About Nālaka

The seer Asita in his daily meditation *Asita means “dark one”. He is an example of the “dark hermit” archetype.saw the bright-clad gods of the host of Thirty *Bodhi and Norman follow the PTS reading sakkacca here, but it seems uncharacteristic to me. Why mention they have just honored Indra? On the other hand, it’s common to express “a group with its leader”.and their lord Sakka joyfully celebrating, waving streamers in exuberant exaltation.

Ānandajāte tidasagaṇe patīte, Sakkañca indaṁ sucivasane ca deve; Dussaṁ gahetvā atiriva thomayante, Asito isi addasa divāvihāre.

The seer Asita in his daily meditation *Asita means “dark one”. He is an example of the “dark hermit” archetype.Ānandajāte tidasagaṇe patīte, saw the bright-clad gods of the host of Thirty *Bodhi and Norman follow the PTS reading sakkacca here, but it seems uncharacteristic to me. Why mention they have just honored Indra? On the other hand, it’s common to express “a group with its leader”.Sakkañca indaṁ sucivasane ca deve; and their lord Sakka joyfully celebrating, Dussaṁ gahetvā atiriva thomayante, waving streamers in exuberant exaltation. Asito isi addasa divāvihāre.

Seeing the gods rejoicing, elated, he paid respects and said this there: “Why is the community of gods in such excellent spirits? Why take up streamers and whirl them about?

Disvāna deve muditamane udagge, Cittiṁ karitvāna idamavoca tattha; *karitvāna idamavoca → karitvā idamavocāsi (bj, pts-vp-pli1)“Kiṁ devasaṅgho atiriva kalyarūpo, Dussaṁ gahetvā ramayatha kiṁ paṭicca. *ramayatha → bhamayatha (bj, pts-vp-pli1)

Seeing the gods rejoicing, elated, Disvāna deve muditamane udagge, he paid respects and said this there: Cittiṁ karitvāna idamavoca tattha; *karitvāna idamavoca → karitvā idamavocāsi (bj, pts-vp-pli1)“Why is the community of gods in such excellent spirits? “Kiṁ devasaṅgho atiriva kalyarūpo, Why take up streamers and whirl them about? Dussaṁ gahetvā ramayatha kiṁ paṭicca. *ramayatha → bhamayatha (bj, pts-vp-pli1)

Even in the war with the titans, when gods were victorious and titans defeated, there was no such excitement. What marvel have the celestials seen that they so rejoice?

Yadāpi āsī asurehi saṅgamo, Jayo surānaṁ asurā parājitā; Tadāpi netādiso lomahaṁsano, Kimabbhutaṁ daṭṭhu marū pamoditā.

Even in the war with the titans, Yadāpi āsī asurehi saṅgamo, when gods were victorious and titans defeated, Jayo surānaṁ asurā parājitā; there was no such excitement. Tadāpi netādiso lomahaṁsano, What marvel have the celestials seen that they so rejoice? Kimabbhutaṁ daṭṭhu marū pamoditā.

Shouting and singing and playing music, they clap their hands and dance. I ask you, dwellers on Mount Meru’s peak, quickly dispel my doubt, good fellows!”

Seḷenti gāyanti ca vādayanti ca, Bhujāni phoṭenti ca naccayanti ca; *phoṭenti → poṭhenti (bj, pts-vp-pli1); pothenti (mr)Pucchāmi vohaṁ merumuddhavāsine, Dhunātha me saṁsayaṁ khippa mārisā”.

Shouting and singing and playing music, Seḷenti gāyanti ca vādayanti ca, they clap their hands and dance. Bhujāni phoṭenti ca naccayanti ca; *phoṭenti → poṭhenti (bj, pts-vp-pli1); pothenti (mr)I ask you, dwellers on Mount Meru’s peak, Pucchāmi vohaṁ merumuddhavāsine, quickly dispel my doubt, good fellows!” Dhunātha me saṁsayaṁ khippa mārisā”.

“The being intent on awakening, a peerless gem, has been born in the human realm for the sake of welfare and happiness, in Lumbinī, a village in the Sakyan land. That’s why we’re so happy, in such excellent spirits.

“So bodhisatto ratanavaro atulyo, Manussaloke hitasukhatthāya jāto; *hitasukhatthāya → hitasubhatāya (bj); hitasukhatāya (sya-all, pts-vp-pli1)Sakyāna gāme janapade lumbineyye, Tenamha tuṭṭhā atiriva kalyarūpā.

“The being intent on awakening, a peerless gem, “So bodhisatto ratanavaro atulyo, has been born in the human realm for the sake of welfare and happiness, Manussaloke hitasukhatthāya jāto; *hitasukhatthāya → hitasubhatāya (bj); hitasukhatāya (sya-all, pts-vp-pli1)in Lumbinī, a village in the Sakyan land. Sakyāna gāme janapade lumbineyye, That’s why we’re so happy, in such excellent spirits. Tenamha tuṭṭhā atiriva kalyarūpā.

He is supreme among all beings, the peak individual, captain of men, supreme among all creatures. *Narāsabha is literally “a bull of a man”, but the predominant sense is “chief”, “lord” rather than “bull”. Vṛṣabha was widely used in this sense as far back as the Rig Veda, unlike English, where “bull” conveys quite a different set of connotations. The same is true of its synonyms janavasabha and purisnisabha, but not purisūsabho at Bu Pj 1:10.21.4.He will roll forth the wheel in the grove of the seers, roaring like a mighty lion, lord of beasts.”

So sabbasattuttamo aggapuggalo, Narāsabho sabbapajānamuttamo; Vattessati cakkamisivhaye vane, Nadaṁva sīho balavā migābhibhū”.

He is supreme among all beings, the peak individual, So sabbasattuttamo aggapuggalo, captain of men, supreme among all creatures. *Narāsabha is literally “a bull of a man”, but the predominant sense is “chief”, “lord” rather than “bull”. Vṛṣabha was widely used in this sense as far back as the Rig Veda, unlike English, where “bull” conveys quite a different set of connotations. The same is true of its synonyms janavasabha and purisnisabha, but not purisūsabho at Bu Pj 1:10.21.4.Narāsabho sabbapajānamuttamo; He will roll forth the wheel in the grove of the seers, Vattessati cakkamisivhaye vane, roaring like a mighty lion, lord of beasts.” Nadaṁva sīho balavā migābhibhū”.

Hearing this, he swiftly descended and right away approached Suddhodana’s home. *Notice the use of the humble bhavana rather than the royal pasāda. There is an almost complete lack of royal language in this text, the sole exception being the antepura (“royal compound”) in Snp 3.11:17.2.Seated there he said this to the Sakyans, “Where is the boy? I too wish to see him!” *In DN 14:1.31.3, the bodhisatta Vipassī is examined by a number of brahmins.

Taṁ saddaṁ sutvā turitamavasarī so, Suddhodanassa tada bhavanaṁ upāvisi; *upāvisi → upāgami (bj, pts-vp-pli1)Nisajja tattha idamavocāsi sakye, “Kuhiṁ kumāro ahamapi daṭṭhukāmo”.

Hearing this, he swiftly descended Taṁ saddaṁ sutvā turitamavasarī so, and right away approached Suddhodana’s home. *Notice the use of the humble bhavana rather than the royal pasāda. There is an almost complete lack of royal language in this text, the sole exception being the antepura (“royal compound”) in Snp 3.11:17.2.Suddhodanassa tada bhavanaṁ upāvisi; *upāvisi → upāgami (bj, pts-vp-pli1)Seated there he said this to the Sakyans, Nisajja tattha idamavocāsi sakye, “Where is the boy? I too wish to see him!” *In DN 14:1.31.3, the bodhisatta Vipassī is examined by a number of brahmins.“Kuhiṁ kumāro ahamapi daṭṭhukāmo”.

Then the Sakyans showed their son to the one named Asita—the boy shone like burning gold well-wrought in the forge; dazzling with glory, of peerless beauty.

Tato kumāraṁ jalitamiva suvaṇṇaṁ, Ukkāmukheva sukusalasampahaṭṭhaṁ; *sukusalasampahaṭṭhaṁ → sukusalena sampahaṭṭhaṁ (mr)Daddallamānaṁ siriyā anomavaṇṇaṁ, *Daddallamānaṁ → daddaḷhamānaṁ (mr)Dassesu puttaṁ asitavhayassa sakyā.

Then the Sakyans showed their son to the one named Asita—Tato kumāraṁ jalitamiva suvaṇṇaṁ, the boy shone like burning gold Ukkāmukheva sukusalasampahaṭṭhaṁ; *sukusalasampahaṭṭhaṁ → sukusalena sampahaṭṭhaṁ (mr)well-wrought in the forge; Daddallamānaṁ siriyā anomavaṇṇaṁ, *Daddallamānaṁ → daddaḷhamānaṁ (mr)dazzling with glory, of peerless beauty. Dassesu puttaṁ asitavhayassa sakyā.

The boy beamed like crested flame, pure as the moon, lord of stars traversing the sky, blazing like the sun free of stormclouds after the rains; *Here, as so often, “autumn” (per Bodhi and Norman) conveys quite the wrong impression. Autumn is the time of gathering clouds, sarada is the time after the rains.seeing him, he was joyful, brimming with happiness.

Disvā kumāraṁ sikhimiva pajjalantaṁ, Tārāsabhaṁva nabhasigamaṁ visuddhaṁ; Suriyaṁ tapantaṁ saradarivabbhamuttaṁ, Ānandajāto vipulamalattha pītiṁ.

The boy beamed like crested flame, Disvā kumāraṁ sikhimiva pajjalantaṁ, pure as the moon, lord of stars traversing the sky, Tārāsabhaṁva nabhasigamaṁ visuddhaṁ; blazing like the sun free of stormclouds after the rains; *Here, as so often, “autumn” (per Bodhi and Norman) conveys quite the wrong impression. Autumn is the time of gathering clouds, sarada is the time after the rains.Suriyaṁ tapantaṁ saradarivabbhamuttaṁ, seeing him, he was joyful, brimming with happiness. Ānandajāto vipulamalattha pītiṁ.

The celestials held up a parasol in the sky, many-ribbed and thousand-circled; and golden-handled chowries waved—but none could see who held the chowries or the parasols.

Anekasākhañca sahassamaṇḍalaṁ, Chattaṁ marū dhārayumantalikkhe; Suvaṇṇadaṇḍā vītipatanti cāmarā, Na dissare cāmarachattagāhakā.

The celestials held up a parasol in the sky, Anekasākhañca sahassamaṇḍalaṁ, many-ribbed and thousand-circled; Chattaṁ marū dhārayumantalikkhe; and golden-handled chowries waved—Suvaṇṇadaṇḍā vītipatanti cāmarā, but none could see who held the chowries or the parasols. Na dissare cāmarachattagāhakā.

When the dreadlocked seer called “Dark Splendor” *Jaṭī is an abbreviated form of jaṭila, a matted hair ascetic, usually Brahmanical.had seen the boy like a gold ingot on a cream rug *The commentary glosses paṇḍu as ratta (“red”), followed by both Norman (“pale red”) and Bodhi. But paṇḍu means “pale, white, cream, yellowish” and I can’t see anywhere in Pali or Sanskrit to suggest a meaning “red”.with a white parasol held over his head, he received him, elated and happy.

Disvā jaṭī kaṇhasirivhayo isi, Suvaṇṇanikkhaṁ viya paṇḍukambale; Setañca chattaṁ dhariyanta muddhani, *dhariyanta → dhārayantaṁ (bj, mr); dhārayanta (sya-all)Udaggacitto sumano paṭiggahe.

When the dreadlocked seer called “Dark Splendor” *Jaṭī is an abbreviated form of jaṭila, a matted hair ascetic, usually Brahmanical.Disvā jaṭī kaṇhasirivhayo isi, had seen the boy like a gold ingot on a cream rug *The commentary glosses paṇḍu as ratta (“red”), followed by both Norman (“pale red”) and Bodhi. But paṇḍu means “pale, white, cream, yellowish” and I can’t see anywhere in Pali or Sanskrit to suggest a meaning “red”.Suvaṇṇanikkhaṁ viya paṇḍukambale; with a white parasol held over his head, Setañca chattaṁ dhariyanta muddhani, *dhariyanta → dhārayantaṁ (bj, mr); dhārayanta (sya-all)he received him, elated and happy. Udaggacitto sumano paṭiggahe.

Having received the Sakyan bull, the seeker, master of marks and hymns, lifted up his voice with confident heart: “He is supreme, the best of men!”

Paṭiggahetvā pana sakyapuṅgavaṁ, Jigīsako lakkhaṇamantapāragū; *Jigīsako → jigiṁsako (bj, sya-all, pts-vp-pli1); jigiṁsato (mr)Pasannacitto giramabbhudīrayi, “Anuttarāyaṁ dvipadānamuttamo”. *dvipadānamuttamo → dipadānamuttamo (bj, sya-all, pts-vp-pli1)

Having received the Sakyan bull, Paṭiggahetvā pana sakyapuṅgavaṁ, the seeker, master of marks and hymns, Jigīsako lakkhaṇamantapāragū; *Jigīsako → jigiṁsako (bj, sya-all, pts-vp-pli1); jigiṁsato (mr)lifted up his voice with confident heart: Pasannacitto giramabbhudīrayi, “He is supreme, the best of men!” “Anuttarāyaṁ dvipadānamuttamo”. *dvipadānamuttamo → dipadānamuttamo (bj, sya-all, pts-vp-pli1)

But then, remembering he would depart this world, his spirits fell and his tears flowed. Seeing the weeping seer, the Sakyans said, “Surely there will be no threat to the boy?”

Athattano gamanamanussaranto, Akalyarūpo gaḷayati assukāni; Disvāna sakyā isimavocuṁ rudantaṁ, “No ce kumāre bhavissati antarāyo”.

But then, remembering he would depart this world, Athattano gamanamanussaranto, his spirits fell and his tears flowed. Akalyarūpo gaḷayati assukāni; Seeing the weeping seer, the Sakyans said, Disvāna sakyā isimavocuṁ rudantaṁ, “Surely there will be no threat to the boy?” “No ce kumāre bhavissati antarāyo”.

Seeing the crestfallen Sakyans, the seer said, “I do not forsee harm befall the boy, and there will be no threat to him, not in the least; set your minds at ease.

Disvāna sakye isimavoca akalye, “Nāhaṁ kumāre ahitamanussarāmi; Na cāpimassa bhavissati antarāyo, Na orakāyaṁ adhimānasā bhavātha. *adhimānasā → adhimanasā (sya-all, pts-vp-pli1)

Seeing the crestfallen Sakyans, the seer said, Disvāna sakye isimavoca akalye, “I do not forsee harm befall the boy, “Nāhaṁ kumāre ahitamanussarāmi; and there will be no threat to him, Na cāpimassa bhavissati antarāyo, not in the least; set your minds at ease. Na orakāyaṁ adhimānasā bhavātha. *adhimānasā → adhimanasā (sya-all, pts-vp-pli1)

This boy shall reach the highest awakening. As one of perfectly purified vision, compassionate for the welfare of the many, he shall roll forth the wheel of the teaching; his spiritual path will become widespread.

Sambodhiyaggaṁ phusissatāyaṁ kumāro, So dhammacakkaṁ paramavisuddhadassī; Vattessatāyaṁ bahujanahitānukampī, Vitthārikassa bhavissati brahmacariyaṁ.

This boy shall reach the highest awakening. Sambodhiyaggaṁ phusissatāyaṁ kumāro, As one of perfectly purified vision, compassionate for the welfare of the many, So dhammacakkaṁ paramavisuddhadassī; he shall roll forth the wheel of the teaching; Vattessatāyaṁ bahujanahitānukampī, his spiritual path will become widespread. Vitthārikassa bhavissati brahmacariyaṁ.

But I have not long left in this life, I shall die before then. I will never hear the teaching of the one who bore the unequaled burden. *Neither Bodhi’s “fortitude” nor Norman’s “peerless one” quite capture the force of asamadhura. The implication is that, as the forger of the path, the Buddha carries a burden greater than any other.That’s why I’m so upset and distraught—it’s a disaster for me!”

Mamañca āyu na ciramidhāvaseso, Athantarā me bhavissati kālakiriyā; Sohaṁ na sossaṁ asamadhurassa dhammaṁ, *sossaṁ → sussaṁ (si, sya-all, pts-vp-pli1)Tenamhi aṭṭo byasanaṅgato aghāvī”.

But I have not long left in this life, Mamañca āyu na ciramidhāvaseso, I shall die before then. Athantarā me bhavissati kālakiriyā; I will never hear the teaching of the one who bore the unequaled burden. *Neither Bodhi’s “fortitude” nor Norman’s “peerless one” quite capture the force of asamadhura. The implication is that, as the forger of the path, the Buddha carries a burden greater than any other.Sohaṁ na sossaṁ asamadhurassa dhammaṁ, *sossaṁ → sussaṁ (si, sya-all, pts-vp-pli1)That’s why I’m so upset and distraught—it’s a disaster for me!” Tenamhi aṭṭo byasanaṅgato aghāvī”.

Having brought abundant happiness to the Sakyans, the spiritual seeker left the royal compound. He had a nephew; and out of sympathy he encouraged him in the teaching of the one who bore the unequaled burden.

So sākiyānaṁ vipulaṁ janetvā pītiṁ, Antepuramhā niggamā brahmacārī; *niggamā → niragamā (bj, sya-all); nigamā (si); niragama (pts-vp-pli1)So bhāgineyyaṁ sayaṁ anukampamāno, Samādapesi asamadhurassa dhamme.

Having brought abundant happiness to the Sakyans, So sākiyānaṁ vipulaṁ janetvā pītiṁ, the spiritual seeker left the royal compound. Antepuramhā niggamā brahmacārī; *niggamā → niragamā (bj, sya-all); nigamā (si); niragama (pts-vp-pli1)He had a nephew; and out of sympathy So bhāgineyyaṁ sayaṁ anukampamāno, he encouraged him in the teaching of the one who bore the unequaled burden. Samādapesi asamadhurassa dhamme.

“When you hear the voice of another saying ‘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’—*Note the idiom parato ghosaṁ here.one who has attained awakening and who reveals the foremost teaching—*This is a succinct definition of buddha, not an alternate thing that you might hear people say, per Bodhi and Norman.go there and ask about his breakthrough; *Both Norman and Bodhi have “doctrine” here, while commentary is silent. I’m not aware of samaya in the sense of “doctrine” in the early texts, nor is it listed in the senses of samaya in the commentarial analysis in the Dhammasaṅgaṇī commentary, Kāmāvacarakusala. Given that the concern in previous lines is the notion of an awakened one, surely we have here an abbreviated abhisamaya i.e. “breakthrough, enlightenment experience”.lead the spiritual life under that Blessed One.”

“Buddhoti ghosaṁ yada parato suṇāsi, *yada → yadi (sya-all, mr)Sambodhipatto vivarati dhammamaggaṁ; Gantvāna tattha samayaṁ paripucchamāno, *samayaṁ paripucchamāno → samayaṁ paripucchiyāno (bj, pts-vp-pli1); sayaṁ paripucchamāno (sya-all)Carassu tasmiṁ bhagavati brahmacariyaṁ”.

“When you hear the voice of another saying ‘Buddha’—*Note the idiom parato ghosaṁ here.“Buddhoti ghosaṁ yada parato suṇāsi, *yada → yadi (sya-all, mr)one who has attained awakening and who reveals the foremost teaching—*This is a succinct definition of buddha, not an alternate thing that you might hear people say, per Bodhi and Norman.Sambodhipatto vivarati dhammamaggaṁ; go there and ask about his breakthrough; *Both Norman and Bodhi have “doctrine” here, while commentary is silent. I’m not aware of samaya in the sense of “doctrine” in the early texts, nor is it listed in the senses of samaya in the commentarial analysis in the Dhammasaṅgaṇī commentary, Kāmāvacarakusala. Given that the concern in previous lines is the notion of an awakened one, surely we have here an abbreviated abhisamaya i.e. “breakthrough, enlightenment experience”.Gantvāna tattha samayaṁ paripucchamāno, *samayaṁ paripucchamāno → samayaṁ paripucchiyāno (bj, pts-vp-pli1); sayaṁ paripucchamāno (sya-all)lead the spiritual life under that Blessed One.” Carassu tasmiṁ bhagavati brahmacariyaṁ”.

Now, that Nālaka had a store of accumulated merit; so when instructed by one of such kindly intent, *I find it curious that this epithet is used of both the Buddha and Asita.with perfectly purified vision of the future, he waited anticipating the Victor, guarding his senses.

Tenānusiṭṭho hitamanena tādinā, Anāgate paramavisuddhadassinā; So nālako upacitapuññasañcayo, Jinaṁ patikkhaṁ parivasi rakkhitindriyo. *patikkhaṁ → pati + ikkhaṁ =

Now, that Nālaka had a store of accumulated merit; Tenānusiṭṭho hitamanena tādinā, so when instructed by one of such kindly intent, *I find it curious that this epithet is used of both the Buddha and Asita.Anāgate paramavisuddhadassinā; with perfectly purified vision of the future, So nālako upacitapuññasañcayo, he waited anticipating the Victor, guarding his senses. Jinaṁ patikkhaṁ parivasi rakkhitindriyo. *patikkhaṁ → pati + ikkhaṁ =

When he heard of the Victor rolling forth the excellent wheel he went to him, and seeing the boss seer, he became confident. The time of Asita’s instruction had arrived; so he asked the excellent sage about the highest sagacity.

Sutvāna ghosaṁ jinavaracakkavattane, Gantvāna disvā isinisabhaṁ pasanno; Moneyyaseṭṭhaṁ munipavaraṁ apucchi, Samāgate asitāvhayassa sāsaneti.

When he heard of the Victor rolling forth the excellent wheel he went to him, Sutvāna ghosaṁ jinavaracakkavattane, and seeing the boss seer, he became confident. Gantvāna disvā isinisabhaṁ pasanno; The time of Asita’s instruction had arrived; Moneyyaseṭṭhaṁ munipavaraṁ apucchi, so he asked the excellent sage about the highest sagacity. Samāgate asitāvhayassa sāsaneti.

“I now know that Asita’s words have turned out to be true. I ask you this, Gotama, who has gone beyond all things:

“Aññātametaṁ vacanaṁ, Asitassa yathātathaṁ; Taṁ taṁ gotama pucchāmi, Sabbadhammāna pāraguṁ.

“I now know that Asita’s words “Aññātametaṁ vacanaṁ, have turned out to be true. Asitassa yathātathaṁ; I ask you this, Gotama, Taṁ taṁ gotama pucchāmi, who has gone beyond all things: Sabbadhammāna pāraguṁ.

For one who has entered the homeless life, seeking food on alms round, when questioned, O sage, please tell me of sagacity, the ultimate state.” *Bodhi accepts the commentarial gloss of pada as paṭipadā here, but I find his reasoning unconvincing. Yes, the text speaks of practice, but this correlates to the first part of the answer. Here, at the end of the question, it relates to the end of the text, which speaks of the state of sagacity.

Anagāriyupetassa, Bhikkhācariyaṁ jigīsato; Muni pabrūhi me puṭṭho, Moneyyaṁ uttamaṁ padaṁ”.

For one who has entered the homeless life, Anagāriyupetassa, seeking food on alms round, Bhikkhācariyaṁ jigīsato; when questioned, O sage, please tell me Muni pabrūhi me puṭṭho, of sagacity, the ultimate state.” *Bodhi accepts the commentarial gloss of pada as paṭipadā here, but I find his reasoning unconvincing. Yes, the text speaks of practice, but this correlates to the first part of the answer. Here, at the end of the question, it relates to the end of the text, which speaks of the state of sagacity.Moneyyaṁ uttamaṁ padaṁ”.

“I shall school you in sagacity,” said the Buddha, “so difficult and challenging. Come, I shall tell you all about it. Brace yourself; stay strong!

“Moneyyaṁ te upaññissaṁ, (iti bhagavā) Dukkaraṁ durabhisambhavaṁ; Handa te naṁ pavakkhāmi, Santhambhassu daḷho bhava.

“I shall school you in sagacity,” “Moneyyaṁ te upaññissaṁ, said the Buddha, (iti bhagavā) “so difficult and challenging. Dukkaraṁ durabhisambhavaṁ; Come, I shall tell you all about it. Handa te naṁ pavakkhāmi, Brace yourself; stay strong! Santhambhassu daḷho bhava.

In the village, keep the same attitude no matter if reviled or praised. Guard against ill-tempered thoughts; wander peaceful and humble.

Samānabhāgaṁ kubbetha, Gāme akkuṭṭhavanditaṁ; Manopadosaṁ rakkheyya, Santo anuṇṇato care.

In the village, keep the same attitude Samānabhāgaṁ kubbetha, no matter if reviled or praised. Gāme akkuṭṭhavanditaṁ; Guard against ill-tempered thoughts; Manopadosaṁ rakkheyya, wander peaceful and humble. Santo anuṇṇato care.

Many different things come up, *Note that, despite the etymology, uccāvaca seems to be used more in the sense of “diversity” rather than “high and low”; eg. the colors of a rainbow. Here all things are like tongues of flame, i.e. there are many different ones, but they are not treated as better or worse.like tongues of fire in a forest. Women try to seduce a sage—let them not seduce you!

Uccāvacā niccharanti, Dāye aggisikhūpamā; Nāriyo muniṁ palobhenti, Tā su taṁ mā palobhayuṁ.

Many different things come up, *Note that, despite the etymology, uccāvaca seems to be used more in the sense of “diversity” rather than “high and low”; eg. the colors of a rainbow. Here all things are like tongues of flame, i.e. there are many different ones, but they are not treated as better or worse.Uccāvacā niccharanti, like tongues of fire in a forest. Dāye aggisikhūpamā; Women try to seduce a sage—Nāriyo muniṁ palobhenti, let them not seduce you! Tā su taṁ mā palobhayuṁ.

Refraining from sex, having left behind sensual pleasures high and low, don’t be hostile or attached to living creatures firm or frail.

Virato methunā dhammā, Hitvā kāme paropare; *paropare → parovare (bj, pts-vp-pli1); varāvare (sya-all)Aviruddho asāratto, Pāṇesu tasathāvare.

Refraining from sex, Virato methunā dhammā, having left behind sensual pleasures high and low, Hitvā kāme paropare; *paropare → parovare (bj, pts-vp-pli1); varāvare (sya-all)don’t be hostile or attached Aviruddho asāratto, to living creatures firm or frail. Pāṇesu tasathāvare.

‘As am I, so are they; as are they, so am I’—Treating others like oneself, neither kill nor incite to kill.

Yathā ahaṁ tathā ete, Yathā ete tathā ahaṁ; Attānaṁ upamaṁ katvā, Na haneyya na ghātaye.

‘As am I, so are they; Yathā ahaṁ tathā ete, as are they, so am I’—Yathā ete tathā ahaṁ; Treating others like oneself, Attānaṁ upamaṁ katvā, neither kill nor incite to kill. Na haneyya na ghātaye.

Leaving behind desire and greed for what ordinary people are attached to, *As other instances of this line make clear, the referent of yattha is kāmā, i.e. the pleasures of the senses, not the desire and greed (of the previous line). Bodhi gets this nuance right, Norman does not.one whose eye is clear would set out to practice, they’d cross over this abyss. *For naraka here, Bodhi has “inferno”, Norman “hell”; but the metaphor of “crossing over” better fits the normal sense of “cliff” or “abyss” (MN 49:5.9, MN 86:6.15, Thag 16.8:4.2). Notably, naraka is not strongly attested in the sense of “hell” for pre-Buddhist Sanskrit either, although we do find nāraka, apparently in the sense of “hell being”, at Atharva Veda 12.4.36c and Śukla Yajur Veda 30.5.

Hitvā icchañca lobhañca, Yattha satto puthujjano; Cakkhumā paṭipajjeyya, Tareyya narakaṁ imaṁ.

Leaving behind desire and greed Hitvā icchañca lobhañca, for what ordinary people are attached to, *As other instances of this line make clear, the referent of yattha is kāmā, i.e. the pleasures of the senses, not the desire and greed (of the previous line). Bodhi gets this nuance right, Norman does not.Yattha satto puthujjano; one whose eye is clear would set out to practice, Cakkhumā paṭipajjeyya, they’d cross over this abyss. *For naraka here, Bodhi has “inferno”, Norman “hell”; but the metaphor of “crossing over” better fits the normal sense of “cliff” or “abyss” (MN 49:5.9, MN 86:6.15, Thag 16.8:4.2). Notably, naraka is not strongly attested in the sense of “hell” for pre-Buddhist Sanskrit either, although we do find nāraka, apparently in the sense of “hell being”, at Atharva Veda 12.4.36c and Śukla Yajur Veda 30.5.Tareyya narakaṁ imaṁ.

With empty stomach, taking limited food, few in wishes, not greedy; truly hungerless regarding all desires, *Read sa ve.desireless, one is quenched.

Ūnūdaro mitāhāro, Appicchassa alolupo; Sadā icchāya nicchāto, *Sadā → sa ve (bj, pts-vp-pli1)Aniccho hoti nibbuto.

With empty stomach, taking limited food, Ūnūdaro mitāhāro, few in wishes, not greedy; Appicchassa alolupo; truly hungerless regarding all desires, *Read sa ve.Sadā icchāya nicchāto, *Sadā → sa ve (bj, pts-vp-pli1)desireless, one is quenched. Aniccho hoti nibbuto.

Having wandered for alms, they’d take themselves into the forest; and nearing the foot of a tree, the sage would take their seat.

Sa piṇḍacāraṁ caritvā, Vanantamabhihāraye; Upaṭṭhito rukkhamūlasmiṁ, Āsanūpagato muni.

Having wandered for alms, Sa piṇḍacāraṁ caritvā, they’d take themselves into the forest; Vanantamabhihāraye; and nearing the foot of a tree, Upaṭṭhito rukkhamūlasmiṁ, the sage would take their seat. Āsanūpagato muni.

That attentive one intent on absorption, would delight within the forest. They’d practice absorption at the foot of a tree, filling themselves with bliss.

Sa jhānapasuto dhīro, Vanante ramito siyā; Jhāyetha rukkhamūlasmiṁ, Attānamabhitosayaṁ.

That attentive one intent on absorption, Sa jhānapasuto dhīro, would delight within the forest. Vanante ramito siyā; They’d practice absorption at the foot of a tree, Jhāyetha rukkhamūlasmiṁ, filling themselves with bliss. Attānamabhitosayaṁ.

Then, at the end of the night, they’d take themselves into a village. They’d not welcome being called, *This line and the next echo the practices of Jain ascetics: naehibhaddantiko, natiṭṭhabhaddantiko, nābhihaṭaṁ. The sense of the first two terms is similar to avhāna, while the last of these terms is the same as abhihāra in the next line.nor offerings brought from the village.

Tato ratyā vivasāne, *vivasāne → vivasane (bj, sya-all, pts-vp-pli1)Gāmantamabhihāraye; Avhānaṁ nābhinandeyya, Abhihārañca gāmato.

Then, at the end of the night, Tato ratyā vivasāne, *vivasāne → vivasane (bj, sya-all, pts-vp-pli1)they’d take themselves into a village. Gāmantamabhihāraye; They’d not welcome being called, *This line and the next echo the practices of Jain ascetics: naehibhaddantiko, natiṭṭhabhaddantiko, nābhihaṭaṁ. The sense of the first two terms is similar to avhāna, while the last of these terms is the same as abhihāra in the next line.Avhānaṁ nābhinandeyya, nor offerings brought from the village. Abhihārañca gāmato.

A sage who has come to a village would not walk hastily among the families. *Bodhi’s “should not behave rashly” and Norman’s “should not pursue his search for food inconsiderately” confuse a plain meaning. When on alms round a mendicant should not walk too fast, else the families have no time to ready the food.They’d not discuss their search for food, nor would they speak suggestively.

Na munī gāmamāgamma, Kulesu sahasā care; Ghāsesanaṁ chinnakatho, Na vācaṁ payutaṁ bhaṇe.

A sage who has come to a village Na munī gāmamāgamma, would not walk hastily among the families. *Bodhi’s “should not behave rashly” and Norman’s “should not pursue his search for food inconsiderately” confuse a plain meaning. When on alms round a mendicant should not walk too fast, else the families have no time to ready the food.Kulesu sahasā care; They’d not discuss their search for food, Ghāsesanaṁ chinnakatho, nor would they speak suggestively. Na vācaṁ payutaṁ bhaṇe.

‘I got something, that’s good. I got nothing, that’s fine.’ Unaffected in both cases, they return right to the tree.

Alatthaṁ yadidaṁ sādhu, Nālatthaṁ kusalaṁ iti; Ubhayeneva so tādī, Rukkhaṁvupanivattati. *Rukkhaṁvupanivattati → rukkhaṁ va upanivattati (bj); rukkhaṁva upātivattati (sya-all); rukkhaṁvu'pativattati (mr)

‘I got something, that’s good. Alatthaṁ yadidaṁ sādhu, I got nothing, that’s fine.’ Nālatthaṁ kusalaṁ iti; Unaffected in both cases, Ubhayeneva so tādī, they return right to the tree. Rukkhaṁvupanivattati. *Rukkhaṁvupanivattati → rukkhaṁ va upanivattati (bj); rukkhaṁva upātivattati (sya-all); rukkhaṁvu'pativattati (mr)

Wandering with bowl in hand, not dumb, but thought to be dumb, they wouldn’t scorn a tiny gift, nor look down upon the giver.

Sa pattapāṇi vicaranto, Amūgo mūgasammato; Appaṁ dānaṁ na hīḷeyya, Dātāraṁ nāvajāniyā.

Wandering with bowl in hand, Sa pattapāṇi vicaranto, not dumb, but thought to be dumb, Amūgo mūgasammato; they wouldn’t scorn a tiny gift, Appaṁ dānaṁ na hīḷeyya, nor look down upon the giver. Dātāraṁ nāvajāniyā.

For the practice has many aspects, *As above, uccāvaca probably means “diverse” practices rather than “high and low” per commentary followed by Bodhi and Norman. The only usage of uccāvaca in the context of practice is the “diverse duties” performed by mendicants for their fellows (eg. DN 33:3.3.17).as explained by the Ascetic. *Norman’s proposal that this is not the Buddha is implausible.They do not go to the far shore twice, *This verse is quoted by the Kathāvatthu (Kv 1.2:113.1) to refute the thesis that an arahant might fall away from their attainment. This is overlooked by both Bodhi and Norman, although it evidently underlies the commentary.nor having gone once do they fall away. *Both Bodhi and Norman discuss this line, without any compelling conclusion. The problematic mutaṁ cannot mean “experienced” per Bodhi and Norman following the commentary. Since the Kathāvatthu is by far the earliest source on this verse, I suggest we adopt its reading that the verse is about “falling away”, and amend mutaṁ to cutaṁ.

Uccāvacā hi paṭipadā, Samaṇena pakāsitā; Na pāraṁ diguṇaṁ yanti, Nayidaṁ ekaguṇaṁ mutaṁ.

For the practice has many aspects, *As above, uccāvaca probably means “diverse” practices rather than “high and low” per commentary followed by Bodhi and Norman. The only usage of uccāvaca in the context of practice is the “diverse duties” performed by mendicants for their fellows (eg. DN 33:3.3.17).Uccāvacā hi paṭipadā, as explained by the Ascetic. *Norman’s proposal that this is not the Buddha is implausible.Samaṇena pakāsitā; They do not go to the far shore twice, *This verse is quoted by the Kathāvatthu (Kv 1.2:113.1) to refute the thesis that an arahant might fall away from their attainment. This is overlooked by both Bodhi and Norman, although it evidently underlies the commentary.Na pāraṁ diguṇaṁ yanti, nor having gone once do they fall away. *Both Bodhi and Norman discuss this line, without any compelling conclusion. The problematic mutaṁ cannot mean “experienced” per Bodhi and Norman following the commentary. Since the Kathāvatthu is by far the earliest source on this verse, I suggest we adopt its reading that the verse is about “falling away”, and amend mutaṁ to cutaṁ.Nayidaṁ ekaguṇaṁ mutaṁ.

When a mendicant has no creeping, and has cut the stream of craving, and given up all the various duties, no fever is found in them.

Yassa ca visatā natthi, Chinnasotassa bhikkhuno; Kiccākiccappahīnassa, Pariḷāho na vijjati.

When a mendicant has no creeping, Yassa ca visatā natthi, and has cut the stream of craving, Chinnasotassa bhikkhuno; and given up all the various duties, Kiccākiccappahīnassa, no fever is found in them. Pariḷāho na vijjati.

I shall school you in sagacity. *The PTS edition, as does the BJT, has a reciter’s remark here identifying the speaker as the Buddha, and this is translated without comment by Norman and Bodhi. It is unusual, if not unique, to find such a mark in the middle of a series of verses by one speaker. The Mahāsaṅgīti edition, following the VRI, lacks this remark and I have translated accordingly.Practice as if you were licking a razor’s edge. With tongue pressed against the roof of your mouth, be restrained regarding your stomach.

Moneyyaṁ te upaññissaṁ, Khuradhārūpamo bhave; Jivhāya tālumāhacca, Udare saññato siyā.

I shall school you in sagacity. *The PTS edition, as does the BJT, has a reciter’s remark here identifying the speaker as the Buddha, and this is translated without comment by Norman and Bodhi. It is unusual, if not unique, to find such a mark in the middle of a series of verses by one speaker. The Mahāsaṅgīti edition, following the VRI, lacks this remark and I have translated accordingly.Moneyyaṁ te upaññissaṁ, Practice as if you were licking a razor’s edge. Khuradhārūpamo bhave; With tongue pressed against the roof of your mouth, Jivhāya tālumāhacca, be restrained regarding your stomach. Udare saññato siyā.

Don’t be sluggish in mind, nor think overly much. Be free of putrefaction and unattached, committed to the spiritual life.

Alīnacitto ca siyā, Na cāpi bahu cintaye; Nirāmagandho asito, Brahmacariyaparāyaṇo.

Don’t be sluggish in mind, Alīnacitto ca siyā, nor think overly much. Na cāpi bahu cintaye; Be free of putrefaction and unattached, Nirāmagandho asito, committed to the spiritual life. Brahmacariyaparāyaṇo.

Train in a lonely seat, attending closely to ascetics; solitude is sagacity, they say. If you welcome solitude, you’ll light up the ten directions.

Ekāsanassa sikkhetha, Samaṇūpāsanassa ca; Ekattaṁ monamakkhātaṁ, Eko ce abhiramissasi; Atha bhāhisi dasadisā. *bhāhisi → bhāsihi (bj, sya-all, pts-vp-pli1)

Train in a lonely seat, Ekāsanassa sikkhetha, attending closely to ascetics; Samaṇūpāsanassa ca; solitude is sagacity, they say. Ekattaṁ monamakkhātaṁ, If you welcome solitude, Eko ce abhiramissasi; you’ll light up the ten directions. Atha bhāhisi dasadisā. *bhāhisi → bhāsihi (bj, sya-all, pts-vp-pli1)

Having heard the words of the attentive, *By forcing the commentary’s sense of kitti into nigghosa, Bodhi and Norman confuse a simple meaning. Nighosa (more commonly spelled nigghosa) just means “word, teaching, statement”, eg. tava sutvāna nigghosaṁ “having heard your teaching”.the meditators who’ve given up sensual desires, a follower of mine would develop conscience and faith all the more.

Sutvā dhīrānaṁ nighosaṁ, Jhāyīnaṁ kāmacāginaṁ; Tato hiriñca saddhañca, Bhiyyo kubbetha māmako.

Having heard the words of the attentive, *By forcing the commentary’s sense of kitti into nigghosa, Bodhi and Norman confuse a simple meaning. Nighosa (more commonly spelled nigghosa) just means “word, teaching, statement”, eg. tava sutvāna nigghosaṁ “having heard your teaching”.Sutvā dhīrānaṁ nighosaṁ, the meditators who’ve given up sensual desires, Jhāyīnaṁ kāmacāginaṁ; a follower of mine would develop Tato hiriñca saddhañca, conscience and faith all the more. Bhiyyo kubbetha māmako.

Understand this by the way streams move in clefts and crevices: the little creeks flow on resounding, while silent flow the great rivers.

Taṁ nadīhi vijānātha, Sobbhesu padaresu ca; Saṇantā yanti kusobbhā, *kusobbhā → kussobbhā (bj, pts-vp-pli1); kusubbhā (sya-all)Tuṇhī yanti mahodadhī.

Understand this by the way streams move Taṁ nadīhi vijānātha, in clefts and crevices: Sobbhesu padaresu ca; the little creeks flow on resounding, Saṇantā yanti kusobbhā, *kusobbhā → kussobbhā (bj, pts-vp-pli1); kusubbhā (sya-all)while silent flow the great rivers. Tuṇhī yanti mahodadhī.

What is lacking, resounds; *Quoted at Mil 7.8.1:2.1.what is full is at peace. The fool is like a half-full pot; the wise like a brimfull lake.

Yadūnakaṁ taṁ saṇati, Yaṁ pūraṁ santameva taṁ; Aḍḍhakumbhūpamo bālo, Rahado pūrova paṇḍito.

What is lacking, resounds; *Quoted at Mil 7.8.1:2.1.Yadūnakaṁ taṁ saṇati, what is full is at peace. Yaṁ pūraṁ santameva taṁ; The fool is like a half-full pot; Aḍḍhakumbhūpamo bālo, the wise like a brimfull lake. Rahado pūrova paṇḍito.

When the Ascetic speaks much it is relevant and meaningful: knowing, he teaches the DhammaDhamma1. Fenómeno; cualquier cosa que ocurre y es cognoscible. 2. Fenómeno mental, «pensamiento». 3. Principio, especialmente los principios de causalidad. 4. Doctrina, enseñanza. También, principios de comportamiento que los seres humanos deben seguir para armonizar con el orden natural correcto de las cosas; cualidades mentales que deben desarrollar para realizar la cualidad inherente de la mente en sí misma. Por extensión, «Dhamma» (usualmente en mayúscula) se usa también para denotar cualquier doctrina que enseña tales cosas. Así, el Dhamma del Buddha denota tanto sus enseñanzas como las realidades descritas por esa enseñanza. (Sánscrito: dharma)Ver en el glosario; knowing, he speaks much.

Yaṁ samaṇo bahuṁ bhāsati, Upetaṁ atthasañhitaṁ; Jānaṁ so dhammaṁ deseti, Jānaṁ so bahu bhāsati.

When the Ascetic speaks much Yaṁ samaṇo bahuṁ bhāsati, it is relevant and meaningful: Upetaṁ atthasañhitaṁ; knowing, he teaches the Dhamma; Jānaṁ so dhammaṁ deseti, knowing, he speaks much. Jānaṁ so bahu bhāsati.

But one who, knowing, is self-controlled, knowing, does not speak much; that sage is worthy of sagacity, that sage has achieved sagacity.”

Yo ca jānaṁ saṁyatatto, Jānaṁ na bahu bhāsati; Sa munī monamarahati, Sa munī monamajjhagā”ti.

But one who, knowing, is self-controlled, Yo ca jānaṁ saṁyatatto, knowing, does not speak much; Jānaṁ na bahu bhāsati; that sage is worthy of sagacity, Sa munī monamarahati, that sage has achieved sagacity.” Sa munī monamajjhagā”ti.