4👑☸ Cattāri Ariya-saccaṃ 四聖諦

KN Snp vagga 5 of 5

5. pārāyana-vaggo (to-the-far-shore-chapter)

♦ suttanipātapāḷi (cst4 pali)	(derived from Thanissaro Bhikkhu Eng. Trans.)
♦ 5. pārāyana-vaggo	V : The To-the-Far-Shore Chapter  (Pārāyana Vagga)

Introduction

Sixteen brahman ascetics—students of a teacher named Bāvarī—approach the Buddha with questions on the goal of his teaching and how to attain it. From their questions, it is obvious that some of them, at least, are quite advanced in their meditation practice. Tradition tells us that the first fifteen of the ascetics attained arahantship immediately after the Buddha answered their questions. As for the sixteenth—Piṅgiya—Nd II tells us that after his questions were answered he attained the Dhamma Eye, a term that usually means stream-entry. The commentary to Nd II, however, interprets it as meaning that he became a non-returner. A recurrent image in these dialogues is of life as a flood—a flood of birth, aging, and death; sorrow and lamentation; stress and suffering. The purpose of spiritual practice is to find a way across the flood to the safety of the far shore. This image explains the frequent reference to finding a way past entanglements—the flotsam and jetsam swept along by the flood that may prevent one’s progress; and to the desire to be without acquisitions—the unnecessary baggage that could well cause one to sink midstream. There is evidence that these sixteen dialogues were highly regarded right from the very early centuries of the Buddhist tradition. As concise statements of profound teachings particular to Buddhism, they sparked an attitude of devotion coupled with the desire to understand their more cryptic passages. Most of Nd II, a late addition to the Pali Canon, is devoted to explaining them in detail. Five suttas—one in the Saṁyutta Nikāya, four in the Aṅguttara—discuss specific verses in the set, and a sixth sutta (AN 7:53) tells of a lay woman who made a practice of rising before dawn to chant the Pārāyana—apparently the full set of sixteen dialogues. Whether the Prologue and Epilogue had been added to the sixteen dialogues by her time or were added later, no one knows. Unlike the Aṭṭhaka Vagga, there is no extant version of the Pārāyana Vagga in any other Buddhist Canon. However, several Sanskrit Buddhist texts quote passages from the individual suttas it contains; and the Chinese Canon contains at least thirteen passages that refer to the Pārāyana Vagga and/or quote passages from it. So the Pārāyana is characterized by many of the same features that are used to argue for the antiquity of the Aṭṭhaka. However, the case for its antiquity is rarely pressed, perhaps because 5:3–4, 5:7, 5:10–11, and 5:16 center on the issue of how to avoid rebirth. If the Aṭṭhaka and Pārāyana are indeed early records of the Buddha’s teachings, the Pārāyana would thus act as a necessary supplement to the Aṭṭhaka in that, unlike the Aṭṭhaka, it explains why clinging and becoming are dangerous: They lead to the suffering of rebirth. The discussions offered by the five suttas that quote the Pārāyana Vagga show that even in cases where the meaning of a verse seems, on first reading, fairly straightforward, the culture in which they were composed encouraged looking for meanings that were not at all obvious on the surface. For example, the last verse in 5:3 does not explicitly mention concentration practice, and only hints at it in using the phrase “nothing perturbing,” but the interpretations that the Buddha himself offers in AN 3:32 and AN 4:41 state that the verse was actually referring to very advanced states of concentration practiced together with discernment. These explanations should serve as warning that the culture of the time gave a framework for understanding the verses that at present we can only guess at—a chastening thought. To help bridge the cultural gap, the notes to this translation offer extensive quotations from the five suttas mentioned above, along with explanations from Nd II and the commentaries both to Sn and to Nd II where these seem useful.

KN Snp 5.1 vatthu-gāthā (prologue-verses)

♦ vatthugāthā (KN 5.55) n	Prologue
♦ 982.
♦ kosalānaṃ purā rammā,	From the delightful city of the Kosalans,
agamā dakkhiṇāpathaṃ.	a brahman [Bāvarī]
♦ ākiñcaññaṃ patthayāno,	who had mastered mantras,
brāhmaṇo manta-pāragū.	aspiring to nothingness,1
	went to the Southern country.
♦ 983.
♦ so assakassa visaye,	He, in the land of Assaka,
aḷakassa VAR samāsane.	the neighborhood of Muḷaka,
♦ vasi godhāvarīkūle,	on the bank of the Godhāvarī,
uñchena ca phalena ca.	lived on gleanings & fruits.
♦ 984.
♦ tasseva upanissāya,	Close by was a large village.
gāmo ca vipulo ahu.	And with the income
♦ tato jātena āyena,	from that village
mahāyaññamakappayi.	he performed a great sacrifice.
♦ 985.
♦ mahāyaññaṃ yajitvāna,	Having sacrificed the great sacrifice,
puna pāvisi assamaṃ.	he returned again to his ashram.
♦ tasmiṃ paṭipaviṭṭhamhi,	As soon as he had entered there,
añño āgañchi brāhmaṇo.	another brahman came along:
♦ 986.
♦ ugghaṭṭa-pādo tasito VAR,	thirsty, with scratched feet,
paṅkadanto rajassiro.	dirty teeth, dusty head.
♦ so ca naṃ upasaṅkamma,	On arrival, he asked Bāvarī
satāni pañca yācati.	for five hundred [pieces of money].
♦ 987.
♦ tamenaṃ bāvarī disvā,	Bāvarī, on seeing him,
āsanena nimantayi.	invited him to sit down,
♦ sukhañca kusalaṃ pucchi,	asked after what is pleasant & skillful,
idaṃ vacanamabravi.	and said these words:
♦ 988.
♦ “yaṃ kho mama deyyadhammaṃ,	“Whatever of mine that could be given away,
sabbaṃ visajjitaṃ mayā.	I have disposed of entirely.
♦ anujānāhi me brahme,	Forgive me, brahman,
natthi pañcasatāni me”.	I don’t have five hundred.”
♦ 989.
♦ “sace me yācamānassa,	“If you don’t hand over
bhavaṃ nānupadassati.	to me when I ask,
♦ sattame divase tuyhaṃ,	within seven days,
muddhā phalatu sattadhā”.	may your head split into seven pieces.”
♦ 990.
♦ abhisaṅkharitvā kuhako,	Dissembling, the imposter
bheravaṃ so akittayi.	proclaimed threats.
♦ tassa taṃ vacanaṃ sutvā,	Hearing his words,
bāvarī dukkhito ahu.	Bāvarī was distressed.
♦ 991.
♦ ussussati anāhāro,	He wasted away, taking no food,
sokasallasamappito.	afflicted with the arrow of grief,
♦ athopi evaṃ cittassa,	and, with his mind this way,
jhāne na ramatī mano.	his heart found no delight in jhāna.
♦ 992.
♦ utrastaṃ dukkhitaṃ disvā,	Seeing him nervous & distressed,
devatā atthakāminī.	a devatā wishing his welfare,
♦ bāvariṃ upasaṅkamma,	approached Bāvarī
idaṃ vacanamabravi.	and said these words:
♦ 993.
♦ “na so muddhaṃ pajānāti,	“That imposter, wanting money,
kuhako so dhanatthiko.	doesn’t discern heads;
♦ muddhani muddhapāte vā,	has no knowledge of heads
ñāṇaṃ tassa na vijjati”.	or the splitting of heads.”
♦ 994.	Bāvarī:
♦ “bhotī carahi jānāsi,	“You, sir, surely know.
taṃ me akkhāhi pucchitā.	Explain to me when asked:
♦ muddhaṃ muddhādhipātañca,	heads & the splitting of heads.
taṃ suṇoma vaco tava”.	I will listen to your words.”
♦ 995.	The devatā:
♦ “ahampetaṃ na jānāmi,	“I too don’t know that.
ñāṇamettha na vijjati.	I don’t have that knowledge.
♦ muddhani muddhādhipāte ca,	Heads & the splitting of heads:
jinānaṃ hettha VAR dassanaṃ”.	That is surely the insight of Victors.”
♦ 996.	Bāvarī:
♦ “atha ko carahi jānāti,	“Then who knows surely
asmiṃ pathavimaṇḍale VAR .	in this circle of the earth,
♦ muddhaṃ muddhādhipātañca,	heads & the splitting of heads?
taṃ me akkhāhi devate”.	Explain that to me, devatā.”
♦ 997.	The devatā:
♦ “purā kapilavatthumhā,	“Gone forth from the city of Kapilavatthu,
nikkhanto lokanāyako.	the chief of the world,
♦ apacco okkāka-rājassa,	a descendant of King Okkāka,
Sakya-putto pabhaṅ-karo.	a Sakyan-son, a bringer of light:
♦ 998.
♦ “so hi brāhmaṇa sam-buddho,	He, brahman, is Rightly Self-Awakened,
Sabba-dhammāna pāragū.	gone to the far shore of all dhammas;
♦ sabb-ābhiññā-balap-patto,	attainer of all direct knowledges & strengths,
Sabba-dhammesu cakkhumā.	one with an Eye that sees all dhammas;
♦ sabba-kammak-khayaṃ patto,	attainer of the end of all action,
vimutto upadhikkhaye.	released in the ending of acquisitions.
♦ 999.
♦ “buddho so bhagavā loke,	He, the One with Eyes,
dhammaṃ deseti cakkhumā.	awakened, blessed, teaches the Dhamma.
♦ taṃ tvaṃ gantvāna pucchassu,	Going to him, you ask him.
so te taṃ byākarissati”.	He will answer you.”
♦ 1000.
♦ sam-buddhoti vaco sutvā,	Hearing the word “Self-Awakened,”
udaggo bāvarī ahu.	Bāvarī was exultant.
♦ sokassa tanuko āsi,	His grief subsided,
pītiñca vipulaṃ labhi.	and he gained abundant rapture.
♦ 1001.
♦ so bāvarī attamano udaggo,	So Bāvarī, gratified, exultant,
taṃ devataṃ pucchati vedajāto.	excited, asked the devatā:
♦ “katamamhi gāme nigamamhi vā pana,	“In which village or town,
katamamhi vā janapade lokanātho.	or in which country is the protector of the world?
♦ yattha gantvāna passemu VAR,	Going where can we pay homage
sam-buddhaṃ dvi-pad-uttamaṃ” VAR ,.	to the Self-Awakened One, supreme among two-footed beings?”
♦ 1002.	The devatā:
♦ “sāvatthiyaṃ kosalamandire jino,	“In Sāvatthī, the Kosalan city,
pahūtapañño varabhūrimedhaso.	is the Victor of vast discernment, of foremost deep intelligence.
♦ so sakyaputto vidhuro anāsavo,	He, a matchless Sakyan-son, effluent-free,
muddhādhipātassa vidū narāsabho”.	a bull among men, is an expert in the splitting of heads.”
♦ 1003.
♦ tato āmantayī sisse,	Then Bāvarī addressed his students,
brāhmaṇe mantapārage.	brahmans who had mastered the mantras,
♦ “etha māṇavā akkhissaṃ,	“Come, students, I will explain.
suṇātha vacanaṃ mama.	Listen to my words.
♦ 1004.
♦ “yasseso dullabho loke,	He whose appearance in the world
pātubhāvo abhiṇhaso.	is hard often to gain,
♦ svājja lokamhi uppanno,	has today arisen          in the world,
sambuddho iti vissuto.	renowned as Self-Awakened.
♦ khippaṃ gantvāna sāvatthiṃ,	Going quickly to Sāvatthī,
passavho dvi-pad-uttamaṃ”.	see the one supreme among two-footed beings.”
♦ 1005.	The students:
♦ “kathaṃ carahi jānemu,	“But how, brahman, on seeing him,
disvā buddhoti brāhmaṇa.	will we know for sure that he’s the One Self-Awakened?
♦ a-jānataṃ no pabrūhi,	Tell us, who don’t know,
yathā jānemu taṃ mayaṃ”.	how we will know him.”
♦ 1006.	Bāvarī:
♦ “āgatāni hi mantesu,	“There have come down in the mantras
Mahā-purisa-lakkhaṇā.	the marks of a Great Man.
♦ dvattiṃsāni ca VAR byākkhātā,	Thirty-two are described in all,
samattā anupubbaso.	step by step.
♦ 1007.
♦ “yassete honti gattesu,	One in whose body
Mahā-purisa-lakkhaṇā.	are the marks of a Great Man
♦ dveyeva tassa gatiyo,	has two destinations.
tatiyā hi na vijjati.	There isn’t a third.
♦ 1008.
♦ “sace agāraṃ āvasati VAR,	If he dwells in a home,
vijeyya pathaviṃ imaṃ.	he will conquer this world
♦ a-daṇḍena a-satthena,	—without rod, without sword,
dhammenamanusāsati.	but with righteousness— he will rule.
♦ 1009.
♦ “sace ca so pabbajati,	But if he goes forth
agārā anagāriyaṃ.	from home into homelessness,
♦ vivaṭṭacchado VAR sam-buddho,	with his roof opened up,2 he will be      Self-Awakened,
arahā bhavati anuttaro.	a worthy one     unexcelled.
♦ 1010.
♦ “jātiṃ gottañca lakkhaṇaṃ,	Ask just in your heart about my caste & clan,
mante sisse punāpare.	mantras, other students,
♦ muddhaṃ muddhādhipātañca,	and about heads
manasāyeva pucchatha.	& the splitting of heads.
♦ 1011.
♦ “anāvaraṇadassāvī,	If he is awakened,
yadi buddho bhavissati.	seeing without obstruction,
♦ manasā pucchite pañhe,	he will answer     in speech
vācāya vissajessati”.	the questions asked     in your heart.”
♦ 1012.
♦ bāvarissa vaco sutvā,	Having heard Bāvarī’s words,
sissā soḷasa brāhmaṇā.	sixteen brahman students—
♦ ajito tissametteyyo,	Ajita, Tissa-metteyya,
puṇṇako atha mettagū.	Puṇṇaka & Mettagū,
♦ 1013.
♦ dhotako upasīvo ca,	Dhotaka & Upasīva,
nando ca atha hemako.	Nanda & Hemaka,
♦ todeyyakappā dubhayo,	Todeyya & Kappa,
jatukaṇṇī ca paṇḍito.	the wise Jatukaṇṇin,
♦ 1014.
♦ bhadrāvudho udayo ca,	Bhadrāvudha & Udaya,
posālo cāpi brāhmaṇo.	Posāla the brahman,
♦ mogharājā ca medhāvī,	Mogharāja the intelligent,
piṅgiyo ca mahāisi.	and Piṅgiya the great seer—
♦ 1015.
♦ paccekagaṇino sabbe,	all          with their own groups,
Sabba-lokassa vissutā.	famed in  all the world,
♦ jhāyī jhāna-ratā dhīrā,	endowed          with jhāna, delighting          in jhāna,
pubbavāsanavāsitā.	Enlightened, perfume          with perfumes3 from previous lives,
♦ 1016.
♦ bāvariṃ abhivādetvā,	having bowed down to Bāvarī
katvā ca naṃ padakkhiṇaṃ.	and performed circumambulation,
♦ jaṭājinadharā sabbe,	left, setting out for the North,
pakkāmuṃ uttarāmukhā.	wearing coiled hair & deer-skins:
♦ 1017.
♦ aḷakassa patiṭṭhānaṃ,	first to the establishment of Muḷaka,
purimāhissatiṃ VAR tadā.	then to Māhissatī,
♦ ujjeniñcāpi gonaddhaṃ,	Ujjenī, Gonaddhā,
vedisaṃ vanasavhayaṃ.	Vedisā, Vanasa,
♦ 1018.
♦ kosambiñcāpi sāketaṃ,	to Kosambī & Sāketa,
sāvatthiñca puruttamaṃ.	to Sāvatthī, the supreme city,
♦ setabyaṃ kapilavatthuṃ,	to Setabya, Kapilavatthu,
kusinārañca mandiraṃ.	the city of Kusinārā,
♦ 1019.
♦ pāvañca bhoganagaraṃ,	to Pāva, Bhoganagara,
vesāliṃ māgadhaṃ puraṃ.	to Vesālī, the city of the Magadhans,
♦ pāsāṇakaṃ cetiyañca,	and then to the Pāsāṇaka shrine,
ramaṇīyaṃ mano-ramaṃ.	refreshing & lovely.
♦ 1020.
♦ tasitovudakaṃ sītaṃ,	Like a thirsty man     for cool water,
mahālābhaṃva vāṇijo.	like a merchant     for a great profit,
♦ chāyaṃ dhammābhitattova,	like one burning from heat for shade,
turitā pabbatamāruhuṃ.	quickly they climbed the mountain.
♦ 1021.
♦ bhagavā tamhi samaye,	And at that time, the Blessed One,
Bhikkhu-saṅghapurakkhato.	surrounded by the Saṅgha of monks,
♦ bhikkhūnaṃ dhammaṃ deseti,	was teaching the monks the Dhamma,
sīhova nadatī vane.	like a lion roaring in the forest.
♦ 1022.
♦ ajito addasa buddhaṃ,	Ajita saw the Self-Awakened One,
sataraṃsiṃ VAR va bhāṇumaṃ.	like the sun with radiance in beams,4
♦ candaṃ yathā pannarase,	like the moon come to fullness
pāripūriṃ upāgataṃ.	on the fifteenth day.
♦ 1023.
♦ athassa gatte disvāna,	Then, seeing the marks
paripūrañca byañjanaṃ.	complete in his body,
♦ ekamantaṃ ṭhito haṭṭho,	he stood to one side, overjoyed,
mano-pañhe a-pucchatha.	and in his heart asked the questions:
♦ 1024.
♦ “ādissa jammanaṃ VAR brūhi,	“Speak concerning his birth,
gottaṃ brūhi salakkhaṇaṃ VAR .	speak of his clan & marks,
♦ mantesu pāramiṃ brūhi,	speak of his perfection in the mantras,
kati vāceti brāhmaṇo”.	and how many brahmans does he teach?”
♦ 1025.	The Buddha:
♦ “vīsaṃ vassasataṃ āyu,	“His age is one hundred & twenty,
so ca gottena bāvarī.	and by clan, he is a Bāvarī.
♦ tīṇissa lakkhaṇā gatte,	Three are the marks in his body,
tiṇṇaṃ vedāna pāragū.	three the Vedas he’s mastered.
♦ 1026.
♦ “lakkhaṇe itihāse ca,	In the marks & oral traditions,
sanighaṇḍusakeṭubhe.	etymologies & rituals,
♦ pañcasatāni vāceti,	he teaches five hundred.
Sa-dhamme pāramiṃ gato”.	In his own doctrine he has reached perfection.”
♦ 1027.	Ajita:
♦ “lakkhaṇānaṃ pavicayaṃ,	“Proclaim them in detail—
bāvarissa nar-uttama.	Bāvarī’s marks—O man supreme,
♦ kaṅkhac-chida VAR pakāsehi,	cutter of craving,
mā no kaṅkhāyitaṃ ahu”.	don’t leave us in doubt.”
♦ 1028.	The Buddha:
♦ “mukhaṃ jivhāya chādeti,	“He can hide his face with his tongue,
uṇṇassa bhamukantare.	he has a tuft of hair between his brows,
♦ kosohitaṃ vatthaguyhaṃ,	his male organ is in a sheath:
evaṃ jānāhi māṇava”.	Know this, young brahman.”
♦ 1029.
♦ pucchañhi kiñci a-suṇanto,	Not hearing anything asked,
sutvā pañhe viyākate.	but hearing the questions answered,
♦ vicinteti jano sabbo,	all the people, excited,
vedajāto katañjalī.	with hands palm-to-palm over their hearts,
♦ 1030.	thought:
♦ “ko nu devo vā brahmā vā,	“What deva or Brahmā,
indo vāpi sujampati.	or Inda Sujampati5
♦ manasā pucchite pañhe,	asked those questions in his heart?
kametaṃ paṭibhāsati.	To whom did he [the Buddha] reply?”
♦ 1031.	Ajita:
♦ “muddhaṃ muddhādhipātañca,	“Bāvarī asked about heads
bāvarī paripucchati.	and the splitting of heads.
♦ taṃ byākarohi bhagavā,	Explain that, Blessed One.
kaṅkhaṃ vinaya no ise”.	Subdue our doubt, seer.”
♦ 1032.	The Buddha:
♦ “avijjā muddhāti jānāhi,	“Know the head to be ignorance,
vijjā muddhādhipātinī.	and the splitting of the head, knowledge
♦ saddhā-sati-samādhīhi,	connected with conviction, mindfulness, concentration,
Chanda-vīriyena saṃyutā”.	desire, & persistence.”
	`
♦ 1033.
♦ tato vedena mahatā,	Then, with great joy,
santhambhitvāna māṇavo.	the young brahman, putting himself in order,
♦ ekaṃsaṃ ajinaṃ katvā,	arranging his deer-skin over one shoulder,
pādesu sirasā pati.	fell with his head at the Blessed One’s feet:
♦ 1034.
♦ “bāvarī brāhmaṇo bhoto,	“Master, One with Eyes,
saha sissehi mārisa.	Bāvarī the brahman,
♦ udagga-citto su-mano,	together with his students, dear sir—
pāde vandati cakkhuma”.	exultant in mind, happy at heart—
	venerate your feet.”
♦ 1035.	The Buddha:
♦ “sukhito bāvarī hotu,	“May he be happy, Bāvarī the brahman,
saha sissehi brāhmaṇo.	together with his students.
♦ tvañcāpi sukhito hohi,	And may you, too, be happy, young brahman,
ciraṃ jīvāhi māṇava.	and live a long time.
♦ 1036.
♦ “bāvarissa ca tuyhaṃ vā,	All doubts— Bāvarī’s
sabbesaṃ sabbasaṃsayaṃ.	and all of yours:
♦ katāvakāsā pucchavho,	Ask, now that I’ve given leave,
yaṃ kiñci manasicchatha”.	whatever you wish in your heart.”
♦ 1037.
♦ sam-buddhena kat-okāso,	Given leave by the Self-Awakened One,
nisīditvāna p-añjalī.	having sat to one side, hands palm-to-palm over his heart,
♦ ajito paṭhamaṃ pañhaṃ,	Ajita there addressed the first question
tattha pucchi tathāgataṃ.	to the Tathāgata.
♦ vatthugāthā niṭṭhitā.	vv. 976–1031

Notes 1. Reading ākiñcāññaṁ with the Thai text of Nd II and of SnA. The Thai text of the prologue here reads āciññaṁ, “practice, custom.” According to SnA, “nothingness” here means freedom from care. However, it might also mean the meditative state of the dimension of nothingness, and the post-mortem deva realm corresponding to that attainment. This would fit in with the fact that, in the following dialogues, two of his students—Upasīva and Posāla—appear to be familiar with this dimension in their meditation, and quiz the Buddha as to what to do after having attained it. 2. See Sn 2:13, note 3. 3. “Perfume” (vāsanā) here means traces of good qualities. 4. Following GD in interpreting vīta- here as meaning “straight.” 5. “Lord of the Well-born,” an epithet for Sakka, king of the devas of the Thirty-three.

KN Snp 5.2 ajitamāṇava-pucchā (Ajita’s Questions)

♦ 1. ajitamāṇava-pucchā (KN 5.56)	5:1  Ajita’s Questions
♦ 1038.
(iccāyasmā ajito)	Ajita:
♦ “kenassu nivuto loko,	With what is the world shrouded?
♦ kenassu na-p-pakāsati.	Because of what doesn’t it shine?
♦ kiss-ābhi-lepanaṃ brūsi,	With what is it smeared? Tell me.
kiṃsu tassa maha-b-bhayaṃ”.	What is its great danger & fear?
♦ 1039.
(ajitāti bhagavā)	The Buddha:
♦ “avijjāya nivuto loko,	With ignorance the world is shrouded.
♦ vevicchā pamādā na-p-pakāsati.	Because of stinginess, heedlessness,1 it doesn’t shine.
♦ japp-ābhi-lepanaṃ brūmi,	With longing it’s smeared—I tell you.
dukkhamassa maha-b-bhayaṃ”.	Suffering-stress: its great danger & fear.
♦ 1040.
(iccāyasmā ajito)	Ajita:
♦ “savanti sabbadhi sotā,	They flow every which way, the streams.2
♦ sotānaṃ kiṃ nivāraṇaṃ.	What is their blocking,
♦ sotānaṃ saṃvaraṃ brūhi,	what their restraint—tell me—
kena sotā pidhiyyare” VAR .	with what are they finally stopped?
♦ 1041.
(ajitāti bhagavā)	The Buddha:
♦ “yāni sotāni lokasmiṃ,	Whatever streams there are in the world:
♦ sati tesaṃ nivāraṇaṃ.	Their blocking is mindfulness,
♦ sotānaṃ saṃvaraṃ brūmi,	mindfulness is their restraint—I tell you—
paññāyete pidhiyyare”.	with discernment they’re finally stopped.
♦ 1042.
(iccāyasmā ajito)	Ajita:
♦ “paññā ceva sati yañca VAR,	Discernment & mindfulness,
♦ nāma-rūpañca mārisa.	name-&-form, dear sir:
♦ etaṃ me puṭṭho pa-brūhi,	Tell me, when asked this,
katthetaṃ uparujjhati”.	where are they brought to a halt?
♦ 1043.	The Buddha:
♦ “yametaṃ pañhaṃ apucchi,	This question you’ve asked, Ajita,
ajita taṃ vadāmi te.	I’ll answer it for you—
♦ yattha nāmañca rūpañca,	where name-&-form
asesaṃ uparujjhati.	are brought to a halt without trace:
♦ viññāṇassa nirodhena,	With the cessation of consciousness
etthetaṃ uparujjhati”.	they’re brought to a halt.3
♦ 1044.	Ajita:
♦ “ye ca saṅkhāta-dhammāse,	Those here who have fathomed the Dhamma,
ye ca sekhā puthū idha.	those who are learners, those who are run-of-the-mill:
♦ tesaṃ me nipako iriyaṃ,	When you, dear sir, astute,
puṭṭho pa-brūhi mārisa”.	are asked this, tell me their manner of life.4
♦ 1045.	The Buddha:
♦ “kāmesu nābhi-gijjheyya,	He should not hanker for sensual pleasures,
manasānāvilo siyā.	should be limpid in mind.
♦ kusalo sabba-dhammānaṃ,	Skilled in all mental qualities,
sato bhikkhu paribbaje”ti.	he, the monk, should wander mindfully.
♦ ajitamāṇava-pucchā paṭhamā niṭṭhitā.	vv. 1032–1039

Notes 1. The Thai edition notes that this word, in terms of the meter of the line, is excessive. 2. According to Nd II, the streams that ‘flow every which way’ are the streams of craving, views, conceit, defilement, corruption, and ignorance that flow out the six sense media. The first two lines in the translation of Ven. Ajita’s second set of questions (the first half-line in the Pali) is identical to the first half-line in Dhp 340. 3. See DN 11, DN 15, MN 49, and SN 12:67. Asaṅga, in the Yogācārabhūmi, quotes a Sanskrit translation of this sutta that inserts at this point the final question and answer, on the topic of how consciousness is brought to a halt, occurring at the end of the Pali version of Sn 5:14. A manuscript found in Turfan contains a Sanskrit version of this sutta that inserts the same question at the same point, and includes traces of other insertions as well. 4. In SN 12:31, the Buddha quotes this question to Ven. Sāriputta and asks him to answer it. With a little prodding, Ven. Sāriputta gives this extended answer, on which the Buddha places his seal of approval: “One sees with right discernment that ‘this has come into being.’ Seeing with right discernment that ‘this has come into being,’ one practices for disenchantment with, for dispassion toward, for the cessation of what has come into being. One sees with right discernment that ‘it has come into being from this nutriment.’ Seeing with right discernment that ‘it has come into being from this nutriment,’ one practices for disenchantment with, for dispassion toward, for the cessation of the nutriment by which it has come into being. One sees with right discernment that ‘from the cessation of this nutriment, what has come into being is subject to cessation.’ Seeing with right discernment that ‘from the cessation of this nutriment, what has come into being is subject to cessation,’ one practices for disenchantment with, for dispassion toward, for the cessation of what is subject to cessation. This is how one is a learner. “And how is one a person who has fathomed the Dhamma? “One sees with right discernment that ‘this has come into being.’ Seeing with right discernment that ‘this has come into being,’ one is—through disenchantment, dispassion, cessation, through lack of clinging/sustenance—released from what has come into being. One sees with right discernment that ‘it has come into being from this nutriment.’ Seeing with right discernment that ‘it has come into being from this nutriment,’ one is—through disenchantment, dispassion, cessation, through lack of clinging/sustenance—released from the nutriment by which it has come into being. One sees with right discernment that ‘from the cessation of this nutriment, what has come into being is subject to cessation.’ Seeing with right discernment that ‘from the cessation of this nutriment, what has come into being is subject to cessation,’ one is—through disenchantment, dispassion, cessation, through lack of clinging/sustenance—released from what is subject to cessation. This is how one is a person who has fathomed the Dhamma.”

KN Snp 5.3 tissa-metteyyamāṇava-pucchā (Tissa-metteyya’s Questions)

♦ 2. tissametteyyamāṇavapucchā (KN 5.57) n	5:2  Tissa-metteyya’s Questions
♦ 1046.
(iccāyasmā tissametteyyo)	(Tissa-metteyya:)
♦ “kodha santusito loke,	Who here in the world is contented?
♦ kassa no santi iñjitā.	Who has no agitations?
♦ ko ubhantamabhiññāya,	What thinker knowing both sides,
majjhe mantā na lippati VAR .	doesn’t adhere in between?
♦ kaṃ brūsi mahāpurisoti,	Whom do you call a great person?
ko idha sibbinimaccagā”.	Who here has gone past the seamstress?—craving.
♦ 1047.
(metteyyāti bhagavā)	The Buddha:
♦ “kāmesu brahmacariyavā,	He who in the midst of sensualities, follows the holy life,
♦ vīta-taṇho sadā sato.	always mindful, craving-free;
♦ saṅkhāya nibbuto bhikkhu,	the monk who is —through fathoming things—unbound:
tassa no santi iñjitā.	He has no agitations.
♦ 1048.
♦ “so ubh-antam-abhiññāya,	He, the thinker knowing both sides,
majjhe mantā na lippati.	doesn’t adhere in between.1
♦ taṃ brūmi mahā-purisoti,	He I call a great person.
so idha sibbinimaccagā”ti.	He here has gone past the seamstress: craving.2
♦ tissametteyyamāṇavapucchā dutiyā niṭṭhitā.	vv. 1040–1042

Notes 1. AN 6:61 reports a discussion among several elder monks as to what is meant in this poem by “both sides” and “in between.” Six of the elders express the following separate opinions: a) Contact is the first side, the origination of contact the second side, and the cessation of contact is in between. b) The past is the first side, the future the second, and the present is in between. c) Pleasant feeling is the first side, painful feeling the second, and neither-pleasant-nor-painful feeling is in between. d) Name (mental phenomena) is the first side, form (physical phenomena) the second, and consciousness is in between. e) The six internal sense media (eye, ear, nose, tongue, body, intellect) are the first side, the six external sense media (sights, sounds, aromas, flavors, tactile sensations, ideas) the second side, and consciousness is in between. f) Self-identity is the first side, the origination of self-identity the second, and the cessation of self-identity is in between. The issue is then taken to the Buddha, who states that all six interpretations are well-spoken, but the interpretation he had in mind when speaking the poem was the first. On the cessation of contact, see SN 35:117. 2. The image of craving as a seamstress also appears in Thag 14:2.

KN Snp 5.4 puṇṇakamāṇava-pucchā (Puṇṇaka’s Questions)

♦ 3. puṇṇakamāṇava-pucchā (KN 5.58)	5:3  Puṇṇaka’s Questions
♦ 1049.
(iccāyasmā puṇṇako)	(Puṇṇaka:)
♦ “anejaṃ mūla-dassāviṃ,	To the one unperturbed, who has seen the roots,1
♦ atthi VAR pañhena āgamaṃ.	I have come with a question.
♦ kiṃ nissitā isayo manujā,	Because of what have many human seers
khattiyā brāhmaṇā devatānaṃ.	—noble warriors, brahmans—
♦ yaññamakappayiṃsu puthūdha loke,	offered sacrifices to devas here in the world?2
pucchāmi taṃ bhagavā brūhi me taṃ”.	I ask you, Blessed One. Please tell me.
♦ 1050.
(puṇṇakāti bhagavā)	The Buddha:
♦ “ye kecime isayo manujā,	Those many human seers
♦ khattiyā brāhmaṇā devatānaṃ.	—noble warriors, brahmans—
♦ yaññamakappayiṃsu puthūdha loke,	who have offered sacrifices to devas here in the world,
āsīsamānā puṇṇaka itthattaṃ VAR .	Puṇṇaka, hoping for more of this state of being,
♦ jaraṃ sitā yaññamakappayiṃsu”.	offered their sacrifices because of aging.
♦ 1051.
(iccāyasmā puṇṇako)	Puṇṇaka:
♦ “ye kecime isayo manujā,	These many human seers
♦ khattiyā brāhmaṇā devatānaṃ.	—noble warriors, brahmans—
♦ yaññamakappayiṃsu puthūdha loke,	who have offered sacrifices to devas here in the world:
kaccissu te bhagavā yaññapathe appamattā.	Have they, Blessed One, heeding the path of sacrifice, dear sir,
♦ atāruṃ jātiñca jarañca mārisa,	crossed over birth & aging?
pucchāmi taṃ bhagavā brūhi me taṃ”.	I ask you, Blessed One. Please tell me.
♦ 1052.
(puṇṇakāti bhagavā)	The Buddha:
♦ “āsīsanti thomayanti, abhijappanti juhanti.	They hoped for, liked, longed for, so they sacrificed—
♦ kāmābhijappanti paṭicca lābhaṃ,	they longed for sensuality, dependent on gain.
te yāja-yogā bhava-rāga-rattā.	I tell you: Those who take on the yoke of sacrifice, impassioned with the passion for becoming,
♦ nātariṃsu jātijaranti brūmi”.	have not crossed over birth & aging.3
♦ 1053.
(iccāyasmā puṇṇako)	Puṇṇaka:
♦ “te ce nātariṃsu yāja-yogā,	If those who take on the yoke of sacrifice
♦ yaññehi jātiñca jarañca mārisa.	haven’t crossed over birth & aging,
♦ atha ko carahi deva-manussa-loke,	then who in the world, dear sir, of beings divine & human
atāri jātiñca jarañca mārisa.	has crossed over birth & aging?
♦ pucchāmi taṃ bhagavā brūhi me taṃ”.	I ask you, Blessed One. Please tell me.
♦ 1054.
(puṇṇakāti bhagavā)	The Buddha:
♦ “saṅkhāya lokasmi paro-parāni VAR,	He who has fathomed the high & low in the world,
♦ yass-iñjitaṃ natthi kuhiñci loke.	for whom there is nothing perturbing in the world—
♦ santo vidhūmo anīgho nirāso,	evaporated,4 undesiring, untroubled, at peace—
atāri so jāti-jaranti brūmī”ti.	he, I tell you, has crossed over birth & aging.5
♦ puṇṇakamāṇavapucchā tatiyā niṭṭhitā.	vv. 1043–1048

Notes 1. Nd II cites three main ways in which the Buddha has seen the roots: a) He has seen that greed, aversion, and delusion are the roots of what is unskillful, and that lack of greed, lack of aversion, and lack of delusion are the roots of what is skillful. Nd II anchors this point with a reference to AN 6:39, although its quote from that sutta contains two phrases not present in the sutta. Where AN 6:39 reads, “It’s through action born of non-greed, action born of non-aversion, action born of non-delusion that devas are discerned, that human beings are discerned, or any other good destinations,” Nd II reads, “It’s through action born of non-greed, action born of non-aversion, action born of non-delusion that devas are discerned, that human beings are discerned, or any other good destinations for the production of a self-state [attabhāva] in a deva or a human being.” Where AN 6:39 reads, “It’s through action born of greed, action born of aversion, action born of delusion that hell is discerned, that the animal womb is discerned, that the realm of hungry ghosts is discerned, or any other bad destinations,” Nd II reads “It’s through action born of greed, action born of aversion, action born of delusion that hell is discerned, that the animal womb is discerned, that the realm of hungry ghosts is discerned, or any other bad destinations for the production of a self-state in hell, in the animal womb, or in the realm of hungry ghosts.” If we assume that the extra phrases were originally not present in AN 6:39, the question arises as to why they were added in Nd II. One possible reason is that the compilers of Nd II may have been bothered by AN 6:39’s suggestion that its list of good and bad destinations was not complete—e.g., that there could be other good destinations aside from the realms of devas and human beings—so they tried to close off that possibility. b) The Buddha has seen further that all unskillful qualities are rooted in ignorance (here Nd II quotes a passage from SN 20:1: “All qualities that are unskillful, that have a share in what’s unskillful, that side with what’s unskillful, are rooted in ignorance and converge in ignorance. From the uprooting of ignorance, they are all uprooted”). The Buddha has also seen that all skillful qualities are rooted in heedfulness (here Nd II quotes a passage found in SN 45:79–80, SN 45:82, and SN 46:31: “All qualities that are skillful, that have a share in what’s skillful, that side with what’s skillful, are rooted in heedfulness, converge in heedfulness, and heedfulness is foremost among them”). c) The Buddha has also seen that ignorance is the root of all the factors of dependent co-arising. For another sense in which the Buddha has seen the root, see MN 1. 2. See Sn 3:4 for another answer to a very similar question. 3. On the issue of rebirth in the suttas, see The Truth of Rebirth. 4. According to Nd II, this means that one’s bodily, verbal, and mental misconduct have evaporated away, along with all one’s defilements. 5. AN 3:32 and AN 4:41 contain discussions of the last verse in this poem. In AN 3:32, Ven. Ānanda asks the Buddha, “Could it be that a monk could attain a concentration of such a sort such that, with regard to this conscious body, he would have no ‘I’-making or ‘mine’-making or obsession with conceit, such that with regard to all external themes [topics of concentration] he would have no ‘I’-making or ‘mine’-making or obsession with conceit, and that he would enter & remain in the awareness-release & discernment-release in which there is no ‘I’-making or ‘mine’-making or obsession with conceit?” The Buddha answers that it is possible, and that such a concentration can be attained when one is percipient in this way: “This is peace, this is exquisite—the resolution of all fabrications; the relinquishment of all acquisitions; the ending of craving; dispassion; cessation; unbinding.” He then adds that it was in connection to this state of mind that he uttered the last verse in this poem. In AN 4:41, the Buddha identifies four ways of developing concentration: “There is the development of concentration that, when developed & pursued, leads to a pleasant abiding in the here-&-now. There is the development of concentration that, when developed & pursued, leads to the attainment of knowledge & vision. There is the development of concentration that, when developed & pursued, leads to mindfulness & alertness. There is the development of concentration that, when developed & pursued, leads to the ending of the effluents.” The Buddha then adds that he uttered the last verse of this poem in connection with these four ways of developing concentration. Although the verse does not mention concentration explicitly, the use of the phrase, “nothing perturbing” is apparently a reference to the states of concentration called imperturbable. See MN 102, note 2, and MN 106, note 1.

KN Snp 5.5 mettagūmāṇava-pucchā (mettagū's-questions)

♦ 4. mettagūmāṇava-pucchā (KN 5.59)	5:4  Mettagū’s Questions
♦ 1055.
(iccāyasmā mettagū)
♦ “pucchāmi taṃ bhagavā brūhi me taṃ,	I ask you, Blessed One. Please tell me.
♦ maññāmi taṃ vedaguṃ bhāvit-attaṃ.	I regard you as an attainer-of-knowledge, developed in mind.
♦ kuto nu dukkhā samudāgatā ime,	From what have the many
ye keci lokasmim-an-eka-rūpā”.	forms of stress arisen in the world?
♦ 1056.
(mettagūti bhagavā)	The Buddha:
♦ “dukkhassa ve maṃ pa-bhavaṃ a-pucchasi,	You ask me the source of stress.
♦ taṃ te pa-vakkhāmi yathā pajānaṃ.	I’ll tell it to you as one who discerns.
♦ upadhi-nidānā pa-bhavanti dukkhā,	From acquisition1 as cause the many forms of stress
ye keci lokasmim-an-eka-rūpā.	come into being in the world.
♦ 1057.
♦ “yo ve a-vidvā upadhiṃ karoti,	Whoever, unknowing, makes acquisitions
punap-punaṃ dukkham-upeti mando.	—the dullard— comes to stress again & again.
♦ tasmā pajānaṃ upadhiṃ na kayirā,	Therefore, discerning, you shouldn’t create acquisitions
dukkhassa jāti-p-pabhav-ānu-passī”.	as you stay focused on the birth & origin of stress.2
♦ 1058.	Mettagū:
♦ “yaṃ taṃ apucchimha akittayī no,	What we asked, you’ve expounded.
aññaṃ taṃ pucchāma VAR tadiṅgha brūhi.	Now we ask something else. Please tell us.
♦ kathaṃ nu dhīrā vitaranti oghaṃ,	How do the enlightened cross over the flood of
jātiṃ jaraṃ soka-pariddavañca.	birth & aging, lamentation & sorrow?
♦ taṃ me muni sādhu viyākarohi,	Please, sage, declare this to me
tathā hi te vidito esa dhammo”.	as this Dhamma has been known by you.
♦ 1059.
(mettagūti bhagavā)	The Buddha:
♦ “kittayissāmi te dhammaṃ,	I will expound to you Dhamma
♦ diṭṭhe dhamme an-ītihaṃ.	—here-&-now, not quoted words—
♦ yaṃ viditvā sato caraṃ,	knowing which, living mindfully,
tare loke visattikaṃ”.	you’ll cross over beyond entanglement in the world.
♦ 1060.	Mettagū:
♦ “tañcāhaṃ abhinandāmi,	And I relish,
mahesi dhammam-uttamaṃ.	Great Seer, that Dhamma     supreme,
♦ yaṃ viditvā sato caraṃ,	knowing which, living mindfully,
tare loke visattikaṃ”.	I’ll cross over beyond entanglement in the world.
♦ 1061.
(mettagūti bhagavā)	The Buddha:
♦ “yaṃ kiñci sampajānāsi,	Whatever you’re alert to,
♦ uddhaṃ adho tiriyañcāpi majjhe.	above, below, across, in between3:
♦ etesu nandiñca nivesanañca,	Dispelling any delight, any entrenchment in those things,
panujja viññāṇaṃ bhave na tiṭṭhe.	consciousness should not take a stance in becoming.4
♦ 1062.
♦ “evaṃ-vihārī sato appamatto,	The monk who dwells thus —mindful, heedful—
bhikkhu caraṃ hitvā mamāyitāni.	letting go of his sense of mine,
♦ jātiṃ jaraṃ sokapariddavañca,	knowing right here would abandon
idheva vidvā pajaheyya dukkhaṃ”.	birth & aging, lamentation & sorrow, Stress.
♦ 1063.	Mettagū:
♦ “et-ābhinandāmi vaco mahesino,	I relish, Gotama, the Great Seer’s words
sukittitaṃ gotaman-ūpadhīkaṃ.	well-expounded, without acquisition,
♦ addhā hi bhagavā pahāsi dukkhaṃ,	for yes, Blessed One, you’ve abandoned stress
tathā hi te vidito esa dhammo.	as this Dhamma has been known by you.
♦ 1064.
♦ “te cāpi nūnappajaheyyu dukkhaṃ,	And they, too, would abandon stress
ye tvaṃ muni aṭṭhitaṃ ovadeyya.	those whom you, sage, would admonish unceasingly.
♦ taṃ taṃ namassāmi samecca nāga,	Having met you, I bow down to you, Nāga.
appeva maṃ bhagavā aṭṭhitaṃ ovadeyya”.	Perhaps you will admonish me unceasingly.
♦ 1065.	The Buddha:
♦ “yaṃ brāhmaṇaṃ vedagumābhijaññā,	Whoever you recognize as a brahman, an attainer-of-knowledge
akiñcanaṃ kāma-bhave a-sattaṃ.	possessing nothing, Unentangled in sensuality & becoming—
♦ addhā hi so oghamimaṃ atāri,	yes, he has crossed over this flood.
tiṇṇo ca pāraṃ a-khilo a-kaṅkho.	Having crossed to the far shore, he’s free from rigidity, free from doubt.
♦ 1066.
♦ “vidvā ca yo VAR vedagū naro idha,	And anyone who has realized, who is an attainer-of-knowledge here,
bhavābhave saṅgamimaṃ visajja.	having unentangled the bond to becoming and non-,5
♦ so vīta-taṇho anīgho nirāso,	free of craving, untroubled, undesiring
atāri so jātijaranti brūmī”ti.	—he, I tell you, has crossed over birth & aging.
♦ mettagūmāṇavapucchā catutthī niṭṭhitā.	vv. 1049–1060

Notes 1. On the meaning of “acquisition,” see Sn 3:12, note 2. 2. This verse is identical with the second set of verses in Sn 3:12. 3. Nd II gives six different valid interpretations for ‘above, below, across, in between’: a) above = the future; below = the past; across and in between = the present, b) above = the deva world; below = hell; across and in between = the human world, c) above = skillfulness; below = unskillfulness; across and in between = indeterminate mental qualities, d) above = the property of formlessness; below = the property of sensuality; across and in between = the property of form, e) above = feelings of pleasure; below = feelings of pain; across and in between = feelings of neither pleasure nor pain, f) above = the body from the feet on up; below = the body from the crown of the head on down; across and in between = the middle of the body. 4. On unestablished consciousness, see SN 12:38, SN 12:63–64, SN 22:53–54, and 22:87. See also the discussion of this topic in The Paradox of Becoming, chapter 7. 5. Becoming and non-becoming (or dis-becoming) are the two most subtle objects of craving that lead on to continued existence—and suffering—in the round of birth and death. See Ud 3:10, Iti 49, and MN 49, note 10. See also, The Paradox of Becoming. See also: SN 35:197; AN 3:77–78

KN Snp 5.6 dhotakamāṇava-pucchā (d’s-questions)

♦ 5. dhotakamāṇavapucchā (KN 5.60)	5:5  Dhotaka’s Questions
♦ 1067.
(iccāyasmā dhotako)
♦ “pucchāmi taṃ bhagavā brūhi me taṃ,	I ask you, Blessed One. Please tell me.
♦ vāc-ābhi-kaṅkhāmi mahesi tuyhaṃ.	I hope for your words, Great Seer.
♦ tava sutvāna nigghosaṃ,	Having heard your pronouncement,
sikkhe nibbānam-attano”.	I’ll train for my own unbinding.
♦ 1068. (dhotakāti bhagavā)	The Buddha:
♦ “tena-h-ātappaṃ karohi,	In that case, be ardent—
idheva nipako sato.	astute & mindful right here.
♦ ito sutvāna nigghosaṃ,	Then, having heard my pronouncement,
sikkhe nibbānam-attano”.	train for your own unbinding.
♦ 1069.	Dhotaka:
♦ “passām-ahaṃ deva-manussa-loke,	I see in the world of beings divine & human,
akiñcanaṃ brāhmaṇam-iriyamānaṃ.	a brahman who lives possessing          nothing.
♦ taṃ taṃ namassāmi samanta-cakkhu,	I pay homage to him, the All-around Eye.1
pa-muñca maṃ sakka kathaṃ-kathāhi”.	From my perplexities, Sakyan, release me!
♦ 1070.	The Buddha:
♦ “nāhaṃ sahissāmi VAR pa-mocanāya,	No one in the world, Dhotaka,
Kathaṃ-kathiṃ dhotaka kañci loke.	can I release from perplexity.
♦ dhammañca seṭṭhaṃ abhi-jānamāno VAR,	But knowing the most excellent Dhamma,
evaṃ tuvaṃ oghamimaṃ taresi”.	you will cross over this flood.
♦ 1071.	Dhotaka:
♦ “anu-sāsa brahme karuṇāyamāno,	Teach with compassion, brahman,
Viveka-dhammaṃ yamahaṃ vijaññaṃ.	the Dhamma of seclusion so that I may know—
♦ yathāhaṃ ākāsova abyāpajjamāno,	so that I, unafflicted as space,
idheva santo asito careyyaṃ”.	may go about right here, Independent, at peace.
♦ 1072. (dhotakāti bhagavā)	The Buddha:
♦ “kittayissāmi te santiṃ,	I will expound to you peace
diṭṭhe dhamme an-ītihaṃ.	—here-&-now, not quoted words—
♦ yaṃ viditvā sato caraṃ,	knowing which, living mindfully,
tare loke visattikaṃ”.	you’ll go beyond entanglement in the world.
♦ 1073.	Dhotaka:
♦ “tañcāhaṃ abhinandāmi,	And I relish,     Great Seer,
mahesi santim-uttamaṃ.	that peace     supreme,
♦ yaṃ viditvā sato caraṃ,	knowing which, living mindfully,
tare loke visattikaṃ”.	I’ll go beyond entanglement in the world.
♦ 1074.
(dhotakāti bhagavā)	The Buddha:
♦ “yaṃ kiñci sampajānāsi,	Whatever you’re alert to,
♦ uddhaṃ adho tiriyañcāpi majjhe.	above, below, across, in between:
♦ etaṃ viditvā saṅgoti loke,	Knowing it as a bond in the world,
Bhav-ābhavāya mākāsi taṇhan”ti.	don’t create craving for becoming or non-.2
♦ dhotakamāṇavapucchā pañcamī niṭṭhitā.	vv. 1061–1068

Notes 1. See Sn 2:12, note 2. 2. Craving for becoming and non-becoming are the two most subtle forms of craving that lead to continued existence—and suffering—in the round of birth and death. See Sn 5:4, note 5.

KN Snp 5.7 upasīvamāṇavapucchā (u's-questions)

(FLIPT by frankk‍)

♦ 6. upasīvamāṇavapucchā (KN 5.61) n	5:6  Upasīva’s Questions
♦ 1075.
(iccāyasmā upasīvo)	Upasīva:
♦ “eko ahaṃ sakka mahantam-oghaṃ,	Alone I (am), Sakyan, (with respect to the) great-flood,
♦ anissito no visahāmi tārituṃ.	With nothing to rely on, I can’t venture across.
♦ ārammaṇaṃ brūhi samanta-cakkhu,	(what is the) support? Tell me, all-around-eye,
yaṃ nissito oghamimaṃ tareyyaṃ”.	that (which can be) relied (upon for the) flood’s crossing?
♦ 1076.
(upasīvāti bhagavā)	The Buddha:
♦ “ākiñcaññaṃ pekkhamāno satimā,	Nothingness observation; remembrance [of that Dharma],
♦ natthī-ti nissāya tarassu oghaṃ.	‘There isn’t,’ (by) relying (on that), (you should) cross-over (the) flood.
♦ kāme pahāya virato kathāhi,	sensuality; abandoning (that), abstaining (from) conversations,
Taṇhak-khayaṃ natta-mah-ābhi-passa” VAR .	craving’s-destruction; night-and-day – keep-watch (for that).
♦ 1077.
(iccāyasmā upasīvo)	Upasīva:
♦ “sabbesu kāmesu yo vīta-rāgo,	all sensuality, one free-of-passion (for that),
♦ ākiñcaññaṃ nissito hitvā maññaṃ.	Nothingness; relying (on that), letting-go (of) all-else,
♦ saññā-vi-mokkhe parame vimutto VAR,	(among) Perception-emancipations, (this is the) highest emancipation:
tiṭṭhe nu so tattha anānu-yāyī” VAR .	staying {there} is he unaffected?
♦ 1078.
(upasīvāti bhagavā)	The Buddha:
♦ “sabbesu kāmesu yo vītarāgo,	all sensuality, one free-of-passion (for that),
♦ ākiñcaññaṃ nissito hitvā maññaṃ.	Nothingness; relying (on that), letting-go (of) all-else,
♦ saññā-vi-mokkhe parame vimutto,	(among) Perception-emancipations, (this is the) highest emancipation:
tiṭṭheyya so tattha anānuyāyī”.	staying {there} he is unaffected.
♦ 1079.	Upasīva:
♦ “tiṭṭhe ce so tattha anānuyāyī,	(if) staying there unaffected,
pūgampi vassānaṃ samanta-cakkhu.	for many years, All-around Eye,
♦ tattheva so sītisiyā vimutto,	right there, would he be cooled & emancipated?
cavetha viññāṇaṃ tathā-vidhassa”.	Would his consciousness be like that?
♦ 1080.
(upasīvāti bhagavā)	The Buddha:
♦ “accī yathā vāta-vegena khittā VAR,	(a) flame, just-as-if (by) wind-force overthrown
♦ atthaṃ paleti na upeti saṅkhaṃ.	goes to an end that cannot be classified,
♦ evaṃ munī nāma-kāyā vimutto,	Like-that (the) sage, (from the) name-body (is) emancipated,
atthaṃ paleti na upeti saṅkhaṃ”.	goes to an end that cannot be classified,
♦ 1081.	Upasīva:
♦ “atthaṅ-gato so uda vā so natthi,	(with) end-gone-to, (does) he exist (or) he not-exist?
udāhu ve sassatiyā a-rogo.	or is he (for) eternity free-of-disease?
♦ taṃ me munī sādhu viyā-karohi,	Please, sage, declare this to me
tathā hi te vidito esa dhammo”.	since you’ve known this Dharma.
♦ 1082.
(upasīvāti bhagavā)	The Buddha:
♦ “atthaṅ-gatassa na pamāṇa-matthi,	One who has reached the end has no criterion
♦ yena naṃ vajjuṃ taṃ tassa natthi.	by which anyone would say that—for him it doesn’t exist.
♦ sabbesu dhammesu samohatesu,	When all dharmas are done away with,5
samūhatā vāda-pathāpi sabbe”ti.	all means of speaking are done away with as well.
♦ upasīvamāṇavapucchā chaṭṭhī niṭṭhitā.	vv. 1069–1076

KN Snp 5.7, SP-FLUENT by frankk‍

♦ 6. upasīvamāṇavapucchā (KN 5.61) n	5:6  Upasīva’s Questions
♦ 1075.
(iccāyasmā upasīvo)	Upasīva:
♦ “eko ahaṃ sakka mahantam-oghaṃ,	Alone I (am), Sakyan, (with respect to the) great-flood,
♦ anissito no visahāmi tārituṃ.	With nothing to rely on, I can’t venture across.
♦ ārammaṇaṃ brūhi samanta-cakkhu,	(what is the) support? Tell me, all-around-eye,
yaṃ nissito oghamimaṃ tareyyaṃ”.	that (which can be) relied (upon for the) flood’s crossing?
♦ 1076.
(upasīvāti bhagavā)	The Buddha:
♦ “ākiñcaññaṃ pekkhamāno satimā,	Nothingness observation; remembrance [of that Dharma],
♦ natthī-ti nissāya tarassu oghaṃ.	‘There isn’t,’ (by) relying (on that), (you should) cross-over (the) flood.
♦ kāme pahāya virato kathāhi,	sensuality; abandoning (that), abstaining (from) conversations,
Taṇhak-khayaṃ natta-mah-ābhi-passa” VAR .	craving’s-destruction; night-and-day – keep-watch (for that).
♦ 1077.
(iccāyasmā upasīvo)	Upasīva:
♦ “sabbesu kāmesu yo vīta-rāgo,	all sensuality, one free-of-passion (for that),
♦ ākiñcaññaṃ nissito hitvā maññaṃ.	Nothingness; relying (on that), letting-go (of) all-else,
♦ saññā-vi-mokkhe parame vimutto VAR,	(among) Perception-emancipations, (this is the) highest emancipation:
tiṭṭhe nu so tattha anānu-yāyī” VAR .	staying {there} is he unaffected?
♦ 1078.
(upasīvāti bhagavā)	The Buddha:
♦ “sabbesu kāmesu yo vītarāgo,	all sensuality, one free-of-passion (for that),
♦ ākiñcaññaṃ nissito hitvā maññaṃ.	Nothingness; relying (on that), letting-go (of) all-else,
♦ saññā-vi-mokkhe parame vimutto,	(among) Perception-emancipations, (this is the) highest emancipation:
tiṭṭheyya so tattha anānuyāyī”.	staying {there} he is unaffected.
♦ 1079.	Upasīva:
♦ “tiṭṭhe ce so tattha anānuyāyī,	(if) staying there unaffected,
pūgampi vassānaṃ samanta-cakkhu.	for many years, All-around Eye,
♦ tattheva so sītisiyā vimutto,	right there, would he be cooled & emancipated?
cavetha viññāṇaṃ tathā-vidhassa”.	Would his consciousness be like that?
♦ 1080.
(upasīvāti bhagavā)	The Buddha:
♦ “accī yathā vāta-vegena khittā VAR,	(a) flame, just-as-if (by) wind-force overthrown
♦ atthaṃ paleti na upeti saṅkhaṃ.	goes to an end that cannot be classified,
♦ evaṃ munī nāma-kāyā vimutto,	Like-that (the) sage, (from the) name-body (is) emancipated,
atthaṃ paleti na upeti saṅkhaṃ”.	goes to an end that cannot be classified,
♦ 1081.	Upasīva:
♦ “atthaṅ-gato so uda vā so natthi,	(with) end-gone-to, (does) he exist (or) he not-exist?
udāhu ve sassatiyā a-rogo.	or is he (for) eternity free-of-disease?
♦ taṃ me munī sādhu viyā-karohi,	Please, sage, declare this to me
tathā hi te vidito esa dhammo”.	since you’ve known this Dharma.
♦ 1082.
(upasīvāti bhagavā)	The Buddha:
♦ “atthaṅ-gatassa na pamāṇa-matthi,	One who has reached the end has no criterion
♦ yena naṃ vajjuṃ taṃ tassa natthi.	by which anyone would say that—for him it doesn’t exist.
♦ sabbesu dhammesu samohatesu,	When all dharmas are done away with,5
samūhatā vāda-pathāpi sabbe”ti.	all means of speaking are done away with as well.
♦ upasīvamāṇavapucchā chaṭṭhī niṭṭhitā.	vv. 1069–1076

KN Snp 5.7, trans. Ṭhānissaro Bhikkhu‍

Alone, Sakyan, with nothing to rely on, I can’t venture across the great flood. Tell me, All-around Eye, the support to rely on for crossing over this flood. The Buddha: Mindfully focused on nothingness,1 relying on ‘There isn’t,’ you should cross over the flood. Abandoning sensuality, abstaining from conversations, keep watch for the ending of craving, night & day. Upasīva: One free from passion for all sensuality relying on nothingness, letting go of all else, released in the highest emancipation of perception: Does he stay there unaffected? The Buddha: One free from passion for all sensuality relying on nothingness, letting go of all else, released in the highest emancipation of perception: He stays there unaffected. Upasīva: If, All-around Eye, he stays there, unaffected for many years, right there would he be cooled & released? Would his consciousness be like that? The Buddha: As a flame overthrown by the force of the wind goes to an end that cannot be classified,2 so the sage freed from the name-body3 goes to an end that cannot be classified. Upasīva: One 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. The Buddha: One who has reached the end has no criterion4 by which anyone would say that— for him it doesn’t exist. When all phenomena are done away with,5 all means of speaking are done away with as well. vv. 1069–1076 Notes 1. “Nothingness” here denotes the dimension of nothingness, one of the four levels of mental absorption on formless themes. One attains this level, after surmounting the dimension of the infinitude of consciousness, by focusing on the perception, “There is nothing.” MN 26 tells us that Āḷāra Kālāma, the Buddha’s first teacher when the latter was still a Bodhisatta, had attained this level of mental absorption and had thought that it was the highest possible attainment. The Bodhisatta left him upon realizing that it was not true liberation from stress and suffering. Nevertheless, the dimension of nothingness can be used as a basis for the insight leading to that liberation. On this point, see KN Snp 5.14, below, and AN 9.36. On the strategy of relying on the formless states to cross over the flood, see MN 52, MN 106, MN 111, and AN 9.36. 2. For a discussion of this passage in light of early Buddhist theories of fire, see The Mind Like Fire Unbound, chapter 1. 3. Nāma-kāya = mental activities of all sorts. 4. For a discussion of the meaning of “criterion” in this passage, see The Mind Like Fire Unbound, chapter 1. On the Tathāgata as being undescribable, see Skill in Questions, chapter 9 and appendix 4. 5. This is one of the passages in the Canon that treats unbinding, not as a phenomenon (dhamma), but as the end of phenomena. On this point, see AN 3.137 note 1.

KN Snp 5.7, trans. Bhikkhu Bodhi‍

6 THE QUESTIONS OF UPASĪVA (UPASĪVAMĀṆAVAPUCCHĀ) 1069. “Alone, Sakya, unsupported,” (said the Venerable Upasīva), “I am not able to cross over the great flood. Declare to me a basis, O universal eye, supported by which I might cross over this flood.”233 (1) 1070. “Contemplating nothingness, mindful, (Upasīva,” said the Blessed One), “supported by ‘there is not,’ cross over the flood. [206] Having abandoned sensual pleasures, refraining from perplexity, night and day see into the destruction of craving.” (2) 1071. “One devoid of lust for all sensual pleasures,” (said the Venerable Upasīva), “supported by nothingness, having discarded all else, liberated in the supreme emancipation of perception: 234 would he stay there without departing?” (3) 1072. “One devoid of lust for all sensual pleasures, (Upasīva,” said the Blessed One), “supported by nothingness, having discarded all else, liberated in the supreme emancipation of perception, would stay there without departing.” (4) 1073. “If he would stay there without departing even for a multitude of years, O universal eye, would he become cool, liberated right there — [or] would the consciousness of such a one pass away?”235 (5) 1074. “As a flame, thrown by a gust of wind, (Upasīva,” said the Blessed One), “goes out and cannot be designated, [207] so the muni, liberated from the mental body, goes out and cannot be designated.” (6) 1075. “But does one who has gone out not exist, or else is he intact through eternity? Explain this matter clearly to me, O muni, for this Dhamma has been understood by you.” (7) 1076. “There is no measure of one who has gone out, (Upasīva,” said the Blessed One). “There is no means by which they might speak of him. When all phenomena have been uprooted, all pathways of speech are also uprooted.” (8)

KN Snp 5.7 commentary, trans. Bhikkhu Bodhi‍

6 Upasīva (Upasīva Sutta) 1069 Unsupported: not reliant on either a person or a teaching. Supported by which: a person or a teaching supported by which. Nidd II 91–92. Alone: I have no person as a partner; I have no teaching (dhamma) as a partner. There is no person or teaching depending on which I can cross the great flood of sensuality, the flood of existence, the flood of views, and the flood of ignorance. Unsupported, I am not able to cross over the great flood: Unsupported by either a person or a teaching, I am not able to cross over the great flood of sensuality, the flood of existence, the flood of views, and the flood of ignorance. Declare to me a basis: Declare, explain, teach, proclaim, establish, disclose, analyze, elucidate, reveal a basis, a support, a foundation. Universal eye: It is the omniscient knowledge that is called “the universal eye. ” The Blessed One is endowed with that. Supported by which I might cross this flood: a person or teaching depending on which I can cross the great flood of sensuality, the flood of existence, the flood of views, and the flood of ignorance.   1070 Now, this brahmin was one who gained the base of nothingness, but he did not know that it, too, was actually a support. Therefore the Blessed One spoke the verse “Contemplating nothingness, mindful,” showing him that support and a higher pathway to emancipation. Here, contemplating nothingness: having mindfully entered that attainment of the base of nothingness and emerged from it, seeing it by way of impermanence and so forth; supported by “there is not”: having taken as a basis the attainment occurring, “there is nothing”; cross over the flood: with the insight occurring from that point on, cross over the entire fourfold flood in a suitable way. Night and day see into the destruction of craving: Having made it manifest, see nibbāna night and day;2100 by this, he explains to him the pleasant dwelling in this very life. Nidd II 92. Contemplating nothingness, mindful: That brahmin was one who naturally gained the attainment of the base of nothingness, but he did not know: “This is my support. ” The Blessed One showed him that support and a higher pathway to emancipation. Having mindfully entered that attainment of the base of nothingness and emerged from it, contemplating, discerning, inspecting, meditating on, investigating the mind and mental factors produced therein as impermanent, as suffering, as a disease . . . [as at p. 1035, Nidd I 38] . . . by way of their origin, their passing away, their gratification, their danger, and the escape from them. Nidd II 93. Supported by “there is not,” cross over the flood: “There is nothing”: the attainment of the base of nothingness. Why so? Having mindfully entered the attainment of the base of the boundlessness of consciousness and emerged from it, one negates that same consciousness, eliminates it, makes it disappear, and sees: “There is nothing. ” For that reason, supported by the attainment of the base of nothingness, “there is nothing,” sustained by it, having taken it as a basis, cross over the flood of sensuality, the flood of existence, the flood of views, and the flood of ignorance. Having abandoned sensual pleasures, refraining from perplexity: There are two kinds of sensual pleasures: sensual objects and sensual defilements. Having abandoned sensual pleasures: Having fully understood sensual objects, and having abandoned, dispelled, terminated, eliminated the sensual defilements. Refraining from perplexity: It is doubt that is called perplexity. Refraining from such doubts as doubt about suffering. . . . Or alternatively, desisting from the thirty-two kinds of pointless talk, refraining from them. 2101 Night and day see into the destruction of craving: Nattaṃ is night (ratti); aho is day (divaso). Night and day see, observe, discern, survey, meditate on, investigate the destruction of craving, the destruction of lust, the destruction of hatred, the destruction of delusion, the destruction of a destination [for rebirth], the destruction of rebirth, the destruction of conception, the destruction of existence, the destruction of saṃsāra, the destruction of the round.   1071–72. Now, when he heard, “Having abandoned sensual pleasures,” seeing that he himself had abandoned sensual pleasures by way of suppression, he spoke the next verse. Here, having discarded all else: having discarded the other six attainments below [that base of nothingness]. [594] In the supreme emancipation of perception: in the base of nothingness, which is highest among the seven emancipations of perception. 2102 Would he stay there without departing? He asks: “Would that person stay there in the brahma world of the base of nothingness, without leaving? ” Then the Blessed One spoke the third verse to him, acknowledging that one might stay there even for 60,000 eons. Nidd II 94–95. Supported by nothingness, having discarded all else: Having discarded the lower six attainments, overcome them, transcended them, supported by the attainment of the base of nothingness, leaning on it, arrived at it, adhering to it, intent upon it. Liberated in (intent upon) the supreme emancipation of perception. 2103 It is the seven meditative attainments [accompanied by] perception that are called “emancipations of perception. ”2104 The emancipation through attainment of the base of nothingness is the foremost, the best, the most outstanding, the most eminent, the highest, and the most excellent of those meditative attainments [accompanied by] perception. He is intent by the emancipation of intentness2105 upon that supreme, foremost state; he is intent on it, practicing for it, attentive to it, esteeming it, leaning toward it, inclined to it, sloping toward it, intent on it by giving precedence to it. He would stay there without departing: He would stay there, in the base of nothingness, for 60,000 eons, without departing, without separating from it, without vanishing, without disappearing, without deteriorating. Or else, without lust, without hatred, without delusion, without defilement, he would persist there without departing.   1073 When he heard about his staying there, he spoke the next verse, “If he would stay there,” asking about eternal existence or annihilation. A multitude of years: a count of many years, meaning an accumulation. 2106 Would he become cool, liberated right there: Would that person, liberated from the various sufferings, attain coolness right there in the base of nothingness? The purport is: “Does one who has attained nibbāna persist, having become eternal? ” Would the consciousness of such a one pass away: He asks about annihilation: “Or else (udāhu), would the consciousness of such a one attain final nibbāna without clinging? ” Or he asks about conception: “Would it perish for the purpose of taking conception? ”2107 Nidd II 96–97. If he would stay there without departing. If he would stay there, in the base of nothingness, for 60,000 eons, without departing, without separating from it, without vanishing, without disappearing, without deteriorating. Or else, without lust, without hatred, without delusion, without defilement, he would persist there without departing. Would he become cool, liberated right there — [or] would the consciousness of such a one pass away? : He asks about the eternal existence or annihilation of one who has attained the base of nothingness: “Having attained the state of coolness right there, would he stay there as permanent, everlasting, eternal, not subject to change, just like eternity itself? Or would his consciousness pass away (caveyya), be annihilated, be abolished, be destroyed, no longer exist? Would the consciousness that undergoes conception in renewed existence be generated in the desire realm, the form realm, or the formless realm? ” Or alternatively, he asks about the final nibbāna and conception of one who has been reborn in the base of nothingness: “Would it attain final nibbāna right there by way of the nibbāna element without residue remaining? Or would his consciousness pass away and again produce a conception consciousness in the desire realm, the form realm, or the formless realm? ” Of such a one: Of one like that, of one similar to him, of one who partakes of that, of one reborn in the base of nothingness.   1074 Then the Blessed One, without adopting either annihilation or eternal existence, spoke the verse “As a flame,” showing the final nibbāna through non-clinging of a noble disciple who has arisen there. Cannot be designated: It cannot be described thus: “It has gone in such and such a direction. ” So the muni, liberated from the mental body: So the trainee-muni who has arisen there, naturally liberated earlier from the form body, generates the fourth path there [in the base of nothingness]; because he has then fully understood the Dhamma body, he is also liberated from the mental body. 2108 Thus, having become an arahant liberated in both respects, when he goes out — a designation for final nibbāna through non-clinging — he can no longer be designated “a khattiya” or “a brahmin” and so forth. 2109 [595] Nidd II 97–98. As a flame, thrown by a gust of wind: As a flame thrown, flung, tossed, tossed away, suppressed by a gust of wind from the east, west, north, or south, or any other wind; goes out: goes out, disappears, ceases, abates, subsides; cannot be designated: cannot be indicated, reckoned, described thus: “It has gone to the east, to the west, to the north, to the south, above, below, across, or to an intermediate direction. ” There is no cause, no condition, no means by which it might be designated. Nidd II 98. So the muni, liberated from the mental body: the muni, naturally liberated earlier from the form body. Having overcome it (the form body) in a particular respect, it has been abandoned by suppression. 2110 Based on what is presently existent, the four noble paths are obtained by that muni. Because he has obtained the four noble paths, he has fully understood the mental body and the form body. Because he has fully understood the mental body and the form body, he is freed from the mental body and from the form body — liberated, well liberated, by way of ultimate emancipation through non-clinging. Thus the muni, liberated from the mental body, goes out: attains final nibbāna by way of the nibbāna element without residue remaining; cannot be designated: because he has attained final nibbāna by way of the nibbāna element without residue remaining, he cannot be indicated, reckoned, or described as “a khattiya” or “a brahmin” or “a vessa” or “a sudda”; as “a householder” or “a monastic”; as “a deva” or “a human being”; as “one having form” or as “one without form”; as “percipient” or “nonpercipient” or “neither-percipient-nor-nonpercipient. ” There is no cause, no condition, no means by which he might be designated. In this way he goes out and can no longer be designated.   1075 Now, when he heard the expression “goes out,” not thoroughly discerning its meaning, he spoke the verse “But does one who has gone out. ” This is its meaning: “Does one who has gone out not exist, or is it that through eternity, by an eternal nature, he is intact (healthy), not subject to change? Explain this matter well to me, O muni. ” For what reason? For this Dhamma has been understood by you. Nidd II 98. But does one who has gone out not exist? : Does one who has gone out not exist, has he ceased, been annihilated, been destroyed? Or else is he intact (healthy) through eternity? : Or else would he persist as permanent, everlasting, eternal, not subject to change, just like eternity itself?   1076 Then the Blessed One spoke the verse “There is no measure of one who has gone out,” showing that he cannot be described in such ways. Here, of one who has gone out: of one who has attained final nibbāna through non-clinging; there is no measure: there is no measurement by way of form and the other aggregates. No means by which they might speak of him: no means by which they might speak of him in terms of lust and so forth. When all phenomena have been uprooted: When all such phenomena as the aggregates have been uprooted. The rest everywhere is clear. Nidd II 99. There is no measure of one who has gone out: For one who has gone out, who has attained final nibbāna by way of the nibbāna element without residue remaining, there is no measure by way of form, no measure by way of feeling, no measure by way of perception, no measure by way of volitional activities, no measure by way of consciousness. No [such measure] is found or apprehended; it has been abandoned, eradicated, allayed, stilled, made incapable of arising, burnt up by the fire of knowledge. There is no means by which they might speak of him: Those volitional activities have been abandoned by means of which they might describe him, on account of lust, hatred, delusion, conceit, views, restlessness, doubt, and the latent tendencies [respectively] as “lustful” or “hating” or “deluded” or “bound down [by conceit]” or “seizing [upon views]” or “distracted [by restlessness]” or “undecided [because of doubt]” or “tenacious [because of the latent tendencies]. ” Because those volitional activities have been abandoned, there is no cause, no condition, no means by which they might speak of him, discuss him, describe him, express him through a destination [of rebirth] as “a hell being” or “an animal” or “an afflicted spirit” or “a human being” or “a deva”; as “one having form” or as “formless”; as “percipient” or “non-percipient” or “neither-percipient-nor-nonpercipient. ” So there is no means by which they might speak of him. Nidd II 100. When all phenomena have been uprooted: when all phenomena, all the aggregates, all the sense bases, all the elements, all destinations, all rebirths, all modes of conception, all existences, all states in saṃsāra, all states in the round have been rooted out, uprooted, removed, extricated, fully extricated, abandoned, eradicated, allayed, stilled, made incapable of arising, burnt up by the fire of knowledge. All pathways of speech are also uprooted: It is the defilements, aggregates, and volitional activities that are called pathways of speech. For such a one, speech and pathways of speech, designations and pathways of designation, language and pathways of language, description and pathways of description have been rooted out, uprooted . . . burnt up by the fire of knowledge.   Thus the Blessed One concluded this discourse, too, with its culmination in arahantship. At the conclusion of the teaching there was a breakthrough to the Dhamma in the way already stated.

KN Snp 5.8 nandamāṇava-pucchā (n's-questions)

♦ 7. nandamāṇavapucchā (KN 5.62) n	5:7  Nanda’s Questions
♦ 1083.
(iccāyasmā nando)
♦ “santi loke munayo,	There are in the world sages,
♦ janā vadanti tayidaṃ kathaṃsu.	they say —in what way?
♦ ñāṇūpapannaṃ no muniṃ VAR vadanti,	Do they call one a sage for possessing knowledge
udāhu ve jīvitenūpapannaṃ”.	or possessing a way of life?
♦ 1084.	The Buddha:
♦ “na diṭṭhiyā na sutiyā na ñāṇena, (na sīlabbatena) VAR	Not on account of his views, Learning, or knowledge
♦ munīdha nanda kusalā vadanti.	do the skilled here, Nanda, call one a sage.
♦ visenikatvā anīghā nirāsā,	Those who live Disarmed, Undesiring, Untroubled:
caranti ye te munayoti brūmi”.	Those, I say, are called sages.
♦ 1085.
(iccāyasmā nando)	Nanda:
♦ “ye kecime samaṇa-brāhmaṇāse,	Whatever brahmans & contemplatives
♦ diṭṭha-s-sutenāpi VAR vadanti suddhiṃ.	describe purity in terms of views & learning,
♦ sīlabbatenāpi vadanti suddhiṃ,	describe purity in terms of habits & practices,
anekarūpena vadanti suddhiṃ.	describe purity in terms of manifold ways:
♦ kaccissu te bhagavā tattha yatā carantā,	Have they, dear sir, living there in that way,
atāru jātiñca jarañca mārisa.	crossed over birth & aging?
♦ pucchāmi taṃ bhagavā brūhi me taṃ”.	I ask you, Blessed One. Please tell me.
♦ 1086.
(nandāti bhagavā)	The Buddha:
♦ “ye kecime samaṇa-brāhmaṇāse,	Whatever brahmans & contemplatives
♦ diṭṭha-s-sutenāpi vadanti suddhiṃ.	describe purity in terms of views & learning,
♦ sīlabbatenāpi vadanti suddhiṃ,	describe purity in terms of habits & practices,
anekarūpena vadanti suddhiṃ.	describe purity in terms of manifold ways:
♦ kiñcāpi te tattha yatā caranti,	None of them, living there in that way,
nāriṃsu jāti-jaranti brūmi”.	I tell you, have crossed over birth & aging.
♦ 1087.
(iccāyasmā nando)	Nanda:
♦ “ye kecime samaṇa-brāhmaṇāse,	Whatever brahmans & contemplatives
♦ diṭṭha-s-sutenāpi vadanti suddhiṃ.	describe purity in terms of views & learning,
♦ sīlabbatenāpi vadanti suddhiṃ,	describe purity in terms of habits & practices,
anekarūpena vadanti suddhiṃ.	describe purity in terms of manifold ways:
♦ te ce muni VAR brūsi an-ogha-tiṇṇe,	If, sage, as you say, they’ve not crossed over the flood,
atha ko carahi deva-manussa-loke.	then who in the world of beings divine & human,
♦ atāri jātiñca jarañca mārisa,	dear sir, has crossed over birth & aging?
pucchāmi taṃ bhagavā brūhi me taṃ”.	I ask you, Blessed One. Please tell me.
♦ 1088.
(nandāti bhagavā)	The Buddha:
♦ “nāhaṃ sabbe samaṇa-brāhmaṇāse,	I don’t say that all brahmans & contemplatives
♦ jāti-jarāya nivutāti brūmi.	are shrouded in birth & aging.
♦ ye sīdha diṭṭhaṃva sutaṃ mutaṃ vā,	Those here who’ve abandoned what’s seen, heard, & sensed,
sīlabbataṃ vāpi pahāya sabbaṃ.	habits & practices1 —all—
♦ an-ekarūpampi pahāya sabbaṃ,	who’ve abandoned their manifold ways —again, all—
taṇhaṃ pariññāya an-āsavāse.	who, comprehending craving, are effluent-free:
♦ te ve narā oghatiṇṇāti brūmi”.	They are the ones, I tell you, who’ve crossed over the flood.
♦ 1089.	Nanda:
♦ “et-ābhinandāmi vaco mahesino,	I relish, Gotama, the Great Seer’s words
sukittitaṃ gotaman-ūpadhīkaṃ.	well-expounded, without acquisition.
♦ ye sīdha diṭṭhaṃ va sutaṃ mutaṃ vā,	Those here who’ve abandoned what’s seen, heard, & sensed,
sīlabbataṃ vāpi pahāya sabbaṃ.	habits & practices —all—
♦ an-ekarūpampi pahāya sabbaṃ,	who’ve abandoned their manifold ways —again, all—
taṇhaṃ pariññāya an-āsavāse.	who, comprehending craving, are effluent-free:
♦ ahampi te oghatiṇṇāti brūmī”ti.	I, too, say they’ve crossed over the flood.
♦ nandamāṇavapucchā sattamā niṭṭhitā.	vv. 1077–1083

Note 1. For a discussion of the abandoning of habits and practices, see The Mind Like Fire Unbound, chapters 3 and 4, and The Paradox of Becoming, chapter 4.

KN Snp 5.9 hemakamāṇava-pucchā (h's-questions)

♦ 8. hemakamāṇavapucchā (KN 5.63)	5:8  Hemaka’s Question
♦ 1090.
(iccāyasmā hemako)
♦ “ye me pubbe viyākaṃsu,	In the past,
♦ huraṃ gotama-sāsanā.	before hearing Gotama’s message,
♦ iccāsi iti bhavissati,	when anyone explained ‘It is,’ ‘It will be,’
sabbaṃ taṃ itihītihaṃ.	all that was hearsay, quotation marks.
♦ sabbaṃ taṃ takka-vaḍḍhanaṃ,	All that promoted conjecture
nāhaṃ tattha abhiramiṃ.	and gave me no pleasure.
♦ 1091.
♦ “tvañca me dhamma-makkhāhi,	Now, sage, teach me the Dhamma
Taṇhā-nigghātanaṃ muni.	demolishing craving,
♦ yaṃ viditvā sato caraṃ,	knowing which, living mindfully,
tare loke visattikaṃ”.	one would cross over beyond entanglement in the world.
♦ 1092.	The Buddha:
♦ “idha diṭṭha-suta-muta-viññātesu,	Here, Hemaka, with regard to things dear
piyarūpesu hemaka.	—seen, heard, sensed, & cognized—
♦ chanda-rāga-vinodanaṃ,	there is: the dispelling of passion & desire,
Nibbāna-padam-accutaṃ.	the unfallen, undying1 state of unbinding.
♦ 1093.
♦ “etad-aññāya ye satā,	Those knowing this, mindful,
Diṭṭha-dhamm-ābhi-nibbutā.	fully unbound in the here-&-now,
♦ upasantā ca te sadā,	are always2 calmed,
tiṇṇā loke visattikan”ti.	have crossed over beyond entanglement in the world.
♦ hemakamāṇavapucchā aṭṭhamā niṭṭhitā.	vv. 1084–1087

Notes 1. “Unfallen, undying”: two meanings of the word, accuta. 2. Reading sadā with the Burmese, Sri Lankan, and PTS editions. The Thai edition read satā, mindful, but this is a repetition of satā in the previous line, something that Pali poetry tends to avoid except for purposes of emphasis.

KN Snp 5.10 todeyyamāṇava-pucchā (t's-questions)

♦ 9. todeyyamāṇavapucchā (KN 5.64)	5:9  Todeyya’s Questions
♦ 1094.
(iccāyasmā todeyyo)
♦ “yasmiṃ kāmā na vasanti,	One in whom no sensualities dwell;
♦ taṇhā yassa na vijjati.	in whom no craving is found;
♦ kathaṃ-kathā ca yo tiṇṇo,	who has crossed over perplexity—
vimokkho tassa kīdiso”.	his emancipation: What is it like?
♦ 1095.
(todeyyāti bhagavā)	The Buddha:
♦ “yasmiṃ kāmā na vasanti,	One in whom no sensualities dwell;
♦ taṇhā yassa na vijjati.	in whom no craving is found;
♦ kathaṃ-kathā ca yo tiṇṇo,	who has crossed over perplexity—
vimokkho tassa nāparo”.	his emancipation is not other than that.1
♦ 1096.	Todeyya:
♦ “nirāsaso so uda āsasāno,	Is he without desire, or desiring?
paññāṇavā so uda paññakappī.	Discerning or still acquiring discernment?
♦ muniṃ ahaṃ sakka yathā vijaññaṃ,	Describe the sage to me, Sakyan,
taṃ me viyācikkha samanta-cakkhu”.	All-around Eye, so that I may recognize what he is like.
♦ 1097.	The Buddha:
♦ “nirāsaso so na ca āsasāno,	He’s without desire, not desiring;
paññāṇavā so na ca paññakappī.	discerning, not still acquiring discernment.
♦ evampi todeyya muniṃ vijāna,	Recognize the sage, Todeyya,
a-kiñcanaṃ kāma-bhave asattan”ti.	as having nothing, Unentangled in sensuality & becoming.
♦ todeyyamāṇavapucchā navamā niṭṭhitā.	vv. 1088–1091

Note 1. Nd IIA: The ending of craving is, in and of itself, emancipation. See SN 43.

KN Snp 5.11 kappamāṇava-pucchā (k's-questions)

♦ 10. kappamāṇavapucchā (KN 5.65)	5:10  Kappa’s Question
♦ 1098.
(iccāyasmā kappo)
♦ “majjhe sarasmiṃ tiṭṭhataṃ,	For one stranded in the middle of the lake,
♦ oghe jāte maha-b-bhaye.	in the flood of great danger—birth—
♦ jarā-maccu-paretānaṃ,	overwhelmed with aging & death:
dīpaṃ pabrūhi mārisa.	Tell me the island, dear sir,
♦ tvañca me dīpa-makkhāhi,	and show me the island
yathāyidaṃ nāparaṃ siyā”.	so that this may not happen again.
♦ 1099.
(kappāti bhagavā)	The Buddha:
♦ “majjhe sarasmiṃ tiṭṭhataṃ,	For one stranded in the middle of the lake,
♦ oghe jāte maha-b-bhaye.	in the flood of great danger—birth—
♦ jarā-maccu-paretānaṃ,	overwhelmed with aging & death,
dīpaṃ pabrūmi kappa te.	Kappa, I will tell you the island.1
♦ 1100.
♦ “a-kiñcanaṃ anādānaṃ,	Having nothing, free of clinging:
etaṃ dīpaṃ anāparaṃ.	That is the island, there is no other.
♦ nibbānaṃ iti VAR naṃ brūmi,	That’s unbinding, I tell you,
Jarā-maccu-parik-khayaṃ.	the total ending of aging & death.
♦ 1101.
♦ “etad-aññāya ye satā,	Those knowing this, mindful,
Diṭṭha-dhamm-ābhi-nibbutā.	fully unbound in the here-&-now,
♦ na te māra-vasānugā,	don’t serve as Māra’s servants,
na te mārassa paddhagū”ti VAR .	don’t come under Māra’s sway.2
♦ kappamāṇavapucchā dasamā niṭṭhitā.	vv. 1092–1095

Notes 1. On the Dhamma as an island, see DN 16. 2. On Māra’s sway, see SN 4:19, SN 35:115, SN 35:189, and SN 35:199.

KN Snp 5.12 jatukaṇṇimāṇava-pucchā (j's questions)

♦ 11. jatukaṇṇimāṇavapucchā (KN 5.66)	5:11  Jatukaṇṇin’s Question
♦ 1102.
(iccāyasmā jatukaṇṇi)
♦ “sutvān-ahaṃ vī-rama-kāma-kāmiṃ,	Hearing, hero, of one with no desire for sensuality,
♦ oghātigaṃ puṭṭhuma-kāma-m-āgamaṃ.	I’ve come to ask the one gone beyond the flood, sensuality-free:
♦ santi-padaṃ brūhi sahaja-netta,	Tell me the state of peace,
yathātacchaṃ bhagavā brūhi me taṃ.	Blessed One, Simultaneous Eye.1
♦ 1103.
♦ “bhagavā hi kāme abhibhuyya iriyati,	Tell me as it actually is. For the Blessed One lives having conquered sensuality,
ādiccova pathaviṃ tejī tejasā.	as the radiant sun, in its radiance, the earth.
♦ paritta-paññassa me bhūri-pañña,	Limited my discernment, O Deeply Discerning.
ācikkha dhammaṃ yamahaṃ vijaññaṃ.	Teach me to know the Dhamma,
♦ jāti-jarāya idha vip-pahānaṃ”.	the abandoning here of birth & aging.
♦ 1104.	The Buddha:
♦ “kāmesu vinaya gedhaṃ,	Subdue greed for sensuality,
(jatukaṇṇīti bhagavā) nekkhammaṃ daṭṭhu khemato.	& see renunciation as rest.
♦ uggahītaṃ nirattaṃ vā,	Let there be nothing grasped
mā te vijjittha kiñcanaṃ.	or rejected by you.
♦ 1105.
♦ “yaṃ pubbe taṃ visosehi,	Burn up what’s before,
pacchā te māhu kiñcanaṃ.	and have nothing for after.
♦ majjhe ce no gahessasi,	If you don’t grasp
upasanto carissasi.	at what’s in between,2
	you will go about, calm.
♦ 1106.
♦ “sabbaso nāma-rūpasmiṃ,	One completely devoid of greed
Vīta-gedhassa brāhmaṇa.	for name-&-form, brahman,
♦ āsavāssa na vijjanti,	Has no effluents
yehi maccuvasaṃ vaje”ti.	by which he would go under Māra’s sway.
♦ jatukaṇṇimāṇavapucchā ekādasamā niṭṭhitā.	vv. 1096–1100

Notes 1. According to Nd II, the Buddha is called the Simultaneous Eye because the Eye of his omniscience arose simultaneously with his awakening to Buddhahood. It’s hardly likely, though, that Jatukaṇṇin would have this idea in mind when speaking to the Buddha for the first time. More likely, he might be alluding to the idea that the Buddha is able to see things, and to understand them for what they are, the moment they arise. 2. According to Nd II, ‘before’ stands for defilements related to the past, ‘after’ for defilements related to the future, and ‘in between’ for the five aggregates—form, feeling, perception, thought-fabrications, sensory consciousness—in the present.

KN Snp 5.13 bhadrāvudhamāṇava-pucchā (b's-questions)

♦ 12. bhadrāvudhamāṇavapucchā (KN 5.67)	5:12  Bhadrāvudha’s Question
♦ 1107.
(iccāyasmā bhadrāvudho)	I entreat the one who has
♦ “okañjahaṃ taṇha-c-chidaṃ anejaṃ,	abandoned home—cutting through craving, unperturbed;
♦ nandiñjahaṃ oghatiṇṇaṃ vimuttaṃ.	abandoned delight—crossed over the flood, released;
♦ kappañjahaṃ abhiyāce sumedhaṃ,	abandoned theory—very intelligent:
sutvāna nāgassa apanamissanti ito.	Having heard the Nāga, they will leave—
♦ 1108.
♦ “nānājanā janapadehi saṅgatā,	the many gathered from many lands, hero,
tava vīra vākyaṃ abhikaṅkhamānā.	in hopes of your words.
♦ tesaṃ tuvaṃ sādhu viyākarohi,	So tell them, please,
tathā hi te vidito esa dhammo”.	how this Dhamma has been known to you.
♦ 1109.
(bhadrāvudhāti bhagavā)	The Buddha:
♦ “ādāna-taṇhaṃ vinayetha sabbaṃ,	Subdue craving & grasping—all—
♦ uddhaṃ adho tiriyañcāpi majjhe.	above, below, across, in between.1
♦ yaṃ yañhi lokasmim-upādiyanti,	For whatever people cling to in the world,
teneva māro anveti jantuṃ.	it’s through that that Māra pursues them.
♦ 1110.
♦ “tasmā pajānaṃ na upādiyetha,	So a monk, mindful, seeing these people
bhikkhu sato kiñcanaṃ sabba-loke.	entangled in grasping
♦ ādānasatte iti pekkhamāno,	as entangled in Death’s realm,
pajaṃ imaṃ maccudheyye visattan”ti.	should cling to nothing
	in all the world, every world.
♦ bhadrāvudhamāṇavapucchā dvādasamā niṭṭhitā.	vv. 1101–1104

Note 1. For Nd II’s discussion of the various meanings of the objects of craving “above, below, across, in between,” see Sn 5:4, note 3. For further discussions of the many places where craving can arise, see DN 22 and SN 35:95, note 1. See also: MN 26; MN 49; SN 4:19; SN 4:21; SN 35:115; SN 35:189; SN 35:199

KN Snp 5.14 udayamāṇava-pucchā (u's-questions)

(FLIPT by frankk‍)

♦ 13. udayamāṇavapucchā (KN 5.68) n	5:13  Udaya’s Questions
♦ 1111. (iccāyasmā udayo)
♦ “jhāyiṃ viraja-m-āsīnaṃ,	(To the one in) jhāna— dustless, seated,
kata-kiccaṃ an-āsavaṃ.	Done-(with)-task, no-more—asinine-inclinations
♦ pāraguṃ sabba-dhammānaṃ,	Gone-beyond all-dharmas—
atthi pañhena āgamaṃ.	here (with a) question (I’ve) come.
♦ aññā-vimokkhaṃ pa-brūhi,	Final-knowledge-emancipation: please speak on it,
avijjāya pa-bhedanaṃ”.	ignorance breaking-up..
♦ 1112. (udayāti bhagavā)	The Buddha:
♦ “pahānaṃ kāma-c-chandānaṃ,	(the) abandoning (of) sensual-desires,
domanassāna cūbhayaṃ.	(and) distressed-mental-states, both of them,
♦ thinassa ca panūdanaṃ,	Slothfulness ** (being) dispelled,
kukkuccānaṃ nivāraṇaṃ.	regrets being warded off.
♦ 1113.
♦ “upekkhā-sati-saṃ-suddhaṃ,	equanimous-observation-&-rememberfulness [of Dharma] purified,
Dhamma-takka-purejavaṃ.	(with) ☸Dharma-thoughts preceding (that)
♦ aññā-vimokkhaṃ pa-brūmi,	(this is the) final-knowledge-emancipation (that I) speak-of,
avijjāya pa-bhedanaṃ”.	ignorance breaking-up..
♦ 1114.	Udaya:
♦ “kiṃsu saṃ-yojano loko,	what (causes) fettered world?
kiṃsu tassa vicāraṇaṃ.	(With) what (is) it examined?
♦ kissassa vip-pahānena,	(with) whats abandoning
nibbānaṃ iti vuccati”.	(is) nirvana spoken-of?
♦ 1115.	The Buddha:
♦ “nandi-saṃ-yojano loko,	delight fetters (the) world.
vitakkassa vicāraṇaṃ.	(With) directed-thought (it’s) examined.
♦ taṇhāya vip-pahānena,	(Through) craving’s abandoning
nibbānaṃ iti vuccati”.	nirvana is spoken of.
♦ 1116.	Udaya:
♦ “kathaṃ satassa carato,	how is [☸Dharma]-remembrance conducted,
viññāṇaṃ uparujjhati.	(for) consciousness to halt?
♦ bhagavantaṃ puṭṭhum-āgamma,	(to the) Blessed One (with a) question (we’ve) come..
taṃ suṇoma vaco tava”.	Let us hear your words.
♦ 1117.	The Buddha:
♦ “ajjhattañca bahiddhā ca,	internally and externally,
vedanaṃ n-ābhi-nandato.	{not delighting in} feelings.
♦ evaṃ satassa carato,	In-this-way [Dharma]-remembrance conducted,
viññāṇaṃ uparujjhatī”ti.	consciousness is halted.
♦ udayamāṇavapucchā terasamā niṭṭhitā.	(end of sutta)

KN Snp 5.14, SP-FLUENT by frankk‍

♦ 13. udayamāṇavapucchā (KN 5.68) n	5:13  Udaya’s Questions
♦ 1111. (iccāyasmā udayo)
♦ “jhāyiṃ viraja-m-āsīnaṃ,	To the one sitting in jhāna— without dust,
kata-kiccaṃ an-āsavaṃ.	Done the task, [an arahant with] no more asinine-inclinations.
♦ pāraguṃ sabba-dhammānaṃ,	Gone beyond all dharmas—
atthi pañhena āgamaṃ.	I’ve come here with a question.
♦ aññā-vimokkhaṃ pa-brūhi,	Please speak about the emancipation of final knowledge,
avijjāya pa-bhedanaṃ”.	ignorance breaking up.
♦ 1112. (udayāti bhagavā)	The Buddha:
♦ “pahānaṃ kāma-c-chandānaṃ,	the abandoning of both sensual-desires
domanassāna cūbhayaṃ.	and distressed mental states,
♦ thinassa ca panūdanaṃ,	Dispelling of Sloth,
kukkuccānaṃ nivāraṇaṃ.	regrets being warded off. [These are referencing the five hindrances]
♦ 1113.
♦ “upekkhā-sati-saṃ-suddhaṃ,	[fourth jhāna is] equanimous observation & [Dharma] remembrance purified,
Dhamma-takka-purejavaṃ.	with ☸Dharma-thoughts [of first jhāna] preceding that.
♦ aññā-vimokkhaṃ pa-brūmi,	this is the final knowledge emancipation that I speak of,
avijjāya pa-bhedanaṃ”.	ignorance breaking-up..
♦ 1114.	Udaya:
♦ “kiṃsu saṃ-yojano loko,	what fetters the world?
kiṃsu tassa vicāraṇaṃ.	With what is it examined?
♦ kissassa vip-pahānena,	with what being abandoned
nibbānaṃ iti vuccati”.	is nirvana spoken of?
♦ 1115.	The Buddha:
♦ “nandi-saṃ-yojano loko,	delight fetters the world.
vitakkassa vicāraṇaṃ.	with [wrong] thoughts [delight] is explored, with directed-thought [of first jhāna, the nature of wrong thought] is examined.
♦ taṇhāya vip-pahānena,	Through craving’s abandoning
nibbānaṃ iti vuccati”.	nirvana is spoken of.
♦ 1116.	Udaya:
♦ “kathaṃ satassa carato,	how is [☸Dharma]-remembrance conducted,
viññāṇaṃ uparujjhati.	for consciousness to halt?
♦ bhagavantaṃ puṭṭhum-āgamma,	We’ve come to the Blessed One with a question.
taṃ suṇoma vaco tava”.	Let us hear your words.
♦ 1117.	The Buddha:
♦ “ajjhattañca bahiddhā ca,	internally [in this body and mind], and externally,
vedanaṃ n-ābhi-nandato.	not delighting in feelings [using jhāna through progressive cessation of feelings (see SN 36.11)]
♦ evaṃ satassa carato,	Conducting [Dharma]-remembrance in this way,
viññāṇaṃ uparujjhatī”ti.	consciousness is halted.
♦ udayamāṇavapucchā terasamā niṭṭhitā.	(end of sutta)

KN Snp 5.14, trans. Ṭhānissaro Bhikkhu‍

♦ 13. udayamāṇavapucchā (KN 5.68) n	5:13  Udaya’s Questions
♦ 1111. (iccāyasmā udayo)
♦ “jhāyiṃ viraja-m-āsīnaṃ,	To the one in jhāna— seated, dustless,
kata-kiccaṃ an-āsavaṃ.	passionless, his task done, effluent-free,
♦ pāraguṃ sabba-dhammānaṃ,	gone to the beyond of all phenomena—
atthi pañhena āgamaṃ.	I’ve come with a desire for a question.
♦ aññā-vimokkhaṃ pa-brūhi,	Tell me the gnosis of emancipation,
avijjāya pa-bhedanaṃ”.	the breaking open of ignorance.
♦ 1112. (udayāti bhagavā)	The Buddha:
♦ “pahānaṃ kāma-c-chandānaṃ,	The abandoning both of sensual desires,
domanassāna cūbhayaṃ.	& of unhappiness,
♦ thinassa ca panūdanaṃ,	the dispelling of sloth,
kukkuccānaṃ nivāraṇaṃ.	the warding off of anxieties,
♦ 1113.
♦ “upekkhā-sati-saṃ-suddhaṃ,	equanimity-&-mindfulness purified,
Dhamma-takka-purejavaṃ.	with inspection of mental qualities swift in the forefront:
♦ aññā-vimokkhaṃ pabrūmi,	That I call the gnosis of emancipation,1
avijjāya pa-bhedanaṃ”.	the breaking open of ignorance.2
♦ 1114.	Udaya:
♦ “kiṃsu saṃ-yojano loko,	With what is the world fettered?
kiṃsu tassa vicāraṇaṃ.	With what is it examined?
♦ kissassa vippahānena,	Through the abandoning of what
nibbānaṃ iti vuccati”.	is there said to be unbinding?
♦ 1115.	The Buddha:
♦ “nandi-saṃ-yojano loko,	With delight the world’s fettered.
vitakkassa vicāraṇaṃ.	With directed thought it’s examined.
♦ taṇhāya vippahānena,	Through the abandoning of craving
nibbānaṃ iti vuccati”.	is there said to be unbinding.
♦ 1116.	Udaya:
♦ “kathaṃ satassa carato,	Living mindful in what way
viññāṇaṃ uparujjhati.	does one bring consciousness to a halt?
♦ bhagavantaṃ puṭṭhum-āgamma,	We’ve come to ask the Blessed One.
taṃ suṇoma vaco tava”.	Let us hear your words.
♦ 1117.	The Buddha:
♦ “ajjhattañca bahiddhā ca,	Not relishing feeling,
vedanaṃ n-ābhi-nandato.	inside or out:
♦ evaṃ satassa carato,	One living mindful in this way
viññāṇaṃ uparujjhatī”ti.	brings consciousness to a halt.3
♦ udayamāṇavapucchā terasamā niṭṭhitā.	vv. 1105–1111

Notes 1. The state of mind described here corresponds to the five-factored noble right concentration described in AN 5.28 and analyzed more fully in AN 9.36 For further discussion, see section III/F in The Wings to Awakening and the essays, “Jhāna Not by the Numbers” and “Silence Isn’t Mandatory.” 2. AN 3.33 contains a discussion of this verse. The Buddha tells Ven. Sāriputta that one should train oneself such that “with regard to this conscious body, there will be no ‘I’-making or ‘mine’-making or obsession with conceit, such that with regard to all external themes [topics of concentration] there will be no ‘I’-making or ‘mine’-making or obsession with conceit, and that we will enter & remain in the awareness-release & discernment-release in which there is no ‘I’-making or ‘mine’-making or obsession with conceit.” When one has trained in this way, he says, one is called a person who has cut through craving, unraveled the fetter, who has, through the right penetration of conceit, put an end to suffering and stress. He then states that it was in connection to this state that he uttered this verse. 3. See DN 11, DN 15, MN 49, and SN 12.67. For a discussion of “bringing consciousness to a halt”—showing that it is not an annihilation of consciousness, but rather the ending of its proliferating activity—see SN 22.53. See also the image in SN 12.64.

KN Snp 5.14, trans. Bhikkhu Bodhi‍

13 THE QUESTIONS OF UDAYA (UDAYAMĀṆAVAPUCCHĀ) 1105. “I have come in need with a question,” (said the Venerable Udaya), “to the seated meditator, dust-free, who has completed the task, without influxes, who has gone beyond all phenomena. Speak of emancipation by final knowledge, the breaking up of ignorance.” (1) 1106. “The abandoning of both, (Udaya,” said the Blessed One), “sensual desires and dejection; the dispelling of mental dullness, the warding off of regrets: (2) 1107. “purified by equanimity and mindfulness, preceded by thought on the Dhamma — I call this emancipation by final knowledge, the breaking up of ignorance.” (3) [215] 1108. “By what is the world fettered? What is its means of traveling about? By the abandoning of what is ‘nibbāna’ spoken of?” (4) 1109. “The world is fettered by delight; thought is its means of traveling about. It is by the abandoning of craving that ‘nibbāna’ is spoken of.” (5) 1110. “How does one live mindfully for consciousness to cease? Having come to ask the Blessed One, let us hear that word of yours.” (6) 1111. “For one not seeking delight in feeling internally and externally, for one living mindfully thus, consciousness ceases.” (7)

KN Snp 5.14 commentary, trans. Bhikkhu Bodhi‍

13 Udaya (Udaya Sutta) 1105. Here, emancipation by final knowledge: He asks about the emancipation arisen through the might of wisdom.2136 Now since Udaya was one who gained the fourth jhāna, the Blessed One spoke the next two verses, showing from different angles emancipation by final knowledge through the fourth jhāna that he had obtained. [600] Nidd II 139. The meditator: The Blessed One is a meditator. He meditates through the first jhāna, the second jhāna, the third jhāna, the fourth jhāna. He meditates through jhāna with thought and examination; through jhāna without thought but with examination only; through jhāna without thought and examination. He meditates through jhāna accompanied by rapture, through jhāna without rapture, through jhāna accompanied by ease, through jhāna accompanied by equanimity. He meditates through the jhāna of emptiness, through the jhāna of the markless, through the jhāna of the wishless. He meditates through mundane jhāna and through world-transcending jhāna. He delights in jhāna; he is intent on unity; he esteems his own good. Dust-free: Lust is dust, hatred is dust, delusion is dust . . . all unwholesome volitional activities are dust. That dust has been abandoned by the Buddha, the Blessed One, made like a palm stump, eliminated so that it is no more subject to future arising; therefore the Buddha is dustless, dust-free, one rid of dust, who has abandoned dust, who is disconnected from dust, who has transcended dust. It is lust that is dust, not fine particles; “dust” is a designation for lust. Having abandoned this dust, the One with Vision, the Conqueror, is called one devoid of dust.2137 It is hatred that is dust, not fine particles . . . the Conqueror, is called one devoid of dust. It is delusion that is dust, not fine particles . . . the Conqueror, is called one devoid of dust. Nidd II 140–41. Who has gone beyond all phenomena: The Blessed One has gone beyond all phenomena through direct knowledge, through full understanding, through abandoning, through development, through realization, through attainment. He has gone beyond through direct knowledge of all phenomena; through the full understanding of all suffering; through the abandoning of all defilements; through the development of the four paths; through the realization of cessation; through the attainment of all meditative attainments. He has attained mastery over good behavior, concentration, wisdom, and liberation. Nidd II 141. Speak of emancipation by final knowledge: It is emancipation by arahantship that is called emancipation by final knowledge. Explain emancipation by arahantship, teach it, describe it, establish it, disclose it, analyze it, elucidate it, reveal it. The breaking up of ignorance: the breaking apart of ignorance, its abandoning, allaying, relinquishment, subsiding, the deathless nibbāna. 1106. Here, the abandoning of sensual desires: I declare that this abandoning of sensual desires for one who has attained the first jhāna is also emancipation by final knowledge. All the terms should be construed in such a way. Nidd II 142–43. The abandoning of sensual desires: Sensual desire in regard to sensual pleasures, sensual lust, sensual delight, sensual craving, sensual affection, sensual thirst, sensual fever, sensual infatuation, sensual clutching, the flood of sensuality, the bond of sensuality, clinging to sensual pleasures, the hindrance of sensual desire. Dejection: mental unease, mental pain, the uneasy painful feeling born of mind-contact. The abandoning of both: The abandoning, allaying, relinquishment, and subsiding of both sensual desire and dejection. The dispelling of mental dullness: the dispelling, abandoning, allaying, relinquishment, subsiding of mental lethargy, unwieldiness, listlessness, sluggishness, slothfulness, dullness, tedium of mind. Regret: Regret is fidgeting with the hands, fidgeting with the feet, fidgeting with the hands and feet . . . [as at p. 1121, Nidd I 158–59] . . . any such regret, mental remorse, uneasiness of mind that arises. The warding off of regrets: The obstructing of regrets, the blocking of them, their abandoning, allaying, relinquishment, subsiding, the deathless nibbāna. 1107. Purified by equanimity and mindfulness: purified by the equanimity and mindfulness of the fourth jhāna. Preceded by thought on the Dhamma: By this, he refers to the emancipation of arahantship achieved by one who, based on that emancipation of the fourth jhāna, sees the jhāna factors with insight. For thought on the Dhamma, which is analyzed into right intention and so forth associated with the path, is the forerunner of the emancipation of arahantship. Hence he says: “preceded by thought on the Dhamma.” The breaking up of ignorance: And I call this emancipation by final knowledge “the breaking up of ignorance,” using a figurative description [of the effect by way of] its cause,2138 because it has arisen on the basis of nibbāna, which is designated the breaking up of ignorance. Nidd II 143–44. Purified by equanimity and mindfulness: These are the equanimity and mindfulness in the fourth jhāna. In the fourth jhāna equanimity and mindfulness are purified, cleansed, fully purified, brightened, made flawless, rid of defilement, malleable, wieldy, firm, and imperturbable. Preceded by thought on the Dhamma: It is right intention that is called thought on the Dhamma. That precedes and leads; it is a forerunner of emancipation by final knowledge; hence the latter is preceded by thought on the Dhamma. Or else it is right view that is called thought on the Dhamma. That precedes and leads; it is a forerunner of emancipation by final knowledge; hence the latter is preceded by thought on the Dhamma. Or it is the insight preparatory to the four paths that is called thought on the Dhamma. That precedes and leads; it is a forerunner of emancipation by final knowledge; hence the latter is preceded by thought on the Dhamma. Emancipation by final knowledge: It is the emancipation of arahantship that is called emancipation by final knowledge. The breaking up of ignorance: The breaking up of ignorance, its abandoning, allaying, relinquishment, subsiding, the deathless nibbāna. 1108. Having heard nibbāna referred to by the expression “the breaking up of ignorance,” he spoke the next verse, “By what is the world fettered?” asking: “By the abandoning of what is ‘nibbāna’ spoken of?”2139 1109. Then, explaining the matter to him, the Blessed One spoke the verse “The world is fettered by delight.” Here, thought is sensual thought and so forth. Nidd II 145. The world is fettered by delight: It is craving that is called delight. Any lust, passion . . . covetousness, greed as an unwholesome root, this is called delight. The world is yoked by this delight, bound by it, attached to it, conjoined with it, stuck to it, fastened to it, impeded by it, thus the world is fettered by delight. Thought: Nine kinds of thoughts: sensual thought . . . [as at p. 1277, Nidd II 112] . . . thought of not being despised. These nine kinds of thought are the world’s means of traveling about, of examining, of pondering. By means of these nine kinds of thought, the world travels about, examines, ponders. 1110. Now, asking about the path to nibbāna, he spoke the verse “How does one live mindfully . . . ?” Here, consciousness is the volitionally active consciousness.2140 1111. Then, explaining the path to him, the Blessed One spoke the verse “For one not seeking delight in feeling.” Here, mindfully thus: mindfully and with clear comprehension thus. The rest everywhere is clear. Nidd II 146–47. Not seeking delight in feeling internally and externally: While one dwells contemplating feelings in feelings internally, one does not seek delight in feeling, does not welcome it, does not remain clinging to it. While one dwells contemplating feelings in feelings externally . . . internally and externally, one does not seek delight in feeling, does not welcome it, does not remain clinging to it. While one dwells contemplating the nature of origination . . . the nature of vanishing . . . the nature of origination and vanishing while contemplating feelings in feelings internally, one does not seek delight in feeling, does not welcome it, does not remain clinging to it. While one dwells contemplating the nature of origination . . . the nature of vanishing . . . the nature of origination and vanishing while contemplating feelings in feelings externally, one does not seek delight in feeling, does not welcome it, does not remain clinging to it. While one dwells contemplating the nature of origination . . . the nature of vanishing . . . the nature of origination and vanishing while contemplating feelings in feelings internally and externally, one does not seek delight in feeling, does not welcome it, does not remain clinging to it. One abandons, dispels, terminates, and eliminates delight, welcoming, clinging, obsession, seizing, adherence. In these twelve ways, as one dwells contemplating feelings in feelings, one abandons delight . . . adherence. Or alternatively, seeing feeling as impermanent, as suffering, as a disease . . . [as at p. 1035, Nidd I 38] . . . by way of its origin, its passing away, its gratification, its danger, and the escape from it, one abandons, dispels, terminates, and eliminates delight . . . adherence. In these forty ways, as one dwells contemplating feelings in feelings, one abandons delight . . . adherence. For one living mindfully thus: For one living thus mindful and clearly comprehending; consciousness ceases: Consciousness accompanied by meritorious volitional activity, consciousness accompanied by demeritorious activity, consciousness accompanied by imperturbable volitional activity ceases, abates, disappears, subsides.  Thus the Blessed One concluded this discourse, too, with its culmination in arahantship. At the conclusion of the teaching, as before, there was a breakthrough to the Dhamma.

KN Snp 5.14 other translations

B. Anandajoti trans. Sutta Nipāta 5.14 The Way to the Beyond The Young Man Udaya’s Questions “To the meditator who sits dust-free,” said venerable Udaya, “with duty-done, pollutant-free, who is perfect in all things, I have come in need with a question: please tell of freedom through knowledge, the breaking up of ignorance.” “The giving up of sensual desire, Udaya,” said the Gracious One, “and of sorrow, these two, the dispelling of sloth, and the constraint of worry about wrong-doing. “Purity through equanimity and mindfulness, preceded by thought of impermanent things, this I call freedom through knowledge, the breaking up of ignorance.” “By what is the world fettered?” said venerable Udaya, “By what does it roam about? By completely giving up what thing is there what is called Nibbāna?” “The world is fettered by enjoyment, Udaya,” said the Gracious One, “it roams about through reflections. By completely giving up craving there is what is called Nibbāna.” “For he who lives mindfully, how is it consciousness ceases? We have come to ask the Gracious One, therefore may we hear your word.” “Without rejoicing over feeling on the inside or outside— for he who lives mindfully in this way, consciousness ceases.” The Young Man Udaya’s Questions are Finished laurence mills trans. Sutta Nipāta Udayamāṇavapucchā 5.14. Udaya’s Questions Udaya To the contemplative seated free of dust, done what should be done, with inflows none, to the one beyond all dharmas gone, to him with a question have I come: Please say by shattering ignorance how Final Knowledge’s free. Buddha Let go desires for pleasures of sense, with all bad-mindedness as well, sloth dispel and check remorse, poised mindfulness completely pure, forerun by Dharma-distinguishing: I say by shattering ignorance, there’s Final Knowledge free. Udaya What’s the fetter of the world? and what the world’s wandering? By abandonment of what is it Nirvāṇa named? Buddha Enjoyment: the fetter of the world, while thinking, the world’s wandering, the letting-go of craving— it’s Nirvāṇa named. Udaya How is consciousness broken up in one who practises mindfully? To the Lord we come with this question, we wish to hear your words. Buddha Feeling both within, without— in that do not delight, thus consciousness is broken up in one who practises mindfully.

KN Snp 5.15 posālamāṇava-pucchā (p's-questions)

(FLIPT by frankk‍)

♦ 14. posālamāṇavapucchā (KN 5.69)	5:14  Posāla’s Question
♦ 1118. (iccāyasmā posālo)	(brahman posālo:)
♦ “yo atītaṃ ādisati,	(to one) who {reveals the} past,
An-ejo chinna-saṃsayo.	Un-perturbed, (has) cut-through-doubts—
♦ pāraguṃ sabba-dhammānaṃ,	(who has) gone-beyond all-dhammas,
atthi pañhena āgamaṃ.	there-is (a) question (I’ve) come [to ask].
♦ 1119.
♦ “vi-bhūta—rūpa-saññissa,	(regarding one) devoid--(of)-form-perceptions,
Sabba-kāya-p-pahāyino.	(who has) entire-body-abandoned,
♦ ajjhattañ-ca bahiddhā ca,	Internally-and externally **,
natthi kiñcīti passato.	“There (is) nothing”: [that is what] (he) sees.
♦ ñāṇaṃ sakk-ānu-pucchāmi,	(for) Knowledge (of this), I ask the-Sakyan:
kathaṃ neyyo tathā-vidho”.	How (is he to be) led further-on?
♦ 1120. (posālāti bhagavā)	(The Buddha:)
♦ “viññāṇaṭ-ṭhitiyo sabbā,	Consciousness-stations, all (of them),
Abhi-jānaṃ tathāgato.	(the) direct-knowing (of), the-Tathagata (has).
♦ tiṭṭhantamenaṃ jānāti,	(for one) stationed-in-them knows,
vimuttaṃ tapparāyaṇaṃ.	release (and the) steps-leading-there.
♦ 1121.
♦ “ākiñcañña-sambhavaṃ ñatvā,	Nothingness’s-origin: having-known (that)
nandī saṃyojanaṃ iti.	delight’s fetter it (is).
♦ evametaṃ abhiññāya,	With-that direct-knowing,
tato tattha vi-passati.	right there (he) clearly-sees.
♦ etaṃ VAR ñāṇaṃ tathaṃ tassa,	that knowledge, genuine, (is) his,
brāhmaṇassa vusīmato”ti.	(the) brahman (who has) lived-to-fulfillment.
♦ posālamāṇavapucchā cuddasamā niṭṭhitā.	vv. 1112–1115

KN Snp 5.15, SP-FLUENT by frankk‍

♦ 14. posālamāṇavapucchā (KN 5.69)	5:14  Posāla’s Question
♦ 1118. (iccāyasmā posālo)	(brahman posālo:)
♦ “yo atītaṃ ādisati,	To one who reveals the past [, recollections of many past lives of any being, up to many aeons,]
An-ejo chinna-saṃsayo.	[To one who is] Unperturbed, having cut through doubts,
♦ pāraguṃ sabba-dhammānaṃ,	[to one who has] gone beyond all dharmas,
atthi pañhena āgamaṃ.	I’ve come to ask a question.
♦ 1119.
♦ “vi-bhūta—rūpa-saññissa,	regarding one who is devoid of form perceptions,
Sabba-kāya-p-pahāyino.	who has abandoned their entire body,
♦ ajjhattañ-ca bahiddhā ca,	[both the] Internal [consisting of their own anatomical body] and external [forms and bodies],
natthi kiñcīti passato.	[for one who abides in the formless dimension of nothingness and] sees: “There (is) nothing”:
♦ ñāṇaṃ sakk-ānu-pucchāmi,	I ask [Buddha], the Sakyan, for Knowledge of this.
kathaṃ neyyo tathā-vidho”.	How should [the meditator] be led further?
♦ 1120. (posālāti bhagavā)	(The Buddha:)
♦ “viññāṇaṭ-ṭhitiyo sabbā,	Regarding all stations of Consciousness, [7 types of living beings (see DN 15) ]
Abhi-jānaṃ tathāgato.	[The Buddha], the-Tathagata, has direct-knowing of them. [He directly sees with the divine eye where liviing beings are reborn and how karma affects them.]
♦ tiṭṭhantamenaṃ jānāti,	One stationed there knows,
vimuttaṃ tapparāyaṇaṃ.	release and the steps leading there.
♦ 1121.
♦ “ākiñcañña-sambhavaṃ ñatvā,	Knowing directly Nothingness’s origin
nandī saṃyojanaṃ iti.	[knows] thus: delight is the fetter.
♦ evametaṃ abhiññāya,	With that direct knowledge,
tato tattha vi-passati.	right there he clearly sees.
♦ etaṃ VAR ñāṇaṃ tathaṃ tassa,	that knowledge, genuine, is his,
brāhmaṇassa vusīmato”ti.	the brahman who has lived to fulfillment [the brahmacariya spiritual life].
♦ posālamāṇavapucchā cuddasamā niṭṭhitā.	vv. 1112–1115

(Ṭhānissaro Bhikkhu‍ trans.)

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 desire for a question. I ask the Sakyan about the knowledge1 of one devoid of perception of forms, who has abandoned all the body, every body, who sees, within & without, ‘There is nothing’: How is he to be led further on? The Buddha: The Tathāgata, knowing directly all stations of consciousness,2 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. That’s his genuine knowledge— the brahman who has lived to fulfillment. vv. 1112–1115 Notes 1. Posāla’s question concerning the knowledge of the person in the dimension of nothingness has a double meaning: He is asking about the Buddha’s knowledge about that person, and also what a person in that dimension of attainment should do to develop his/her knowledge even further. The Buddha’s answer deals with the question in both its senses. On delight in nothingness, see MN 106. 2. On the seven stations of consciousness, see DN 15. The dimension of nothingness, discussed in this dialogue, is the seventh and most refined. See Sn 5:6, note 1. On the steps leading to release from being stationed in the formless states, see MN 52, MN 102, MN 106, MN 111, MN 140, and AN 9:36.

(Bhikkhu Bodhi‍ trans.)

14 THE QUESTIONS OF POSĀLA (POSĀLAMĀṆAVAPUCCHĀ) 1112. “I have come in need with a question,” (said the Venerable Posāla), “to the one who points out the past, who is without impulse, who has cut off doubt, who has gone beyond all phenomena. (1) 1113. “I ask, Sakya, about the knowledge of one for whom perception of form has vanished, who has entirely abandoned the body, who sees ‘there is nothing’ internally and externally: how is such a one to be led?” (2) [216] 1114. “Directly knowing all stations of consciousness, (Posāla,” said the Blessed One), “the Tathāgata knows this one remaining, who is liberated, who has that as support. (3) 1115. “Having known the origin of nothingness thus, ‘delight is the fetter,’ having directly known it in such a way,241 one then sees into it with insight. This is the real knowledge of the brahmin, one who has lived the spiritual life.” (4)

(Bhikkhu Bodhi‍ trans. Of KN Nidd commentary to this sutta)

14 Posāla (Posāla Sutta) 1112 Points out the past: The Blessed One points out his own past and that of others in the way that begins “[He recollects] one birth” and so forth. Nidd II 148–49. The one who: the Blessed One, self-accomplished, who without a teacher, among things not heard in the past, on his own awakened to the truths and attained omniscience in regard to them and mastery over the powers. Points out the past: The Blessed One points out his own past and that of others, he points out the future, he points out the present. How does the Blessed One point out his own past? The Blessed One points out, in his own case, one past birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many eons of world-dissolution, many eons of world-evolution, many eons of world-dissolution and world-evolution thus: “There I was so named, of such a clan, of such a social class, such was my food, such my experience of pleasure and pain, such my life span; passing away from there, I was reborn elsewhere, and there too I was so named, of such a clan, of such a social class, such was my food, such my experience of pleasure and pain, such my life span; passing away from there, I was reborn here.” Thus he points out his manifold past abodes with their aspects and details. Thus the Blessed One points out his own past. How does the Blessed One point out the past of others? The Blessed One points out, in the case of others, one past birth, two births . . . “he was reborn here.” Thus he points out their manifold past abodes with their aspects and details. Thus the Blessed One points out the past of others. When relating five hundred Jātakas, the Blessed One points out his own past as well as that of others; so too when relating the Mahāpadāna Sutta, the Mahāsudassana Sutta, the Mahāgovinda Sutta, and the Maghadeva Sutta he points out his own past as well as that of others. The knowledge of the diversity in faculties is a tathāgata-power of the Tathāgata; the knowledge of the inclinations and latent tendencies of beings . . . the knowledge of the twin miracle . . . the knowledge of the meditative attainment of great compassion . . . the omniscient knowledge . . . the unobstructed knowledge . . . the knowledge that is unstuck, unimpeded, without obstruction anywhere is a tathāgata-power of the Tathāgata. In this way the Blessed One points out the past, the future, and the present of himself and of others. 2141 Nidd II 149–50. Who is without impulse, who has cut off doubt: It is craving that is called impulse. That impulse of craving has been abandoned by the Buddha, cut off at the root, made like a palm stump, eliminated so that it is no more subject to future arising; therefore the Buddha is without impulse. Who has cut off doubt: Doubt about suffering . . . doubt about specific conditionality and dependently arisen phenomena. That doubt has been abandoned by the Buddha . . . burnt up by the fire of knowledge. Who has gone beyond all phenomena: The Blessed One has gone beyond all phenomena through direct knowledge . . . [as at p. 1296, Nidd II 140–41] . . . through the attainment of all meditative attainments.   1113 One for whom perception of form has vanished: one who has overcome perception of form; who has entirely abandoned the body: who has entirely abandoned the form body in a particular respect and by way of suppression; the purport is “when one has abandoned conception in form-realm existence.” [601] Who sees “there is nothing”: by clearly seeing the absence of consciousness one sees “there is nothing”; this refers to one who gains the base of nothingness. I ask, Sakya, about the knowledge: I ask about the knowledge of this person; how is it to be recognized? How is such a one to be led? : How is he to be led? How is higher knowledge to be aroused in him? Nidd II 150–51. Of one for whom perception of form has vanished: What is perception of form? The perception of one who has entered a form-sphere meditative attainment, or of one who has been reborn in the form sphere, or of one dwelling happily in this present life: this is perception of form. For one who has obtained the four formless meditative attainments, perception of form has vanished, gone away, been surpassed, been overcome, been transcended: this is one for whom perception of form has vanished. Who has entirely abandoned the body: one for whom the entire form body acquired at conception is abandoned; one’s form body is abandoned by overcoming it in a particular respect and by abandoning it through suppression. 2142 Who sees “there is nothing” internally and externally: the attainment of the base of nothingness. How is the attainment of the base of nothingness [the referent of] “there is nothing”? Having mindfully entered the base of the boundlessness of consciousness and emerged from it, one negates that same consciousness, abolishes it, makes it disappear, while one sees: “There is nothing.” In that way, the attainment of the base of nothingness is [the referent of] “there is nothing.” How is such a one to be led? : How is such a one — the attainer of the base of nothingness — to be led, to be guided, to be directed? How is he to arouse higher knowledge?   1114 Then, having shown him his own unobstructed knowledge in regard to such a person, the Blessed One spoke the next two verses to explain that knowledge. Here, directly knowing all stations of consciousness, the Tathāgata: the Tathāgata, directly knowing all the stations of consciousness thus: “Four by way of volitional activities and seven by way of conception.” Knows this one remaining: knows this person remaining by way of kammic volitional activities thus: “This one will have such a future [rebirth] destination.” One who is liberated: one resolved on the base of nothingness. 2143 Who has that as support: constituted by that. 2144 Nidd II 151. All the stations of consciousness: The Blessed One knows the four stations of consciousness that occur by way of volitional activity and he knows the seven stations of consciousness that occur by way of conception. How does the Blessed One know the four stations of consciousness that occur by way of volitional activity? For this has been said by the Blessed One: “Consciousness, bhikkhus, while standing, might stand engaged with form, based on form, established on form; with a sprinkling of delight, it might come to growth, increase, and expansion. Or consciousness, while standing, might stand engaged with feeling . . . engaged with perception . . . engaged with volitional activities, based on volitional activities, established on volitional activities; with a sprinkling of delight, it might come to growth, increase, and expansion” (SN III 53,10–14). In this way the Blessed One knows the stations of consciousness that occur by way of volitional activities. Nidd II 151–52. And how does the Blessed One know the stations of consciousness that occur by way of conception? This has been said by the Blessed One (AN IV 39–40; see too DN III 253): (1) “There are, bhikkhus, beings that are different in body and different in perception, such as humans, some devas, and some in the lower world. This is the first station of consciousness. 2145 (2) There are beings that are different in body but identical in perception, such as the devas of Brahmā’s company that are reborn through the first [jhāna]. This is the second station of consciousness. 2146 (3) There are beings that are identical in body but different in perception, such as the devas of streaming radiance. This is the third station of consciousness. 2147 (4) There are beings that are identical in body and identical in perception, such as the devas of refulgent glory. This is the fourth station of consciousness. 2148 (5) There are beings that, with the complete surmounting of perceptions of forms, with the passing away of perceptions of sensory impingement, with non-attention to perceptions of diversity, [perceiving] ‘space is boundless,’ belong to the base of the boundlessness of space. This is the fifth station of consciousness. (6) There are beings that, by completely surmounting the base of the boundlessness of space, [perceiving] ‘consciousness is boundless,’ belong to the base of the boundlessness of consciousness. This is the sixth station of consciousness. (7) There are beings that, by completely surmounting the base of the boundlessness of consciousness, [perceiving] ‘there is nothing,’ belong to the base of nothingness. This is the seventh station of consciousness.” In this way the Blessed One knows the stations of consciousness by way of conception. Nidd II 152–53: Directly knowing: understanding, cognizing, penetrating. The Tathāgata knows this one remaining: The Blessed One knows the one who remains here by way of kammic volitional activity thus: “With the breakup of the body, after death, this person will be reborn in the plane of misery, in a bad destination, in the lower world, in hell.” The Blessed One knows the one who remains here by way of kammic volitional activity thus: “With the breakup of the body, after death, this person will be reborn in the animal realm . . . this person will be reborn in the sphere of afflicted spirits . . . this person will be reborn among human beings . . . this person, who is practicing well, will be reborn in a good destination, in the heavenly world.”2149 Nidd II 154–55: One who is resolved on (liberated), who has that as support. 2150 Resolved: Resolved on the base of nothingness; resolved by emancipation, resolved there, resolved upon it, dominated by it. Or else, the Blessed One knows: “This person is resolved on forms, resolved on sounds, resolved on odors, resolved on tastes, resolved on tactile objects, resolved on families, resolved on a group, resolved on an abode; resolved on gain, fame, praise, and pleasure; resolved on robes, almsfood, a lodging, or medicinal requisites; resolved on the Suttas, the Vinaya, or the Abhidhamma; resolved on dwelling in the forest, resolved on going on alms round, resolved on wearing rag robes, resolved on going on alms round without skipping houses, resolved on refusing food brought afterward, resolved on the sitter’s practice, resolved on accepting any assigned lodging;2151 resolved on the first jhāna . . . resolved on the attainment of the base of neither-perception-nor-nonperception.”2152 Who has that as support: who consists of the base of nothingness, who has that as support, who has kamma as support, who has the result as support, who esteems kamma, who esteems conception. Or alternatively, the Blessed One knows: “This person has form as support . . . this one has the attainment of the base of neither-perception-nor-nonperception as support.”2153 1115 Having known the origin of nothingness: Having known the kammic volitional activity generating [rebirth into] the base of nothingness, asking: “Just how is that an impediment?” Thus, “delight is the fetter”: having known delight, consisting in lust for the formless, as the fetter there. One then sees into it with insight: Having emerged from the meditative attainment of the base of nothingness, one contemplates that meditative attainment with insight by way of impermanence and so forth. This is the real knowledge: This is the undistorted knowledge of arahantship that has gradually arisen in that person who contemplates with insight in such a way. The rest everywhere is clear. Nidd II 155. Having known the origin of nothingness: It is the kammic volitional activity leading to the base of nothingness that is called the origin of nothingness. Having known the kammic volitional activity leading to the base of nothingness as “the origin of nothingness,” having known it as a fastening, having known it as bondage, having known it as an impediment, having assessed it . . . having recognized it. Thus, “delight is the fetter”: It is lust for the formless that is called the fetter of delight. That kamma is stuck, fastened, impeded by that lust for the formless. Having known lust for the formless as “the fetter of delight”; having known it as a fastening, as bondage, as an impediment, having assessed it . . . having recognized it. The word “thus” (iti) is just a liaison term, a connective term, a filler, a word to complete the whole, a term assisting smooth diction, a term indicating sequence. 2154 Nidd II 156. One then sees it with insight: Having attained the base of nothingness and emerged from it, one sees with insight the mind and mental factors arisen there as impermanent, as suffering, as a disease . . . [as at p. 1035, Nidd I 38] . . . by way of their origin, their passing away, their gratification, their danger, and the escape from them. The real knowledge: This is the real, actual, accurate, undistorted knowledge. Of the brahmin, one who has lived the spiritual life: The seven trainees, inclusive of the good worldling, are living [the spiritual life], dwelling in it, abiding in it, following it, for the attainment of the as-yet-unattained, for the achievement of the as-yet-unachieved, for the realization of the as-yet-unrealized. The arahant has lived the spiritual life, done what had to be done, laid down the burden, attained his own good, utterly destroyed the fetters of existence, and is liberated through perfect knowledge. He has lived the life, completed the practice . . . for him there is no more renewed existence.   Thus the Blessed One concluded this discourse, too, with its culmination in arahantship. At the conclusion of the teaching, as before, there was a breakthrough to the Dhamma.

KN Snp 5.16 mogharājamāṇava-pucchā (m's-questions)

♦ 15. mogharājamāṇavapucchā (KN 5.70) n	5:15  Mogharāja’s Question
♦ 1122.
(iccāyasmā mogharājā)
♦ “dv-āhaṃ sakkaṃ apucchissaṃ,	Twice now, Sakyan,I’ve asked you,
♦ na me byākāsi cakkhumā.	but you, One with Eyes, haven’t answered me.
♦ yāvata-tiyañca dev-īsi,	“When asked the third time, the divine seer answers”:
byākarotīti me sutaṃ.	So I have heard.
♦ 1123.
♦ “ayaṃ loko paro loko,	This world, the next world,
brahma-loko sa-devako.	the Brahmā world with its devas:
♦ diṭṭhiṃ te nābhi-jānāti,	I don’t know how they’re viewed
gotamassa yasassino.	by the prestigious Gotama.
♦ 1124.
♦ “evaṃ abhi-k-kanta-dassāviṃ,	So to the one who has seen to the far extreme,
atthi pañhena āgamaṃ.	I’ve come with a desire for a question:
♦ kathaṃ lokaṃ avekkhantaṃ,	One who regards the world in what way
Maccu-rājā na passati”.	isn’t seen by Death’s King?
♦ 1125.	The Buddha:
♦ “suññato lokaṃ avekkhassu,	Always mindful, Mogharāja,1
mogharāja sadā sato.	regard the world as empty,
♦ att-ānu-diṭṭhiṃ ūhacca,	having removed any view in terms of self.
evaṃ maccu-taro siyā.	This way one is above & beyond death.
♦ evaṃ lokaṃ avekkhantaṃ,	One who regards the world in this way
Maccu-rājā na passatī”ti.	isn’t seen by Death’s King.
♦ mogharājamāṇavapucchā pannarasamā niṭṭhitā.	vv. 1116–1119

Note 1. Cited by the Buddha at AN 1:149 (1:234) as foremost among the monks in wearing coarse robes. See also: DN 15; MN 22; MN 26; MN 49; MN 121; SN 22:1; SN 4:19; SN 5:10; SN 12:15; SN 35:23; SN 35:82; SN 35:85; AN 9:39

KN Snp 5.17 piṅgiyamāṇava-pucchā (p's-questions)

♦ 16. piṅgiyamāṇavapucchā (KN 5.71)	5:16  Piṅgiya’s Questions
♦ 1126.
(iccāyasmā piṅgiyo)
♦ “jiṇṇo-’ham-asmi a-balo vīta-vaṇṇo,	I’m old & weak,my complexion dull,
♦ nettā na suddhā savanaṃ na phāsu.	I’ve blurry eyes and trouble hearing—
♦ māhaṃ nassaṃ momuho antarāva	but may I not perish while still deluded, confused!
♦ ācikkha dhammaṃ yam-ahaṃ vijaññaṃ.	Teach me the Dhamma so that I may know
♦ jāti-jarāya idha vi-p-pahānaṃ”.	the abandoning here of birth & aging.
♦ 1127.
(piṅgiyāti bhagavā)	The Buddha:
♦ “disvāna rūpesu vihaññamāne,	Seeing people suffering on account of their bodies—
♦ ruppanti rūpesu janā pamattā.	heedless people are afflicted on account of their bodies—
♦ tasmā tuvaṃ piṅgiya appamatto,	then heedful, Piṅgiya,
♦ jahassu rūpaṃ a-puna-b-bhavāya”.	let go of the body for the sake of no further becoming.
♦ 1128.	Piṅgiya:
♦ “disā catasso vi-disā catasso,	In the four cardinal directions, the four intermediate,
uddhaṃ adho dasa disā imāyo.	above & below —these ten directions—
♦ na tuyhaṃ a-diṭṭhaṃ a-sutaṃ a-mutaṃ VAR,	there is nothing in the world unseen, unheard, Unsensed,
atho a-viññātaṃ kiñcanam-atthi VAR loke.	uncognized by you.
♦ ācikkha dhammaṃ yamahaṃ vijaññaṃ,	Teach me the Dhamma so that I may know
jāti-jarāya idha vi-p-pahānaṃ”.	the abandoning here of birth & aging.
♦ 1129.
(piṅgiyāti bhagavā)	The Buddha:
♦ “taṇh-ādhipanne manuje pekkhamāno,	Seeing people, victims of craving—
♦ san-tāpa-jāte jarasā parete.	inflamed, overwhelmed with aging—
♦ tasmā tuvaṃ piṅgiya appamatto,	then heedful, Piṅgiya,
jahassu taṇhaṃ a-puna-b-bhavāyā”ti.	let go of craving for the sake of no further becoming.
♦ piṅgiyamāṇavapucchā soḷasamā niṭṭhitā.	vv. 1120–1123

KN Snp 5.18 pārāyanatthuti-gāthā (epilogue-verses)

♦ pārāyanatthuti-gāthā (KN 5.72)	Epilogue
♦ idamavoca bhagavā magadhesu viharanto pāsāṇake cetiye,	That is what the Blessed One said when dwelling among the Magadhans at the Pāsāṇaka shrine.
paricārakasoḷasānaṃ VAR brāhmaṇānaṃ ajjhiṭṭho puṭṭho puṭṭho pañhaṃ VAR byākāsi. ekamekassa cepi pañhassa atthamaññāya dhammamaññāya dhammānudhammaṃ paṭipajjeyya, gaccheyyeva jarāmaraṇassa pāraṃ. pāraṅgamanīyā ime dhammāti, tasmā imassa dhammapariyāyassa pārāyananteva VAR adhivacanaṃ.	Asked in turn by the sixteen brahmans, he answered their questions. And if one were to practice the Dhamma in accordance with the Dhamma,1 knowing the meaning and Dhamma of each of these questions, one would go to the far shore of birth & death. Because these Dhammas lead there, this Dhamma-sequence is called “To the Far Shore.”

(verse)

♦ 1130.
♦ ajito tissametteyyo,	Ajita, Tissa-metteyya,
puṇṇako atha mettagū.	Puṇṇaka & Mettagū,
♦ dhotako upasīvo ca,	Dhotaka & Upasīva,
nando ca atha hemako.	Nanda & Hemaka,
♦ 1131.
♦ todeyya-kappā dubhayo,	Todeyya & Kappa,
jatukaṇṇī ca paṇḍito.	the wise Jatukaṇṇin,
♦ bhadrāvudho udayo ca,	Bhadrāvudha & Udaya,
posālo cāpi brāhmaṇo.	Posāla the brahman,
♦ mogharājā ca medhāvī,	Mogharāja the intelligent,
piṅgiyo ca mahāisi.	and Piṅgiya the great seer:
♦ 1132.
♦ ete buddhaṃ upāgacchuṃ,	They went to the Awakened One,
sampannacaraṇaṃ isiṃ.	consummate in conduct, the seer.
♦ pucchantā nipuṇe pañhe,	They went to the excellent Awakened One,
buddhaseṭṭhaṃ upāgamuṃ.	asking subtle questions.
♦ 1133.
♦ tesaṃ buddho pabyākāsi,	The Awakened One,
pañhe puṭṭho yathātathaṃ.	when asked their questions,
♦ pañhānaṃ veyyākaraṇena,	answered in line with the truth.
tosesi brāhmaṇe muni.	By answering their questions, the sage
	delighted the brahmans.
♦ 1134.
♦ te tositā cakkhumatā,	They, delighted by the One with Eyes—
buddhenādiccabandhunā.	Awakened, Kinsman of the Sun—
♦ brahmacariyamacariṃsu,	lived the holy life
varapaññassa santike.	in the presence of the one
	of foremost discernment.
♦ 1135.
♦ ekamekassa pañhassa,	Whoever would practice
yathā buddhena desitaṃ.	as the Awakened One taught
♦ tathā yo paṭipajjeyya,	concerning each of these questions,
gacche pāraṃ apārato.	would go from the near shore to the far—
♦ 1136.
♦ apārā pāraṃ gaccheyya,	would go from the near shore to the far
bhāvento maggamuttamaṃ.	developing the path supreme.
♦ maggo so pāraṃ gamanāya,	The path is for going beyond,
tasmā pārāyanaṃ iti.	and so it’s called “To the Far Shore.”

KN Snp 5.19 pārāyanānugīti-gāthā (-verses)

♦ pārāyanānugītigāthā (KN 5.73)
♦ 1137.
(iccāyasmā piṅgiyo)	Ven. Piṅgiya:2
♦ “pārāyanamanugāyissaṃ,	“I will recite ‘To the Far Shore.’
♦ yathāddakkhi tathākkhāsi,	As he saw, so he taught—
vimalo bhūrimedhaso.	stainless, of deep intelligence,
♦ nikkāmo nibbano VAR nāgo,	the Nāga with
kissa hetu musā bhaṇe.	no sensuality,
	no forest3:
	For what reason would he tell a lie?
♦ 1138.
♦ “pahīnamalamohassa,	His delusion & stains
mānamakkhappahāyino.	left behind; left behind,
♦ handāhaṃ kittayissāmi,	his hypocrisy, conceit:
giraṃ vaṇṇūpasañhitaṃ.	Let me praise his beautiful words.
♦ 1139.	He who is truly described
♦ “tamonudo buddho samantacakkhu,	as
lokantagū sabbabhavātivatto.	dispeller of darkness,
♦ anāsavo sabbadukkhapahīno,	awakened,
saccavhayo brahme upāsito me.	All-around Eye,
	gone to the end of the cosmos,4
	all his becoming transcended,
	effluent-free,
	his stress all abandoned:
	He is served by me.
♦ 1140.
♦ “dijo yathā kubbanakaṃ pahāya,	As a bird leaving a scrubby grove
bahupphalaṃ kānanamāvaseyya.	would dwell in a forest abundant in fruit,
♦ evaṃ pahaṃ appadasse pahāya,	even so, I have left those of next-to-no vision,
mahodadhiṃ haṃsoriva ajjhapatto.	have arrived
	like a swan at a large lake.
♦ 1141.	In the past,
♦ “yeme pubbe viyākaṃsu,	before hearing Gotama’s message,
huraṃ gotamasāsanā.	when anyone explained ‘It is,’ ‘It will be,’
	all that was hearsay,
♦ iccāsi iti bhavissati.	quotation marks.
♦ sabbaṃ taṃ itihitihaṃ,	All that promoted conjecture
sabbaṃ taṃ takkavaḍḍhanaṃ.	and gave me no pleasure.5
♦ 1142.	Sitting alone—
♦ “eko tamanudāsino,	the dispeller of darkness,
jutimā so pabhaṅkaro.	shining, bringer of light,
♦ gotamo bhūripaññāṇo,	Gotama of deep knowledge,
gotamo bhūrimedhaso.	Gotama of deep intelligence:
♦ 1143.
♦ “yo me dhammamadesesi,	He taught me the Dhamma
sandiṭṭhikamakālikaṃ.	timeless, visible here-&-now,
♦ taṇhakkhayamanītikaṃ,	the ending of craving,
yassa natthi upamā kvaci”.	calamity-free,
	whose likeness is nowhere at all.”
♦ 1144.	Bāvarī:
♦ “kiṃnu tamhā vippavasasi,	“Piṅgiya, for even a moment
muhuttamapi piṅgiya.	can you stay apart from him—
♦ gotamā bhūripaññāṇā,	Gotama of deep knowledge,
gotamā bhūrimedhasā.	Gotama of deep intelligence,
♦ 1145.
♦ “yo te dhammamadesesi,	who taught you the Dhamma
sandiṭṭhikamakālikaṃ.	timeless, visible here-&-now,
♦ taṇhakkhayamanītikaṃ,	the ending of craving,
yassa natthi upamā kvaci”.	calamity-free,
	whose likeness is nowhere at all?”
♦ 1146.	Ven. Piṅgiya:
♦ “nāhaṃ tamhā vippavasāmi,	“No, brahman, not even for a moment
muhuttamapi brāhmaṇa.	can I stay apart from him—
♦ gotamā bhūripaññāṇā,	Gotama of deep knowledge,
gotamā bhūrimedhasā.	Gotama of deep intelligence,
♦ 1147.
♦ “yo me dhammamadesesi,	who taught me the Dhamma
sandiṭṭhikamakālikaṃ.	timeless, visible here-&-now,
♦ taṇhakkhayamanītikaṃ,	the ending of craving,
yassa natthi upamā kvaci.	calamity-free,
	whose likeness is nowhere at all.
♦ 1148.
♦ “passāmi naṃ manasā cakkhunāva,	I see him with my heart
rattindivaṃ brāhmaṇa appamatto.	as if with my eye—
♦ namassamāno vivasemi rattiṃ,	heedful, brahman, by day & by night.
teneva maññāmi avippavāsaṃ.	I spend the night paying homage to him,
	and that way, as it were,
	not staying apart.
♦ 1149.
♦ “saddhā ca pīti ca mano sati ca,	My conviction, rapture,
nāpenti me gotamasāsanamhā.	mindfulness, & heart,
♦ yaṃ yaṃ disaṃ vajati bhūripañño,	don’t stray from Gotama’s message.
sa tena teneva natohamasmi.	To whatever direction he goes,
	the one deeply discerning,
	to that direction I bow down.
♦ 1150.	I am old, my stamina frail,
♦ “jiṇṇassa me dubbalathāmakassa,	which is why my body doesn’t run away to there.
teneva kāyo na paleti tattha.	But through the machine of my resolves
♦ saṃkappayantāya VAR vajāmi niccaṃ,	I constantly go,
mano hi me brāhmaṇa tena yutto.	for my heart, brahman, is connected to him.
♦ 1151.
♦ “paṅke sayāno pariphandamāno,	Floundering in the mud,
dīpā dīpaṃ upaplaviṃ VAR .	I swam from island to island,
♦ athaddasāsiṃ sambuddhaṃ,	but then I saw the One Self-Awakened,
oghatiṇṇamanāsavaṃ”.	crossed over the flood, effluent-free.
♦ 1152.
♦ “yathā ahū vakkali muttasaddho,	‘As Vakkali has shown his conviction6—
bhadrāvudho āḷavi gotamo ca.	as Bhadrāvudha & Āḷavi Gotama too—
	so will you show your conviction, Piṅgiya.
♦ evameva tvampi pamuñcassu saddhaṃ,	You will go beyond the realm of death.’
♦ gamissasi tvaṃ piṅgiya maccudheyyassa pāraṃ” VAR .
♦ 1153.
♦ “esa bhiyyo pasīdāmi,	I feel confidence all the more,
sutvāna munino vaco.	having heard the words of the sage,
♦ vivaṭṭacchado sambuddho,	his roof opened-up, self-awakened,
akhilo paṭibhānavā.	quick-witted, free from rigidity.
♦ 1154.
♦ “adhideve abhiññāya,	Knowing the supreme devas,7
sabbaṃ vedi varovaraṃ VAR .	he knows all dhammas, from high to low:
♦ pañhānantakaro satthā,	the Teacher who puts an end
kaṅkhīnaṃ paṭijānataṃ.	to the questions
	of those admitting
	their doubt.
♦ 1155.
♦ “asaṃhīraṃ asaṅkuppaṃ,	To the untaken-in, unshaken,8
yassa natthi upamā kvaci.	whose likeness is nowhere at all:
♦ addhā gamissāmi na mettha kaṅkhā,	Yes, I will go there.
evaṃ maṃ dhārehi adhimuttacittan”ti.	I’ve no doubt about that.
	Remember me thus
	as one whose mind
	is decided.
♦ pārāyanavaggo pañcamo niṭṭhito.	vv. 1124–1149

Notes 1. See SN 22:39–42. 2. According to SnA, the sixteen brahmans, after their questions were answered, requested and received the Going-forth and Acceptance. After that, Piṅgiya, now Ven. Piṅgiya, received permission from the Buddha to return to Bāvarī to report the results of their trip. 3. Reading nikkāmo nibbano nāgo with the Sri Lankan and Burmese versions, a reading confirmed by Nd II. The Thai version has nibbuto, “unbound,” instead of nibbano. The PTS version has nātho, “protector,” instead of nāgo. According to Nd II, “no forest” here means free from the forests of passion, aversion, delusion, resentment, and all other unskillful mental fabrications. See Dhp 283. 4. See SN 35:82, SN 35:116, and AN 4:45. 5. The phrase, “and gave me no pleasure,” appears in the Thai edition but not the others. 6. According to Nd IIA, to show conviction means to attain arahantship through the strength of conviction. The expression also occurs in SN 6:1, where it seems to have a more general meaning. Ven. Vakkali’s story appears in SN 22:87. At AN 1:147 (1:208) the Buddha cites him as foremost among the monks in being decisive in his conviction. Bhadrāvudha is apparently the same Bhadrāvudha in Sn 5:12. Āḷavi Gotama is mentioned nowhere else in the Canon. 7. In AN 8:71 (AN 8:64 in the PTS reckoning), the Buddha states that he did not claim full awakening until his knowledge of the deva world was complete. 8. See MN 131.

suttuddānaṃ

♦ suttuddānaṃ —
♦ 1.
♦ urago VAR dhaniyopi ca,
khaggavisāṇo kasi ca.
♦ cundo bhavo punadeva,
vasalo ca karaṇīyañca.
♦ hemavato atha yakkho,
vijayasuttaṃ munisuttavaranti.
♦ 2.
♦ paṭhamakaṭṭhavaro varavaggo,
dvādasasuttadharo suvibhatto.
♦ desito cakkhumatā vimalena,
suyyati vaggavaro uragoti.
♦ 3.
♦ ratanāmagandho hirimaṅgalanāmo,
sucilomakapilo ca brāhmaṇadhammo.
♦ nāvā VAR kiṃsīlauṭṭhahano ca,
rāhulo ca punapi vaṅgīso.
♦ 4.
♦ sammāparibbājanīyopi cettha,
dhammikasuttavaro suvibhatto.
♦ cuddasasuttadharo dutiyamhi,
cūḷakavaggavaroti tamāhu.
♦ 5.
♦ pabbajjapadhānasubhāsitanāmo,
pūraḷāso punadeva māgho ca.
♦ sabhiyaṃ keṇiyameva sallanāmo,
vāseṭṭhavaro kālikopi ca.
♦ 6.
♦ nālakasuttavaro suvibhatto,
taṃ anupassī tathā punadeva.
♦ dvādasasuttadharo tatiyamhi,
suyyati vaggavaro mahānāmo.
♦ 7.
♦ kāmaguhaṭṭhakaduṭṭhakanāmā,
suddhavaro paramaṭṭhakanāmo.
♦ jarā mettiyavaro suvibhatto,
pasūramāgaṇḍiyā purābhedo.
♦ 8.
♦ kalahavivādo ubho viyuhā ca,
tuvaṭakāttadaṇḍasāriputtā.
♦ soḷasasuttadharo catutthamhi,
aṭṭhakavaggavaroti tamāhu.
♦ 9.
♦ magadhe janapade ramaṇīye,
desavare katapuññanivese.
♦ pāsāṇakacetiyavare suvibhatte,
vasi bhagavā gaṇaseṭṭho.
♦ 10.
♦ ubhayavāsamāgatiyamhi VAR,
dvādasayojaniyā parisāya.
♦ soḷasabrāhmaṇānaṃ kira puṭṭho,
pucchāya soḷasapañhakammiyā.
♦ nippakāsayi dhammamadāsi.
♦ 11.
♦ atthapakāsakabyañjanapuṇṇaṃ,
dhammamadesesi parakhemajaniyaṃ VAR .
♦ lokahitāya jino dvipadaggo,
suttavaraṃ bahudhammavicitraṃ.
♦ sabbakilesapamocanahetuṃ,
desayi suttavaraṃ dvipadaggo.
♦ 12.
♦ byañjanamatthapadaṃ samayuttaṃ VAR,
akkharasaññitaopamagāḷhaṃ.
♦ lokavicāraṇañāṇapabhaggaṃ,
desayi suttavaraṃ dvipadaggo.
♦ 13.
♦ rāgamale amalaṃ vimalaggaṃ,
dosamale amalaṃ vimalaggaṃ.
♦ mohamale amalaṃ vimalaggaṃ,
lokavicāraṇañāṇapabhaggaṃ.
♦ desayi suttavaraṃ dvipadaggo.
♦ 14.
♦ klesamale amalaṃ vimalaggaṃ,
duccaritamale amalaṃ vimalaggaṃ.
♦ lokavicāraṇañāṇapabhaggaṃ,
desayi suttavaraṃ dvipadaggo.
♦ 15.
♦ āsavabandhanayogākilesaṃ,
nīvaraṇāni ca tīṇi malāni.
♦ tassa kilesapamocanahetuṃ,
desayi suttavaraṃ dvipadaggo.
♦ 16.
♦ nimmalasabbakilesapanūdaṃ,
rāgavirāgamanejamasokaṃ.
♦ santapaṇītasududdasadhammaṃ,
desayi suttavaraṃ dvipadaggo.
♦ 17.
♦ rāgañca dosakamabhañjitasantaṃ VAR,
yonicatuggatipañcaviññāṇaṃ.
♦ taṇhāratacchadanatāṇalatāpamokkhaṃ VAR,
desayi suttavaraṃ dvipadaggo.
♦ 18.
♦ gambhīraduddasasaṇhanipuṇaṃ,
paṇḍitavedaniyaṃ nipuṇatthaṃ.
♦ lokavicāraṇañāṇapabhaggaṃ,
desayi suttavaraṃ dvipadaggo.
♦ 19.
♦ navaṅgakusumamālagīveyyaṃ,
indriyajhānavimokkhavibhattaṃ.
♦ aṭṭhaṅgamaggadharaṃ varayānaṃ,
desayi suttavaraṃ dvipadaggo.
♦ 20.
♦ somupamaṃ vimalaṃ parisuddhaṃ,
aṇṇavamūpamaratanasucittaṃ.
♦ pupphasamaṃ ravimūpamatejaṃ,
desayi suttavaraṃ dvipadaggo.
♦ 21.
♦ khemasivaṃ sukhasītalasantaṃ,
maccutatāṇaparaṃ paramatthaṃ.
♦ tassa sunibbutadassanahetuṃ,
desayi suttavaraṃ dvipadaggoti.
♦ suttanipātapāḷi niṭṭhitā.
∴