Dev's grand-nephew.
311
Normally falling in June.
310

Thero cathi Therehi Sumanenpi Bhaun [23]
with the four Elders, Sumana and Bhau312
saddhi tena gahahena naratattihetun,
the householder, by knowing their human state,313
paipiy vihr uggantvna nabhe tale [24]
having risen in succession from the monastery into the sky
sobhamn ca te Ther hasarj va ambare,
those Elders, shining like kings of geese in the sky,
khaeneva idhgamma pabbate meghasannibhe [25]
ahasu tattha kamhi ramme Missakapabbate.
in an instant came here and stood resembling clouds on the mountain there on the
top of the delightful mount Missaka.
hit hutv girika has va, nagamuddhani [26]
Mahindo nma nmena Saghatthero tad ahu,
Having stood like geese on the mountain peak, there were on the top of the
mountain the Community Elder known by the name of Mahinda,
Ihiyo Uttiyo Ther Bhaddaslo ca Sambalo [27]
the Elders Ihiya, Uttiya, Bhaddasla and Sambala
smaero ca Sumano, chaabhio mahiddhiko,
and the novice Sumana, who had the six deep knowledges and great power,
kumro Bhauko ceva diha-Sacco ca sattamo.
and the young man Bhauka, these seven who had seen the Truth.
Iti hete Mahther Lakdpappasdak. [28]
Thus these Great Elders lit up the Island of Lak.
312
The young man is sometimes called Bhau in the narrative, and at others Bhauka. Both
would mean shaven-headed.
313
I do not understand the text here, but Mhv doesn't see a problem and paraphrases:
manussabhvajnanya.

Lakpasdaguena viykato so,
Lakhitya, Munin sayitena ante, [29]
As predicted by the Sage on his last resting place,314 for the benefit of
Lak, through the virtue of the faith of Lak,
Lakya Satthusadiso hitahetu tass,
he who, through being of benefit to Lak, was like the Teacher,315
Lakmarhi mahitobhinisdi tatth ti.
through the protective gods of Lak came to reside there.
Mahvase Mahindgamano nma Terasamo Paricchedo
The Thirteenth Chapter in the Great Lineage called Mahinda's Journey
314
315
I.e. the Buddha on his death bed in Kusinra.

I.e. Mahinda.
74
[XIV. Entry into the City]

[Nagarappavesano]
1-80 Mhv 1-65
[The Meeting]
1-15 Mhv 1-10
Sambuddhaparinibbn dvinna vassasatopari
Over two hundred years after the Emancipation of the Perfectly Awakened One
tasmi Dpe Ssanassa Mahindo so hapyate [01]
Mahinda established the Dispensation in this Island
tasmi-ca divase patto nakkhatto Jehamlako.
on the very day the root of the constellation of Jeha was reached.316
Ahosi tasmi nagare Rj ghospayissate,
The King had it proclaimed there in the city,
amacce317 sanniptetv: Chaa ghosetha vo. iti [02]
after assembling his ministers (saying): Please proclaim a festival for us.
Devnapiyatisso so Rj salilakita
King Devnampiyatissa, having given a water-sport
datv nagaravsna, migava kitu ag. [03]
for the city-dwellers, went for the sport of deer-hunting.
Cattlsasahassehi narehi parivrito,
Surrounded by forty-thousand of his men,
dhvanto padas yeva, agam Missaka naga. [04]
while running on foot, he came to mount Missaka.
There dassetum-icchanto devo tasmi mahdhare,
The god of the mountain, wishing to show (him) the Elders in that place,
tia khdayamno318 va si319 gokaarpav. [05]
took a form like an elk grazing in the thicket.
316
I.e. the full moon day in what is normally June.

Text: Aacce; printer's error.
318
Mahvasa: Gumba bhakkhayamno; grazing in the thicket.
319
Mhv: ah.
74
317
XIV. Entry into the City - 75

Rj disv: Pamatta ta na yutta vijjhitu, iti
The King, having seen (him), thinking: It is not proper to shoot one who is
heedless,
jiya pohesi tasmi, so dhvi 'mbatthala-m-aggato,
therefore struck his bow-string, and (the elk) ran to the top of Ambatthala,320
321
pihito anubandhanto Ambalatthbhirhi so. [06]

and pursuing from behind he (also) ascended the Ambatthala.
Rjnudhvi so dhva, Therna santika gato,
The King chased along, and he ran within the presence of the Elders,
avidrehi Therehi saya antaradhyati. [07]
and with the Elders not so distant (the elk) himself vanished.
Thero Bahusu dihesu atibhyissat, ti so
The Elder, thinking: In seeing many (people) he will be very fearful,
Itare pi mama yeva Rj m passat322 jane,
(determined): Let the King see no other people than myself,
adhihahitv, attna dassesi samanantare. [08]
and having made the resolution, he showed himself immediately.
Rjna gata disv, Mahindo dratogato,
Having seen the King come, Mahinda came from afar,
Tissa, Tissa, ito ehi! iti Thero avoca so. [09]
and the Elder said: Tissa, Tissa, come hence!
Tisso ti vacana sutv, bhto Rj vicintayi:
Having heard the word Tissa the fearful King reflected:
Koci Tisso ti nmena Dpe jto naro idha, [10]
gahetv lapitu nma samattho pi na vijjati,
Here in this island there is no man born, who, having taken (it), is able to speak
my name Tissa,
muako pana ekoya chinnabhinnapaandharo, [11]
but this solitary shaveling, wearing his patchwork robe,
320
A plain in front of the Missika mountain, it means: Mango Plain, and perhaps gets it's
name from the discussion that follows.
321
Text: Ambalatthalbhirhi; printer's error.
322
Text: passatu, against the cadence.

pauksvavasano, Tissanmena avhayi.
a cloth died with yellow dye, called (me) by name Tissa.
Nu kho aya pi ki: hoti manusso amanussako? [12]
What is this: a human being or a non-human being?
Tam-attha cintita Ra Thero atv tam-abravi:
After understanding the sense of the King's thoughts, the Elder said this:
Sama maya, Mahrja, Dhammarjassa svak.
We are ascetics, Great King, disciples of the King of the Dhamma.
Taveva anukampya, Jambudp idhgat. [13]
Having compassion on you, we have come here from the Rose-Apple Island.
Therassa vacana sutv, so vigatabhayo ahu,
Having heard this statement of the Elder, he was without fear,
saritv sakhisandesa: Samo iti nicchito. [14]
323
and remembering his friend's message he considered: (He is) an ascetic.
Dhanu sara-ca nikkhippa upasakamma ta Isi,
Having put aside his bow and arrow he approached the Seer,
sammodamno Therena so nisdi tad-antike. [15]
and, greeting the Elder, he sat down in his presence.
[The Questions]
16-28 Mhv 11-23
Tad tassa manuss te gamma parivrayu
Then the men who had come with him surrounded them
324
tad sese pi dassesi Mahthere sahyate. [16]

and he showed the rest of his friends, the Great Elders.
Te pi disv, 'brav Rj: Kadme gat? iti
After seeing them, the King said: When did these come?
May saddhin,-ti Therena vutte, pucchi ida puna: [17]
(They came) with me, said the Elder, and again (the King) asked this:
323
324
Presumably meaning Asoka.

Mhv: Mahthero; it would then mean: The Great Elder then showed his friends.

325
Santi disak ae Jambudpe yat? iti

Are there other strivers like these in the Rose-Apple Island?
ha: Ksvapajjoto Jambudpo, tahi pana [18]
He said: The Rose-Apple Island shines with the dyed robe, moreover, in that
place
Tevijj iddhippatt ca, cetopariyakovid,
there are those with the Three Knowledges, psychic powers, skill in mind-reading,
Dibbasot326 Arahant, bah Buddhassa svak. [19]
Worthy Ones with Divine Hearing, and many disciples of the Awakened One.
Pucchi: Kengatatth? ti, Na thalena na vrin
He asked: By what means did you come? Neither by land nor by water
gatamh ti vutto, so vijni: Nabhasgama. [20]
did we come, he said, so he understood: They came through the air.
Vmasa so Mahpao paa pahe327 apucchi ta,
Enquiring, the One with Great Wisdom asked him a wisdom question,
puho puho viyksi ta ta paha Mahpati: [21]
and one question after another the Lord of the World answered in this way and
that:
Rukkhoya Rja kin-nmo? Ambo nma aya taru.
This tree, King, what is its name? The name of this tree is mango.
Ima muciya aambo?328 Santi Ambatar bah. [22]
Aside from this, are there other mangoes? There are many mango trees.
Ima-ca amba te ambe muciyatthi mahruh?
Aside from this mango and those mangoes, are there (other) trees?
Santi Bhante bah329 rukkh, anamb pana te tar. [23]
Venerable Sir, there are many other trees, and those trees are not mangoes.
Ae ambe anambe ca muciyatthi mahruh?
Aside from (those) mangoes and (those) not mangoes, are there (other) trees?
325
Text: Jambudp, printer's error.

Mhv inserts ca.
327
Mhv: saha paha; a subtle question.
328
Mhv: atthambo.
329
Text: bahu; against the metre.
326

330
Aya Bhadantambarukkho, Paitosi Narissara! [24]

(There is) this mango tree, venerable Sir, Lord of Men, you are wise!
Santi te tak Rja? Santi Bhante bah jan,
Do you have relatives, King? There are many people, venerable Sir,
Santi atak Rja? Santi atak331 bah, [25]
Are there (others) who are not relatives, King? There are many who are not
relatives,
take te ca ae ca muciyao pi atthi nu?
Aside from these and the others, is there anyone else?
Aham-eva bhaveyymi, Sdhu, sdh ti so 'bravi, [26]
There would be myself, (It is) good, good! he said.
Paito ti viditvna, Cahatthipadopama
Suttanta desay Thero, Mahpassa332 mahmat. [27]
Having understood: He is wise, the Elder taught the very wise Lord of the World
the Short Discourse on the Simile of the Elephant's Foot.333
Desanpariyosne, saddhi tehi narehi so
cattlsasahassehi Saraesu patihahi. [28]
At the end of the Teaching, together with forty-thousand of his men, he
established him in the Refuges (and Precepts).
[Ordination and Teaching]

29-50 Mhv 24-41
Bhattbhihra syahe Rao abhiharu, tad
In the evening an offering of food was brought to the King, then
Suttanta hi suitv so Mahindeneva bhsita, [29]
after hearing the Discourse that was spoken by Mahinda,
Na bhujissanti dni me334 iti jna tu Bhpati,
although the Lord of the Earth knew: They will not eat now,
Apucchitvna bhujissa ayutta, iti cintayi, [30]
thinking: It is not suitable to eat without having asked,
330
Mhv: Bhante, ambarukkho; same meaning.

Mhv: te tito.
332
For Mahpatissa? Or parallel to the form Bhmipa at 35 below?
333
MN 27. About others who come to refute the teaching of the Buddha, but end up as his
disciples; and the gradual Path leading to Awakening
334
Mhv: 'me dni; which gives the pathy cadence.
331

335
Pucchitu yeva vaati, bhattenpucchi te Is,

(and:) It is right to ask, he invited the Seers to the meal,
Paribhujatha ki, Bhante? Na bhujma idni pi. [31]
saying: What will you eat, venerable Sir? We do not eat now.
Iti vutte tu so Rj: Ki kla? anupucchati,
When this was said the King inquired: What is the right time?
Aruato va pahya yva majjhantik. iti [32]
Starting from dawn up and till the middle of the day.
Kle vutte 'bravi eva, Gacchma nagara. iti
When the right time was told, he spoke thus: We will go to the city.
Tuva gaccha Mahrja vasissma maya idha. [2633
You go, Great King, we will take up residence here.
Eva sati kumroya amhehi saha gacchatu.
If that is so, let this young man go with us.
Aya hi gata-Phalo Rja vita-Ssano, [34]
This (young man) has come to (Path and) Fruit,336 King, understood the
Dispensation,
apekkhamno pabbajja, vasatamhka santike,
and is seeking the going-forth, (therefore) he must dwell in our presence,
idni pabbjessma ima, tva gaccha Bhmipa. [35]
337
we will give him the going-forth now, (but) you can go, Lord of the Earth.
Pto ratha pesayissa tumhe tattha hit pura
* In the morning I will send a chariot, standing in that you
338
yth, ti There vanditv, Bhau netvekam-antika [36]

can proceed to the city, and after worshipping the Elders, he led Bhau to one
side
pucchi Therdhikra so, Rao sabba abhsi so:
and asked what the Elder referred to, and he told the King all:
335
Mhv: yuttan-ti; is it suitable (to ask).

As stated above in 13.21 he had attained the third Path and Fruit.
337
Bhmipa, which I can't find listed anywhere, is presumably for Bhmipati.
338
Text: here, by ellipsis.
336

Deva! Paca ime bhikkh khsav bhavissare, [37]
God-King! These five monks have destroyed the pollutants,
Mahther mahpa, pabhinnapaisambhid.
(they are) Great Elders of great wisdom, who have developed analytic
knowledge.339
Ther laddh, ti tussitv, Labh me iti cintayi. [38]
After rejoicing: The Elders have been received, he thought: This is a gain for
me.
Bhaussa gihibhvena gatsako Narissaro,
Because of Bhau's lay appearance the Lord of Men lost his fear,340
asi narabhva so. Pabbjema ima, iti [39]
knowing he had the nature of a man. Saying: We will let him go forth,
Thero, ta gmasmya, tasmi yeva khae,341 ak
the Elder, in that village boundary, at that very instant, gave
Bhaukassa kumrassa pabbajja upasampada, [40]
to the young man Bhauka the going-forth and the higher ordination,
Tasmi yeva khae so ca Arahatta appui.
and at that very instant he also attained Worthiness.
Sumana smaera ta Thero mantay tato: [41]
Then the Elder addressed the novice Sumana:
Dhammassavanaklo tva ghospehi idni pi.342
Please announce the time for listening to the Dhamma now.
Svento kittaka hna Bhante ghosemaha? iti [42]
When sounding it, venerable Sir, how far shall I announce it?
Sakala Tambapai, ti vutte: Sdh! ti ha so.
(Over) the whole of Copper-Dust (Island),343 and when this was said, he said:
(It is) good!
339
It means the four branches of analytical knowledge: attha-, dhamma-, nirutti- & paibhnapaisambhid; analytic knowledge of meanings, conditions, language and of improvisation.
340
Although he is said to have already lost his fear above (v. 14), on learning they had come
out of compassion.
341
Mhv: gae; in that very group.
342
Mhv: ghosehi apucchi so; requested him: announce...
343
DPPN: the name given to that district in Ceylon where Vijaya landed after leaving
Suppraka (Mhv.vi.47; Dpv.ix.30). It is said to have been so called because when Vijaya's
followers, having disembarked from the ship, sat down there, wearied, resting their hands on
the ground, they found them coloured by the red dust that lay there.

Smaero sampajji catutthajjhnapdaka [43]
The novice attained a basis in the four absorptions344
adhihahitv vuhya, tikkhattu sakam-iddhiy
and after making a resolution and rising from it, three times through his own
psychic power
svento sakala Laka, Dhammakla aghosayi. [44]
he sounded it through the whole of Lak, announcing the time for the Dhamma
(Teaching).
Rj Ngacatukke so soipasse nisdiya
The King, who was sitting on the side of the Four Ngas tank
bhujanto, ta rava sutv, amacce te apesayi.
eating, after hearing that roar, sent his ministers to them.
345
Gantvna turit sabbe vanditv te apucchisu: [45]

Having quickly gone and worshipped them all, they asked:
Upaddavo nu atth? ti ha: Natthi upaddavo,
Is there some danger? He said: There is no danger,
sotu Sambuddhavacana klo ghospito. iti [46]
the time was being announced to hear the Perfectly Awakened One's words.
Smaerarava sutv, Bhumm dev aghosayu,
Having heard the roar of the novice, the Earth-Gods announced (it too),
eva kamena so saddo Brahmaloka samruhi. [47]
and in succession the sound thus rose up to the Brahm world.
Tena ghosena devna sannipto mah ahu
With the announcement a great many gods assembled
Samacittasutta desesi Thero tasmi samgame. [48]
and the Elder taught the Discourse on the Peaceful Mind346 in that assembly.
Asakhiyna devna Dhammbhisamayo ahu
An innumerable number of gods penetrated the Dhamma
bah Ng Supa ca Saraesu patihahu. [49]
and many Ngas and Supaas were established in the Refuges.
344
The four absorptions (jhna) give one the strength of mind to effect psychic powers.
Text: vaitv; printer's error.
346
AN Bk. 2, Sut. 31. On gratitude.
345

Yatheda Sriputtassa Sutta Therassa bhsato
Just as when the Elder Sriputta spoke this Discourse
asakhiyna devna Dhammbhisamayo ahu,
an innumerable number of the gods penetrated the Dhamma,
tath Mahindatherassa ahu devasamgamo. [50]
so did the gods who assembled around the Elder Mahinda.
[Entering the Town]

51-80 Mhv 42-65
Rj pabhte, pesetv ratha yojesi srathi,
At daybreak the King, having sent the driver, yoked the chariot,
Nayanatthya te There gaccha tva Missaka lahu. [51]
and said: In order to lead those Elders (here) go quickly to (mount) Missaka.
Ratha-ca yojayitv so pjetv Missaka naga
ekam-ante hapetv, ta vanditv Theram-uttama,
After yoking and driving the chariot and putting it aside at mount Missaka, and
having worshipped the Supreme Elder,
Arohatha ratha, yma nagara iti te bravi. [52]
he said to them: Mount the chariot, and let us go to the city.
Nrohma ratha, gaccha gacchma tava pacchato.
We do not mount chariots, you go and we will follow after you.
Iti vatvna pesetv srathi sumanorath, [53]
After saying this and sending the driver away with good wishes,347
vehsa abbhugantv, te nagarassa puratthato,
and ascending into the sky, at the east of the city,
Pahamatthpahnamhi, otarisu mahiddhik. [54]
on the place of the First Shrine, the ones with great power descended.
Therehi pahamotiahnamhi, kata-Cetiya,
On that place where the Elders first crossed over, a Shrine was made,
ajjpi vuccate, tena eva Pahamacetiya. [55]
so it is said today, and therefore it is (called) the First Shrine.
347
Geiger misinterprets this, even parsing the compound wrongly. It should be su, good +
manoratha, wishes, not ratha + sumanas.

Srathi pahinitvna, Rj kresi maapa
Having dismissed348 the driver, the King had a pavilion made
antonivesane yeva vitna samalakata. [56]
in the inner residence having a decorated canopy.349
350
351
Ra Therague sutv, sabb antepuritthiyo

Having heard from the King of the Elders' virtues, all the women in the harem
Theradassanam-icchisu, yasm tasm Mahpati [57]
desired to see the Elders, therefore the Lord of the World
anto va Rjavatthussa ramma kresi maapa,
had a delightful pavilion made inside the Royal Grounds,
setehi pupphavatthehi chdita samalakata. [58]
covered and decorated with white cloth and flowers.
Uccseyyviramaa sutatt Therasantike
Having heard in the presence of the Elder that they had given up using high seats
kakhi: Uccsane Thero nisdeyya nu no? ti ca [59]
he had a doubt: Can the Elder sit down on a high seat or not?
Tasseta cintayantassa srath, dvram-gato
The driver, who was thinking about this, went to the door
Pathamacetiyahne, disv There tahi hite, [60]
of the First Shrine, and having seen the Elders standing in that place,
cvara prupante te, ativimhitamnaso,
and putting on their robes, was greatly surprised in mind,
352
gantv nivedayi Rao: gat Deva te iti. [61]

and after going to the King announced: They are coming, God-King.
Pucchitv srathi Rj: Bhae, Ther rathe hit
The King, after questioning the driver, (said): Look here, did the Elders stand in
the chariot
348
Dictionaries: pahiti, with retroflex . Printer's error?

These two additional lines seem to only repeat what is said in verse 58 below, and one
wonders whether they were meant to replace them?
350
Mhv: Theragua.
351
Mhv: Rao; in the King's (harem).
352
Giving an unusual savipul, we would expect a reading nivaday, to give the pathy
cadence.
349

udhu padas sabbe gat ki pura? iti [62]
or did they all come to the city on foot?
Nruhyisu ratha, Deva, api ca mama pacchato
They did not mount the chariot, God-King, but following me
idni 'pcinadvre purato te pi gamu. [63]
they came and are now in front of the western door.
Sutv: Idni Ayy me phakesu na icchisu,
susdhu bhummattharaa papeth, ti bhsiya,
Having heard (that), he said: Now, these Noble ones do not desire (to sit) on
chairs, (therefore) it is good to spread out a cover on the floor,
gantv paipatha There sakkacca abhivdayi,353 [64]
and having gone in front he respectfully worshipped the Elders,
Mahmahindatherassa hatthato pattam-diya,
taking the Great Elder Mahinda's bowl from his hand,
sakkrapj vividh pura Thera pavesayi. [65]
and with manifold respect and worship he led the Elder to the city.
Disv sanapaatti nemitt bykaru iti:
Having seen the designated seats the fortune-tellers predicted:
Gahit pathavmehi, Dpe hessanti Issar. [66]
Having taken the ground, they will be Lords of this Island.
Narindo nayanto354 te There antepura vara,355
The Lord of Men brought those Elders to the noble harem,
disv sanapaatti Thero iti vijnayi: [67]
and having seen the prepared seat, the Elder thought thus:
Lakdpe patihita Ssana Satthuno vara,
The noble Dispensation of the Teacher has been established in the Island of
Lak,
vasundharya niccala patthata hutv va hassati.356
having spread (a cloth) on the unmoved earth it will remain.
353
Mhv: abhivdiya.
Mhv: pjayanto.
355
Mhv: nayi; led them.
356
The metre is very poor here.
354

Tattha te dussaphesu nisdisu, yathraha, [68]
There they sat down on the cloth seat, according to their worth,357
te ygukhajjabhojjehi saya Rj atappayi,
and the King himself satisfied them with rice-gruel, staple and non-staple foods,
nihite bhattakiccamhi saya upanisdiya. [69]
and at the conclusion of his duties concerning the meal he himself sat down
nearby.
Kanihassoparjassa Mahngassa jyika,
He had his younger Brother, the deputy King Mahnga's wife,
vasanti Rjagehe va pakkospesi cnula: [70]
Anul, who resided in the Royal Palace, summoned and said:
Abhivdanasakkra karontu pamukh im.
Pay your respects and worship in front of these.
gamma358 Anuldev paca-itthisatehi s
Queen Anul, having come with five hundred women
There vandiya pjetv, ekam-anta upvisi. [71]
and having worshipped and honoured the Elders, took a seat on one side.
359
Bhattakiccvasne, so vassanto Dhammaratana

At the end of the meal duties, raining Dhamma-jewels down
mahjanassa Rao ca Deviy saha itthiy, [72]
on the King, the Queen, the women and the multitude,
Petavatthu Vimna-ca Saccasayuttam-eva ca,
desesi Paavanto va mahjanasamgame,
the Wise One taught the Ghosts Stories and the Divine Mansions, and also the
360
Thematic Discourses on the Truths to the assembled multitude,
361
sutv pacasat itth Pahama Phalam-ajjhagu. [73]

and having heard them five-hundred women attained the First (Path and) Fruit.
357
It means that they sat in line according to their seniority.

Text: Agamma.
359
This line has a faulty cadence.
360
I.e Petavatthu (KN 7), Vimnavatthu (KN 6) and SN 56.
361
Text: ajjahagu.
358

Hiyyo diham-anussehi sutv Therague bah
Having heard of the Elders' virtues from those who had seen them on the previous
day many
Theradassanam-icchant, samgantvna ngar [74]
of the city-folk after gathering, desiring to see the Elders,
Rjadvre mahsadda akaru pi samantato.
made a loud noise all around the King's Gates.
Rj, kolhala sutv, pucchitv te vijniya,
The King, having heard the commotion, questioned them and understood,
mantetvna amaccehi, idam-ha Mahpati: [75]
and the Lord of the World, after giving orders to his ministers, said this:
Sabbesa idha sambdho, sla Magalahatthino
* Here they are all crowded together, clean up the State
362
sodhetha tattha dakkhinti There me ngar. iti [76]

Elephant's stall and the city-folk can see the Elders there.
Sodhetv Hatthisla ta vitndhi sajjuka
alakaritv, sayanni363 papesu yathraha, [77]
Having cleaned up the Elephant stall and quickly decorated it with canopies and
so on, they prepared the seats according to their worth,
sa Thero tattha gantvna nisditvna-m-sane,364
and after going there and sitting down on the seat the Elder,
365
366
ta Devadtasutta so kathesi Kathiko Mah. [78]

the Great Preacher, preached the Discourse on the Divine Messengers.367
Ta sutvna, pasdisu ngar te samgat,
Having heard it, the city-folk who had gathered round, gained faith,
tesu pasahassa tu Pahama Phalam-ajjhag. [79]
but a thousand breathing beings attained the First (Path and) Fruit.
362
Mhv: sodhentu; same meaning.

This line is 9 syllables long, Mahvasa reads sayane, which fits the metre better.
364
Mahvasa 14.63a reads: Mahthero nisdiya; the Great Elder ... sat down.
365
Mhv: so.
366
Mhv omits this so.
367
MN 130. As Mahdeva did in Mahisamaala above, v. 33.
363

Lakdpe so Satthukappo akappo
In the Island of Lak, he who was like the Teacher, the incomparable
Lakdhihne dvsu hnesu Thero,
Elder, resolved on (the good of) Lak in two places,
Dhamma bhsitv Dpabhsya eva
after speaking on Dhamma in the language of the Island he thus
Saddhammotra kray Dpadpo. [80]
made the True Dhamma descend on the Island of Light.
Mahvase Nagarappavesano nma Cuddasamo Paricchedo.
The Fourteenth Chapter in the Great Lineage called Entry into the City
88
[from XV. The Acceptance of the Great Monastery]

[Mahvihrapaiggahaa]
[The Great Cloud Monastery and Queen Anul]
1-37b Mhv. 1-26b
Hatthisl pi sambdh,368 iti tattha samgat,
The elephant stall is crowded, said those who had assembled there,
te Nandanavane ramme, dakkhiadvrato bahi, [1]
and outside the southern gate, in the delightful Joy Grove,
Rjuyyne ghanacchye stale nlasaddale,
in the King's garden, which was well-covered, cool and grassy,
papesu sanni Therna sdar nar. [2]
the people reverentially prepared seats for the Elders.
369
Nikkhamma dakkhiadvr, Thero tattha nisdiya,

Having left by the southern gate, the Elder sat down there,
svisopama sutta abhsi Dhammakovido. [3]

370
and the one skilled in Dhamma related the Simile of the Poisonous Snake.
Tesu pasahassan-tu pahama Phalam-ajjhagu
In that place one thousand breathing beings entered into the first (Path and)
371
Fruit
tato divasato, tattha dutiye divase pi v [4]
on that day, and there on the second day also
ahateyyasahassna Dhammbhisamayo ahu.
two and a half thousand penetrated the Dhamma.
Mahkuln cgamma itthiyo bahuk hi ta,372 [5]
Many women from the great families came there,
vanditvna nisdisu, uyyna prayantiyo.
and after worshipping, sat down, filling the garden.
368
Mhv: sambdho.
Mhv: nisdi ca.
370
Probably SN 35. Sut. 238, although there are others that include a relevant simile. It was
also taught by Majjhantika in Kasmra-Gandhra, see above XII v. 30.
371
I.e. they became Stream-Enterers (Sotpanna).
372
Mhv: tahi.
88
369
from XV. The Acceptance of the Great Monastery - 89

Blapaitasuttanta tsa Thero adesayi, [6]
The Elder taught the Discourse on the Fools and the Wise,373
sahassa-itthiyo tsu pahama Phalam-ajjhagu.
and one thousand of those women entered into the first (Path and) Fruit.
Eva tattheva uyyne syahasamayo ahu, [7]
And so there in that garden the evening time set in,
tato Ther nikkhamisu: Yma ta pabbata. iti
and therefore the Elders departed, saying: We go to the mountain.
Vudikkhiya manuss te: Ther nikkhamma tvade, [8]
Having seen (them going) men said: The Elders have left straight away,
gantv nivedayu Rao, sgha Rj upgami,
and after going and informing the King, the King went quickly,
upgamm 'brav Thera vanditv Dharapati: [9]
and after going and worshipping the Elder, the Lord of the Planet said:
Bhante, idni syahe dro va pabbato ito,
Venerable Sir, it is far from here to the mountain in the evening,
idheva Nandanuyyne nivso phsuko. iti [10]
live comfortably right here in the Joy Wood.
Purassa accsannatt asruppan,-ti bhsite,
(It is) unsuitable, being too near to the city, he said,
vaco sutvna Therassa ida vacanam-abravi: [11]
and having heard that word, he uttered this statement to the Elder:
Mahmeghavanuyyna nccsanna na draka,
The Great Cloud Grove is neither too near nor too far,
ramma chydakpeta, nivso tattha rocatu.
delightful, endowed with shade and water, be pleased to reside there.
Nivattitabba Bhante! ti Thero tattha nivattayi. [12]
You should turn back, venerable Sir! and the Elder turned back.
373
MN 129; it relates the deeds done by fools and by wise men and their respective rewards.

Tasmi nivattahnamhi Kadambanadiyantike,
In that place where they turned back, on the banks of the Kadamba river,374
Nivattacetiya nma kata vuccati cetiya. [13]
the Shrine said to be called the Turning Shrine was built.
Ta Nandana dakkhiena saya There375 Rathesabho,
Mahmeghavanuyyne376 Pcnadvraka nayi. [14]
The Best of Charioteers led the Elders to the south of the Joy (Wood), (through)
the Eastern Gate in the Great Cloud Grove.
Tattha Rjaghare ramme, macaphni sdhun377
sdhuka378 santharpetv: Vasathettha sukha. iti [15]
There, near the delightful Palace, after spreading properly good beds and chairs
he said: Dwell comfortably here.
Rj, There bhivdetv, amaccaparivrito,
The King, after worshipping the Elders, surrounded by his ministers,
pura pvisi, Ther tu ta ratti tattha te vasu. [16]
entered the city, but the Elders dwelt for the night right there.
Pabhte yeva pupphni gahetv, Dharapati
Having gathered flowers in the morning, the Lord of the Planet
There upecca vanditv pjetv kusumehi ca, [17]
after approaching the Elders and worshipping (them) with the blossoms,
379
pucchi: Kin?-ti Sukha vuttha? Uyyna phsuka? ti ca

asked: How? and (Did you) live happily? (Was the) garden comfortable?
Sukha vuttha Mahrja uyyna yatiphsuka. [18]
(We did) live happily, Great King, the garden is comfortable for strivers.
rmo kappako380 Bhante Saghass? ti apucchi so.
He asked: Is a monastery suitable for the Community, venerable Sir?
374
Which lay to the east of the city.

Mhv: Thera; singular.
376
Mhv: -vanuyyna; of the Great Cloud Grove.
377
Mhv: sdhuka.
378
Mhv: sdhni.
379
Mhv: Kacci.
380
Mhv: kappate.
375

Kappate, iti vatvna, kappkappesu kovido [19]
Thero Veuvanrmapaiggahaam-abravi.
After saying: (It is) suitable, the Elder skilled in what was suitable and
unsuitable spoke about the receiving of the Bamboo Grove Monastery.381
Ta sutv abhihaho so tuho si Mahpati. [20]
Having heard (that), the Lord of the World was happy and very joyful.382
Therna vandanatthya Dev pi Anul gat
In order to worship the Elders, Queen Anul came
saddhi pacasatitthhi, sutvna Dhammadesana [21]
together with five-hundred women, and after listening to the Dhamma teaching
tya cittappasdya, dutiya Phalam-ajjhag.
with faithful minds, they entered the second (Path and) Fruit.383
384
Tad s Anuldev ahu km pabbajitu

Then Queen Anul had a desire to go forth
[22]
saddhi pacasatitthhi, idam-ha Mahpati:

together with the five hundred women, and said this to the Lord of the World:
Ajjeva pabbajissma, sace icchasi, Bhmipa. [23]
Today itself we will go forth, if it is your wish, Lord of the Earth.
Sutvna tass vacana, Rj Thera avoca so:
Having heard her statement, the King said to the Elder:
Bhante pi Anuldev icchamn pabbajitu
Venerable Sir, Queen Anul desires to go forth
385
[24]
saha pacasatitthhi, pabbjetha idni vo.

together with five hundred women, please give them the going-forth.
381
By the Buddha from King Bimbisra; see The Great Chapter, section 40, elsewhere on this
website.
382
Not listed with this meaning in PED; here it = abhi, very, and haha, joyful.
383
They became Once-Returners (Sakadgm).
384
Irregular cadence.
385
Irregular cadence.

Na kappati Mahrja pabbjetu thiyo hi no. [25]
It is not suitable, Great King, for us to give the going-forth to women.386
Atthi Paliputtasmi bhikkhu me kanihak,
There is in Paliputta387 a nun who is my younger sister,
388
Saghamitt ti nmena pka s bahussut, [26]

Saghamitt by name, who is famous and very learned,
Narinda Samaindassa Mahbodhidumindato
dakkhiaskham-dya, tath bhikkhuiyo var, [27]
Lord of Men, having brought the southern branch from the Great Bodhi Tree of
389
the Lord of Ascetics, and then also noble nuns,
Lakdpe390 pure Rja Buddhna pi sayambhuna
tianna-ca Bodhirukkho patihpiya Rjino [28]
to the city in the Island of Lak, King, (as) the Bodhi Trees of the three selfmade Buddhas391 were planted by the Kings
ajja pana Dumo Bodhi Gotamassa yasassino,
(so) today the Bodhi Tree392 of the famous Gotama,
rasivissajjankro, patihpeyya Bhmipa. [29]
which has a resplendent halo, should be planted, Lord of the Earth.
gacchat, ti pesehi Rao no Pitu santika,
Send a message into the presence of the King, our Father, saying: Let her come,
pabbjessati s Ther gat itthiyo im. [30]
and that Elder Nun, having come, will give the going-forth to these women.
386
Mahinda says this because he believes the dual ordination is necessary, whereby a
bhikkhu needs to be ordained by other nuns, and then have the ceremony confirmed by the
monks. This is sometimes disputed, as the Buddha never revoked the original ordination by
monks only.
387
Mentioned in Mahparinibbnasutta (DN 16, elsewhere on this website) as Paligma. So
called because of the Trumpet Flowers (Pali) that were growing there when it was
founded; it is also known as Pupphapura and Kusumapura (both meaning Flower City).
388
Mhv: vissut.
389
It means: a sapling, uparopa.
390
ExtMhv puts this and the next three lines in square brackets and refers vaguely to the
Introduction in a note. I have been unable to find anything in the Introduction to explain it
though.
391
These are the three Buddhas preceding Gotama in this aeon: Kakusandha, Kongamana
and Kassapa; all the Buddhas have different Bodhi Trees, in their cases they were: Acacia
Sirissa, Udumbara (Glamorous Fig Tree) and Nigrodha (Banyan Tree).
392
The Assattha or Fig Tree (Ficus Religiosa).

Sdh! ti vatv gahitv Rj bhikram-uttama:
After saying: Well said! and taking the noble water-jug, the King
Mahmeghavanuyyna dammi Saghass' ima, iti [31]
saying: I give this Great Cloud Grove to the Community,
Mahindatherassa kare dakkhiodakam-okiri.393
394
sprinkled water over the right hand of the Elder Mahinda.
Mahiy patite toye saheva vacanena s [32]
As the water fell on the Earth with that statement
Vasundhar im ceva cattrinahutdhik,
the Earths, in excess of four myriads,
dviyojanasat sakhy, sahassabahal pi v [33]
for two hundred leagues in extent, or a thousand thick,
pavedhayitv smant, sandhrakajalantik.
bearing waters to their edge, shook395 on all sides.
Disvna ta acchariya, bhto ubbiggasakito, [34]
Having seen that wonder, fearful, frightened and apprehensive,
Kasm kampati bhm? ti Bhmiplo apucchi ta.
the Guardian of the Earth asked: Why does the earth tremble?
M bhyasi, Mahrja, Dasabalassa Ssana [35]
Do not be afraid, Great King, the Dispensation of the One of Ten Powers
hassati idha, teneva Medin 'ya pakampati.
will be established here, and because of that this Earth trembles.
Vihrahna pahama ida hna bhavissati.
396
The first monastic dwelling place will be in this place.
393
Mhv: kiri.
This is a way of making a formal donation by pouring water; it was also done this way by
King Bimbisra when he donated the Bamboo Wood.
395
It appears that the absolutive is used in a finite sense here.
396
I.e. the Mahvihra, or Great Monastery, which became the seat of Theravda orthodoxy.
The emphasis is changed somewhat from the Mahvasa version; there, as soon as he had
given the Grove the Dispensation is said to be established; whereas here it will be
established only when the monastery has been built.
394

Ta sutv vacana, bhyo saddho si Mahpati, [36]
Having heard that statement, the Lord of the World had great faith,
Therassa upanmesi jtipupphni gandhin.397
and offered sweet-smelling jasmine flowers to the Elder.
***
397
Mhv: jtim.
95
[from XVIII. The Acquisition of the Great Wisdom Tree]

[Mahbodhigahao]
[Requesting the Nuns and the Bodhi Tree ]
1-32 Mhv. 1-18
Mahbodhi-ca Theri-ca npetu Mahpati,
In order to bring the Great Bodhi and the Elder Nun, the Lord of the World,
Therena vuttavacana saramno, sake pure [1]
Antovassekadivasa, nisinno Therasantike,
remembering the statement spoken by the Elder, on a certain day in the Rainy
Season, while sitting in his own city near the Elder,
sahmaccehi mantetv, bhgineyya saka saya, [2]
Arihanmakmacca, tasmi kamme niyojayi.398
after consulting his ministers, urged his own nephew, the minister called Ariha,
to (undertake) these deeds.
Mantv mantayitv ta, ida vacanam-abravi: [3]
After considering (it) and inviting him, he uttered this statement:
Tta sakkhissas gantv399 Dhammsokassa santika
Dear, after going into the presence of (King) Dhammsoka will you be able400
Mahbodhi Saghamitta Theri nayitu idha? [4]
to bring the Elder Nun Saghamitt and the Great Bodhi here?
401
Sakkhissmi aha Deva netu te duve tato

I will be able, God-King, to bring these two from there
idhgato pabbajitu sace lacchmi, Mnada. [5]
if, after returning here, I am allowed to go forth, your Honour.
Gaccha Tta tuva Theri netv Bodhiy saha,
You may go, Dear, and after bringing the Elder Nun together with the Bodhi
(Tree),
yad patvna Lakya, pabbajjassu yathicchita. [6]
after you have reached Lak, you can go-forth according to your wish.
398
Mhv: niyojaya.
Mhv: sakkhisi gantv ta.
400
Sakkhissasi is unclear, it suggests a verb sakkhati, which is not found in Pi. In Mhv.
there are many vvll, most of which connect it with sakkoti; being able.
401
Mhv: t tato idha.
95
399
from XVIII. The Acquisition of the Great BodhiTree - 96

Eva vatvna, so Rj bhgineyya apesayi,
Having said that, the King sent his nephew,
so Therassa ca Rao ca ssana gahi402 vandiya. [7]
and he took the message of the Elder and the King and worshipped (them).
Assayujasukkapakkhe nikkhanto dutiye dine403
404
Leaving on the second day of the bright fortnight in Assayuja
so 'nuyutto, Jambukole nva ruyha paane, [8]
he, being dedicated, after boarding a ship in the port of Jambukola,405
Mahodadhi taritvna, Therdhihnayogato,
and crossing the ocean, through406 the power of the Elder's determination,
Nikkhantadivase yeva Paliputtam-gami. [9]
on the very day of departure it arrived at Paliputta.
Tad tu Anuldev, pacakasatehi ca,
Then Queen Anul, with five hundred young women,
407
Antepurika-itthhi saddhi pacasatehi ca, [10]

and together with five hundred women of the harem,
dasasla samdya, ksyavasan suci,
having undertaken the ten precepts, pure in the yellow robes,408
pabbajjpekkhi, sekh pekkhanti Theriygama, [11]
looking forward to the going-forth, looked for the training rules that would come
with the Elder Nun,
nagarassekadesamhi ramme Bhikkhuupassaye
krpite Narindena vsa kappesi subbat. [12]
and made her dwelling in good conduct in the delightful Nunnery in a certain
district of the town where the Lord of Men had had it made.409
402
Mhv: gayha.
Mhv: dutiye 'hni.
404
Normally falling in October.
405
Probably on the northern coast of the Jaffna peninsular.
406
ExtMhv: Therdihabalena pi; through strength unseen by the Elder, which doesn't make
much sense.
407
Mhv: tath.
408
It is interesting that she is portrayed as already wearing the yellow robe, even though she
only has ten precepts, which are not even smaer precepts. It is a strong echo of the first
nun Mahpajpati, and her following, who also donned robes before they were ordained.
409
The exact location cannot now be determined, except that it was within the city limits.
403

Upsikhi thesa vuttho Bhikkhuupassayo
(As) these lay-women lived in the Nunnery
Upsikvihro ti tena Lakya vissuto. [13]
it became well-known throughout Lak as the Lay-Womens' Monastery.410
***
Bhgineyyo Mahriho Dhammsokassa Rjino
appetv, Rjasandesa Therasandesam-abravi: [14]
His nephew Mahriha, having reached King Dhammsoka, spoke the King's
message and the Elder's message:
Putto Deva Mahindo ma pesesi tava santika.
Your son Mahinda, God-King, sent me into your presence.
411
Anul nma s Devi, bhtujy ca Rjino [15]

Piyatissasahyassa tumhka Rjakujara,
The Queen named Anul, your friend the King Piyatissa's brother's wife, O Chief
of Kings,
kakhamn pabbajja, dasasla samdiya, [16]
desiring the going-forth, has undertaken the ten precepts,
saddhi sahassa-itthhi, nicca vasati saat.
together with a thousand women, and lives constantly restrained.
Mahtheri Saghamitta pabbjetu visajjaya, [17]
Please send the Elder Nun Saghamitt to give the going-forth,
tya saddhi Mahbodhidakkhia skham-eva ca.
and together with her a branch from the south side of the Great Bodhi Tree.
Theriy santika gantv amacco idam-abravi: [18]
(Then) the minister, having gone into the presence of the Elder Nun said this:
Ayye bht Mahindo so ma pesesi tavantika.
Noble Sister, your brother Mahinda send me into your presence.
Bhtujy tu Anuldev nma upsik, [19]
412
Devnampiyatissassa thi km pabbajitu,
Devnampiyatissa's brother's wife, the lay-woman called Queen Anul, through
having a desire for the going-forth,
410
The proper name for a residence for nuns (bhikkhu) is an Upassaya; but before they
were ordained they lived there as lay women under ten precepts, so it became famous as the
Lay-Womens' Monastery.
411
ExtMhv: bhtujya.
412
Irregular cadence.

saddhi sahassa-itthhi, nicca vasati saat. [20]
together with a thousand women, lives constantly restrained.
Pabbjeth ti tumhe ta gantv kira may saha.
Having gone together with me please give them the going-forth.
Amaccassa vaco sutv, turit turit tad [21]
Having heard the minister's word, and then very quickly
gantv Pitu sampa s Ther Theramata 'brav:
having gone into the presence of her Father, the Elder Nun related the Elder's
thought:
Bht mayha Mahindo so pesetv mama santika, [22]
My brother Mahinda has sent (these) into my presence,
pahiitv jana amhe, gacchissmi aha. iti
413
and after we have sent the people back, I will go. (and:)
Bah jan kuladht Anulpamukh pi ca,
Very many people, daughters of good families, with Anul at their head,
kakhamn pabbajja, gamana me vudikkhayu. [23]
desiring the going-forth, are looking forward to my journey.
Sukkakaho va so Rj sutvna Theriy vaco,
The King, who was flushed,414 having heard the Elder Nun's statement,
assudhra pavattento, ta Theri idam-abravi: [24]
with a shower of tears set rolling, said this to the Elder Nun:
Mahindo Amma putto me natt so Sumano pi v
My son Mahinda, Dear, and my grandson Sumana
ohya idha amhe, ma chinnahattha ak viya, [25]
having left us here, I am as though with my hands cut off,
Tambapaiyadpamhi ubho tattha gamisu te,
they both having gone there, to the Copper Dust Island,
apassantassa te mayha, mah soko uppajjati.415 [26]
they are no longer seen by me, and great grief has arisen.
413
The Pi is very poorly constructed here.

Lit: white-throated. I cannot find this word or phrase used elsewhere, and the reading must
be in doubt.
415
Irregular cadence, perhaps we should read: upajjati.
414

416
Passantassa mukham-ajja tava sokopasammati,

Seeing their faces today your grief will be allayed,
idni pi tuva Amma apassanto katha aha [27]
but now, not seeing you also, Dear, how will I
soka vinodayissmi puttanattaviyogaja?
dispel my grief in being parted from my son and grandson?
Ala Amma tay gantu ajja, m agams tva. [28]
Enough, Dear, (if) you were to go today, you (also) will not return.
Pituno vacana sutv s Ther idam-abravi:
Having heard the statement of her Father, the Elder Nun said this:
Bhtuno vacana Rja ahosi garuka mama, [29]
My brother's word has importance for me, King,
saddhi sahassa-itthhi Deviys mah ahu.
together with the (request) of the great Queen and the thousand women.
Api ca bhtuno mayha na karomi vaco viya [30]
Further, I suppose, this is not (just) my brother's word
pabbjaniy ca bah paimnenti417-m-gata.
and many are waiting for the coming of the going-forth.
Icchmi ta Mahrja gamissmi idnaha. [31]
This I desire (to give), Great King, and (so) now I must go.
Yadi tay gantukm, gahetv Bodhim-uttama
If you desire to go, after taking (a branch of) the Supreme Bodhi (Tree)
gantv, Ayye, adu Laka dakkhassu bhtuno. iti [32]
and going, Noble Sister, you must see your brother in Lak.
***
416
417
Better to read: mukha ajja, which gives the more usual pathy cadence.
ExtMhv: pati-.
[Festivities for the Bodhi Tree]

111-124 Mhv. 64-68
Kattikasukkapakkhassa dine pipade tahi
On the first day of the bright half of (the month) Kattik
Mahbodhi Mahslamle pcnake subhe [111]
* (Asoka), the Guardian of the World, after placing (a branch of) the Great Bodhi
(Tree)
happetv Mahplo pja katv dine dine,
to the east of the root of a lovely great Sla tree, and worshipping it day by day,
gahato sattarasame divase tu navakur [112]
on the seventeenth day new shoots starting taking hold
saki yeva ajyisu Bodhikkhandh manoram.
and arose on the trunk of the delightful Bodhi (Tree).
Disv pasannamanaso tuhacitto Mahpati, [113]
Having seen (that) the Lord of the World, his mind faithful and satisfied,
dasanakhasamodhna ajali akar sire:
with his ten fingers raised in reverential salutation to his head, said:
Sakale Jambudpamhi rajja me demiha, iti, [114]
I give it sovereignty over the whole of the Rose-Apple Island,
abhisici Mahbodhi mahrajje Mahpati.
and the Lord of the World consecrated the Great Bodhi (Tree) with great
sovereignty.
***
Sumanasmaero so Mahindeneva pesito [115]
The novice Sumana who was sent by Mahinda
gahanatthya dhtu-ca saddhi pattena Satthuno,
in order to take a relic of the Teacher together with his bowl,
Puamikattike yeva dine, gantv vihyas, [116]
on the Full-Moon day of Kattik, having flown through the sky,
patto Pupphapura ramma, tasmi tu samaye pana
arrived in the delightful City of Flowers,418 and at that time
418
Another name for Paliputta, Asoka's capital, now known as Patna.

Slamlamhi hapita Mahbodhi tahi subha [117]
having placed the Great Bodhi (Tree) at the root of the lovely Sla tree in that
place
Kattikacchaapjhi pjayanta-ca addasa,
he saw (them) worshipping with offerings at the Kattik festival,
krpetvna rakkha so Bodhiy, Dharapati [118]
and the Lord of the Planet, having placed a guard around the Bodhi (Tree),
saddhi amaccasaghehi vasati Bodhisantike.
dwelt near to the Bodhi (Tree) together with his council of ministers.
Antepuritthiyo sabb, Saghamittpadhnak, [119]
All the women of the harem, with Saghamitt at their head,
nagar abhinikkhamma, sabbapjvidhni v
pjayant Mahbodhi vasisu, saha bhattun. [120]
having gone out from the city, worshipping with all sorts of offerings, (also) dwelt
near the Great Bodhi (Tree), together with their husband.
Surucirapavarorubodhipj, dhajkul
bahuvidh visl ca, pupph panasamatthak, [121]
The worship of the beautiful, noble, excellent Bodhi (Tree), with many and
extensive flags, flowers and fruits at its head,
narna marna citta, paduma va suphullita
(opened) the minds of men and the protective gods, like a lotus opened
suriyarasena vin kiccena attano viya. [122]
by the rays of the sun without any effort on its part.
Paliputtarahade kusuma suviksana
The blossoming flowers in the lakes of Paliputta
narna marna-ceva citta viksin ahu. [123]
delighted the minds of the people and the protective gods.
Vissajjetvna chabbaarasiyo s nabhe tale,
After emitting six colourful rays in the sky and on the ground,
pasdetv jane sabbe, Buddho viya sujvati. [124]
and instilling faith in all the people, it dwelt well like an Awakened One.
Mahvase Mahbodhigahao nma Ahrasamo Paricchedo
The Nineteenth Chapter in the Great Lineage called the Acquisition of the Great
Bodhi Tree
102
[from XIX. The Journey of the Great Bodhi Tree]

[Mahbodhgamano]419
[The Nuns and the Bodhi Tree set out for Lak]
1-37 Mhv 1-22
Mahbodhirakkhaattha ahrasa Rathesabho,
devakulni datvna ahmaccakulni ca [1]
In order to protect the Great Bodhi, the Best of Charioteers, after appointing
eighteen (from) royal families, and eight (from) ministerial families,
aha brhmaakulni, aha sehikulni ca,
eight (from) brhmaa families, eight (from) merchants families,
gopakna padhnna visssna kulni ca [2]
(and from) the foremost and faithful cow-herders families,
kuligapesakrna kumbhakrakulni v,
the sparrow weavers,420 the potters families,
taracchna kulneva aha aha-m-adsi so. [3]
the hyena families, eight of each were appointed.
Phesi Ngayakkhe te parisya saheva so,
He sent Ngas and Yakkhas together with their assembly,
udakharanatthya sicayitv dine dine, [4]
and after sprinkling with water brought for the purpose day by day,
hemasajjhughae yeva datv ahaha kmado,
and giving eight gold and eight silver water-pots, as desired,
ghpetv Mahbodhi, pjehi vividhehi v: [5]
and taking the Great Bodhi (Tree), with worship in various ways, he said:
Yath yath ca tumhe te purato purato, iti.
In whatever way you like (go) from city to city.
Senagaparivutto so uyyojento Nardhipo, [6]
The Ruler of Men, surrounded by his army, dismissing (them),
hatthi-assaratheheva gantvna tad-anantara
having gone immediately with his elephants, horses and chariots,
419
Mhv.: Bodhi-gamano.
It is unclear why the weavers are designated as sparrow weavers, or what the hyena
families mentioned below were. Geiger suggests these may be totem clan names.
102
420
from XIX. The Journey of the Great Bodhi Tree - 103

aavi samatikkamena Vijhavi-ca-m-avhaya, [7]
by crossing through the jungle called the Vijh forest,
Tmalitti anupatto divaseheva sattahi.
arrived at Tmalitti within seven days.
Devangamanuss te sannipatitv lahu lahu421 [8]
The gods, Ngas and men, having quickly assembled
antarmagge-m-akaru Bodhipja yathvidhi
on the highway, worshipped the Bodhi (Tree) in the way they liked
422
accurhi pjhi pjetvna dine dine, [9]

and after worshipping (it) with a great offering day by day,
Gandhabbehi ca gtehi vditehi anekadh,
with manifold Heavenly Musicians' music and song,
anupubbena gantv, te satthenevupgamu. [10]
having gone gradually, they (also) arrived on the seventh day.423
Mahsamuddatramhi Mahbodhi Mahpati
hapetv sattadivasni nnpjhi pjayi, [11]
The Lord of the World, having placed the Great Bodhi (Tree) on the bank on the
Great Ocean worshipped (it) with various offerings for seven days,
vijjamnena rajjena sakale Jambudpake
Mahbodhi abhisici Mahplo424 Rathesabho. [12]
and the Guardian of the World, the Best of Charioteers, consecrated the Great
Bodhi (Tree) with sovereignty over the whole of the Rose-Apple Isle.
Maggasirasukkapakkhe dine pipade tato
On the first day of the lunar fortnight in the bright half of Maggasira425
ukkhipitv Mahbodhi tehi yevaha-ahahi [13]
Slamlamhi dinnehi jtuggatakulehi so,
after raising the Great Bodhi (Tree) with (help) given by eight of each from the
high-born families appointed at the root of the Sl tree,
421
This line is one syllable too long.

ExtMhv: pujetvna.
423
This account is different from the Mahvasa, where the Bodhi (Tree) is put on board
ship and sails down to Tmalitti. Here it appears to be taken by the land route, before it sets
sail.
424
ExtMhv: Mahpalo.
425
Normally falling in December.
422

sabbapjvidhnehi galamatta jala tahi [14]
orohitvna nvya patihpiya sdhuka,
with all kinds of offerings, having descended into the water up to his neck and
established (it) properly on the ship,
Saghamitta Mahtheri sahekdasabhikkhui [15]
nva ropayitvna pjehi vividhehi v,
and having invited the Great Elder Saghamitt with eleven other nuns426 onto
the ship with various offerings,
Mahriha mahmacca ida vacanam-abravi: [16]
uttered this statement to the chief minister Mahriha:
Aya Tta Mahbodhi tikkhattu Jambudpake
* This Great Bodhi (Tree), Dear, I consecrated three times
sakale vijjamnena rajjena abhisicayi. [17]
with sovereignty over the whole of the Rose-Apple Isle.
Idneva Mahbodhi nayitvna-m-attano,
Now, after bringing the Great Bodhi (Tree) myself,
427
sabbapjvidhnehi patvha idha paane, [18]

and arranging all kinds of ceremonies here in the port town,
galappame udake orohitv, tahi ima
having descended up to my neck into the water, and herein
patihpiya nvya Saghamittya Theriy, [19]
established (it) on the ship with the Elder Nun Saghamitt,
purato me sahyassa pesesi tava passato,
seeing that you are sent back from the city to my friend,
eva evbhipjetu Rj rajjena me sakh. [20]
the King should also worship (it) with sovereignty in the same way.
Sabbapjvidhnni katni idha sabbaso
Having made all kinds of ceremonies and offerings there
Devnampiyatisso tu Mahrj sakh ca me [21]
my friend the Great King Devnampiyatissa
karotu sabbapjni may pja pi ydisa.
should also make all the offerings that have been made by me.
426
These are named in Dpavasa, XVIII, vv. 11-12 as follows: Uttar, Vicakkha, Hem,
Pasdapl, Aggimitt, Dsik, Pheggu, Pabbat, Matt, Mall and Dhammadsiy.
427
ExtMhv: -puj-.

Sahyassa vaco datv, Mahplo jutindharo [22]
Having given this advice to his friend, the resplendent Guardian of the World,
assni parimucanto, ida vacanam-abravi:
lamenting tearfully, uttered this statement:
Aho pi vata re tassa Dasabalassa tdino, [23]
vsarasarasijla mucamno idni so,
Bodhirukkho pasdento amhe ohya gacchati. [24]
Alas, the Bodhi Tree of the virtuous one, the One of Ten Powers, while it is still
emitting a net of twenty coloured rays, we have gladly given (it) up.
Ida vatv, Mahrj sirasi katvna-m-ajali,
Having said this, the Great King, after making reverential salutation with his
head,
passamno Mahbodhi gacchanta saha Theriy, [25]
seeing the Great Bodhi (Tree) going with the Elder Nun,
assudhra pavattetv, tre ahsi dummano.
with a shower of tears set rolling, stood depressed on the bank.
428
Mahbodhisamrh s nv passato gat [26]

While watching the ship with the Great Bodhi (Tree) on board going
mahjanassa Rao ca, pakkhanditvna toyadhi,
from the multitude and the King, after crossing the water (someway),
429
samant yojane vc sannisdi mahaave. [27]

the waves settled down for a league all round on the great sea.
430
Supupphi pacavani padumni samantato,

Five coloured lotuses on all sides blossomed,
antalikkhe pavajjisu anekaturiyni ca. [28]
and in the firmament manifold instruments played.
Devathi anekhi pjnek pavattit,
Manifold offerings were made by the gods,
gahetu ca431 Mahbodhi Ng 'kasu vikubbaa. [29]
and the Ngas worked magic (in order) to seize the Great Bodhi.
428
ExtMhv: nav; printer's error.

ExtMhv: vci; singular, where a plural is required.
430
Mhv: pupphisu; which is preferable.
431
v.l.: gahetv va. ExtMhv excludes ca; but it is found in Mhv. and is needed for the metre.
429

Saghamitt Mahther, abhibalaprag,
The Great Elder Saghamitt, who had gained the strength of psychic powers,
Supaarp hutvna, te tsesi Mahorage. [30]
after taking the form of a Supaa,432 frightened the Great Snakes.
Te tsit Mahtheri uttastubbiggamnas
nihatatej passitv, ta vibhti-ca Theriy [31]
Trembling and fearful, after seeing the spiritual power * and the splendour of the
Great Elder Nun, worshipping the Elder's
vanditv siras pde, jvita ycayisu te:
feet with their heads at her feet, they begged for their lives, saying:
M kujjhasi tuva Ayye amhka gamana ima [32]
Don't be angry with us, Noble Sister, on this journey
antaryo tavevajja natthi, sotthi bhavissati;
today there will be no obstacle for you, you will be safe;
Bodhi-yacanattha te 'gamissamh maya. iti [33]
we have come in order to ask for the Bodhi (Tree).
Adsi s Mahbodhi Ngna pjitu, tad
She gave the Great Bodhi (Tree) to the Ngas to worship, then
Mahbodhi gahetvna, Bhujagabhavana gat. [34]
having taken the Great Bodhi (Tree), they went to the Dragons' abode.
Sattha Ngarajjena pjhi vividhni pi
pjayitvna netv, nvya hapayisu te, [35]
After worshipping with various offerings and giving sovereignty over the Nga
realm for seven days and bringing it back, they placed it on the ship,
tadahe va tu s nv Jambukola idhgam.
and that same day the ship arrived at Jambukola (in Lak).433
Mahbodhiviyogena Dhammsoko sasokav, [36]
(King) Dhammsoka, affected with grief434 over separation from the Great Bodhi
(Tree),
antho, visaya yva dassanassa vilokiya,
helpless, looking longingly towards that region,
432
The traditional enemies of the Ngas (a mythical snake) were the Supaas (a mythical
bird).
433
This is the same port from which the envoys had left Lak, see Ch. XVIII, vs. 8 above.
434
A play on his name: Asoka means griefless, here he is said to be sasokav, with grief.

bahudh paridevitv, agamsi saka pura. [37]
and after making great lamentation, he went back to his city.
[Reception in Lak]
38-51 = Mhv. 23-31
Devnampiyatisso so Rj lokahite rato,
King Devnampiyatissa, who delighted in the benefit of the world,
sutatt smaeramh divasa Bodhiygama [38]
Sumanavacaneneva, pipadadivsato435
had heard the word of the novice Sumana about the day of the arrival of the
Bodhi (Tree), and from the first day
Maggasirassa pahya, tassevuttardvrato [39]
bhuspetvna yv pi Jumbukola mahpatha
that began (the month of) Maggasira, having decorated the highway from the
north gate as far as Jambukola
rajatapaapaehi vlukneva sdis [40]
samantato okirisu okirpesi ajase,
with silver leaves of cloth strewn like sand that had been sprinkled all round on
the highway,
nikkhantadivasato Rj nagaramh hito ca so [41]
and from the day the King went out from the city he waited
samuddsanaslya vatthusmi, tattha Bhpati,
at the grounds of the reception-hall by the ocean, and there the Lord of the Earth,
mahsamuddamajjhena sajjitya vibhtiy, [42]
gacchanta Mahbodhi, Mahtheriddhiyddasa,
through the psychic power of the Great Elder Nun, saw the Great Bodhi (Tree)
coming in the middle of the great ocean, decked out in all its splendour,
Mahindassnubhvena, sampa viya-m-gata. [43]
and by the power of Mahinda, he drew as though close (to it).
Tasmi hne kat sl paksetu tam-abbhuta
In that place a hall was made to display the wonders
Samuddsanasl ti nmensdha pka. [44]
which became well-known as the Ocean Reception Hall.
435
ExtMhv: divasato.

436
Samuddsanaslya nikkhamitv bah hito,

After leaving the Ocean Reception Hall and standing outside,
torani usspento, ubho maggassa passato [45]
while raising the pandal, he saw437 both of the roads
pacavani pupphni okirisu samantato,
strewn all round with five-coloured flowers,
dhajapaknekni, sapupphnagghiyni ca, [46]
and various flags and clothes, together with priceless flowers,
puaghani sabbni puni kumudehi ca.
great water pitchers, all full with lilies.
happetv Mahplo maggna antarantare [47]
The Guardian of the World, having placed them at intervals along the road,
Mahthernubhvena saddhi Therehi tehi ca,
through the power of the Great Elder together with the other Elders,
ekheneva gantvna Jambukola appui. [48]
after leaving, in one day had reached Jambukola.
Mahbodhgame ptivegeneva Mahpati,
The Lord of the Earth, driven by joy at the coming of the Great Bodhi (Tree),
galappama salila vighetv, suviggaho [49]
ukkhipitv Mahbodhi uttamage siramhi so,
after plunging into the water up to his neck, raising * the beautiful body of the
Great Bodhi (Tree) on his head,
hapetv sabbapjya, uttaritv samuddato, [50]
emerging from the ocean, placing it aside with all offerings,
soesehi kuleheva hapetv maape subhe,
and placing it (under the care of) the sixteen families in that lovely pavilion,
divasni pi teva samuddassa tre438 gato, [51]
went for three days to the shore of the ocean,
nivsetvna, Lakindo Lakrajjena pjayi.
and having adorned it, the Lord of Lak worshipped it with sovereignty over
Lak.
436
ExtMhv: bahi; against the metre.

The only way to construe this is to take the infinite participle as finite.
438
ExtMhv: tre; against the metre.
437

***
[The Nuns and the Nunneries]

118-120 & 166-189 Mhv 68-85
Mahbodhimhi Nthassa, Lakbhvadane subhe
Saddhammadhajabhte tu hite acchariyehi pi, [118]
Near the Lord's Great Bodhi (Tree), through the wonder of being near the flag of
the true Dhamma (preached) in the lovely words of the land of Lak,
tad s Anuldev pacakasatehi pi
Queen Anul, with five hundred women and
antepurika-itthhi saddhi pacasatehi v, [119]
together with (another) five hundred women of the harem,
santike pabbajitvna Saghamittya Theriy,
after receiving the going-forth in the presence of the Elder Saghamitt,
sahassabhikkhu heva, vahetvna vipassana,
those one thousand nuns, after developing insight,
na cirasseva s Ther Arahatta appui. [120]
in no long time439 attained the state of Worthiness.
***
Upsikvihro ti te Bhikkhuupassaye
In the Nunnery known as the Lay-Womens' Monastery
Sasagh Saghamitt s Mahther tahi vasi. [166]
the Great Elder Saghamitt lived together with her Community.
Agrattayapmokkhe agre tattha krayi.
440
She made there three dwelling places which were (considered) the foremost.
Tad hi Anuldev sutvna Dhammadesana [167]
At that time Queen Anul, after hearing a Dhamma teaching
Therassa santike yeva, Saccna paibujjhiya,
in the Elder (Mahinda's) presence, understanding the Truths,
439
It seems to me, that as Arahat Saghamitt herself had received the Sikkhamna training
for two years, that she would have asked Anul and the others to keep it too, so no long time
here should probably include that period.
440
In Mhv it mentions that she built twelve dwelling places in all.

ksyni nivsetv, dasaslni vdiya [168]
and donning the yellow robes, undertook the ten precepts
Dolakanmmaccassa ghare vsa akappayi.
and made her dwelling in the home of the minister named Dolaka.
Gatya Theriy tattha Lakdpe tato para, [169]
Afterwards, with the coming of the Elder Nun to the Island of Lak,
Clagaa-Mahgaa-Sirivah ti te tayo
psde pamukhe tattha krpesi Mahpati. [170]
these three foremost palaces: Small Chapter, Great Chapter and Increasing
Splendour were made by the Lord of the World.
Parivratthya tesa psde apare bah,
For the benefit of his retinue and many others in the palace,
Mahbodhhayeva nvya kpayahika [171]
441
Cagaanmagehe happesi Mahissaro,
when the Great Bodhi (Tree) was brought in the ship, the Ruler of the World had
the mast placed in the house named the Small Chapter,
Mahgaakagehamhi lakra-ca patihita, [172]
the sail was established in the Great Chapter house,
Sirivahanagehamhi aritta hapita tad.
and then the rudder was placed in the Increasing Splendour house.442
Etdiso: guopeto Ratanattayagravo, [173]
Bodhiy garuka katv yvajva443 Mahpati,
The Lord of the World, who was of such a kind: endowed with virtue and respect
for the Three Treasures, after paying lifelong respect to the Bodhi (Tree),
yni sabbni hnni krpetvna Dpake,
and causing all the places in the Isle to be prepared,
pka nma nmena, yva ajjatan iti. [174]
(gained) a famous name, lasting even until today.
Rao magalahatth so, vicaranto yathsukha,
The King's state elephant, wandering wherever it liked,
441
ExtMhv: Cl-.
Dr. Hema Goonatilake, in her paper, The Unbroken Lineage of the Sri Lankan Bhikkhuni
Sangha from 3rd Century B.C.E. to the Present, makes the interesting point that these
nunneries are the first museums we hear of in history.
443
ExtMhv: -jvam.
442

purassa ekapassamhi kandarantamhi stale, [175]
Kadambapupphagumbante ahsi, gocara cara.
stayed on one side of the city in a cool spot in a mountain grotto, near to a
Kadambapuppha bush, where it grazed.
Abhiha444 gamana tattha nar, hatthi vudikkhiya: [176]
Often people journeyed there, and after seeing the elephant,
Ramamno aya hatth Kadambavanake, iti
and saying: This elephant delights in the Kadamba Grove,
445
taulneva pyitv, akaru hatthiposana, [177]

after feeding it with rice, fattened up the elephant,
haka-m-avhayantena hna tena pavuccati.
and that place came to be known by the name of the Measure of Grain.446
Athekadivasa hatth na gahi kabalni so,
One day the elephant didn't take (even) a morsel,
Dpappasdaka Thera Rj so pucchi tam-mana. [178]
and the King asked the Elder who brought faith to the Island the reason.
Kadambapupphagumbasmi Thpassa karana kar
* Near the Kadambapuppha bush site he desires that a Sanctuary
icchat, ti Mahthero Mahrjassa abravi. [179]
be built, the Great Elder said to the Great King.
Sadhtuka tattha Thpa Thpassgram-eva ca,
khippa Rj akresi nicca janahite rato. [180]
The King, who was ever delighting in the welfare of the people, quickly built a
Sanctuary there together with a relic, and a Sanctuary room.
Saghamitt Mahther, sugrbhilsin,
The Great Elder Saghamitt, who longed for an empty abode,
kiatt vihrassa vasamnassa tassa pi,447 [181]
as the dwelling place she lived in was crowded,
444
ExtMhv: Abhiham.
ExtMhv: pyitva (?), and reports that myitv is found in all manuscripts.
446
Contrary to Geiger, who interprets lhaka as meaning post (a meaning not found in the
Dictionaries), this story indicates that the reason for the name is that the elephant was given
a full measure of food by the visitors to the place.
447
Mhv: s.
445

vuhatthin Ssanassa, bhikkhuna hitya ca,
seeking the benefit of the Dispensation, and the welfare of the nuns,
Bhikkhuupassaya aa icchamn vicakkha [182]
being wise and desiring another Nunnery,
gantv Cetiyageha ta, pavivekasukha subha,
after going to that lovely Shrine House, which was comfortably secluded,
divvihra kappesi, vihrakusalmal. [183]
spent the day there, she who had faultless skill in dwellings.
Theriy vandanatthya Rj Bhikkhuupassaya
gantv, tattha gata sutv, nikkhamitv upassay, [184]
The King, after going to the (first) Nunnery in order to worship the Elder Nun,
hearing she had left the place, departing from the nunnery,
patv Cetiyagehamhi, Mahtheri avandayi.
and arriving near the Shrine House, worshipped the Great Elder.
Sammoditvna saddhi so Saghamittya Theriy, [185]
After exchanging greetings with the Elder Saghamitt,
tass atv adhippya, adhippyavid vid,
understanding her intention, the wise man, skilled in intentions,
samant Thpagehassa ramma Bhikkhuupassaya
krpesi Mahplo mahtejiddhivikkamo. [186]
the Guardian of the World, a hero of great power, had a delightful Nunnery built
around the Sanctuary House.
Hatthhakasampamhi kato Bhikkhuupassayo
The Nunnery was built near where the elephant took his measure of grain
Hatthhakavihro ti vissuto si tena so. [187]
therefore it became well-known as the Elephant's Measure monastery.
Sumitt Saghamitt s Mahther mahmat,
The good friend,448 the Great Elder Saghamitt, who was greatly wise,
tasmi hi vsa kappesi ramme Bhikkhuupassaye. [188]
(then) made her dwelling in that delightful Nunnery.
448
This is a play on her name, which means friend of the community.

Eva Laklokahita, Ssanavuddhi,
* Thus benefiting the world of Lak, and accomplishing
sasdhento esa Mahbodhidumindo,
the development of the Dispensation, the Great Bodhi Tree,
Lakdpe ramm Mahmeghavanasmi,
* endowed with various wonders, remained for a long time,449
ah dgha klam450-anekabbhutayutto ti. [189]
in the Great Cloud Grove, in the delightful Island of Lak.
Mahvase Mahbodhgamano nma Eknavsatimo Paricchedo
The Nineteenth Chapter in the Great Lineage called the Journey of the Great Bodhi
Tree
449
Indeed it still remains there to this day, being the oldest historical tree in the world.
ExtMhv: Ahsi dghakla; giving an extra syllable and being against the pattern of the
metre. The edition follows Geiger here. Malalasekera records no variants.
450
114
[XX. The Complete Emancipation of the Elders]

[Theraparinibbna]
[The Passing of King Asoka]
1-13 Mhv 1-6
Yasmi rajje patihito Palinagare vare
ahrasamavassamhi, Dhammsoko jutindharo, [1]
The resplendent (King) Dhammsoka established his reign in the noble Pali
town, and in the eighteenth year,
tasmi kle, Mahrj Piyatisso sahyako,
at that time, his friend the Great King Piyatissa,
npayitv te dte Jambudpe sirivhaye: [2]
after sending his messengers to the splendid Rose-Apple Island, saying (to them):
Vacanena Mahindassa paavantassa tdino
By the bidding of the wise and virtuous Mahinda
nayittha Mahbodhi Saghamittya Theriy,
bring the Great Bodhi (Tree) and the Elder Nun Saghamitt,
Mahmeghavanrme Mahbodhi patihahi. [3]
and he planted the Great Bodhi in the Great Cloud Grove monastery.
Tato dvdassame vasse Mahes tassa Rjino,
Twelve years after that the King's Chief Queen,
piy Asandhimitt s Sammsambuddhammak,451 [4]
the dear Asandhimitt, who was devoted to the Perfectly Awakened One,
Maccu mukhamhi sampatt, rogena paripit.
being oppressed by disease fell into the mouth of Death.
Tato catutthavassamhi,452 Dhammsoko Mahpati, [5]
After a further four years, the Lord of the World Dhammsoka,
gahetvn' itara Devi, Tissadevi-ca-m-avhaya,
having taken another Queen, Tissadev by name,
Mahesiy abhvena hapesi visamsaya. [6]
appointed this contrary one to Chief Queen in his loss.
451
452
Mhv: mat Sambuddhammak.

Mhv: catutthe vassamhi.
114
XX. The Complete Emancipation of the Elders - 115

Tato ca tatiye vasse, bl rpena mnin,
After a further three years, foolishly proud of her beauty,
assaddh appasann ca Ssana tassa Satthuno, [7]
faithless and without devotion to the Teacher's Dispensation,
rucitv attano rpa, nandana janayanti pi,
delighting in her beauty, which made her rejoice,
attano jtigottena mnatthaddh tad pana, [8]
and being very vain about her birth and lineage,
passant ta Mahpla satata pi gatam gata
seeing the Guardian of the World constantly going
vandanattha Mahbodhi, saddhi saparisya ca, [9]
to worship the Great Bodhi (Tree), together with his assembly,
ussyamn, s Dev cintayant tad iti:
and being jealous, the Queen thinking like this:
May pi ca453 aya Rj Mahbodhi mamyati, [10]
The King is (more) devoted to this Great Bodhi, (than) to me,
iti kodhavasa gantv, attano 'natthakrak,
and coming under the influence of anger, being one who works against her own
benefit,
maukaakayogena Mahbodhi aghtayi. [11]
454
she destroyed the Great Bodhi with a poisonous thorn.
Sattatisni vassni Rj rajja akrayi.
455
The King made his reign for thirty-seven years (in all).
Catutthe divase yeva divasamh payojit, [12]
On the fourth day after the day (the destruction) was instigated,
dukkhito dummano hutv, bydhin paripito,
having become sorrowful and depressed, oppressed by sickness,
453
ExtMhv omits ca, spoiling the metre.

The mau (or elsewhere mauka) thorn is unidentified, but it is mentioned both in the
Vinaya commentary (on the Prjika), and in the Jtaka commentary (J 186).
455
This figure and the ones above that precede it agree with Mhv, but in that text the
King is said to have died four years after the Bodhi (Tree) was poisoned, which would have
made 41 years in all.
454

aniccatvasa patto Dhammsoko mahyaso. [13]
the greatly famous Dhammsoka came under the influence of impermanence.456
[The Passing of King Devnampiyatissa]

14-42 Mhv 7-28
Devnampiyatisso tu Rj, Dhammague rato,
But the King Devnampiyatissa, who delighted in the virtue of the Dhamma,
Mahvihre navakamma, tath Cetiyapabbate. [14]
built the Great Monastery, and (another) near the Cetiya mountain.457
Thprme navakamma nihpetv yathraha,
And after completing the building of the Sanctuary monastery, as was fit,
Dpappasdaka Thera pucchi pucchitakovido: [15]
he asked the Elder who brought faith to the Island, who was skilled in questions:
Kressmi aha Bhante vihre te bah idha
Venerable Sir, I will build here many monasteries
Cetiyneva sabbni nihapetv asesato,
and after completing all the rest of the Shrines,
patihapetu Thpesu katha lacchmi dhtuyo? [16]
where will I find the relics to place inside the Sanctuaries?
Sambuddhapatta pretv, Sumanenha idha
Having filled the Perfectly Awakened One's bowl, Sumana brought it here
Cetiyapabbate Rja hapit idha dhtuyo, [17]
to the Cetiya mountain, King, and placed (many) relics there,
Hatthikkhandhe hapetvna dhtuyo, idha hara.
after putting those relics on the back of an elephant, bring them here.
Ta tassa vacana sutv, Rj attamano ahu, [18]
Having heard this statement, the King was uplifted,
bhuspetv mahnga, magalahatthisammata,
and after decorating the great elephant, the appointed state elephant,
pjsakkrasammna ghpetv anekadh, [19]
and making them give worship, respect and honour in various ways,
456
457
A figurative way of saying he died.

Now known as Mihintale.

tattha gantv Satherena, tath hari dhtuyo.
and going there with the Elder, he brought the relics back.
Vihre krayitvna hne yojanayojane, [20]
After buildings monasteries league by league,458
tesu tesu vihresu, Cetiyesu tahi tahi,
in every monastery, and inside every Shrine,
dhtuyo ca nidhpesi, nakkhattena subhena so. [21]
he deposited the relics, with lovely celebrations.
Sambuddhabhuttapatta so Rjavatthughare subhe,
hapayitvna pjesi nnpjhi sabbad. [22]
After placing the bowl the Perfectly Awakened One had eaten from in the lovely
Royal Palace, he worshipped it with various offerings everyday.
Pacasat issaraputt, mahbhog mahyas
chaayitv, mahbhoge pabbaju Therasantike. [23]
The five hundred noble sons, having discarded great wealth and fame, went forth
in the presence of the Elder of great (spiritual) wealth.
Pacasatehissarehi vasitahne kato tu so,
He built a dwelling place with the five-hundred nobles,
vihro tad-updya Issarasamaavhayo. [24]
and in reference to that it was called the Noble Ascetics monastery.
Pacasat vessajan mahbhog mahyas
nikkhamma, Girigmamh pabbaju Therasantike,
Five hundred people from the farmer class having renounced great wealth and
fame, went forth in the presence of the Elder in Mountain Village,
teheva vasitatthne kato Vessagiravhayo. [25]
and he built a dwelling place there called Farmers' Mountain (monastery).
Yya Mahmahindena Therena vasit guh
Whatever caves were lived in by the Great Elder Mahinda
sapabbate vihre, s s Mahindaguh ahu. [26]
on the mountain dwellings, those became (known as) Mahinda's caves.
***
458
I.e at every place.

Mahvihra pahama, dutiya Cetiya subha,
First the Great Monastery, second the lovely Cetiya (monastery),
Thprma tu tatiya, Thpapubbagama subha, [27]
but the Sanctuary monastery was third, preceding the lovely Sanctuary (itself),
catuttha tu Mahbodhipatihpanakraa.
but fourth he had the Great Bodhi planted.
Mahcetiyahnamhi silypassa cruno [28]
The beautiful stone pillar (marking) the place of the Great Shrine
Sambuddhagvdhtussa patihpanapacama,
and (inside) the relic of the Perfectly Awakened One's neck (bone), he established
fifth,
Issarasamaa chaha, Tissavpi tu sattama, [29]
the Nobles Ascetics' (monastery) was sixth, the Tissa tank seventh,
ahama Pahamathpa, navama Vessagirivhaya,
eighth was the First Sanctuary, ninth the (monastery) called Farmers' Mountain,
Upsikvihra-ca, tath Hatthhakvhaya, [30]
The Lay-Womens' Monastery, and then the (one) called the Elephant's Measure,
kireva Bhikkhusagho, bhikkhuphsukra,
Hatthhake osaritv, bhikkhuna upassaye. [31]
it seems the Community of nuns, after entering the Elephant's Measure, which was
made for the comfort of the nuns, (lived) in this home for the nuns.
Hatthhak nikkhamitv, Saghamitt ansav
After leaving the Elephant's Measure, the pollutant-free Saghamitt
gat Bhikkhuisaghena bhattaggahaakra. [32]
went with the Community of nuns for the reception of food.
Kretv bhattasla so Mahplikam-avhaya,
Having made a reception hall called the Great Range,
piyekka piyekka sampannaparivrita, [33]
for each of the honoured assemblies separately,
vatthabhojanapndi, upakaraasampada,
tassev' Ubhatosaghassa adsi Manujdhipo. [34]
the King furnished (it) with (all) utensils, and gave clothes, food, drinks and so on
for both Communities.

Tath Bhikkhusahassassa saparikkhram-uttama
Pavraya dna-ca anuvassa-ca dpayi. [35]
In the same way he had donated to a thousand monks at the Invitation a donation
of the very best requisites annually.
Ngadpe Jambukole vihre tamhi paane
In the port of Jambukola in the Ngadpa459 (he built) the monasteries (known as)
Tissamahvihra-ca, Pcnrmam-eva ca, [36]
Tissa's Great monastery,460 and the Eastern monastery,
ettakamhi vihramhi bahudna nirantara
paiyatta paiyatta sakkacca pi dine dine. [37]
and in all these monasteries he continually had great donations prepared with
respect day by day.
Iti etni kammni Lakrajjahitatthiko,
Thus these deeds the one who sought the kingdom of Lak's benefit,
Devnapiyatisso so, krpesi, guappiyo,
(King) Devnampiyatissa, to whom virtue was dear, had made,
yvajva tu nekni puakammni cini. [38]
and throughout his life he accumulated countless meritorious deeds.
Pahame yeva vassamhi rajja patv, pabhti so
After attaining sovereignty in the first year, subsequently
461
sabbni puakammni dnasldikni v. [39]

(he did) all meritorious deeds, beginning with donations, virtue and so on.
Rajja patvna pahya, cinitv dine dine,
After attaining sovereignty, accumulating (merit) day by day,
vibhajjetv yadi vatv gaanya asakhiy, [40]
sharing what has been called an immeasurable amount,
Lakdpo ah phto Dhammatejena plito.
the Island of Lak became prosperous and was protected by the strength of
Righteousness.
Devnampiyatisso so, Ratanattayammako, [41]
Devnampiyatissa, who was devoted to the Three Treasures,
459
Now known as Jaffna, it is not an island, but a peninsular.

Not the monastery of the same name in the south as Geiger suggests.
461
ExtMhv: -sladikni; printer's error.
460

vassni cattsni rajja kresi Dpake,
made his rule over the Isle for forty years, (and then),
maccu mukhamhi sampatto, rogena paripito. [42]
being oppressed by disease, he fell into the mouth of Death.
[The Passing of Arahat Mahinda]

43-64 Mhv 29-47
Tassaccaye kaniho so,462 Uttiyo iti vissuto,
After his passing his younger brother, well-known as Uttiya,
Muasvassa463 Rao tu rajja kresi sdhuka. [43]
(born) of King Muasiva, made his rule righteously.
Tad Mahindathero so Lakdpo mahga,
Then the Elder Mahinda, the Light of Lak, leader of a great crowd,
Lakdpamhi dpetv, Jinassanam-uttama [44]
pariyatti paipatti paivedha-ca sdhuka,
after lighting up the Island of Lak, and propagating the supreme Dispensation
of the Victor (consisting of) proper study, practice and penetration,
Lakya Satthukappo so katv lokahita bahu, [45]
who, like the Teacher,464 benefiting many in the world in Lak,
gaehi Bhikkhusaghehi paavantehi tdihi,
with a virtuous crowd of wise monks in the Community,
tassa Uttiyarjassa jayavassamhi ahame, [46]
in the eighth victorious year of the King Uttiya,
Antovassa, sahivasso Cetiyapabbate vasi,
within the Rains Retreat, after he had dwelt sixty years near the Cetiya mountain,
Assayujassa msassa sukkapakkhahame dine, [47]
465
on the eighth day of the bright half of the month Assayuja,
Parinibbyi so Thero nibbuto dpavahano.
466
that passionless Elder, who increased the light, attained Emancipation.
462
Mhv: takaniho.
Long -- here must be m.c., if it is not a printer's error.
464
I.e. the Buddha.
465
Around October.
466
Or perhaps: who increased the (virtue in the) Island.
463

Nibbutassa Mahindassa ahamiya dine pana
As the passionless Mahinda (passed away) on the eighth day
tena ta divasa nma ahamiy ti sammata. [48]
it was agreed upon that his name (be given) to the eighth day.467
Ta sutv, Uttiyo Rj sokasallasamappito,
Having heard that, King Uttiya, affected by the dart of grief,
gantvna Thera468 vanditv kanditv bahudh bah, [49]
after going, worshipping and lamenting the Elder a great deal,
sittagandhatelya lahu suvaadoiy
Theradeha khippetv, ta doi sdhuphussita [50]
having the body of the Elder quickly laid out in a golden casket * that had been
sprinkled with perfumed oil, and placing
suvaakgramhi happetv, alakate
kgra469 'ropayitv470 krento sdhukana [51]
that perfect casket on a golden bier, and lifting the decorated bier, while making
righteous ceremonies
mahat va janoghena gatena tato tato,
with a great flood of people who had come together from here and there,
mahat va baloghena krento pjanvidhi, [52]
while making various offerings with a great army (of people),
alakatena maggena, bahudhlakata pura,
through the city's decorated path, that had many decorations,
kgr ropayitv dhretv Rjavthiy, [53]
after lifting and carrying the bier along the Highway,
Mahvihra netvna, saddhi-ca parisya pi,
and leading (it) to the Great Monastery, together with the assembly,
happetv Mahplo kgra alakata [54]
and placing the decorated bier (there), the Guardian of the World,
467
It seems each day of the lunar month had a name specially assigned to it, and they gave
Mahindas name to the eighth day of the month.
468
Mhv: gantv Thera-ca.
469
Mhv: kgre.
470
This must be for ropayitv, as ropayitv, planting, cultivating, itself would not give a
good meaning.

Pahambamlake yeva satthni tahi pana
(celebrated) in the Mango Question enclosure, for seven days
toraadhajapupphehi, gandhapuaghaehi pi,471 [55]
with arches, flags and flowers, with pots full of incense,
vihra-ca samant ca maita yojanattaya.
adorned for a distance of three leagues around the monastery.
Ahu Rjnubhvena, Dpan-tu sakala pana [56]
(This) was through the power of the King, but the whole Island
nubhvena devna tathevlakata ahu.
was decorated through the power of the gods.
471
Mhv: ca.

472
473
Nnpja krayitv sattha ta Mahpati [57]

The Lord of the World, after making many offerings for a week,
puratthimadisbhge, Thernam-bandhamlake,
in the easterly direction, in the Elders' enclosure,
kretv gandhacitaka Mahthpa padakkhia, [58]
after making circumambulation of the fragrant pyre near the Great Sanctuary,
karonto tattha netvna474 kgra manorama
leading the delightful bier to that place
citakamhi happetv sakkra antima ak. [59]
and placing it on the pyre, paid his final respects.
Ujjletvna aggi so, gandhodakena siciya,
After lighting the fire, and sprinkling with perfumed water,
Therassa ahanahne Cetiya tattha Bhpati [60]
kretv dhtuyo tattha nidhpesi yathraha.
the Lord of the Earth right there in the Elder's cremation spot after making a
Shrine deposited the relics there, as was fit.
Upahadhtuyo tassa ghpetv Nardhipo [61]
The Ruler of Men after having half of his relics
Cetiyapabbate yeva tath tattha nidhpayi,
deposited there in the Cetiya mountain,
sabbesu ca vihresu Thpe kresi Uttiyo,475
dhtuyo ca nidhpetv, pjpesi dine dine. [62]
and depositing relics in all the monastic Sanctuaries, (King) Uttiya made offerings
day by day.
Isino dehanikkhepakatahnamhi tassa ta
The place where the sage's body had been laid
vuccate, bahumnena, Isibhmagaa iti. [63]
is called, out of respect for him, the Seer's Courtyard.
Tato pabhuti Ariyna samant yojanattaye
sarra haritvna, tamhi desamhi ayhati. [64]
Thenceforth after bringing the body of the Noble Ones from three leagues all
round, it was burnt in that place.
472
Mhv:
Mhv:
474
Mhv:
475
Mhv:
473
Nnpj.
ta sattha.
netv ta.
khattiyo.
[The Passing of Arahat Saghamitt]

65-74 Mhv 48-53
Saghamitt Mahther, mahbhi mahmat,
The Great Elder Saghamitt, of great power, great intelligence,
katv Ssanakiccni slapaguehi ca, [65]
after fulfilling all duties to the Dispensation with virtue and wisdom,
bahulokahita katv Lakdpe manorame,
and benefiting many people in the delightful Island of Lak,
tassa Uttiyarjassa navavassassa accaye, [66]
nine years after (the beginning of the reign) of King Uttiya,
eknasahivassni, Hatthhaka-upassaye
vasant Saghamitt s, dpo lokassa nibbut. [67]
fifty-nine years (after arriving), while residing in the Elephant's Measure house,
the light of the world passed away.
Ta476 sutv, Uttiyo Rj sokasallasamappito
Having heard that, King Uttiya, affected by the dart of grief,
assudhra pavattento, nikkhanto parisya pi [68]
with a shower of tears set rolling,477 went out with his assembly
Therassa viya pjya pjsakkram-uttama
karonto Theriy tass satthni tahi pana, [69]
and just as for the Elder (Mahinda), he made supreme offerings and paid respect
to the Elder Nun for a week in that place,
sabb alakat Lak Therassa viya si ca.
and decorated the whole of Lak as for the Elder (Mahinda).
Kgragata, Therideha sattadinaccaye, [70]
After seven days, the Elder's body (was placed) on top of a bier,
nayitvna pur ramm saddhi-ca parisya pi,
and, after being led round the delightful city with the assembly,
happetv Mahplo kgra alakata, [71]
and placing the decorated bier aside, the Guardian of the World,
476
ExtMhv omits, but probably be accident, as it leaves a 7-syllable line, and compare the
same line at 20.49a above.
477
The third time this phrase has been used about the Elder: first when she told her Father,
King Asoka, she was going to Lak, and next when she actually left for the Island, never to
return.

Cittaslsampamhi, Mahbodhipadassaye,
near to the Beautiful hall, in sight of the Great Bodhi,
Thprmavihrassa puratthimadisya v, [72]
on the eastern side of the Sanctuary monastery,
Theriy vuttahnamhi, aggikicca akrayi.
in the place indicated by the Elder Nun, had the cremation carried out.
478
Thpa-ca tattha kresi Uttiyo so Mahpati. [73]

The Lord of the World Uttiya also had a Sanctuary built in that place.
Gahetv dhtuyo tass Thpe tattha nidhpayi,
Having taken her relics he deposited them in the Sanctuary,
sabbapjvidhnehi pjpesi dine dine. [74]
and he worshipped there day by day, with all kinds of offerings.
[The Passing of Other Elders]

75-82 Mhv 54-58
479
Pacpi te Mahther Ittiyo Uttiyo pi ca

Also the five Great Elders: Ittiya, Uttiya,
Bhaddaslo Mahthero Sambalo ca mahmat, [75]
the Great Elder Bhaddasla and the greatly intelligent Sambala,
Mahindo pacamo ceva nibbyisu ansav.
and Mahinda, (these) five, being without pollutants, attained Emancipation.
Arihdayo Mahther, mahpa visrad, [76]
(Also) beginning with the Great Elder Ariha, greatly wise and skilful,
vcetvna bah sisse Vinayesu visrade,
after skilfully teaching many students in the Discipline,
Suttanta-m-Abhidhammesu, kovide paisambhide, [77]
Doctrine and Abstract Doctrine, being expert in discrimination,
anekni sahassni bhikkhukhsav tath,
and innumerable thousands of monks who had destroyed the pollutants,
Saghamittpabhutayo Theriyo dvdas pi ca, [78]
and the twelve Elder Nuns beginning with Saghamitt,
478
479
Mhv: Mahmati.
Spelt Ihiya elsewhere. Spelling mistake?

480
khsav bhikkhuiyo sahassni bahni v

and many thousands of nuns who had destroyed the pollutants,
bahussut mahpa Vinayamhi Jingama,481 [79]
who were learned, greatly wise in the Discipline of the Victor's tradition,
loka dassayitvna, obhsetv, ima mahi
jlitv aggikkhandh va, nibyisu ansav. [80]
after showing the light, shining forth, and lighting up the earth like a mass of fire,
being pollutant-free, attained Emancipation.
Dasavassni so Rj rajja kresi Uttiyo,
King Uttiya made his reign for ten years,
aniccabhva sampatto, rogena paripito,
being oppressed by disease, he attained the state of impermanence,
eva aniccat es sabbalokavinsin. [81]
just so is the whole impermanent world heading for destruction.
Ta eta atishasa atibala nvriya yo naro
jnanto va,482 aniccata bhavagate nibbindate neva ca,
That man who, knowing the very violent, very strong and unstoppable
impermanence, doesn't grow weary of coming to existence, and
nibbio virati rati483 na kurute ppehi puehi ca,
being tired of it, doesn't have disgust for wicked things and delight in meritorious
things,
484
tasses atimohajlabalat, jna pi ya muyhati. [82]

because of the strength of his great delusion, is one who, though knowing (the
truth), forgets (it).
Mahvase Theraparinibbna nma Vsatimo Paricchedo
The Twentieth Chapter in the Great Lineage called the Complete Emancipation of the
Elders
480
Mhv: ca.
Mhv: Vinaydijingama.
482
Mhv: pi.
483
ExtMhv: viratirati, chosen from one manuscript, when all the others have the reading
here, which is metrical.
484
Mhv: samuyhat ti.
481

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Saraagamana (Mv I [Vin. Mahvaggo]; Khp 1):

Dasasikkhpadni (Mv I [Vin. Mahvaggo]; Khp 2):

Smaerapaha (Khp 4):

Dvattiskra (Khp 3).

Paccavekkha (MN 2, passim):

Dasadhammasutta (AN 10:48):

Mahmagalasutta (Khp 5; Sn 2:8):

Ratanasutta (Khp 6; Sn 2:1).

Karayamettasutta (Khp 9; Sn 1:8):

Khandhaparitta (Cv V [Vin. Cullavaggo]; AN 4:67; cf. Jtako 203):

Mettnisasasutta (AN 11:16):

Mittnisasa (Jtako 538):

Moraparitta (Jtako 159):

Candaparitta (SN 2:9 [Devaputtasayutta]):

Suriyaparitta (SN 2:10 [Devaputtasayutta]):

Dhajaggaparitta (SN 11:3 [Sakkasayutta])

Mahkassapattherabojjhaga (SN 46:14 [Bojjhagasayutta]):

Mahmoggallnattherabojjhaga (SN 46:15 [Bojjhagasayuttam]):

Mahcundattherabojjhaga (SN 46:16 [Bojjhagasayuttam]):

Girimnandasutta (AN 10:60):

Isigilisutta (MN 116):

Dhammacakkappavattanasutta (Mv I [Vin. Mahvaggo]; SN 46:11

Mahsamayasutta (DN 20).

lavakasutta (SN 10:12 [Yakkhasayuttam]; Sn 1:10):

Kasbhradvjasutta (SN 7:11 [Brhmaasayuttam]; Sn 1:4):

Parbhavasutta (Sn 1:6).

Vasalasutta (Sn 1:7).

Saccavibhagasutta (MN 141).

niyasutta, pt 1 (DN 32):

Sometimes recited as: Dhammassavaaklo aya bhadant! or Dhammaparittassavaaklo

(Spoken by Sakka, lord of the gods:)

Sabbe satt hrahitik.

Dve nma ki?

Paca nma ki?

Cha nma ki?

Cha ajjhattikni yatanni.

Satta nma ki?

Aha nma ki?

Ariyo ahangiko maggo.

Nava nma ki?

Dasa nma ki?

Dasahagehi samanngato Arah ti vuccat ti.

MPP, PPV, PPV2: Smaerapaho

MPP, PPV, PPV2: Dvattiskro

PPV, PPV2: omit this line

Vevaiyamhi ajjhupagato ti,

CBhp, PPV2: ajjhpagato

CBhp: mangala tam bhamahe

(Spoken by Sakka, lord of the gods:)

CBhp: yamh ve cyunujanto; MPP: yamhi ce vnuyujanto

tuvata citta samdhiyati, [8]

sevitya, bhvitya, bahulkatya, ynkatya,

CBhp: Mettnisasa; PPV: Mittnisasasutta

Namo te Buddhavratthu, vippamuttosi sabbadhi!

PPV, PPV2: Rhuno

MPP, PPV, PPV2: loknukampak-ti

PPV2: this line is missing from the edition, by mistake.

MPP: hessati, omit ti

PPV, PPV2: -bojjhangaparitta

MPP, PPV2: savattanti, omit ti