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1: Bodhivaggo 1
The Chapter (Including the Discourses) about the Awakening (Tree)

Namo tassa Bhagavato Arahato Sammàsambuddhassa
Reverence to him, the Auspicious One, the Worthy One, the Perfect Sambuddha

1-1: Pañhamabodhisuttaü (1)
The First Discourse about the Awakening (Tree)

Evaü me sutaü:
Thus I heard:

ekaü samayaü Bhagavà Uruvelàyaü viharati, 2
at one time the Auspicious One was dwelling near Uruvelà,

najjà Nera¤jaràya tãre Bodhirukkhamåle pañhamàbhisambuddho.
on the bank of the river Nera¤jara, at the root of the Awakening tree, in the first (period) after attaining Awakening.

Tena kho pana samayena Bhagavà
Then at that time the Auspicious One

sattàhaü ekapallaïkena nisinno hoti 3 vimuttisukhapañisaüvedã.
was sitting in one cross-legged posture for seven days experiencing the happiness of freedom.

Atha kho Bhagavà tassa sattàhassa accayena,
Then with the passing of those seven days, the Auspicious One,

tamhà samàdhimhà vuññhahitvà, rattiyà pañhamaü yàmaü, 4
after arising from that concentration, for the first watch of the night,

pañiccasamuppàdaü anulomaü 5 sàdhukaü manasàkàsi:
applied his mind thoroughly to conditional arising in forward order:

ßIti imasmiü sati 6 idaü hoti; imassuppàdà idaü uppajjati,
ßThis being so, that is; with the arising of this, that arises,

yadidaü: avijjàpaccayà saïkhàrà, 7
that is to say: because of ignorance there are (volitional) processes,

saïkhàrapaccayà vi¤¤àõaü,
because of (volitional) processes: consciousness,

vi¤¤àõapaccayà nàmaråpaü,
because of consciousness: name-and-form,

nàmaråpapaccayà saëàyatanaü,
because of name-and-form: the six sense spheres,

saëàyatanapaccayà phasso,
because of the six sense spheres: contact,

phassapaccayà vedanà,
because of contact: feeling,

vedanàpaccayà taõhà,
because of feeling: craving,

taõhàpaccayà upàdànaü,
because of craving: attachment,

upàdànapaccayà bhavo,
because of attachment: continuation,

bhavapaccayà jàti,
because of continuation: birth,

jàtipaccayà jaràmaraõaü,
because of birth: old age, death,

sokaparidevadukkhadomanassupàyàsà 8 sambhavanti,
grief, lamentation, pain, sorrow, and despair (all) originate,

evam-etassa 9 kevalassa dukkhakkhandhassa 10 samudayo hotãû ti.
and so there is an arising of this whole mass of suffering.û

Atha kho Bhagavà, etam-atthaü viditvà,
Then the Auspicious One, having understood the significance of it,

tàyaü velàyaü 11 imaü udànaü udànesi: 12
on that occasion uttered this exalted utterance:

    ßYadà have pàtubhavanti dhammà
ßWhen (the nature of) things becomes really manifest

    âtàpino jhàyato bràhmaõassa,
To the ardent meditating bràhmaõa,

    Athassa kaïkhà vapayanti sabbà,
Then all his doubts disappear,

    Yato pajànàti sahetudhammanû-ti. 13
Since he knows (the nature of a) thing and its cause.û

 

1-2: Dutiyabodhisuttaü (2)
The Second Discourse about the Awakening (Tree)

Evaü me sutaü:
Thus I heard:

ekaü samayaü Bhagavà Uruvelàyaü viharati,
at one time the Auspicious One was dwelling near Uruvelà,

najjà Nera¤jaràya tãre Bodhirukkhamåle pañhamàbhisambuddho.
on the bank of the river Nera¤jara, at the root of the Awakening tree, in the first (period) after attaining Awakening.

Tena kho 14 pana samayena Bhagavà
Then at that time the Auspicious One

sattàhaü ekapallaïkena nisinno hoti vimuttisukhapañisaüvedã.
was sitting in one cross-legged posture for seven days experiencing the happiness of freedom.

Atha kho Bhagavà tassa sattàhassa accayena,
Then with the passing of those seven days, the Auspicious One,

tamhà samàdhimhà vuññhahitvà, rattiyà majjhimaü yàmaü,
after arising from that concentration, for the middle watch of the night,

pañiccasamuppàdaü pañilomaü sàdhukaü manasàkàsi:
applied his mind thoroughly to conditional arising in reverse order:

ßIti imasmiü asati idaü na hoti; imassa nirodhà idaü nirujjhati,
ßThis not being so, that is not; with the ceasing of this, that ceases,

yadidaü: avijjànirodhà saïkhàranirodho, 15
that is to say: with the cessation of ignorance, there is the cessation of (volitional) processes,

saïkhàranirodhà vi¤¤àõanirodho,
with the cessation of (volitional) processes, the cessation of consciousness,

vi¤¤àõanirodhà nàmaråpanirodho,
with the cessation of consciousness, the cessation of name-and-form,

nàmaråpanirodhà saëàyatananirodho,
with the cessation of name-and-form, the cessation of the six sense spheres,

saëàyatananirodhà phassanirodho,
with the cessation of the six sense spheres, the cessation of contact,

phassanirodhà vedanànirodho,
with the cessation of contact, the cessation of feeling,

vedanànirodhà taõhànirodho,
with the cessation of feeling, the cessation of craving,

taõhànirodhà upàdànanirodho,
with the cessation of craving, the cessation of attachment,

upàdànanirodhà bhavanirodho,
with the cessation of attachment, the cessation of continuation,

bhavanirodhà jàtinirodho,
with the cessation of continuation, the cessation of birth,

jàtinirodhà jaràmaraõaü,
with the cessation of birth, old age, death,

sokaparidevadukkhadomanassupàyàsà nirujjhanti,
grief, lamentation, pain, sorrow, and despair (all) cease,

evam-etassa kevalassa dukkhakkhandhassa nirodho hotãû ti. 16
and so there is a cessation of this whole mass of suffering.û

Atha kho Bhagavà, etam-atthaü viditvà,
Then the Auspicious One, having understood the significance of it,

tàyaü velàyaü imaü udànaü udànesi:
on that occasion uttered this exalted utterance:

    ßYadà have pàtubhavanti dhammà
ßWhen (the nature of) things becomes really manifest

    âtàpino jhàyato bràhmaõassa,
To the ardent meditating bràhmaõa,

    Athassa kaïkhà vapayanti sabbà,
Then all his doubts disappear,

    Yato khayaü paccayànaü avedãû ti.
Since the destruction of causes has been understood.û

 

 

1-3: Tatiyabodhisuttaü (3)
The Third Discourse about the Awakening (Tree)

Evaü me sutaü:
Thus I heard:

ekaü samayaü Bhagavà Uruvelàyaü viharati,
at one time the Auspicious One was dwelling near Uruvelà,

najjà Nera¤jaràya tãre Bodhirukkhamåle pañhamàbhisambuddho.
on the bank of the river Nera¤jara, at the root of the Awakening tree, in the first (period) after attaining Awakening.

Tena kho pana samayena Bhagavà
Then at that time the Auspicious One

sattàhaü ekapallaïkena nisinno hoti vimuttisukhapañisaüvedã.
was sitting in one cross-legged posture for seven days experiencing the happiness of freedom.

Atha kho Bhagavà tassa sattàhassa accayena,
Then with the passing of those seven days, the Auspicious One,

tamhà samàdhimhà vuññhahitvà, rattiyà pacchimaü yàmaü,
after arising from that concentration, for the last watch of the night,

pañiccasamuppàdaü anulomapañilomaü sàdhukaü manasàkàsi:
applied his mind thoroughly to conditional arising in forward and reverse order:

ßIti imasmiü sati idaü hoti, imassuppàdà idaü uppajjati,
ßThis being so, that is; with the arising of this, that arises,

imasmiü asati idaü na hoti, imassa nirodhà idaü nirujjhati,
this not being, that is not; with the ceasing of this, that ceases,

yadidaü: avijjàpaccayà saïkhàrà,
that is to say: because of ignorance there are (volitional) processes,

saïkhàrapaccayà vi¤¤àõaü,
because of (volitional) processes: consciousness,

vi¤¤àõapaccayà nàmaråpaü,
because of consciousness: name-and-form,

nàmaråpapaccayà saëàyatanaü,
because of name-and-form: the six sense spheres,

saëàyatanapaccayà phasso,
because of the six sense spheres: contact,

phassapaccayà vedanà,
because of contact: feeling,

vedanàpaccayà taõhà,
because of feeling: craving,

taõhàpaccayà upàdànaü,
because of craving: attachment,

upàdànapaccayà bhavo,
because of attachment: continuation,

bhavapaccayà jàti,
because of continuation: birth,

jàtipaccayà jaràmaraõaü,
because of birth: old age, death,

sokaparidevadukkhadomanassupàyàsà sambhavanti,
grief, lamentation, pain, sorrow, and despair (all) originate,

evam-etassa kevalassa dukkhakkhandhassa samudayo hotã ti.
and so there is an arising of this whole mass of suffering.

Avijjàya tveva asesaviràganirodhà saïkhàranirodho,
But with the complete fading away and cessation of ignorance, there is the cessation of (volitional) processes,

saïkhàranirodhà vi¤¤àõanirodho,
with the cessation of (volitional) processes, the cessation of consciousness,

vi¤¤àõanirodhà nàmaråpanirodho,
with the cessation of consciousness, the cessation of name-and-form,

nàmaråpanirodhà saëàyatananirodho,
with the cessation of name-and-form, the cessation of the six sense spheres,

saëàyatananirodhà phassanirodho,
with the cessation of the six sense spheres, the cessation of contact,

phassanirodhà vedanànirodho,
with the cessation of contact, the cessation of feeling,

vedanànirodhà taõhànirodho,
with the cessation of feeling, the cessation of craving,

taõhànirodhà upàdànanirodho,
with the cessation of craving, the cessation of attachment,

upàdànanirodhà bhavanirodho,
with the cessation of attachment, the cessation of continuation,

bhavanirodhà jàtinirodho,
with the cessation of continuation, the cessation of birth,

jàtinirodhà jaràmaraõaü,
with the cessation of birth, old age, death,

sokaparidevadukkhadomanassupàyàsà nirujjhanti,
grief, lamentation, pain, sorrow, and despair (all) cease,

evam-etassa kevalassa dukkhakkhandhassa nirodho hotãû ti.
and so there is a cessation of this whole mass of suffering.û

Atha kho Bhagavà, etam-atthaü viditvà,
Then the Auspicious One, having understood the significance of it,

tàyaü velàyaü imaü udànaü udànesi:
on that occasion uttered this exalted utterance:

    ßYadà have pàtubhavanti dhammà
ßWhen (the nature of) things becomes really manifest

    âtàpino jhàyato bràhmaõassa,
To the ardent meditating bràhmaõa,

    Vidhåpayaü tiññhati Màrasenaü,
He stands dispelling Màra's army,

    Suriyo va 17 obhàsayam-antaëikkhanû-ti.
As the sun (dwells) lighting up the firmament.û

 

 

1-4: Nigrodhasuttaü (4)
The Discourse about the Banyan (Tree)

Evaü me sutaü:
Thus I heard:

ekaü samayaü Bhagavà Uruvelàyaü viharati,
at one time the Auspicious One was dwelling near Uruvelà,

najjà Nera¤jaràya tãre Ajapàlanigrodhamåle pañhamàbhisambuddho.
on the bank of the river Nera¤jara, at the root of the Goatherd's Banyan tree, in the first (period) after attaining Awakening.

Tena kho pana samayena Bhagavà
Then at that time the Auspicious One

sattàhaü ekapallaïkena nisinno hoti vimuttisukhapañisaüvedã.
was sitting in one cross-legged posture for seven days experiencing the happiness of freedom.

Atha kho Bhagavà tassa sattàhassa accayena,
Then with the passing of those seven days, the Auspicious One,

tamhà samàdhimhà vuññhàsi.
arose from that concentration.

Atha kho a¤¤ataro huhuïkajàtiko bràhmaõo
Then a certain bràhmaõa who was by nature a grumbler

yena Bhagavà tenupasaïkami, 18
went to the Auspicious One,

upasaïkamitvà, Bhagavatà saddhiü sammodi.
and after going, he exchanged greetings with the Auspicious One.

Sammodanãyaü kathaü sàràõãyaü vãtisàretvà ekamantaü aññhàsi.
After exchanging courteous talk and greetings, he stood on one side.

Ekamantaü ñhito 19 kho so bràhmaõo Bhagavantaü etad-avoca:
While stood on one side that bràhmaõa said this to the Auspicious One:

ßKittàvatà nu kho bho Gotama bràhmaõo hoti?
ßTo what extent, dear Gotama, is one a bràhmaõa?

Katame ca pana bràhmaõakaraõà dhammà?û ti
And again what things make one a bràhmaõa?û

Atha kho Bhagavà, etam-atthaü viditvà,
Then the Auspicious One, having understood the significance of it,

tàyaü velàyaü imaü udànaü udànesi:
on that occasion uttered this exalted utterance:

    ßYo bràhmaõo bàhitapàpadhammo, 20
ßThat bràhmaõa who has removed bad things,

    Nihuhuïko nikkasàvo yatatto,
Not grumbling, free from blemish, self-restrained,

    Vedantagå vusitabrahmacariyo,
With perfect understanding, (and) the spiritual life accomplished,

    Dhammena so Brahmavàdaü vadeyya, 21
Righteously he might speak a word about the Brahman,

    Yassussadà 22 natthi kuhi¤ci lokeû ti.
For him there is no arrogance anywhere in the world.û

 

1-5: Therasuttaü (5)
The Discourse about the Elders

Evaü me sutaü:
Thus I heard:

ekaü samayaü Bhagavà Sàvatthiyaü viharati,
at one time the Auspicious One was dwelling near Sàvatthã,

Jetavane Anàthapiõóikassa àràme.
at Anàthapiõóika's monastery in Jeta's Wood.

Tena kho pana samayena àyasmà ca Sàriputto,
Then at that time venerable Sàriputta,

àyasmà ca Mahàmoggallàno, àyasmà ca Mahàkassapo,
venerable Mahàmoggallana, venerable Mahàkassapa,

àyasmà ca Mahàkaccàyano, àyasmà ca Mahàkoññhito,
venerable Mahàkaccàyana, venerable Mahàkoññhita,

àyasmà ca Mahàkappino, àyasmà ca Mahàcundo,
venerable Mahàkappina, venerable Mahàcunda,

àyasmà ca Anuruddho, àyasmà ca Revato,
venerable Anuruddha, venerable Revata,

àyasmà ca Nando 23 yena Bhagavà tenupasaïkamiüsu.
and venerable Nanda went to the Auspicious One.

Addasà kho Bhagavà te àyasmante dårato 24 va àgacchante,
The Auspicious One saw those venerable ones coming while still far away,

disvàna, bhikkhå àmantesi:
and having seen (them), he addressed the monks (saying):

ßEte bhikkhave bràhmaõà àgacchanti; 25
ßThese bràhmaõas are coming, monks;

ete bhikkhave bràhmaõà àgacchantãû ti. 26
these bràhmaõas are coming, monks.û

Evaü vutte, a¤¤ataro bràhmaõajàtiko bhikkhu,
After that was said, a certain monk who was a bràhmaõa by birth,

Bhagavantaü etad-avoca:
said to the Auspicious One:

ßKittàvatà nu kho bho Gotama bràhmaõo hoti?
ßTo what extent, dear Gotama, is one a bràhmaõa?

Katame ca pana bràhmaõakaraõà dhammà?û ti
And again what things make one a bràhmaõa?û

Atha kho Bhagavà, etam-atthaü viditvà,
Then the Auspicious One, having understood the significance of it,

tàyaü velàyaü imaü udànaü udànesi:
on that occasion uttered this exalted utterance:

    ßBàhitvà pàpake dhamme,    ye caranti sadà satà,
Those who, having removed bad things, live always mindful,

    Khãõasaüyojanà Buddhà, 27    te ve lokasmiü bràhmaõàû ti.
The Buddhas who have destroyed the fetters,    truly they are bràhmaõas in the world.û

 

1-6: Kassapasuttaü (6)
The Discourse about Kassapa

Evaü me sutaü:
Thus I heard:

ekaü samayaü Bhagavà Ràjagahe viharati,
at one time the Auspicious One was dwelling near Ràjagaha,

Veëuvane Kalandakanivàpe. 28
at the Squirrel's Feeding Place in Bamboo Wood.

Tena kho pana samayena àyasmà Mahàkassapo
Then at that time venerable Mahàkassapa

Pipphaliguhàyaü viharati, àbàdhiko dukkhito bàëhagilàno.
was dwelling in the Pepper Cave, and was afflicted, suffering, and very sick.

Atha kho àyasmà Mahàkassapo aparena samayena
Then venerable Mahàkassapa at another time

tamhà àbàdhà vuññhàsi.
arose from that affliction.

Atha kho àyasmato Mahàkassapassa
 Then this occured to venerable Mahàkassapa

tamhà àbàdhà vuññhitassa etad-ahosi: 29
when he arose from that affliction:

ßYannånàhaü Ràjagahaü piõóàya paviseyyanû-ti.
ßWell now, I should enter Ràjagaha for alms.û

Tena kho pana samayena
Then at that time

pa¤camattàni devatàsatàni 30 ussukkaü àpannàni honti
five hundred devatàs were ready and eager

àyasmato Mahàkassapassa piõóapàtapañilàbhàya. 31
to offer almsfood to venerable Mahàkassapa.

Atha kho àyasmà Mahàkassapo
But venerable Mahàkassapa,

tàni pa¤camattàni devatàsatàni pañikkhipitvà,
after refusing those five hundred devatàs,

pubbanhasamayaü 32 nivàsetvà, pattacãvaram-àdàya,
having dressed in the morning time, after picking up his bowl and robe,

Ràjagahaü piõóàya pàvisi,
entered Ràjagaha for alms,

yena daëiddavisikhà kapaõavisikhà pesakàravisikhà.
(going) to the poor streets, to the wretched streets, to the weaver's streets.

Addasà kho Bhagavà àyasmantaü Mahàkassapaü
The Auspicious One saw venerable Mahàkassapa

Ràjagahe piõóàya carantaü,
walking for alms in Ràjagaha,

yena daëiddavisikhà kapaõavisikhà pesakàravisikhà.
(going) to the poor streets, to the wretched streets, to the weaver's streets.

Atha kho Bhagavà, etam-atthaü viditvà,
Then the Auspicious One, having understood the significance of it,

tàyaü velàyaü imaü udànaü udànesi:
on that occasion uttered this exalted utterance:

    ßAna¤¤aposiü a¤¤àtaü, 33    dantaü sàre patiññhitaü,
ßNot nourishing another, well-known,    controlled, established in the essential,

    Khãõàsavaü 34 vantadosaü:    tam-ahaü bråmi bràhmaõanû-ti.
With pollutants destroyed, rid of faults:    him I call a bràhmaõa.û

 

1-7: Pàvàsuttaü (7)
The Discourse about Pàvà

Evaü me sutaü:
Thus I heard:

ekaü samayaü Bhagavà Pàvàyaü viharati,
at one time the Auspicious One was dwelling near Pàvà,

Ajakalàpake Cetiye, Ajakalàpakassa yakkhassa bhavane.
at the Flock of Goats Shrine, in the domicile of the Flock of Goats yakkha.

Tena kho pana samayena Bhagavà,
Then at that time the Auspicious One,

rattandhakàratimisàyaü, abbhokàse nisinno hoti,
in the darkness of the night, was sitting in the open air,

devo 35 ca ekam-ekaü phusàyati.
and the sky-god was raining lightly drop by drop.

Atha kho Ajakalàpako yakkho
Then the Flock of Goats yakkha

Bhagavatà bhayaü chambhitattaü lomahaüsaü uppàdetukàmo, 36
desiring to give rise to fear, terror, and horror in the Auspicious One,

yena Bhagavà tenupasaïkami,
went to the Auspicious One,

upasaïkamitvà, Bhagavato avidåre tikkhattuü:
and after going, not far away from the Auspicious One three times (he called out):

ßAkkulo pakkuloû ti akkulapakkulikaü akàsi,
ßConfusion, great confusionû, and he made a great confusion,

ßEso te samaõa pisàco!û ti
ßThis is a demon for you, ascetic!û

Atha kho Bhagavà, etam-atthaü viditvà,
Then the Auspicious One, having understood the significance of it,

tàyaü velàyaü imaü udànaü udànesi:
on that occasion uttered this exalted utterance:

    ßYadà sakesu dhammesu    pàragu hoti brahmaõo,
ßHe is a bràhmaõa when he has gone beyond in regard to his own things,

    Atha etaü pisàca¤-ca    pakkula¤-càtivattatãû ti.
Then has he transcended this demon and the great confusion.û

 

1-8: Saïgàmajãsuttaü (8)
The Discourse about Saïgàmajã

Evaü me sutaü:
Thus I heard:

ekaü samayaü Bhagavà Sàvatthiyaü viharati,
at one time the Auspicious One was dwelling near Sàvatthã,

Jetavane Anàthapiõóikassa àràme.
at Anàthapiõóika's monastery in Jeta's Wood.

Tena kho pana samayena àyasmà Saïgàmajã
Then at that time venerable Saïgàmajã

Sàvatthiü anuppatto hoti Bhagavantaü dassanàya. 37
had arrived at Sàvatthã to see the Auspicious One.

Assosi kho àyasmato Saïgàmajissa puràõadutiyikà: 38
Venerable Saïgàmajã's former wife heard:

ßAyyo kira Saïgàmajã Sàvatthiü anuppattoû ti,
ßMaster Saïgàmajã it seems has arrived at Sàvatthiû,

sà dàrakaü 39 àdàya Jetavanaü agamàsi.
and taking her little boy she went to Jeta's Wood.

Tena kho pana samayena àyasmà Saïgàmajã
Then at that time venerable Saïgàmajã

a¤¤atarasmiü rukkhamåle divàvihàraü nisinno hoti.
was dwelling for the day sat at the root of a certain tree.

Atha kho àyasmato Saïgàmajissa puràõadutiyikà
Then venerable Saïgàmajã's former wife

yenàyasmà Saïgàmajã tenupasaïkami,
went to venerable Saïgàmajã,

upasaïkamitvà, àyasmantaü Saïgàmajiü etad-avoca:
and after going, she said to venerable Saïgàmajã:

ßKhuddaputtàmhi samaõa posa manû-ti.
ßI have a little son, ascetic, you must take care of me.û

Evaü vutte, àyasmà Saïgàmajã tuõhã ahosi.
After that was said, venerable Saïgàmajã was silent.

Dutiyam-pi kho àyasmato Saïgàmajissa puràõadutiyikà
For a second time venerable Saïgàmajã's former wife

àyasmantaü Saïgàmajiü etad-avoca:
said to venerable Saïgàmajã:

ßKhuddaputtàmhi samaõa posa manû-ti.
ßI have a little son, ascetic, you must take care of me.û

Dutiyam-pi kho àyasmà Saïgàmajã tuõhã ahosi.
For a second time venerable Saïgàmajã was silent.

Tatiyam-pi kho àyasmato Saïgàmajissa puràõadutiyikà
For a third time venerable Saïgàmajã's former wife

àyasmantaü Saïgàmajiü etad-avoca:
said to venerable Saïgàmajã:

ßKhuddaputtàmhi samaõa posa manû-ti.
ßI have a little son, ascetic, you must take care of me.û

Tatiyam-pi kho àyasmà Saïgàmajã tuõhã ahosi.
For a third time venerable Saïgàmajã was silent.

Atha kho àyasmato Saïgàmajissa puràõadutiyikà
Then venerable Saïgàmajã's former wife

taü dàrakaü àyasmato Saïgàmajissa purato nikkhipitvà pakkàmi:
having put the boy down in front of venerable Saïgàmajã, went away, (saying):

ßEsa te samaõa putto posa nanû-ti.
ßThis is your son, ascetic, you must take care of him.û

Atha kho àyasmà Saïgàmajã taü dàrakaü neva olokesi, na pi àlapi.
But venerable Saïgàmajã did not look at the boy, and nor did he speak (to him).

Atha kho àyasmato Saïgàmajissa puràõadutiyikà
Then venerable Saïgàmajã's former wife

avidåraü gantvà, apalokentã addasa 40 àyasmantaü Saïgàmajiü
having gone not far away, looking round saw that venerable Saïgàmajã

taü dàrakaü neva olokentaü na pi àlapantaü.
was neither looking at the boy, and nor was he speaking (to him).

Disvànassa etad-ahosi:
Having seen (that) this occured to her:

ßNa càyaü samaõo puttena pi atthikoû ti.
ßThis ascetic does not even want a son.û

Tato pañinivattitvà dàrakaü àdàya pakkàmi.
Therefore, after turning back and taking the boy, she went away.

Addasà kho Bhagavà dibbena cakkhunà
The Auspicious One saw with the divine-eye

visuddhena atikkantamànusakena,
which is purified, and surpasses that of men,

àyasmato Saïgàmajissa puràõadutiyikàya evaråpaü vippakàraü. 41
that venerable Saïgàmajã's former wife had such bad manners.

Atha kho Bhagavà, etam-atthaü viditvà,
Then the Auspicious One, having understood the significance of it,

tàyaü velàyaü imaü udànaü udànesi:
on that occasion uttered this exalted utterance:

    ßâyantiü nàbhinandati,    pakkamantiü na socati, 42
ßIn (her) coming he does not rejoice,    in (her) leaving he does not grieve,

    Saïgà Saïgàmajiü 43 muttaü:    tam-ahaü bråmi bràhmaõanû-ti. 44
Saïgàmajã `Victorious in Battle', free from the shackle:    him I call a bràhmaõa.û

 

1-9: Jañilasuttaü (9)
The Discourse about Those with Knotted Hair

Evaü me sutaü:
Thus I heard:

ekaü samayaü Bhagavà Gayàyaü viharati Gayàsãse.
at one time the Auspicious One was dwelling near Gayà, on Gayà Peak.

Tena kho pana samayena sambahulà jañilà,
Then at that time many knotted hair ascetics,

sãtàsu Hemantikàsu rattãsu antaraññhake 45 himapàtasamaye,
in the cold Winter nights, in between `the eights', at the time of the snowfall,

Gayàyaü ummujjanti pi, nimujjanti pi,
in the Gayà (river), were plunging out, and plunging in,

ummujjanimujjam-pi karonti,
were plunging out and in,

osi¤canti pi, aggim-pi juhanti: ßIminà suddhãû ti.
were sprinkling (water), and were offering the fire sacrifice, (thinking): ßThrough this there is purity.û

Addasà kho Bhagavà te sambahule jañile,
The Auspicious One saw that those many knotted hair ascetics,

sãtàsu Hemantikàsu rattãsu antaraññhake himapàtasamaye,
in the Winter nights, in between `the eights', at the time of the snowfall,

Gayàyaü ummujjante pi, nimujjante pi,
in the Gayà (river), were plunging out and plunging in,

ummujjanimujjaü karonte pi,
were plunging out and in,

osi¤cante pi, aggim-pi juhante: ßIminà suddhãû ti.
were sprinkling (water), and were offering the fire sacrifice, (thinking): ßThrough this there is purity.û

Atha kho Bhagavà, etam-atthaü viditvà,
Then the Auspicious One, having understood the significance of it,

tàyaü velàyaü imaü udànaü udànesi:
on that occasion uttered this exalted utterance:

    ßNa udakena suci hoti    - bahvettha nahàyatã jano! 46
ßNot through water is there purity    - many people bathe here!

    Yamhi sacca¤-ca Dhammo ca,    so sucã so ca bràhmaõoû ti.
In whom there is truth and Dhamma,    he is pure, and he is a bràhmaõa.û

 

1-10: Bàhiyasuttaü (10)
The Discourse about Bàhiya

Evaü me sutaü:
Thus I heard:

ekaü samayaü Bhagavà Sàvatthiyaü viharati,
at one time the Auspicious One was dwelling near Sàvatthã,

Jetavane Anàthapiõóikassa àràme.
at Anàthapiõóika's monastery in Jeta's Wood.

Tena kho pana samayena Bàhiyo 47 Dàrucãriyo
Then at that time Bàhiya of the Bark Robe

Suppàrake pañivasati samuddatãre,
was living near Suppàraka, on the bank of the ocean,

sakkato garukato mànito påjito apacito,
being venerated, respected, revered, honoured, esteemed,

làbhã cãvarapiõóapàtasenàsanagilànappaccayabhesajjaparikkhàrànaü. 48
in receipt of robes, almsfood, dwellings, and medicinal requisites to help when sick.

Atha kho Bàhiyassa Dàrucãriyassa rahogatassa pañisallãnassa, 49
Then when Bàhiya of the Bark Robe had gone into hiding, into seclusion,

evaü cetaso parivitakko udapàdi:
this reflection arose in his mind:

ßYe ca kho keci loke Arahanto và,
ßAmong those in the world who are Worthy Ones,

Arahattamaggaü và samàpannà, ahaü tesam-a¤¤ataroû ti. 50
or have entered the path to Worthiness, I am one of them.û

Atha kho Bàhiyassa Dàrucãriyassa puràõasàlohità devatà,
Then a devatà, who was a former blood-relative of Bàhiya of the Bark Robe,

anukampikà atthakàmà,
being compassionate and desiring his welfare,

Bàhiyassa Dàrucãriyassa cetasà cetoparivitakkam-a¤¤àya,
knowing with his mind the reflection that had arisen in Bàhiya of the Bark Robe's mind,

yena Bàhiyo Dàrucãriye tenupasaïkami,
went to Bàhiya of the Bark Robe,

upasaïkamitvà, Bàhiyaü Dàrucãriyaü 51 etad-avoca:
and after going, he said this to Bàhiya of the Bark Robe:

ßNeva kho tvaü Bàhiya Arahà.
ßYou are certainly not a Worthy One, Bàhiya.

Nàpi Arahattamaggaü và samàpanno.
Nor have you entered the path to Worthiness.

Sàpi te pañipadà natthi yàya và tvaü Arahà assa,
This practice of yours is not one whereby you could be a Worthy One,

Arahattamaggaü và samàpannoû ti.
or one who has entered the path to Worthiness.û

ßAtha ko carahi sadevake loke Arahanto và,
ßThen who now in this world with its devas are Worthy Ones,

Arahattamaggaü và samàpanno?û ti.
or have entered the path to Worthiness?û

ßAtthi Bàhiya uttaresu janapadesu Sàvatthã nàma nagaraü.
ßThere is, Bàhiya, in the northern countries a city by the name of Sàvatthã.

Tattha so Bhagavà etarahi viharati Arahaü Sammàsambuddho.
There the Auspicious One dwells at the present time who is a Worthy One, a Perfect Sambuddha.

So hi Bàhiya Bhagavà Arahà ceva, Arahattàya ca Dhammaü desetãû ti.
He, Bàhiya, the Auspicious One, is certainly a Worthy One, and teaches the Dhamma for (attaining) Worthiness.û

Atha kho Bàhiyo Dàrucãriyo tàya devatàya saüvejito,
Then Bàhiya of the Bark Robe being greatly moved by that devatà,

tàvad-eva Suppàrakà pakkàmi sabbattha ekarattiparivàsena, 52
immediately went away from Suppàraka, and staying (for only) one night in every place,

yena Sàvatthiü Jetavanaü Anàthapiõóikassa àràmo tenupasaïkami. 53
went to Sàvatthã, Jeta's Wood, and to Anàthapiõóika's monastery.

Tena kho pana samayena sambahulà bhikkhå abbhokàse caïkamanti.
Then at that time many monks were walking (in meditation) in the open air.

Atha kho Bàhiyo Dàrucãriyo yena te bhikkhå tenupasaïkami,
Then Bàhiya of the Bark Robe went to those monks,

upasaïkamitvà, te bhikkhå etad-avoca:
and after going, he said this to those monks:

ßKahannu kho bhante etarahi so Bhagavà viharati,
ßWhere, reverend Sirs, is the Auspicious One living at present,

Arahaü Sammàsambuddho? Dassanakàmamhà mayaü 54
the Worthy One, the Perfect Sambuddha? We have a desire to see

taü Bhagavantaü Arahantaü Sammàsambuddhanû-ti.
the Auspicious One, the Worthy One, the Perfect Sambuddha.û

ßAntaragharaü 55 paviññho kho Bàhiya Bhagavà piõóàyàû ti.
ßThe Auspicious One, Bàhiya, has entered among the houses for alms.û

Atha kho Bàhiyo Dàrucãriyo taramànaråpo
Then Bàhiya of the Bark Robe having hurriedly

Jetavanà nikkhamitvà Sàvatthiü pavisitvà,
left Jeta's Grove and having entered Sàvatthã,

addasa Bhagavantaü Sàvatthiyaü piõóàya carantaü,
saw the Auspicious One walking for alms in Sàvatthã,

pàsàdikaü pasàdanãyaü santindriyaü santamànasaü,
confident, inspiring confidence, with (sense) faculties at peace, mind at peace,

uttamadamathasamatham-anuppattaü,
having attained supreme self-control and calm,

dantaü guttaü yatindriyaü nàgaü.
controlled, guarded, with restrained faculties, a (true) nàga.

Disvàna, yena Bhagavà tenupasaïkami,
After seeing (him), he went to the Auspicious One,

upasaükamitvà Bhagavato pàde sirasà nipatitvà,
and after going and prostrating himself with his head at the Auspicious One's feet,

Bhagavantaü etad-avoca:
he said this to the Auspicious One:

ßDesetu me bhante Bhagavà Dhammaü, desetu Sugato Dhammaü,
ßLet the Auspicious One preach the Dhamma to me, reverend Sir, let the Fortunate One preach the Dhamma,

yaü mamassa dãgharattaü hitàya sukhàyàû ti. 56
that will be for my benefit and happiness for a long time.û

Evaü vutte, Bhagavà Bàhiyaü Dàrucãriyaü etad-avoca:
After that was said, the Auspicious One said this to Bàhiya of the Bark Robe:

ßAkàlo kho tàva, Bàhiya, antaragharaü paviññhamhà piõóàyàû ti.
ßIt is the wrong time for you, Bàhiya, we have entered among the houses for alms.û

Dutiyam-pi kho Bàhiyo Dàrucãriyo Bhagavantaü etad-avoca:
For a second time Bàhiya of the Bark Robe said this to the Auspicious One:

ßDujjànaü kho panetaü bhante Bhagavato và jãvitantaràyànaü,
ßBut it is hard to know, reverend Sir, the dangers to the Auspicious One's life,

mayhaü và jãvitantaràyànaü! 57
or the dangers to my life!

Desetu me bhante Bhagavà Dhammaü, desetu Sugato Dhammaü,
Let the Auspicious One preach the Dhamma to me, reverend Sir, let the Fortunate One preach the Dhamma,

yaü mamassa dãgharattaü hitàya sukhàyàû ti.
that will be for my benefit and happiness for a long time.û

Dutiyam-pi kho Bhagavà Bàhiyaü Dàrucãriyaü etad-avoca:
For a second time the Auspicious One said this to Bàhiya of the Bark Robe:

ßAkàlo kho tàva Bàhiya, antaragharaü paviññhamhà piõóàyàû ti.
ßIt is the wrong time for you, Bàhiya, we have entered among the houses for alms.û

Tatiyam-pi kho Bàhiyo Dàrucãriyo Bhagavantaü etad-avoca:
For a third time Bàhiya of the Bark Robe said this to the Auspicious One:

ßDujjànaü kho panetaü bhante Bhagavato và jãvitantaràyànaü,
ßBut it is hard to know, reverend Sir, the dangers to the Auspicious One's life,

mayhaü và jãvitantaràyànaü!
or the dangers to my life!

Desetu me bhante Bhagavà Dhammaü, desetu Sugato Dhammaü,
Let the Auspicious One preach the Dhamma to me, reverend Sir, let the Fortunate One preach the Dhamma,

yaü mamassa dãgharattaü hitàya sukhàyàû ti.
that will be for my benefit and happiness for a long time.û

ßTasmàtiha te Bàhiya, evaü sikkhitabbaü:
ßIn that case, Bàhiya, you should train yourself thus:

Diññhe diññhamattaü bhavissati, 58
In what is seen there must be only what is seen,

sute sutamattaü bhavissati,
in what is heard there must be only what is heard,

mute mutamattaü bhavissati,
in what is sensed there must be only what is sensed,

vi¤¤àte vi¤¤àtamattaü bhavissatã ti.
in what is cognized there must be only what is cognized.

Evaü hi te Bàhiya sikkhitabbaü.
This is the way, Bàhiya, you should train yourself.

Yato kho te Bàhiya diññhe diññhamattaü bhavissati,
And since for you, Bàhiya, in what is seen there will be only what is seen,

sute sutamattaü bhavissati,
in what is heard there will be only what is heard,

mute mutamattaü bhavissati,
in what is sensed there will be only what is sensed,

vi¤¤àte vi¤¤àtamattaü bhavissati,
in what is cognized there will be only what is cognized,

tato tvaü Bàhiya na tena;
therefore, Bàhiya, you will not be with that;

yato tvaü Bàhiya na tena, tato tvaü Bàhiya na tattha;
and since, Bàhiya, you will not be with that, therefore, Bàhiya, you will not be in that;

yato tvaü Bàhiya na tattha, tato tvaü Bàhiya
and since, Bàhiya, you will not be in that, therefore, Bàhiya, you

nevidha, na huraü, na ubhayam-antare 59
will not be here or hereafter or in between the two

- esevanto dukkhassàû ti.
- just this is the end of suffering.û

Atha kho Bàhiyassa Dàrucãriyassa Bhagavato
 Then through the Auspicious One's brief teaching of this Dhamma

imàya saïkhittàya Dhammadesanàya tàvad-eva
 Bàhiya of the Bark Robe's mind was immediately

anupàdàya àsavehi cittaü vimucci.
freed from the pollutants, without attachment.

Atha kho Bhagavà Bàhiyaü Dàrucãriyaü
 Then the Auspicious One, having advised

iminà saïkhittena ovàdena ovaditvà pakkàmi.
Bàhiya of the Bark Robe with this brief advice, went away.

Atha kho acirapakkantassa 60 Bhagavato
Then not long after the Auspicious One had gone

Bàhiyaü Dàrucãriyaü gàvã taruõavacchà adhipàtetvà 61 jãvità voropesi.
a cow with a young calf, having attacked Bàhiya of the Bark Robe, deprived him of life.

Atha kho Bhagavà Sàvatthiyaü piõóàya caritvà,
Then the Auspicious One after walking for alms in Sàvatthã,

pacchàbhattaü piõóapàtapañikkanto,
while returning from the alms-round after the meal,

sambahulehi bhikkhåhi saddhiü 62 nagaramhà nikkhamitvà,
after going out from the city with many monks,

addasa Bàhiyaü Dàrucãriyaü kàlakataü. 63
saw that Bàhiya of the Bark Robe had died.

Disvàna, bhikkhå àmantesi:
After seeing (him), he addressed the monks, (saying):

ßGaõhatha bhikkhave Bàhiyassa Dàrucãriyassa sarãrakaü,
ßMonks, take up Bàhiya of the Bark Robe's body,

ma¤cakaü àropetvà nãharitvà jhàpetha, thåpa¤-cassa karotha, 64
and after putting it on a bier, carrying it away, and burning it, make a memorial mound for him,

sabrahmacàrã vo bhikkhave kàlakatoû ti.
your fellow in the spiritual life, monks, has died.û

ßEvaü bhante,û ti kho te bhikkhå, Bhagavato pañissutvà, 65
ßYes, reverend Sir,û said those monks, and after replying to the Auspicious One,

Bàhiyassa Dàrucãriyassa sarãrakaü ma¤cakaü àropetvà,
putting Bàhiya of the Bark Robe's body on a bier,

nãharitvà jhàpetvà, thåpa¤-cassa karitvà,
carrying it away, burning it, and making a memorial mound for him,

yena Bhagavà tenupasaïkamiüsu,
they went to the Auspicious One,

upasaïkamitvà Bhagavantaü abhivàdetvà, ekamantaü nisãdiüsu.
and after going and worshipping the Auspicious One, they sat down on one side.

Ekamantaü nisinnà kho te bhikkhu Bhagavantaü etad-avocuü:
While sat on one side those bhikkhus said this to the Auspicious One:

ßDaóóhaü bhante Bàhiyassa Dàrucãriyassa sarãraü, thåpo cassa kato.
ßBurnt, reverend Sir, is Bàhiya of the Bark Robe's body, and the memorial mound for him has been made.

Tassa kà gati? Ko abhisamparàyo?û ti.
What is his destination? What is his future state?û

ßPaõóito bhikkhave Bàhiyo Dàrucãriyo,
ßA wise man, monks, was Bàhiya of the Bark Robe,

paccapàdi Dhammassànudhammaü,
who practiced Dhamma in accordance with the Dhamma,

na ca maü Dhammàdhikaraõaü vihesesi.
and did not trouble me on account of the Dhamma.

Parinibbuto bhikkhave Bàhiyo Dàrucãriyoû ti.
Completely emancipated, monks, is Bàhiya of the Bark Robe.û

Atha kho Bhagavà, etam-atthaü viditvà,
Then the Auspicious One, having understood the significance of it,

tàyaü velàyaü imaü udànaü udànesi:
on that occasion uttered this exalted utterance:

    ßYattha àpo ca pañhavã,    tejo vàyo na gàdhati,
ßIn the place where the water, earth,    fire, and wind find no footing,

    Na tattha sukkà jotanti,    àdicco nappakàsati,
There the stars do not shine,    nor does the sun give light,

    Na tattha candimà bhàti,    tamo tattha na vijjati.
There the moon does not glow,    there darkness is not found.

    Yadà ca attanà vedã,    muni monena bràhmaõo,
And when the sage, the bràhmaõa, has experienced (nibbàna) through his own sagacity,

    Atha råpà aråpà ca,    sukhadukkhà pamuccatãû ti.
Then from both form and formless,    happiness and suffering, he is free.û

Ayam-pi udàno vutto Bhagavatà iti me sutan-ti.
This exalted utterance was also said by the Auspicious One, so I have heard.

 

 

 

End Notes

1 The chapter titles in the Udàna 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 7th chapter Cullavagga, the Chapter (Including) the Short Discourses.

Book, chapter, and discourse titles in Pàëi are normally quoted in the nominative, which is the so-called label-use of the nominative; see Perniola PG Æ245d. 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.

2 Most of the discourses open with the same formula: Evam me sutaü: ekaü samayaü Bhagavà....viharati. Notice the use of the historical present, literally: ...at one time the Auspicious One...dwells.

The accusative ekaü samayaü 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. Kaccàyana on the instrumental Æ292: Sattamyatthe ca: sattamyatthe ca tatiyàvibhatti hoti. e.g. tena kàlena, tena samayena, yena kàlena, yena samayena, tena kho pana samayena).

The comm. notes that the ancients recognise all these as having locative sense: Poràõà pana vaõõayanti Ý yasmiü samaye ti và tena samayenà ti và ekaü samayan-ti và abhilàpamattabhedo esa niddeso, sabbattha bhummam-eva attho ti. Tasmà ekaü samayan-ti vutte pi ekasmiü 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.

3 The auxillary verb together with the past participle here 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.

4 The comm. explains rattiyà here as a genitive; and pañhamaü as the accusative of duration: rattiyà ti avayavasambandhe sàmivacanaü; pañhaman-ti accantasaüyogatthe upayogavacanaü.

5 Anuloma literally: along the hair (or grain); as opposed to pañiloma (see next discourse), against the hair (or grain).

6 Locative absolute construction, giving conditional sense (Syntax Æ184b.i).

7 Paccayà 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 (paccayà, hetu, kàraõà) occur as post-positions. The same construction occurs in Sanskrit, see Syntax (Æ 122, d).

Ireland takes sambhavanti which occurs at the end of the passage as applying to all the terms, and translates: with ignorance as condition, volitional activities come to be; 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.

8 The elements in this compound are grouped and ordered according to the waxing syllable principle, so we have to understand soka-parideva- as one group; and -dukkha-domanass-upàyàsa as a second group.

9 Ireland appears to be reading etam-etassa here, and translates: This is the origin of this whole mass of suffering.

10 Masefield's translation here: this mass that is sheer dukkha, seems to be reading etassa kevaladukkhakhandhassa.

11 Locative absolute, with temporal sense (Syntax, Æ 183), an idiom which can be matched in translation.

12 Udàna, from ud, up, out + Ñan, to breathe out. The verb is used with the cognate accusative, a common construction in Pàëi, which is hard to reproduce in English which normally avoids such constructions.

13 We might have expected a plural form here in agreement with dhammà in the first line. In the next verse paccayànaü in the corresponding line is plural.

14 Note that kho, as in atha kho, or tena kho, is simply a disjunctive, signifying that a new thought sequence has begun, and therefore cannot be translated.

15 Ireland translates the noun here as if it were a verb: from the cessation of ignorance, volitional activities cease...

16 Ireland: This is the ceasing of this whole mass of suffering; once again taking the noun as a verb, and seemingly translating etam-etassa.

17 The commentary here takes va as eva rather than the more natural iva. But this can hardly be maintained when we have to have a word indicating the simile.

18 This construction yena <person (or place)> ten' upasaïkami 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 Dãghanikàya) 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 ...upasaïkami, upasaïkamitvà... ; then the finite followed by the future passive participle ...sammodi. Sammodanãyaü... ; and lastly the adverb and finite verb followed by adverb and past participle ...ekamantaü aññhàsi. Ekamantaü ñhito... 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 There is a word play here between bràhmaõo & bàhita- , which is almost lost with the Sanskritisation of bràhmaõo, which re-introduces the -r- element, which must have been missing in the original dialect. The word play is even more obscured in the Udànavarga version (33-13), where bàhita- has become vàhita-. The same word play occurs in the udàna in the following discourse also.

21 Another word play, as the bràhmins claimed to be descended from Brahma.

22 Ussada is from ussãdati, to raise oneself up. Ireland translates as swellings, and Masefield as preponderances, though it seems preferable to take the word as being used with an ethical sense.

23 ânando in BJT. Nando in ChS, which is to be preferred.

24 Wijesekera, Syntax Æ131c has shown that dårato 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 Masefield & Ireland: those are brahmins who are coming; which seems to be taking bràhmaõà as predicated of ete, and assumes honti.

26 Repetition as here is a common form of emphasis in the Pàëi discourses.

27 Buddha is applied here to all who have attained Awakening: disciples, individual Buddhas, and Perfect Sambuddhas.

28 Dr. Mark Allon points out in Style and Function that the opening of the discourses often have a rhythmic structure (which he calls "loose veóha" (e.g. pg. 246), but which I think would be better termed prose gaõa). If we read mÕ (which is preferable to Allon's reading sutam), the opening in this discourse can be scanned as follows:

    ÜÜÐÛÛÜÐÜÜÐÛÛÜÐÛÛÜÐÜÛÛÐÜÛÛÐÛÛ
Evaü mÕ sutaü: ekaü samayaü Bhagavà Ràjagahe viharati

    ÜÐÛÛÜÐÛÜÛÐÛÛÜÐÜ
Veëuvane Kalandakanivàpe.

It should be noted, however, that not all the openings scan as well as this.

29 An idiom, more literally: this was to venerable Mahàkassapa.

30 The splitting of the numerals as here ...pa¤ca... ...satàni... is a characteristic of these constructions, perhaps used for emphasis.

31 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 -àya.

Masefield (The Udàna), seems to have been reading Ýpañilabhàya. Ireland paraphrases: at that time five hundred devatàs were busily preparing almsfood...

32 The accusative here overlaps with the locative in meaning. Similarly with Ràjagahaü below, where we may translate: entered into Ràjagaha for alms.

Note also that piõóàya is an infinitive-like dative of purpose, comm: piõóàya pàvisã ti piõóapàtatthàya pàvisi.

33 The commentary states that ana¤¤aposiü 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 a¤¤àta as meaning either well-known, or its opposite, unknown! Udànavarga (33-23) reads: Ananyapoùã hy àj¤àtà, which suggests that the Sanskrit redactor(s) understood that the first meaning was the original.

34 âsava 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.

35 Deva is used in the Mahàbhàrata 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. Ireland omits.

36 kàma is often combined with the infinitive (here uppàdetuü + kàma), giving the sense of desiring to do (something or other).

37 Another, and very frequent, use of the infinitive-like dative: had arrived at Sàvatthã in order to see (or, for the purpose of seeing) the Auspicious One.

38 More literal than former wife would be former second, but it is unidiomatic in English.

39 dàraka is a masculine form (fem = dàrikà), and means specifically little boy.

40 Notice we get three verbs in a row here, an absolutive, a present participle, and a finite aorist.

41 PED gives only the meaning: change, mutation, alteration for vippakàra, but SED (s.v. viprakàra) says: treating with disrespect... which seems more appropriate here.

42 Ireland translates the verbs as nouns here: He had no pleasure in her coming, nor grief when she went away...

43 There is a play on the (unrelated) words saïga and Saïgàmajã, though one might have thought a play on the meaning of the name itself would have been more apt.

Ireland translates saïgà as a plural, though it is clearly singular.

44 The use of the double accusative in the last line, where bràhmaõaü in being used predicatively of taü is peculiar to the gàthà language; see Syntax Æ58b.

45 "The eights" (aññhakà) refers to the eighth day after the 2 Full Moons in Hemanta, during the months of Maggasira and Phussa (November to January), i.e. at the coldest time of the year, at which times there were festivals when the bràhmaõas worshipped their ancestors (see SED, aùñakà). Antaraññhake therefore means the month between these two times. See BHSD, sv. aùñaka-ràtri (on Lalitavistara 251.6) and CPD s.v. atthakà, anatraññhaka.

The commentary says that aññhakà means the last four days in Màgha and the first four in Phagguõa, in the season of Sisira, which shows an unexpected ignorance of bràhmaõical festivals, and is certainly wrong. However both Masefield's ...intervening octad...; and Ireland's note to this passage stating that it refers to "the coldest eight days", follow the commentary.

46 Masefield (The Udàna), translates: ...or abundant folk would bathe here, but nahàyati (ã m.c.) is present indicative, not optative.

47 There appears to be another version of Bàhiya's story at Bàhiyasuttaü (SN 35:89). There a certain Bàhiya is given the catechism on the impermanence of the eye and forms, etc. after which he becomes an arahant.

SA doesn't comment of the discourse, and although the sutta doesn't specify that the Bàhiya in that sutta is known as Dàrucãriyo, it should be noted that the sutta directly follows one in which Ven. Puõõa returns to his home town of Sunàparanta, the capital of which was Suppàraka.

48 Here and elsewhere Masefield takes civara in the compound as singular and translates it as robe, rather than as robes, which seems to be more natural.

49 This is a genitive absolute expression with durative sense, which occurs quite frequently.

50 Ireland takes this as a question, though there is no question word in the sentence.

51 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.

52 The commentary notes that the distance from Suppàraka to Sàvatthã is 120 leagues (vãsayojanasate), but insists he made the journey in one night! But this seems to go against the natural meaning of the text.

53 PTS reads: yena Bhagavà Sàvatthiyaü viharati Jetavane Anàthapiõóikass' àràme ten' upasaïkami; hence Masefield's and Ireland's translations here, but BJT is to be preferred.

54 Notice the use of the royal plural here.

55 Among the houses, i.e. into the city.

56 In this common idiom the datives of purpose hitàya & sukhàya are combined with the accusative of extension in time dãgharattaü, which gives durative sense.

57 In his translation Ireland again takes the nouns as verbs here: It is difficult to know...how long the Lord will live or how long I will live.

58 As this is an instruction, the future tense is being used as an imperative (for this usage see Perniola PG, Æ 274 b); in the repetition though, we must take it with its normal future meaning.

This teaching is also found in Màluïkyaputtasuttaü (SN 35. 95), a translation of which is found elsewhere on this website. There this cryptic teaching is expanded on in verses by Ven. Màluïkyaputta, which is then approved of by the Buddha, who repeats the verses, thus making them his own.

59 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, and nor is there anywhere in between the two; cf. 8-4 below where part of the phrase recurrs.

See Harvey, the Selfless Mind, pgs 98 - 108; and also Bhikkhu Bodhi's note to Bojjhaïgasaüyutta 3 (Sãlasutta), found on pages 1902-3 of CDB.

60 According to Wijesekera this compound is the only example in Pàëi of a genitive absolute which uses a past participle in the construction -pakkanta, see the discussion of this stock phrase in Syntax Æ158c. Normally the genitive absolute is constructed with present participles.

61 Even though Masefield takes the non-causative form adhipatitetvà here, his translation as: collides, which makes it sound like an accident, is hardly justifable. DP (sv. adhipatati) gives the meaning of the simplex as: falls on, rushes against, attacks; and the causative as: makes fall, lays low.

62 saddhiü in these constructions is periphrasis, as the instrumental can carry the sense by itself, see Syntax Æ63.

63 Kàlakataü: died; literally: had made (his) time, which is unidiomatic in English.

64 It may be noted here that both Ireland and Masefield translate the absolutives here as imperatives `put it on a couch...' etc., which is unneccesary, as the sense is clear.

The absolutive with the finite verb is a common construction in Pàëi (and in all Indian languages as far as I know), and makes perfectly good sense in English also.

65 This idiom seems to be generally misunderstood in translations, and rendered in a similar way to Ireland's: `Very well, reverend Sir,' those bhikkhus replied to the Lord. Pañissutvà is an absolutive, not a finite verb, which only comes later: upasaïkamiüsu.