Parayanavagga

Ajita:

With what is the world shrouded?

Because of what doesn't it shine?

With what is it smeared? Tell me.

What is its great danger & fear?

-

Kenassu nicuto lekā

kenasasu nappakāsati,

Kissābhilepanaṃ brūsi

kiṃsu tassa sahabbhayaṃ.

Pakasati: to shine forth, to be visible, to become known.
Abhilepana: pollution, smearing.
Brūsi (from Brūti - 2nd sing.): you say.

The Buddha:

With ignorance the world is shrouded.

Because of stinginess, heedlessness, it doesn't shine.

With longing it's smeared (polluted) — I tell you.

Suffering-stress: its great danger & fear.

-

Avijjāya nivuto loko,

Vevicchā pamādā nappakāsati;

Jappābhilepanaṃ brūmi,

dukkhamassa mahabbhayaṃ.

Ajita:

They flow every which way, the streams.

What is their blocking (warding off),

what their restraint — tell me —

with what are they finally stopped?

-

Savanti sabbadhi sotā,

Sotānaṃ kiṃ nivāraṇaṃ;

Sotānaṃ saṃvaraṃ brūhi,

kena sotā pidhiyyare

The Buddha:

Whatever streams there are in the world:

their blocking is mindfulness, mindfulness is their restraint — I tell you —

with discernment (wisdom) they're finally stopped.

-

Yāni sotāni lokasmiṃ,

Sati tesaṃ nivāraṇaṃ; Sotānaṃ saṃvaraṃ brūmi

paññāyete pidhiyyare.

Ajita:

Discernment & mindfulness, name* & form**, dear sir:

Tell me, when asked this, where are they brought to a halt?

-

Paññā ceva sati yañca*, Nāmarūpañca mārisa;

Etaṃ me puṭṭho pabrūhi, katthetaṃ uparujjhati.

Paññā : intelligence, comprising all the higher faculties of cognition.

The Buddha:

This question you've asked, Ajita, I'll answer it for you —

where name & form are brought to a halt without trace:

With the cessation of consciousness they're brought to a halt.

-

Yametaṃ pañhaṃ apucchi, ajita taṃ vadāmi te;

Yattha nāmañca rūpañca, asesaṃ uparujjhati;

Viññāṇassa nirodhena, etthetaṃ uparujjhati’.

Ajita:

Those here who have fathomed the Dhamma,

those who are learners, those who are run-of-the-mill (average):

When you, dear sir, astute, are asked this, tell me their manner of life.

-

Ye ca saṅkhātadhammāse,

ye ca sekhā puthū idha;

Tesaṃ me nipako iriyaṃ, puṭṭho pabrūhi mārisa.

The Buddha:

He should not hanker for sensual pleasures,

should be limpid in mind.

Skilled in all mental qualities,

he, the monk, should live his life mindfully.

-

Kāmesu nābhigijjheyya,

manasānāvilo siyā;

Kusalo sabbadhammānaṃ,

sato bhikkhu paribbajeti.

Paribbajati : to wander about, to be a wandering mendicant.

-

Kodha santusito loke

Kassa no santi iñjitā;

Ko ubhantamabhiññāya, majjhe mantā na lippati;

Kaṃ brūsi mahāpurisoti,

ko idha sibbinimaccagā’’.

Santusita – ref. Santuṭṭha: pleased; happy.
Mantā : wisdom
Abhiññāya, abs.Having understood well
sibbini: seamstress
Accagā: he surpassed, overcame.
Idha: here, in this place, now; esp. in this world or present existence.

The Buddha:

He who in the midst of sensualities,

follows the holy life, always mindful, craving-free;

the monk who is — through fathoming things — Unbound:

he has no agitations.

He, the thinker knowing both sides, doesn't adhere in between.

He I call a great person.

He here has gone past the seamstress: craving

-

Kāmesu brahmacariyavā,

Vītataṇho sadā sato;

Saṅkhāya nibbuto bhikkhu,

tassa no santi iñjitā.

So ubhantamabhiññāya, majjhe mantā na lippati;

Taṃ brūmi mahāpurisoti,

so idha sibbinimaccagā’’ti.

Punnaka:

To the one unperturbed, who has seen the root of all things,

I have come with a question.

Because of what have many human seers — noble warriors, brahmans —

offered sacrifices to devas here in the world?

I ask you, O Blessed One. Please tell me.

-

Anejaṃ mūladassāviṃ,

Atthi pañhena āgamaṃ;

Kiṃ nissitā isayo manujā, khattiyā brāhmaṇā devatānaṃ;

Yaññamakappayiṃsu puthūdha loke,

pucchāmi taṃ bhagavā brūhi me taṃ.

The Buddha:

Those many human seers — noble warriors, brahmans —

who have offered sacrifices to devas here in the world, Punnaka,

hoping for more of this state of being,

offered their sacrifices because of aging.

-

Ye kecime isayo manujā, Khattiyā brāhmaṇā devatānaṃ;

Yaññamakappayiṃsu puthūdha loke,

āsīsamānā puṇṇaka itthattaṃ;

Jaraṃ sitā yaññamakappayiṃsu.

Punnaka:

Those many human seers — noble warriors, brahmans —

who have offered sacrifices to devas here in the world:

Have they, O Blessed One, heeding the path of sacrifice,

crossed over birth & aging?

I ask you, O Blessed One. Please tell me.

-

Ye kecime isayo manujā, Khattiyā brāhmaṇā devatānaṃ;

Yaññamakappayiṃsu puthūdha loke,

kaccissu te bhagavā yaññapathe appamattā;

Atāruṃ jātiñca jarañca mārisa,

pucchāmi taṃ bhagavā brūhi me taṃ.

The Buddha:

They hoped for, liked, longed for, so sacrificed — they longed for sensuality, dependent on gain.

I tell you: those who take on the yoke of sacrifice, impassioned with the passion for becoming, have not crossed over birth & aging.

-

Āsīsanti thomayanti, abhijappanti juhanti; Kāmābhijappanti paṭicca lābhaṃ,

te yājayogā bhavarāgarattā; Nātariṃsu jātijaranti brūmi.

Yājayogā : one ready to comply with another's request, devoted to liberality, open-handed.

Punnaka:

If those who take on the yoke of sacrifice

haven't crossed over the flood, dear sir,

then who in the world of beings divine & human

has crossed over birth & aging?

I ask you, O Blessed One. Please tell me.

-

Te ce nātariṃsu yājayogā,

Yaññehi jātiñca jarañca mārisa;

Atha ko carahi devamanussaloke,

atāri jātiñca jarañca mārisa;

Pucchāmi taṃ bhagavā brūhi me taṃ.

The Buddha:

He who has fathomed the far (beyond) & (the) near in the world,

for whom there is nothing perturbing in the world —

his vices evaporated, undesiring, untroubled, at peace —

he, I tell you, has crossed over birth & aging.

-

Saṅkhāya lokasmi paroparāni,

Yassiñjitaṃ natthi kuhiñci loke;

Santo vidhūmo anīgho nirāso, atāri

so jātijaranti brūmīti.

Sankhayati & Sankhati: to calculate - ger. sankhaya having considered, discriminately, carefully, with open mind.

Paro : beyond

Mettagu:

I ask you, O Blessed One. Please tell me.

I regard you as knowledgeable, with your self developed.

From what have the many forms of stress & suffering arisen in the world?

-

Pucchāmi taṃ bhagavā brūhi me taṃ,

Maññāmi taṃ vedaguṃ bhāvitattaṃ;

Kuto nu dukkhā samudāgatā ime, ye keci lokasmimanekarūpā.

The Buddha:

If you ask me the coming-into-being of stress & suffering,

I will tell it to you as one who discerns (with knowledge).

From acquisition as cause the many forms of stress & suffering come into being in the world.

Whoever, unknowing, makes acquisitions — the fool — comes to stress & suffering again & again.

So one who's discerning, focused on the birth of stress & suffering, their coming-into-being, should make no acquisitions.

-

Dukkhassa ve maṃ pabhavaṃ apucchasi,

Taṃ te pavakkhāmi yathā pajānaṃ;

Upadhinidānā pabhavanti dukkhā, ye keci lokasmim anekarūpā.

Yo ve avidvā upadhiṃ karoti, punappunaṃ dukkhamupeti mando;

Tasmā pajānaṃ upadhiṃ na kayirā, dukkhassa jātippabhavānupassī.

Pajāna : knowledge
Upadhi : supplement, ornament.

Mettagu:

What we asked, you've expounded. Now we ask something else. Please tell us.

How do the prudent cross over the flood of birth & aging, lamentation & sorrow?

Please, sage, declare this to me as this Dhamma has been known by you.

-

Yaṃ taṃ apucchimha akittayī no, aññaṃ taṃ pucchāma tadiṅgha brūhi;

Kathaṃ nu dhīrā vitaranti oghaṃ, jātiṃ jaraṃ sokapariddavañca;

Taṃ me muni sādhu viyākarohi, tathā hi te vidito esa dhammo.

The Buddha:

I will teach you the Dhamma — in the here & now,

not quoted words —

knowing which, living mindfully, you'll cross over beyond entanglement in the world.

-

Kittayissāmi te dhammaṃ,

Diṭṭhe dhamme anītihaṃ;

Yaṃ viditvā sato caraṃ, tare loke visattikaṃ.

Mettagu:

And I relish, Great Seer, that Dhamma supreme,

knowing which, living mindfully, I'll cross over beyond entanglement in the world.

-

Tañcāhaṃ abhinandāmi, mahesi dhammamuttamaṃ;

Yaṃ viditvā sato caraṃ, tare loke visattikaṃ.

Visattika : desire, lust.

The Buddha:

Whatever you're alert to, above, below, across, in between:

dispelling any delight, any laying claim to those things, consciousness should not take a stance in becoming.

The monk who dwells thus — mindful, heedful — letting go of his sense of mine.,

knowing right here would abandon birth & aging, lamentation & sorrow, stress & suffering.

-

Yaṃ kiñci sampajānāsi, Uddhaṃ adho tiriyañcāpi majjhe;

Etesu nandiñca nivesanañca, panujja viññāṇaṃ bhave na tiṭṭhe.

Evaṃvihārī sato appamatto, bhikkhu caraṃ hitvā mamāyitāni;

Jātiṃ jaraṃ sokapariddavañca, idheva vidvā pajaheyya dukkhaṃ.

Nandati : to be glad; to rejoice; to find delight in. aor.nandi
Nivesana: clinging, attachment

Appamatta : vigilant; careful; alert

mamāyitā (p.pr) :Mamāyati - to be attached to; to cherish

Mettagu:

I relish, Gotama, the Great Seer's words well-expounded, without acquisition,

for yes, O Blessed One, you've abandoned stress & suffering as this Dhamma has been known by you.

And they, too, would abandon stress & suffering those whom you, sage, would admonish unceasingly.

Having met you, I bow down to you, Great One. Perhaps you will admonish me unceasingly.

-

Etābhinandāmi vaco mahesino, sukittitaṃ gotamanūpadhīkaṃ;

Addhā hi bhagavā pahāsi dukkhaṃ, tathā hi te vidito esa dhammo.

Te cāpi nūnappajaheyyu dukkhaṃ, ye tvaṃ muni aṭṭhitaṃ ovadeyya;

Taṃ taṃ namassāmi samecca nāga, appeva maṃ bhagavā aṭṭhitaṃ ovadeyya.

The Buddha:

Whoever you recognize as a knowledgeable brahman,

possessing nothing, unentangled in sensuality & (unentangled) in becoming

yes, he has crossed over the flood. Having crossed to the far shore, he is without harshness or doubt.

And any one who has realized, who is knowledgeable here, having unentangled the bond to becoming and non-becoming (or dis-becoming),

free of craving, untroubled, undesiring — he, I tell you, has crossed over birth & aging.

-

Yaṃ brāhmaṇaṃ vedagum ābhijaññā,

akiñcanaṃ kāmabhave asattaṃ;

Addhā hi so oghamimaṃ atāri, tiṇṇo ca pāraṃ akhilo akaṅkho.

Vidvā ca yo vedagū naro idha, bhavābhave saṅgamimaṃ visajja;

So vītataṇho anīgho nirāso, atāri so jātijaranti brūmīti.

Dhotaka:

I ask you, O Blessed One. Please tell me.

I hope for your words, Great Seer.

Having heard your pronouncement,

I'll train for my own Unbinding.

-

Pucchāmi taṃ bhagavā brūhi metaṃ

Vācāhikaṅkhāmi mahesi tuyhaṃ,

Tava sutvāna nigghesaṃ

Sikekha nibbāna mattano

The Buddha:

In that case, be ardent —

Astute (prudent) & mindful right here.

Then, having heard my pronouncement,

train for your own Unbinding.

-

Tena hātappaṃ karohi

Idheva nipako sato,

Ito sutvāna nigghosaṃ

Sikkhe nibbānamantano

Dhotaka:

I see in the world of beings divine & human,

a brahman who lives possessing nothing.

I pay homage to him the All-around Eye.

From my doubts, O Sakyan, release me!

-

Passāmabhaṃ devamanussa loke

Akiñcanaṃ brāhmaṇaṃ iriyamānaṃ,

Taṃ taṃ namassāmi samantacakkhu

Pamuñca maṃ sakka kathaṃkathāhi

The Buddha:

No one in the world, Dhotaka,

can I release from doubting.

But knowing the most excellent Dhamma,

you will cross over the flood.

-

Nāhaṃ gamissāmi- pamocanāya

Kathaṃkathiṃ dhotaka kañci loke,

Dhammañca seṭṭhaṃ ājānamāno-

Evaṃ tuvaṃ oghamimaṃ taresi.

Dhotaka:

Teach with compassion, O brahman,

the Dhamma of seclusion

so that I may know — so that I, unafflicted as space,

may live right here, independent, at peace.

-

Anusāsa brahme karaṇāyamāno

Vivekadhammaṃ yamahaṃ vijaññaṃ,

Yathāhaṃ ākāsova avyāpajjamāno

Idheva santo asito careyyaṃ

The Buddha:

I will teach you peace — in the here & now,

not quoted words —

knowing which, living mindfully, you'll go beyond entanglement in the world.

-

Kintiyissāmi te sattiṃ

Diṭṭhe dhamema anitihaṃ,

Yaṃ viditvā sato caraṃ tare loke visattikaṃ.

Dhotaka:

And I relish, Great Seer, that peace supreme,

knowing which, living mindfully,

I'll go beyond entanglement in the world.

-

Taṃ vāhaṃ abhinandāmi

Mahesi sattimuttamaṃ,

Yaṃ viditvā sato caraṃ tare loke visattikaṃ.

The Buddha:

Whatever you're alert to,

above, below, across, in between:

knowing it as a bond in the world,

don't create craving for becoming or non-(becoming).

-

Yaṃ kiñci sampajānāsi

Uddhaṃ adho tiriyañcāpi majjhe:

Etaṃ viditvā saṅgoti loke

Bhavābhavāya mākāsi taṇhanti.

Bhava: the state of existence. (being)

Upasiva:

Alone, Sakyan, & with nothing, I can't venture across the great flood. to rely on,

Tell me, All-around Eye,

the support to rely on

for crossing over this flood.

-

Eko ahaṃ sakka mahantamoghaṃ,

Ārammaṇaṃ brūhi samantacakkhu,

Anissito no visahāmi tārituṃ;

yaṃ nissito oghamimaṃ tareyyaṃ

The Buddha:

Mindfully focused on nothingness,

relying on 'There isn't,' you should cross over the flood.

Abandoning sensual pleasures, abstaining from conversations,

keep watch for the ending of craving, night & day.

-

Ākiñcaññaṃ pekkhamāno satimā,

Natthīti nissāya tarassu oghaṃ;

Kāme pahāya virato kathāhi,

taṇhakkhayaṃ nattamahābhipassa

Pekkhati : to see; to look at - pr.p.pekkhamāna.

Upasiva:

One free from passion for all sensual pleasures

relying on nothingness, letting go of all else,

released in the highest emancipation of perception:

Does he stay there unaffected?

-

Sabbesu kāmesu yo vītarāgo,

Ākiñcaññaṃ nissito hitvā maññaṃ;

Saññāvimokkhe parame vimutto,

tiṭṭhe nu so tattha anānuyāyi

The Buddha:

One free from passion for all sensual pleasures

relying on nothingness, letting go of all else,

released in the highest emancipation of perception:

He stays there unaffected.

-

Sabbesu kāmesu yo vītarāgo,

Ākiñcaññaṃ nissito hitvā maññaṃ;

Saññāvimokkhe parame vimutto,

tiṭṭheyya so tattha anānuyāyī

Upasiva:

If he stays there, O All-around Eye, unaffected for many years,

right there would he be cooled & released?

Would his consciousness be like that?

-

Tiṭṭhe ce so tattha anānuyāyī, pūgampi vassānaṃ samantacakkhu;

Tattheva so sītisiyā vimutto,

cavetha viññāṇaṃ tathāvidhassa

The Buddha:

As a flame overthrown by the force of the wind goes to an end that cannot be classified,

so the sage free from naming activity goes to an end that cannot be classified.

-

Accī yathā vātavegena khittā Atthaṃ paleti na upeti saṅkhaṃ;

Evaṃ munī nāmakāyā vimutto, atthaṃ paleti na upeti saṅkhaṃ

Khipati: to throw - khitta, ppp
Palāyati: to run away; to escape - Paleti
upeti : undergo, incur.
Attha : going out of existence, annihilation, extinction.

Upasiva:

He who has reached the end: Does he not exist,

or is he for eternity free from dis-ease?

Please, sage, declare this to me

as this phenomenon has been known by you.

-

Atthaṅgato so uda vā so natthi,

udāhu ve sassatiyā arogo;

Taṃ me munī sādhu viyākarohi,

tathā hi te vidito esa dhammo

The Buddha:

One who has reached the end has no criterion by which anyone would say that — for him it doesn't exist.

When all phenomena are done away with, all means of speaking are done away with as well.

-

Atthaṅgatassa na pamāṇamatthi, Yena naṃ vajjuṃ taṃ tassa natthi;

Sabbesu dhammesu samohatesu, samūhatā vādapathāpi sabbeti.

Pamāṇa : standard, definition
Mattha : sense, truth.
Atthaṅgata - atthangacchati: to disappear, to go out of existence, to vanish - pp. attnangata gone home, gone to rest, gone, disappeared
Vādapathā : ground for a disputation. (Vāda: theory)
Samūhata, pp. Samūhanati: to uproot; to abolish; to remove.

Nanda:

There are in the world sages, they say — in what way?

Do they call one a sage
for possessing knowledg
or possessing a way of life?

-

Santi loke munayo,

Janā vadanti tayidaṃ kathaṃsu;
Ñāṇūpapannaṃ no muniṃ vadanti,
udāhu ve jīvitenūpapannaṃ

The Buddha:

Not on account of his views, learning, or knowledge

do the skilled here, Nanda, call one a sage.

Those who live disarmed, undesiring, untroubled: those, I say, are called sages.

-

Na diṭṭhiyā na sutiyā na ñāṇena, (na sīlabbatena)

Munīdha nanda kusalā vadanti;

Visenikatvā anīghā nirāsā, caranti ye te munayoti brūmi

Nanda:

Whatever brahmans & contemplatives

describe purity in terms of views & learning,

describe purity in terms of precepts & practices,

describe purity in terms of manifold ways:

have they, dear sir, living there in that way, crossed over birth & aging?

I ask you, O Blessed One. Please tell me.

-

Ye kecime samaṇabrāhmaṇāse,

Diṭṭhassutenāpi vadanti suddhiṃ;

Sīlabbatenāpi vadanti suddhiṃ,

anekarūpena vadanti suddhiṃ;

Kaccissu te bhagavā tattha yatā carantā, atāru jātiñca jarañca mārisa;

Pucchāmi taṃ bhagavā brūhi me taṃ

The Buddha:

Whatever brahmans & contemplatives

describe purity in terms of views & learning,

describe purity in terms of precepts & practices,

describe purity in terms of manifold ways:

none of them, living there in that way,

I tell you, have crossed over birth & aging.

-

Ye kecime samaṇabrāhmaṇāse,

Diṭṭhassutenāpi vadanti suddhiṃ;

Sīlabbatenāpi vadanti suddhiṃ,

anekarūpena vadanti suddhiṃ;

Kiñcāpi te tattha yatā caranti,

nāriṃsu jātijaranti brūmi

Nanda:

Whatever brahmans & contemplatives

describe purity in terms of views & learning,

describe purity in terms of precepts & practices,

describe purity in terms of manifold ways:

if, sage, as you say, they've not crossed over the flood,

then who in the world of beings divine & human has crossed over birth & aging?

I ask you, O Blessed One. Please tell me.

-

Ye kecime samaṇabrāhmaṇāse,

Diṭṭhassutenāpi vadanti suddhiṃ;

Sīlabbatenāpi vadanti suddhiṃ,

anekarūpena vadanti suddhiṃ;

Te ce muni brūsi anoghatiṇṇe,

atha ko carahi devamanussaloke;Atāri jātiñca jarañca mārisa,

pucchāmi taṃ bhagavā brūhi me taṃ

The Buddha:

I don't say that all brahmans & contemplatives are shrouded in birth & aging.

Those here who've abandoned what's seen, heard, & sensed,

precepts & practices — all —

who've abandoned their manifold ways— again, all —

who, comprehending craving, are effluent-free:

they are the ones, I tell you, who've crossed over the flood.

-

Nāhaṃ sabbe samaṇabrāhmaṇāse, Jātijarāya nivutāti brūmi;

Ye sīdha diṭṭhaṃva sutaṃ mutaṃ vā, sīlabbataṃ

vāpi pahāya sabbaṃ;

Anekarūpampi pahāya sabbaṃ,

taṇhaṃ pariññāya anāsavāse;

Te ve narā oghatiṇṇāti brūmi

Nanda:

I relish, Gotama, the Great Seer's words well-expounded, without acquisition.

Those here who've abandoned what's seen, heard, & sensed,

precepts & practices— all —

who've abandoned their manifold ways — again, all —

who, comprehending craving, are effluent-free:

I, too, say they've crossed over the flood.

-

Etābhinandāmi vaco mahesino, sukittitaṃ gotamanūpadhīkaṃ;

Ye sīdha diṭṭhaṃ va sutaṃ mutaṃ vā, sīlabbataṃ

vāpi pahāya sabbaṃ;

Anekarūpampi pahāya sabbaṃ,

taṇhaṃ pariññāya anāsavāse;

Ahampi te oghatiṇṇāti brūmīt

Hemaka :

In the past, before hearing Gotama's teaching,

when anyone explained 'It was,' 'It will be,' all that was hearsay, quoted words.

All that promoted conjecture and gave me no pleasure.

Now, sage, teach me the Dhamma demolishing craving,

knowing which, living mindfully, one would cross over beyond entanglement in the world.

-

Ye me pubbe viyākaṃsu, Huraṃ gotamasāsanā;

Iccāsi iti bhavissati, sabbaṃ taṃ itihītihaṃ;

Sabbaṃ taṃ takkavaḍḍhanaṃ, nāhaṃ tattha abhiramiṃ.

Tvañca me dhammamakkhāhi, taṇhānigghātanaṃ muni;

Yaṃ viditvā sato caraṃ, tare loke visattikaṃ

The Buddha:

Here, Hemaka, with regard to things that are dear — seen, heard, sensed, & cognized —

there is: the dispelling of passion & desire, the undying state of Unbinding.

Those knowing this, mindful, fully unbound in the here & now, are forever calmed,

have crossed over beyond entanglement in the world.

-

Idha diṭṭhasutamutaviññātesu, piyarūpesu hemaka;

Chandarāgavinodanaṃ, nibbānapadamaccutaṃ.

Etadaññāya ye satā, diṭṭhadhammābhinibbutā;

Upasantā ca te sadā, tiṇṇā loke visattikanti.

Todeyya:

One in whom there dwell no sensualities;

one in whom no craving is found;

one who has crossed over perplexity

his emancipation: what is it like?

-

“Yasmiṃ kāmā na vasanti,

Taṇhā yassa na vijjati;

Kathaṃkathā ca yo tiṇṇo,

Vimokkho tassa kīdiso”.

The Buddha:

One in whom there dwell no sensualities;

one in whom no craving is found;

one who has crossed over perplexity

his emancipation is not other than that.

-

“Yasmiṃ kāmā na vasanti,

Taṇhā yassa na vijjati;

Kathaṅkathā ca yo tiṇṇo,

Vimokkho tassa nāparo”.

Todeyya:

Is he without desire, or desiring?

Discerning or still acquiring discernment?

Describe the sage to me, Sakyan with the all-around eye,

so that I may recognize what he is like.

-

“Nirāsaso so uda āsasāno,

Paññāṇavā so uda paññakappī;

Muniṃ ahaṃ sakka yathā vijaññaṃ,

Taṃ me viyācikkha samantacakkhu”

The Buddha:

He's without desire, not desiring;

discerning, not still acquiring discernment.

Recognize the sage, Todeyya, as having nothing,

unentangled in sensuality & becoming.

-

“Nirāsaso so na ca āsasāno,

Paññāṇavā so na ca paññakappī;

Evampi todeyya muniṃ vijāna,

Akiñcanaṃ kāmabhave asattan”ti.

Kappa:

For one stranded in the middle of the lake,

in the flood of great danger — birth —

overwhelmed with aging & death:

Tell me the island, dear sir,

and show me the island

so that this may not happen again.

-

“Majjhe sarasmiṃ tiṭṭhataṃ,

Oghe jāte mahabbhaye;

Jarā­maccu­paretā­naṃ,

Dīpaṃ pabrūhi mārisa;

Tvañca me dīpamakkhāhi,

Yathāyidaṃ nāparaṃ siyā”.

The Buddha:

For one stranded in the middle of the lake,

in the flood of great danger — birth —

overwhelmed with aging & death,

I will tell you the island, Kappa.

Having nothing, clinging to no thing:

That is the island, there is no other.

That's Unbinding, I tell you,

the total ending of aging & death.

Those knowing this, mindful,

fully unbound in the here & now,

don't serve as Mara's servants,

don't come under Mara's sway.

-

“Majjhe sarasmiṃ tiṭṭhataṃ,

Oghe jāte mahabbhaye;

Jarā­maccu­paretā­naṃ,

Dīpaṃ pabrūmi kappa te.

Akiñcanaṃ anādānaṃ,

etaṃ dīpaṃ anāparaṃ;

Nibbānaṃ iti naṃ brūmi,

jarāmac­cu­parik­kha­yaṃ.

Etadaññāya ye satā,

Diṭṭha­dhammā­bhi­nibbutā;

Na te māravasānugā,

Na te mārassa paddhagū”ti.

Jatukannin :

Hearing that there was a hero — desiring no sensuality,

Tell me the state of peace, O One with quick eyes.

having crossed over the flood — I've come with a question:

O Blessed One, tell me as it actually is.

For the Blessed One lives having surpassed sensuality,

as the radiant sun, in its radiance, the earth.

Limited my discernment, O One whose discernment's profound.

Teach me to know the Dhamma,

the abandoning here of birth & aging.

-

“Sutvānahaṃ vīra­ma­kāma­kā­miṃ,

Oghātigaṃ puṭṭhu­ma­kāmamā­gamaṃ;

Santipadaṃ brūhi sahajanetta,

Yathātacchaṃ bhagavā brūhi metaṃ.

Bhagavā hi kāme abhibhuyya iriyati,

Ādiccova pathaviṃ tejī tejasā;

Parit­ta­paññassa me bhūripañña,

Ācikkha dhammaṃ yamahaṃ vijaññaṃ;

Jātijarāya idha vippahānaṃ”.

The Buddha:

Subdue greed for sensual pleasures,

& see renunciation as rest.

Let there be nothing grasped or rejected by you.

Burn up what's before, and have nothing for after.

If you don't grasp at what's in between, you will go about, calm.

One completely devoid of greed for name & form, brahman,

has no effluents by which he would go under Mara's sway.

-

“Kāmesu vinaya gedhaṃ,

Nekkhammaṃ daṭṭhu khemato;

Uggahītaṃ nirattaṃ vā, mā te vijjittha kiñcanaṃ.

Yaṃ pubbe taṃ visosehi, pacchā te māhu kiñcanaṃ;

Majjhe ce no gahessasi, upasanto carissasi.

Sabbaso nāmarūpasmiṃ, vītagedhassa brāhmaṇa;

Āsavāssa na vijjanti, Yehi maccuvasaṃ vaje”ti.

Bhadravudha :

I entreat the one who is very intelligent, released, unperturbed —

who has abandoned home, abandoned delight, abandoned resemblances, cut through craving, crossed over the flood.

Having heard the Great One, they will leave

the many gathered from many lands, hero,

in hope of your words.

So tell them, please,

how this Dhamma has been known to you.

-

“Okañjahaṃ taṇhacchidaṃ anejaṃ,

Nandiñjahaṃ oghatiṇṇaṃ vimuttaṃ;
Kappañjahaṃ abhiyāce sumedhaṃ,

Sutvāna nāgassa apanamissanti ito.

Nānājanā janapadehi saṅgatā,

Tava vīra vākyaṃ abhikaṅkhamānā;

Tesaṃ tuvaṃ sādhu viyākarohi,

Tathā hi te vidito esa dhammo”.

The Buddha:

Subdue craving & clinging — all —

above, below, across, in between.

For whatever people cling to in the world,

it's through that, that Mara pursues them.

So a monk, mindful,

should cling to nothing in all the world, every world.

seeing these people clinging to entanglement

as entangled in Death's realm.

-

“Ādānataṇhaṃ vinayetha sabbaṃ,

Uddhaṃ adho tiriyañcāpi majjhe;

Yaṃ yañhi lokasmi­mu­pādiyanti,

Teneva māro anveti jantuṃ.

Tasmā pajānaṃ na upādiyetha,

Bhikkhu sato kiñcanaṃ sabbaloke;

Ādānasatte iti pekkhamāno,

Pajaṃ imaṃ maccudheyye visattan”ti.

Udaya :

To the one in jhana seated dustless, passionless, his task done, effluent-free,

gone to the beyond of all phenomena, I've come with a question.

Tell me the gnosis of emancipation, the breaking open of ignorance.

-

“Jhāyiṃ virajamāsīnaṃ, Katakiccaṃ anāsavaṃ;

Pāraguṃ sabbadhammānaṃ, Atthi pañhena āgamaṃ;

Aññāvimokkhaṃ pabrūhi, Avijjāya pabhedanaṃ”.

The Buddha:

The abandoning both of sensual desires, & of unhappiness,
the dispelling of sloth,
the warding off of anxieties,
equanimity-&-mindfulness purified,
with inspection of mental qualities swift in the forefront:

That I call the gnosis of emancipation, the breaking open of ignorance.

-

“Pahānaṃ kāmacchandānaṃ, Domanassāna cūbhayaṃ;
Thinassa ca panūdanaṃ,
Kukkuccānaṃ nivāraṇaṃ.
Upekkhā­sati­saṃsud­dhaṃ,
dhamma­tak­ka­pure­javaṃ;

Aññāvimokkhaṃ pabrūmi, avijjāya pabhedanaṃ”.

Udaya :

With what is the world fettered? With what is it examined?

Through the abandoning of what is there said to be Unbinding?

-

“Kiṃsu saṃyojano loko, kiṃsu tassa vicāraṇaṃ;

Kissassa vippahānena, nibbānaṃ iti vuccati”.

The Buddha:

With delight the world's fettered.

With directed thought it's examined.

Through the abandoning of craving is there said Unbinding.

-

“Nandisaṃyojano loko,

vitakkassa vicāraṇaṃ;

Taṇhāya vippahānena, nibbānaṃ iti vuccati”.

Udaya :

Living mindful in what way does one bring consciousness to a halt?

We've come questioning to the Blessed One. Let us hear your words.

-

“Kathaṃ satassa carato, viññāṇaṃ uparujjhati;

Bhagavantaṃ puṭṭhumāgamma, taṃ suṇoma vaco tava”.

The Buddha:

Not relishing feeling, inside or out:

One living mindful in this way brings consciousness to a halt.

-

“Ajjhattañca bahiddhā ca, Vedanaṃ nābhinandato;

Evaṃ satassa carato, Viññāṇaṃ uparujjhatī”ti.

Posala :

To one who reveals the past

unperturbed, his doubts cut through —

who has gone to the beyond of all phenomena,

I've come with a question.

Of one devoid of perception of forms,

who has abandoned all the body, every body,

who sees, within & without, 'There is nothing':

I ask the Sakyan about the knowledge, How is he to be led further on?

-

“Yo atītaṃ ādisati,

Anejo chinnasaṃsayo;

Pāraguṃ sabbadhammānaṃ,

Atthi pañhena āgamaṃ.

Vibhū­ta­rū­pasaññissa,

sabba­kāyap­pahāyino;

Ajjhattañca bahiddhā ca, natthi kiñcīti passato;

Ñāṇaṃ sakkā­nu­pucchāmi, kathaṃ neyyo tathāvidho”.

The Buddha:

The Tathagata, knowing directly all stations of consciousness,

knows for one stationed in them release & the steps leading there.

Knowing directly the origin of nothingness to be the fetter of delight,

one then sees there clearly (and having insight into it)

That's his genuine knowledge — the brahman who has lived to fulfillment.

-

“Viñ­ñā­ṇaṭ­ṭhitiyo sabbā, Abhijānaṃ tathāgato;

Tiṭṭhantamenaṃ jānāti, Vimuttaṃ tapparāyaṇaṃ.

Ākiñ­cañ­ña­sam­bha­vaṃ ñatvā, Nandī saṃyojanaṃ iti;

Evametaṃ abhiññāya, Tato tattha vipassati;

Etaṃ ñāṇaṃ tathaṃ tassa, Brāhmaṇassa vusīmato”ti.

Mogharaja :

Twice now, O Sakyan, I've asked you,

but you, O One with Eyes, haven't answered me.

"When asked the third time,

the divine seer answers": so I have heard.

This world, the next world,

the Brahma world with its devas:

I don't know how they're viewed by the glorious Gotama.

So to the one who has seen to the far extreme, I've come with a question:

One who regards the world in what way isn't seen by Death's King?

-

“Dvāhaṃ sakkaṃ apucchissaṃ,

Na me byākāsi cakkhumā;

Yāvatatiyañca devīsi,

Byākarotīti me sutaṃ.

Ayaṃ loko paro loko,

brahmaloko sadevako;

Diṭṭhiṃ te nābhijānāti, gotamassa yasassino.

Evaṃ abhikkan­ta­dassā­viṃ, atthi pañhena āgamaṃ;

Kathaṃ lokaṃ avekkhantaṃ, maccurājā na passati”.

The Buddha:

Always mindful, Mogharaja, regard the world as empty,

having removed any view in terms of self.

This way one is above and beyond death.

One who regards the world in this way

isn't seen by Death's King.

-

“Suññato lokaṃ avekkhassu, Mogharāja sadā sato;

Attānudiṭṭhiṃ ūhacca,

Evaṃ maccutaro siyā;

Evaṃ lokaṃ avekkhantaṃ,

Maccurājā na passatī”ti.

Pingiya :

I'm old & weak, my complexion dull.

I've blurry eyes and trouble hearing,

but may I not perish deluded, confused!

Teach me the Dhamma so that I may know

the abandoning here of birth & aging.

-

“Jiṇṇohamasmi abalo vītavaṇṇo,

Nettā na suddhā savanaṃ na phāsu;

Māhaṃ nassaṃ momuho antarāva,

Ācikkha dhammaṃ yamahaṃ vijaññaṃ;

Jātijarāya idha vippahānaṃ”.

The Buddha:

Seeing people suffering on account of their bodies

heedless people are oppressed on account of their bodies

then heedful, Pingiya, let go of the body

for the sake of no further becoming.

-

“Disvāna rūpesu vihaññamāne,

Ruppanti rūpesu janā pamattā;

Tasmā tuvaṃ piṅgiya appamatto,

Jahassu rūpaṃ apunabbhavāya”.

Pingiy

In the four cardinal directions,

the four intermediate, above & below — the ten directions —

there is nothing in the world

unseen, unheard, unsensed, uncognized by you.

Teach me the Dhamma so that I may know

the abandoning here of birth & aging.

-

“Disā catasso vidisā catasso,

Uddhaṃ adho dasa disā imāyo;

Na tuyhaṃ adiṭṭhaṃ asutaṃ amutaṃ,

Atho aviññātaṃ kiñcanamatthi loke;

Ācikkha dhammaṃ yamahaṃ vijaññaṃ,

Jātijarāya idha vippahānaṃ”.

The Buddha:

Seeing people, victims of craving —

aflame, overwhelmed with aging —

then heedful, Pingiya,

let go of craving for the sake of no further becoming.

-

“Taṇhādhipanne manuje pekkhamāno,

Santāpajāte jarasā parete;

Tasmā tuvaṃ piṅgiya appamatto,

Jahassu taṇhaṃ apunabbhavāyā”ti.