With Hemavata

“Today is the fifteenth day sabbath,” said Sātāgira, the native spirit of mount Sātā, “a holy night is at hand. Come now, let us see Gotama, the Teacher of peerless name.”

“Ajja pannaraso uposatho, (iti sātāgiro yakkho) Dibbā ratti upaṭṭhitā; *Dibbā → divyā (bj, pts-vp-pli1); dibyā (sya-all, km)Anomanāmaṁ satthāraṁ, Handa passāma gotamaṁ”.

“Today is the fifteenth day sabbath,” “Ajja pannaraso uposatho, said Sātāgira, the native spirit of mount Sātā, (iti sātāgiro yakkho) “a holy night is at hand. Dibbā ratti upaṭṭhitā; *Dibbā → divyā (bj, pts-vp-pli1); dibyā (sya-all, km)Come now, let us see Gotama, Anomanāmaṁ satthāraṁ, the Teacher of peerless name.” Handa passāma gotamaṁ”.

“Isn’t his mind well-disposed,” said Hemavata, the native spirit of the Himalayas, “impartial toward all creatures? And aren’t his thoughts under control when it comes to likes and dislikes?”

“Kacci mano supaṇihito, (iti hemavato yakkho) Sabbabhūtesu tādino; Kacci iṭṭhe aniṭṭhe ca, Saṅkappassa vasīkatā”.

“Isn’t his mind well-disposed,” “Kacci mano supaṇihito, said Hemavata, the native spirit of the Himalayas, (iti hemavato yakkho) “impartial toward all creatures? Sabbabhūtesu tādino; And aren’t his thoughts under control Kacci iṭṭhe aniṭṭhe ca, when it comes to likes and dislikes?” Saṅkappassa vasīkatā”.

“His mind is well-disposed,” said Sātāgira, “impartial towards all creatures. His thoughts are under control when it comes to his likes and dislikes.”

“Mano cassa supaṇihito, (iti sātāgiro yakkho) Sabbabhūtesu tādino; Atho iṭṭhe aniṭṭhe ca, Saṅkappassa vasīkatā”.

“His mind is well-disposed,” “Mano cassa supaṇihito, said Sātāgira, (iti sātāgiro yakkho) “impartial towards all creatures. Sabbabhūtesu tādino; His thoughts are under control Atho iṭṭhe aniṭṭhe ca, when it comes to his likes and dislikes.” Saṅkappassa vasīkatā”.

“Doesn’t he not steal?” said Hemavata, “And doesn’t he harm not a creature? Isn’t he far from negligence? And doesn’t he not neglect absorption?”

“Kacci adinnaṁ nādiyati, (iti hemavato yakkho) Kacci pāṇesu saññato; Kacci ārā pamādamhā, Kacci jhānaṁ na riñcati”.

“Doesn’t he not steal?” “Kacci adinnaṁ nādiyati, said Hemavata, (iti hemavato yakkho) “And doesn’t he harm not a creature? Kacci pāṇesu saññato; Isn’t he far from negligence? Kacci ārā pamādamhā, And doesn’t he not neglect absorption?” Kacci jhānaṁ na riñcati”.

“He does not take what is not given,” said Sātāgira, “and he harms not a creature. He is far from negligence—the BuddhaBuddhaEl nombre dado a quien redescubre por sí mismo el sendero liberador del Dhamma, tras un largo período de haber sido olvidado por el mundo. Según la tradición, una larga línea de Buddhas se extiende hasta el pasado distante. El Buddha más reciente nació como Siddhattha Gotama en la India alrededor del año 500 a.e.c. Un joven bien educado y acomodado, renunció a su familia y su herencia principesca en la flor de la vida para buscar la verdadera libertad y el fin del sufrimiento (dukkha). Después de siete años de austeridades en el bosque, redescubrió el «camino medio» y alcanzó su meta, convirtiéndose en el Buddha.Ver en el glosario does not neglect absorption.”

“Na so adinnaṁ ādiyati, (iti sātāgiro yakkho) Atho pāṇesu saññato; Atho ārā pamādamhā, Buddho jhānaṁ na riñcati”.

“He does not take what is not given,” “Na so adinnaṁ ādiyati, said Sātāgira, (iti sātāgiro yakkho) “and he harms not a creature. Atho pāṇesu saññato; He is far from negligence—Atho ārā pamādamhā, the Buddha does not neglect absorption.” Buddho jhānaṁ na riñcati”.

“Doesn’t he avoid lying?” said Hemavata, “And doesn’t he not speak sharply? Doesn’t he avoid backbiting, *Norman has “untruth”, Bodhi “destructive”. Neither notices vebhūtiyaṁ at DN 30:2.21.2 and DN 28:11.2, where “divisive” fits all cases.as well as speaking nonsense?”

“Kacci musā na bhaṇati, (iti hemavato yakkho) Kacci na khīṇabyappatho; Kacci vebhūtiyaṁ nāha, Kacci samphaṁ na bhāsati”.

“Doesn’t he avoid lying?” “Kacci musā na bhaṇati, said Hemavata, (iti hemavato yakkho) “And doesn’t he not speak sharply? Kacci na khīṇabyappatho; Doesn’t he avoid backbiting, *Norman has “untruth”, Bodhi “destructive”. Neither notices vebhūtiyaṁ at DN 30:2.21.2 and DN 28:11.2, where “divisive” fits all cases.Kacci vebhūtiyaṁ nāha, as well as speaking nonsense?” Kacci samphaṁ na bhāsati”.

“He does not lie,” said Sātāgira, “nor does he speak sharply. He avoids backbiting, and thoughtfully speaks wise counsel.” *Following the sense at MN 99:13.7, where mantā must mean “after thought”.

“Musā ca so na bhaṇati, (iti sātāgiro yakkho) Atho na khīṇabyappatho; Atho vebhūtiyaṁ nāha, Mantā atthañca bhāsati”. *atthañca → atthaṁ so (bj, pts-vp-pli1, mr)

“He does not lie,” “Musā ca so na bhaṇati, said Sātāgira, (iti sātāgiro yakkho) “nor does he speak sharply. Atho na khīṇabyappatho; He avoids backbiting, Atho vebhūtiyaṁ nāha, and thoughtfully speaks wise counsel.” *Following the sense at MN 99:13.7, where mantā must mean “after thought”.Mantā atthañca bhāsati”. *atthañca → atthaṁ so (bj, pts-vp-pli1, mr)

“Doesn’t he find sensual pleasures unattractive?” said Hemavata, “And isn’t his mind unclouded? Hasn’t he escaped delusion? Does his eye see clearly in all things?”

“Kacci na rajjati kāmesu, (iti hemavato yakkho) Kacci cittaṁ anāvilaṁ; Kacci mohaṁ atikkanto, Kacci dhammesu cakkhumā”.

“Doesn’t he find sensual pleasures unattractive?” “Kacci na rajjati kāmesu, said Hemavata, (iti hemavato yakkho) “And isn’t his mind unclouded? Kacci cittaṁ anāvilaṁ; Hasn’t he escaped delusion? Kacci mohaṁ atikkanto, Does his eye see clearly in all things?” Kacci dhammesu cakkhumā”.

“He does not find sensual pleasures attractive,” said Sātāgira, “and his mind is unclouded. He has escaped all delusion—the Buddha, whose eye sees clearly in all things.”

“Na so rajjati kāmesu, (iti sātāgiro yakkho) Atho cittaṁ anāvilaṁ; Sabbamohaṁ atikkanto, Buddho dhammesu cakkhumā”.

“He does not find sensual pleasures attractive,” “Na so rajjati kāmesu, said Sātāgira, (iti sātāgiro yakkho) “and his mind is unclouded. Atho cittaṁ anāvilaṁ; He has escaped all delusion—Sabbamohaṁ atikkanto, the Buddha, whose eye sees clearly in all things.” Buddho dhammesu cakkhumā”.

“Isn’t he accomplished in knowledge?” said Hemavata, “And doesn’t he live a pure life? Aren’t his defilements all ended? Doesn’t he have no future lives?”

“Kacci vijjāya sampanno, (iti hemavato yakkho) Kacci saṁsuddhacāraṇo; Kaccissa āsavā khīṇā, Kacci natthi punabbhavo”.

“Isn’t he accomplished in knowledge?” “Kacci vijjāya sampanno, said Hemavata, (iti hemavato yakkho) “And doesn’t he live a pure life? Kacci saṁsuddhacāraṇo; Aren’t his defilements all ended? Kaccissa āsavā khīṇā, Doesn’t he have no future lives?” Kacci natthi punabbhavo”.

“He is accomplished in knowledge,” said Sātāgira, “and he does live a pure life. His defilements are all ended, there’ll be no more future lives for him.”

“Vijjāya ceva sampanno, (iti sātāgiro yakkho) Atho saṁsuddhacāraṇo; Sabbassa āsavā khīṇā, Natthi tassa punabbhavo”.

“He is accomplished in knowledge,” “Vijjāya ceva sampanno, said Sātāgira, (iti sātāgiro yakkho) “and he does live a pure life. Atho saṁsuddhacāraṇo; His defilements are all ended, Sabbassa āsavā khīṇā, there’ll be no more future lives for him.” Natthi tassa punabbhavo”.

“Accomplished is the sage’s mind in action and in speech, and he’s accomplished in knowledge and conduct as per the teaching you praise.” *Read pasaṁsasi per PTS.

“Sampannaṁ munino cittaṁ, Kammunā byappathena ca; Vijjācaraṇasampannaṁ, Dhammato naṁ pasaṁsati”.

“Accomplished is the sage’s mind “Sampannaṁ munino cittaṁ, in action and in speech, Kammunā byappathena ca; and he’s accomplished in knowledge and conduct Vijjācaraṇasampannaṁ, as per the teaching you praise.” *Read pasaṁsasi per PTS.Dhammato naṁ pasaṁsati”.

“Accomplished is the sage’s mind in action and in speech, and he’s accomplished in knowledge and conduct as per the teaching you rejoice in.

“Sampannaṁ munino cittaṁ, Kammunā byappathena ca; Vijjācaraṇasampannaṁ, Dhammato anumodasi.

“Accomplished is the sage’s mind “Sampannaṁ munino cittaṁ, in action and in speech, Kammunā byappathena ca; and he’s accomplished in knowledge and conduct Vijjācaraṇasampannaṁ, as per the teaching you rejoice in. Dhammato anumodasi.

Accomplished is the sage’s mind in action and in speech, and he’s accomplished in knowledge and conduct: come now, let us see Gotama.”

Sampannaṁ munino cittaṁ, Kammunā byappathena ca; Vijjācaraṇasampannaṁ, Handa passāma gotamaṁ”.

Accomplished is the sage’s mind Sampannaṁ munino cittaṁ, in action and in speech, Kammunā byappathena ca; and he’s accomplished in knowledge and conduct: Vijjācaraṇasampannaṁ, come now, let us see Gotama.” Handa passāma gotamaṁ”.

“The hero so lean, with antelope calves, not greedy, eating little, the sage meditating alone in the forest, come now, let us see Gotama.

“Eṇijaṅghaṁ kisaṁ vīraṁ, *vīraṁ → dhīraṁ (si, sya-all, pts-vp-pli1)Appāhāraṁ alolupaṁ; Muniṁ vanasmiṁ jhāyantaṁ, Ehi passāma gotamaṁ.

“The hero so lean, with antelope calves, “Eṇijaṅghaṁ kisaṁ vīraṁ, *vīraṁ → dhīraṁ (si, sya-all, pts-vp-pli1)not greedy, eating little, Appāhāraṁ alolupaṁ; the sage meditating alone in the forest, Muniṁ vanasmiṁ jhāyantaṁ, come now, let us see Gotama. Ehi passāma gotamaṁ.

A giant, wandering alone like a lion, unconcerned for sensual pleasures, let’s approach him and ask about release from the snare of death.”

Sīhaṁvekacaraṁ nāgaṁ, Kāmesu anapekkhinaṁ; Upasaṅkamma pucchāma, Maccupāsappamocanaṁ.

A giant, wandering alone like a lion, Sīhaṁvekacaraṁ nāgaṁ, unconcerned for sensual pleasures, Kāmesu anapekkhinaṁ; let’s approach him and ask about Upasaṅkamma pucchāma, release from the snare of death.” Maccupāsappamocanaṁ.

“The communicator, the instructor, who has gone beyond all things, Awakened, beyond enmity and fear, let us ask Gotama.”

Akkhātāraṁ pavattāraṁ, Sabbadhammāna pāraguṁ; Buddhaṁ verabhayātītaṁ, Mayaṁ pucchāma gotamaṁ”.

“The communicator, the instructor, Akkhātāraṁ pavattāraṁ, who has gone beyond all things, Sabbadhammāna pāraguṁ; Awakened, beyond enmity and fear, Buddhaṁ verabhayātītaṁ, let us ask Gotama.” Mayaṁ pucchāma gotamaṁ”.

“What has the world arisen in?” said Hemavata, “What does it get close to? By grasping what is the world troubled in what?”

“Kismiṁ loko samuppanno, (iti hemavato yakkho) Kismiṁ kubbati santhavaṁ; *santhavaṁ → sandhavaṁ (mr)Kissa loko upādāya, Kismiṁ loko vihaññati”.

“What has the world arisen in?” “Kismiṁ loko samuppanno, said Hemavata, (iti hemavato yakkho) “What does it get close to? Kismiṁ kubbati santhavaṁ; *santhavaṁ → sandhavaṁ (mr)By grasping what Kissa loko upādāya, is the world troubled in what?” Kismiṁ loko vihaññati”.

“The world’s arisen in six,” said the Buddha to Hemavata. “It gets close to six. Derived from the six, the world’s troubled in six.”

“Chasu loko samuppanno, *Chasu → chassu (bj, pts-vp-pli1)(hemavatāti bhagavā) Chasu kubbati santhavaṁ; Channameva upādāya, Chasu loko vihaññati”.

“The world’s arisen in six,” “Chasu loko samuppanno, *Chasu → chassu (bj, pts-vp-pli1)said the Buddha to Hemavata. (hemavatāti bhagavā) “It gets close to six. Chasu kubbati santhavaṁ; Derived from the six, Channameva upādāya, the world’s troubled in six.” Chasu loko vihaññati”.

“What is that grasping by which the world is troubled? Tell us the exit when asked: how is one released from all suffering?”

“Katamaṁ taṁ upādānaṁ, Yattha loko vihaññati; Niyyānaṁ pucchito brūhi, Kathaṁ dukkhā pamuccati”. *pamuccati → pamuñcati (sya-all)

“What is that grasping “Katamaṁ taṁ upādānaṁ, by which the world is troubled? Yattha loko vihaññati; Tell us the exit when asked: Niyyānaṁ pucchito brūhi, how is one released from all suffering?” Kathaṁ dukkhā pamuccati”. *pamuccati → pamuñcati (sya-all)

“The world has five kinds of sensual stimulation, and the mind is said to be the sixth. When you’ve discarded desire for these, you’re released from all suffering.

“Pañca kāmaguṇā loke, Manochaṭṭhā paveditā; Ettha chandaṁ virājetvā, Evaṁ dukkhā pamuccati.

“The world has five kinds of sensual stimulation, “Pañca kāmaguṇā loke, and the mind is said to be the sixth. Manochaṭṭhā paveditā; When you’ve discarded desire for these, Ettha chandaṁ virājetvā, you’re released from all suffering. Evaṁ dukkhā pamuccati.

This is the exit from the world, explained in accord with the truth. The way I’ve explained it is how you’re released from all suffering.”

Etaṁ lokassa niyyānaṁ, Akkhātaṁ vo yathātathaṁ; Etaṁ vo ahamakkhāmi, Evaṁ dukkhā pamuccati”.

This is the exit from the world, Etaṁ lokassa niyyānaṁ, explained in accord with the truth. Akkhātaṁ vo yathātathaṁ; The way I’ve explained it is how Etaṁ vo ahamakkhāmi, you’re released from all suffering.” Evaṁ dukkhā pamuccati”.

“Who here crosses the flood, Who crosses the deluge? Who, not standing and unsupported, does not sink in the deep?”

“Ko sūdha tarati oghaṁ, Kodha tarati aṇṇavaṁ; Appatiṭṭhe anālambe, Ko gambhīre na sīdati”.

“Who here crosses the flood, “Ko sūdha tarati oghaṁ, Who crosses the deluge? Kodha tarati aṇṇavaṁ; Who, not standing and unsupported, Appatiṭṭhe anālambe, does not sink in the deep?” Ko gambhīre na sīdati”.

“Someone who is always endowed with ethics, wise and serene, inwardly reflective, mindful, crosses the flood so hard to cross.

“Sabbadā sīlasampanno, Paññavā susamāhito; Ajjhattacintī satimā, *Ajjhattacintī → ajjhattasaññī (sya-all, km, mr)Oghaṁ tarati duttaraṁ.

“Someone who is always endowed with ethics, “Sabbadā sīlasampanno, wise and serene, Paññavā susamāhito; inwardly reflective, mindful, Ajjhattacintī satimā, *Ajjhattacintī → ajjhattasaññī (sya-all, km, mr)crosses the flood so hard to cross. Oghaṁ tarati duttaraṁ.

Someone who desists from sensual perception, who has escaped all fetters, and has ended relish for rebirth, does not sink in the deep.”

Virato kāmasaññāya, Sabbasaṁyojanātigo; Nandībhavaparikkhīṇo, So gambhīre na sīdati”.

Someone who desists from sensual perception, Virato kāmasaññāya, who has escaped all fetters, Sabbasaṁyojanātigo; and has ended relish for rebirth, Nandībhavaparikkhīṇo, does not sink in the deep.” So gambhīre na sīdati”.

“Behold him of wisdom deep who sees the subtle meaning, who has nothing, unattached to sensual life, everywhere free, the great seer treading the holy road.

“Gambhīrapaññaṁ nipuṇatthadassiṁ, Akiñcanaṁ kāmabhave asattaṁ; Taṁ passatha sabbadhi vippamuttaṁ, Dibbe pathe kamamānaṁ mahesiṁ.

“Behold him of wisdom deep who sees the subtle meaning, “Gambhīrapaññaṁ nipuṇatthadassiṁ, who has nothing, unattached to sensual life, Akiñcanaṁ kāmabhave asattaṁ; everywhere free, Taṁ passatha sabbadhi vippamuttaṁ, the great seer treading the holy road. Dibbe pathe kamamānaṁ mahesiṁ.

Behold him of peerless name who sees the subtle meaning, giver of wisdom, unattached to the realm of sensuality: the all-knower, so very intelligent, the great seer treading the noble road.

Anomanāmaṁ nipuṇatthadassiṁ, Paññādadaṁ kāmālaye asattaṁ; Taṁ passatha sabbaviduṁ sumedhaṁ, Ariye pathe kamamānaṁ mahesiṁ.

Behold him of peerless name who sees the subtle meaning, Anomanāmaṁ nipuṇatthadassiṁ, giver of wisdom, unattached to the realm of sensuality: Paññādadaṁ kāmālaye asattaṁ; the all-knower, so very intelligent, Taṁ passatha sabbaviduṁ sumedhaṁ, the great seer treading the noble road. Ariye pathe kamamānaṁ mahesiṁ.

It was a fine sight for us today, a good dawn, a good rising, to see the Awakened One, the undefiled one who has crossed the flood.

Sudiṭṭhaṁ vata no ajja, Suppabhātaṁ suhuṭṭhitaṁ; Yaṁ addasāma sambuddhaṁ, Oghatiṇṇamanāsavaṁ.

It was a fine sight for us today, Sudiṭṭhaṁ vata no ajja, a good dawn, a good rising, Suppabhātaṁ suhuṭṭhitaṁ; to see the Awakened One, Yaṁ addasāma sambuddhaṁ, the undefiled one who has crossed the flood. Oghatiṇṇamanāsavaṁ.

These thousand native spirits powerful and glorious, all go to you for refuge, you are our supreme Teacher.

Ime dasasatā yakkhā, Iddhimanto yasassino; Sabbe taṁ saraṇaṁ yanti, Tvaṁ no satthā anuttaro.

These thousand native spirits Ime dasasatā yakkhā, powerful and glorious, Iddhimanto yasassino; all go to you for refuge, Sabbe taṁ saraṇaṁ yanti, you are our supreme Teacher. Tvaṁ no satthā anuttaro.

We shall journey village to village, peak to peak, paying homage to the Buddha, and the clear rightness of the teaching!”

Te mayaṁ vicarissāma, Gāmā gāmaṁ nagā nagaṁ; Namassamānā sambuddhaṁ, Dhammassa ca sudhammatan”ti.

We shall journey Te mayaṁ vicarissāma, village to village, peak to peak, Gāmā gāmaṁ nagā nagaṁ; paying homage to the Buddha, Namassamānā sambuddhaṁ, and the clear rightness of the teaching!” Dhammassa ca sudhammatan”ti.