Linked Discourses
1. Chapter One

Seers in the Wilderness

Saṁyutta Nikāya
1. Paṭhamavagga
Araññāyatanaisisutta
Linked Discourses
1. Chapter One
Seers in the Wilderness
Saṁyutta Nikāya
1. Paṭhamavagga
Araññāyatanaisisutta

In days gone by, Sakka, lord of gods, and Vepacitti, lord of demons, visited a hermitage of seers. But Vepacitti behaves rudely, while Sakka honors them. However, the seers beg Sakka to leave, on account of the stink of their unwashed bodies. But he says he loves their smell.

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Vista:

At Sāvatthī.

Sāvatthiyaṁ.

At Sāvatthī.
Sāvatthiyaṁ.

At Sāvatthī. Sāvatthiyaṁ.

“Once upon a time, mendicants, several seers who were ethical, of good character, settled in leaf huts in a wilderness region.*“Seer” is isi (Sanskrit ṛṣi), for which the Proto-Dravidian root icai (“sing”) has been proposed. It was taken to mean that they had “seen” the Vedas (mantradraṣṭa) or directly “heard” them from Brahmā through divine inspiration, rather than “composing” them like ordinary authors. Here, however, the Buddha says they were “authors” (kattāro). The Buddha adopted isi in the sense “enlightened sage”. | A comparable encounter with seers is depicted at MN 93:18.2; see also the description of ancient brahmins at DN 27:22.6.

“Bhūtapubbaṁ, bhikkhave, sambahulā isayo sīlavanto kalyāṇadhammā araññāyatane paṇṇakuṭīsu sammanti.

“Once upon a time, mendicants, several seers who were ethical, of good character, settled in leaf huts in a wilderness region.*“Seer” is isi (Sanskrit ṛṣi), for which the Proto-Dravidian root icai (“sing”) has been proposed. It was taken to mean that they had “seen” the Vedas (mantradraṣṭa) or directly “heard” them from Brahmā through divine inspiration, rather than “composing” them like ordinary authors. Here, however, the Buddha says they were “authors” (kattāro). The Buddha adopted isi in the sense “enlightened sage”. | A comparable encounter with seers is depicted at MN 93:18.2; see also the description of ancient brahmins at DN 27:22.6.
“Bhūtapubbaṁ, bhikkhave, sambahulā isayo sīlavanto kalyāṇadhammā araññāyatane paṇṇakuṭīsu sammanti.

“Once upon a time, mendicants, several seers who were ethical, of good character, settled in leaf huts in a wilderness region.*“Seer” is isi (Sanskrit ṛṣi), for which the Proto-Dravidian root icai (“sing”) has been proposed. It was taken to mean that they had “seen” the Vedas (mantradraṣṭa) or directly “heard” them from Brahmā through divine inspiration, rather than “composing” them like ordinary authors. Here, however, the Buddha says they were “authors” (kattāro). The Buddha adopted isi in the sense “enlightened sage”. | A comparable encounter with seers is depicted at MN 93:18.2; see also the description of ancient brahmins at DN 27:22.6.“Bhūtapubbaṁ, bhikkhave, sambahulā isayo sīlavanto kalyāṇadhammā araññāyatane paṇṇakuṭīsu sammanti.

Then Sakka, lord of gods, and Vepacitti, lord of titans, went to those seers. Vepacitti put on his lined sandals, strapped on his sword, and, carrying a sunshade, entered the hermitage through the main gate. He walked right past those seers, keeping them at arm’s length.*At Kv 12.8:4.3, it is said that a Buddhist would not treat a pagoda with disrespect by keeping it apabyāmato. The variant there is asabyākato, which is is similar to apasabyato at Ud 5.3:11.5, where it seems to mean “turning off to the left”. Here, however, I think it relates to the specific situation, corresponding to “downwind” in the next sentence. Vepacitti keeps the seers “at arm’s length” (apabyāmato) because they smell.

Atha kho, bhikkhave, sakko ca devānamindo vepacitti ca asurindo yena te isayo sīlavanto kalyāṇadhammā tenupasaṅkamiṁsu. Atha kho, bhikkhave, vepacitti asurindo paṭaliyo upāhanā ārohitvā khaggaṁ olaggetvā chattena dhāriyamānena aggadvārena assamaṁ pavisitvā te isayo sīlavante kalyāṇadhamme apabyāmato karitvā atikkami.*paṭaliyo → aṭaliyo (bj, sya-all, km, pts1ed, pts2ed); āṭaliyo (mr)

Then Sakka, lord of gods, and Vepacitti, lord of titans, went to those seers.
Atha kho, bhikkhave, sakko ca devānamindo vepacitti ca asurindo yena te isayo sīlavanto kalyāṇadhammā tenupasaṅkamiṁsu.
Vepacitti put on his lined sandals, strapped on his sword, and, carrying a sunshade, entered the hermitage through the main gate. He walked right past those seers, keeping them at arm’s length.*At Kv 12.8:4.3, it is said that a Buddhist would not treat a pagoda with disrespect by keeping it apabyāmato. The variant there is asabyākato, which is is similar to apasabyato at Ud 5.3:11.5, where it seems to mean “turning off to the left”. Here, however, I think it relates to the specific situation, corresponding to “downwind” in the next sentence. Vepacitti keeps the seers “at arm’s length” (apabyāmato) because they smell.
Atha kho, bhikkhave, vepacitti asurindo paṭaliyo upāhanā ārohitvā khaggaṁ olaggetvā chattena dhāriyamānena aggadvārena assamaṁ pavisitvā te isayo sīlavante kalyāṇadhamme apabyāmato karitvā atikkami.*paṭaliyo → aṭaliyo (bj, sya-all, km, pts1ed, pts2ed); āṭaliyo (mr)

Then Sakka, lord of gods, and Vepacitti, lord of titans, went to those seers. Atha kho, bhikkhave, sakko ca devānamindo vepacitti ca asurindo yena te isayo sīlavanto kalyāṇadhammā tenupasaṅkamiṁsu. Vepacitti put on his lined sandals, strapped on his sword, and, carrying a sunshade, entered the hermitage through the main gate. He walked right past those seers, keeping them at arm’s length.*At Kv 12.8:4.3, it is said that a Buddhist would not treat a pagoda with disrespect by keeping it apabyāmato. The variant there is asabyākato, which is is similar to apasabyato at Ud 5.3:11.5, where it seems to mean “turning off to the left”. Here, however, I think it relates to the specific situation, corresponding to “downwind” in the next sentence. Vepacitti keeps the seers “at arm’s length” (apabyāmato) because they smell.Atha kho, bhikkhave, vepacitti asurindo paṭaliyo upāhanā ārohitvā khaggaṁ olaggetvā chattena dhāriyamānena aggadvārena assamaṁ pavisitvā te isayo sīlavante kalyāṇadhamme apabyāmato karitvā atikkami.*paṭaliyo → aṭaliyo (bj, sya-all, km, pts1ed, pts2ed); āṭaliyo (mr)

Sakka took off his lined sandals, gave his sword to others, and, putting down his sunshade, entered the hermitage through the same gate. He stood downwind of those seers, revering them with cupped palms.*Each of these details corresponds with a training rule for monastics, who should not wear sandals or teach one wearing them; should not carry a sword or teach one carrying a sword; and should not carry a parasol or teach one carrying a parasol. There are exceptions for sandals and parasols for health. See too Thag 7.1 and SN 35.133.

Atha kho, bhikkhave, sakko devānamindo paṭaliyo upāhanā orohitvā khaggaṁ aññesaṁ datvā chattaṁ apanāmetvā dvāreneva assamaṁ pavisitvā te isayo sīlavante kalyāṇadhamme anuvātaṁ pañjaliko namassamāno aṭṭhāsi.

Sakka took off his lined sandals, gave his sword to others, and, putting down his sunshade, entered the hermitage through the same gate. He stood downwind of those seers, revering them with cupped palms.*Each of these details corresponds with a training rule for monastics, who should not wear sandals or teach one wearing them; should not carry a sword or teach one carrying a sword; and should not carry a parasol or teach one carrying a parasol. There are exceptions for sandals and parasols for health. See too Thag 7.1 and SN 35.133.
Atha kho, bhikkhave, sakko devānamindo paṭaliyo upāhanā orohitvā khaggaṁ aññesaṁ datvā chattaṁ apanāmetvā dvāreneva assamaṁ pavisitvā te isayo sīlavante kalyāṇadhamme anuvātaṁ pañjaliko namassamāno aṭṭhāsi.

Sakka took off his lined sandals, gave his sword to others, and, putting down his sunshade, entered the hermitage through the same gate. He stood downwind of those seers, revering them with cupped palms.*Each of these details corresponds with a training rule for monastics, who should not wear sandals or teach one wearing them; should not carry a sword or teach one carrying a sword; and should not carry a parasol or teach one carrying a parasol. There are exceptions for sandals and parasols for health. See too Thag 7.1 and SN 35.133.Atha kho, bhikkhave, sakko devānamindo paṭaliyo upāhanā orohitvā khaggaṁ aññesaṁ datvā chattaṁ apanāmetvā dvāreneva assamaṁ pavisitvā te isayo sīlavante kalyāṇadhamme anuvātaṁ pañjaliko namassamāno aṭṭhāsi.

Then those seers addressed Sakka in verse:*These verses also at Ja 522:6.1.

Atha kho, bhikkhave, te isayo sīlavanto kalyāṇadhammā sakkaṁ devānamindaṁ gāthāya ajjhabhāsiṁsu:

Then those seers addressed Sakka in verse:*These verses also at Ja 522:6.1.
Atha kho, bhikkhave, te isayo sīlavanto kalyāṇadhammā sakkaṁ devānamindaṁ gāthāya ajjhabhāsiṁsu:

Then those seers addressed Sakka in verse:*These verses also at Ja 522:6.1.Atha kho, bhikkhave, te isayo sīlavanto kalyāṇadhammā sakkaṁ devānamindaṁ gāthāya ajjhabhāsiṁsu:

‘When seers have been long initiated,*“Initiated” (dikkhita, Sanskrit dīkṣita) is the technical term for a priest who has been consecrated in preparation for a ritual. the odor of their bodies goes with the gale. You’d better leave, O thousand-eyed! The odor of the seers is unclean, king of gods.’*One might expect the initiated to have a sweet smell (puṇyagandha; cf. sīlagandha at Dhp 55), and this is indeed the case normally (Gopatha Brāhmaṇa 1.2.2, Jaimini Gṛhyasūtra 1.18). Jain ascetics were known for body odors, as they did not bathe, but brahmins were fastidious about cleanliness. Humans generally are thought to be malodorous to the gods (DN 23:9.30), but the text specifies it is the odor of those long initiated.

‘Gandho isīnaṁ ciradikkhitānaṁ, Kāyā cuto gacchati mālutena; Ito paṭikkamma sahassanetta, Gandho isīnaṁ asuci devarājā’ti.

‘When seers have been long initiated,*“Initiated” (dikkhita, Sanskrit dīkṣita) is the technical term for a priest who has been consecrated in preparation for a ritual.
‘Gandho isīnaṁ ciradikkhitānaṁ,
the odor of their bodies goes with the gale.
Kāyā cuto gacchati mālutena;
You’d better leave, O thousand-eyed!
Ito paṭikkamma sahassanetta,
The odor of the seers is unclean, king of gods.’*One might expect the initiated to have a sweet smell (puṇyagandha; cf. sīlagandha at Dhp 55), and this is indeed the case normally (Gopatha Brāhmaṇa 1.2.2, Jaimini Gṛhyasūtra 1.18). Jain ascetics were known for body odors, as they did not bathe, but brahmins were fastidious about cleanliness. Humans generally are thought to be malodorous to the gods (DN 23:9.30), but the text specifies it is the odor of those long initiated.
Gandho isīnaṁ asuci devarājā’ti.

‘When seers have been long initiated,*“Initiated” (dikkhita, Sanskrit dīkṣita) is the technical term for a priest who has been consecrated in preparation for a ritual.‘Gandho isīnaṁ ciradikkhitānaṁ, the odor of their bodies goes with the gale. Kāyā cuto gacchati mālutena; You’d better leave, O thousand-eyed! Ito paṭikkamma sahassanetta, The odor of the seers is unclean, king of gods.’*One might expect the initiated to have a sweet smell (puṇyagandha; cf. sīlagandha at Dhp 55), and this is indeed the case normally (Gopatha Brāhmaṇa 1.2.2, Jaimini Gṛhyasūtra 1.18). Jain ascetics were known for body odors, as they did not bathe, but brahmins were fastidious about cleanliness. Humans generally are thought to be malodorous to the gods (DN 23:9.30), but the text specifies it is the odor of those long initiated.Gandho isīnaṁ asuci devarājā’ti.

‘When seers have been long initiated, let the odor of their bodies go with the gale. We yearn for this odor, sirs, like a colorful crown of flowers. The gods don’t see it as repulsive.’”

‘Gandho isīnaṁ ciradikkhitānaṁ, Kāyā cuto gacchatu mālutena;*gacchatu → gacchati (bj, sya-all, km) Sucitrapupphaṁ sirasmiṁva mālaṁ, Gandhaṁ etaṁ paṭikaṅkhāma bhantebhanteEn los textos pali, se usa como vocativo para dirigirse al Buddha o a un monje budista. En el uso moderno a menudo se emplea también como título.Ver en el glosario; Na hettha devā paṭikūlasaññino’”ti.

‘When seers have been long initiated,
‘Gandho isīnaṁ ciradikkhitānaṁ,
let the odor of their bodies go with the gale.
Kāyā cuto gacchatu mālutena;*gacchatu → gacchati (bj, sya-all, km)
We yearn for this odor, sirs,
Sucitrapupphaṁ sirasmiṁva mālaṁ,
like a colorful crown of flowers.
Gandhaṁ etaṁ paṭikaṅkhāma bhantebhanteEn los textos pali, se usa como vocativo para dirigirse al Buddha o a un monje budista. En el uso moderno a menudo se emplea también como título.Ver en el glosario;
The gods don’t see it as repulsive.’”
Na hettha devā paṭikūlasaññino’”ti.

‘When seers have been long initiated, ‘Gandho isīnaṁ ciradikkhitānaṁ, let the odor of their bodies go with the gale. Kāyā cuto gacchatu mālutena;*gacchatu → gacchati (bj, sya-all, km)We yearn for this odor, sirs, Sucitrapupphaṁ sirasmiṁva mālaṁ, like a colorful crown of flowers. Gandhaṁ etaṁ paṭikaṅkhāma bhantebhanteEn los textos pali, se usa como vocativo para dirigirse al Buddha o a un monje budista. En el uso moderno a menudo se emplea también como título.Ver en el glosario; The gods don’t see it as repulsive.’” Na hettha devā paṭikūlasaññino’”ti.