With Sabhiya

“I’ve come full of doubts and uncertainties,”said Sabhiya,“wishing to ask some questions.Please solve them for me.Answer my questions in turn, <j>in accordance with the truth.”

“Kaṅkhī vecikicchī āgamaṁ, (iti sabhiyo) Pañhe pucchituṁ abhikaṅkhamāno; Tesantakaro bhavāhi pañhe me puṭṭho, *bhavāhi → bhavāhi me (pts-vp-pli1, mr)Anupubbaṁ anudhammaṁ byākarohi me”.

“I’ve come full of doubts and uncertainties,”“Kaṅkhī vecikicchī āgamaṁ, said Sabhiya,(iti sabhiyo) “wishing to ask some questions.Pañhe pucchituṁ abhikaṅkhamāno; Please solve them for me.Tesantakaro bhavāhi pañhe me puṭṭho, *bhavāhi → bhavāhi me (pts-vp-pli1, mr)Answer my questions in turn, <j>in accordance with the truth.”Anupubbaṁ anudhammaṁ byākarohi me”.

“You have come from afar, Sabhiya,”said the Buddha,“wishing to ask some questions.I shall solve them for you,answering your questions in turn, <j>in accordance with the truth.

“Dūrato āgatosi sabhiya, (iti bhagavā) Pañhe pucchituṁ abhikaṅkhamāno; Tesantakaro bhavāmi pañhe te puṭṭho, *Tesantakaro bhavāmi → tesamantakaromi te (pts-vp-pli1, mr)Anupubbaṁ anudhammaṁ byākaromi te.

“You have come from afar, Sabhiya,”“Dūrato āgatosi sabhiya, said the Buddha,(iti bhagavā) “wishing to ask some questions.Pañhe pucchituṁ abhikaṅkhamāno; I shall solve them for you,Tesantakaro bhavāmi pañhe te puṭṭho, *Tesantakaro bhavāmi → tesamantakaromi te (pts-vp-pli1, mr)answering your questions in turn, <j>in accordance with the truth.Anupubbaṁ anudhammaṁ byākaromi te.

Ask me your question, Sabhiya,whatever you want.I’ll solve each and everyquestion you have.”

Puccha maṁ sabhiya pañhaṁ, Yaṁ kiñci manasicchasi; Tassa tasseva pañhassa, Ahaṁ antaṁ karomi te”ti.

Ask me your question, Sabhiya,Puccha maṁ sabhiya pañhaṁ, whatever you want.Yaṁ kiñci manasicchasi; I’ll solve each and everyTassa tasseva pañhassa, question you have.”Ahaṁ antaṁ karomi te”ti.

“What must one attain to be called a mendicant?”said Sabhiya,“How is one ‘gentle’, how said to be ‘tamed’?How is one declared to be ‘awakened’?May the Buddha please answer my question.”

“Kiṁpattinamāhu bhikkhunaṁ, (iti sabhiyo) Sorataṁ kena kathañca dantamāhu; Buddhoti kathaṁ pavuccati, Puṭṭho me bhagavā byākarohi”.

“What must one attain to be called a mendicant?”“Kiṁpattinamāhu bhikkhunaṁ, said Sabhiya,(iti sabhiyo) “How is one ‘gentle’, how said to be ‘tamed’?Sorataṁ kena kathañca dantamāhu; How is one declared to be ‘awakened’?Buddhoti kathaṁ pavuccati, May the Buddha please answer my question.”Puṭṭho me bhagavā byākarohi”.

“When by the path they have walked themselves,”said the Buddha to Sabhiya,“they reach extinguishment, with doubt overcome;giving up desire for existence or nonexistence,their journey complete, their rebirths ended: <j>that is a mendicant.

“Pajjena katena attanā, (sabhiyāti bhagavā) Parinibbānagato vitiṇṇakaṅkho; Vibhavañca bhavañca vippahāya, Vusitavā khīṇapunabbhavo sa bhikkhu.

“When by the path they have walked themselves,”“Pajjena katena attanā, said the Buddha to Sabhiya,(sabhiyāti bhagavā) “they reach extinguishment, with doubt overcome;Parinibbānagato vitiṇṇakaṅkho; giving up desire for existence or nonexistence,Vibhavañca bhavañca vippahāya, their journey complete, their rebirths ended: <j>that is a mendicant.Vusitavā khīṇapunabbhavo sa bhikkhu.

Equanimous towards everything, mindful,they don’t harm anyone in the world.An ascetic who has crossed over, unclouded,who has no pretensions, is gentle.

Sabbattha upekkhako satimā, Na so hiṁsati kañci sabbaloke; Tiṇṇo samaṇo anāvilo, Ussadā yassa na santi sorato so.

Equanimous towards everything, mindful,Sabbattha upekkhako satimā, they don’t harm anyone in the world.Na so hiṁsati kañci sabbaloke; An ascetic who has crossed over, unclouded,Tiṇṇo samaṇo anāvilo, who has no pretensions, is gentle.Ussadā yassa na santi sorato so.

Their faculties have been developedinside and out in the whole world.Having pierced through this world and the next,tamed, they await their time.

Yassindriyāni bhāvitāni, Ajjhattaṁ bahiddhā ca sabbaloke; Nibbijjha imaṁ parañca lokaṁ, Kālaṁ kaṅkhati bhāvito sa danto.

Their faculties have been developedYassindriyāni bhāvitāni, inside and out in the whole world.Ajjhattaṁ bahiddhā ca sabbaloke; Having pierced through this world and the next,Nibbijjha imaṁ parañca lokaṁ, tamed, they await their time.Kālaṁ kaṅkhati bhāvito sa danto.

They have examined the eons in their entirety,*The Commentary allows kappa in the sense of both “mental activity” and “eon” here. The context in this verse suggests it is about the eons of transmigration.and both sides of transmigration—<j>passing away and rebirth.Rid of dust, unblemished, purified:the one they call ‘awakened’ has attained <j>the end of rebirth.”

Kappāni viceyya kevalāni, Saṁsāraṁ dubhayaṁ cutūpapātaṁ; Vigatarajamanaṅgaṇaṁ visuddhaṁ, Pattaṁ jātikhayaṁ tamāhu buddhan”ti.

They have examined the eons in their entirety,*The Commentary allows kappa in the sense of both “mental activity” and “eon” here. The context in this verse suggests it is about the eons of transmigration.Kappāni viceyya kevalāni, and both sides of transmigration—<j>passing away and rebirth.Saṁsāraṁ dubhayaṁ cutūpapātaṁ; Rid of dust, unblemished, purified:Vigatarajamanaṅgaṇaṁ visuddhaṁ, the one they call ‘awakened’ has attained <j>the end of rebirth.”Pattaṁ jātikhayaṁ tamāhu buddhan”ti.

“What must one attain to be called ‘brahmin’?”said Sabhiya.“Why is one an ‘ascetic’, and how a ‘bathed initiate’?How is one declared to be a ‘giant’?May the Buddha please answer my question.”

“Kiṁpattinamāhu brāhmaṇaṁ, (iti sabhiyo) Samaṇaṁ kena kathañca nhātakoti; Nāgoti kathaṁ pavuccati, Puṭṭho me bhagavā byākarohi”.

“What must one attain to be called ‘brahmin’?”“Kiṁpattinamāhu brāhmaṇaṁ, said Sabhiya.(iti sabhiyo) “Why is one an ‘ascetic’, and how a ‘bathed initiate’?Samaṇaṁ kena kathañca nhātakoti; How is one declared to be a ‘giant’?Nāgoti kathaṁ pavuccati, May the Buddha please answer my question.”Puṭṭho me bhagavā byākarohi”.

“Having banished all bad things,”said the Buddha to Sabhiya,“immaculate, well-composed, steadfast,consummate, they’ve left transmigration behind:unattached, one such is called ‘brahmin’.*Commentary glosses brahmā with brāhmaṇa, which is required by the sense.

“Bāhitvā sabbapāpakāni, (sabhiyāti bhagavā) Vimalo sādhusamāhito ṭhitatto; Saṁsāramaticca kevalī so, Asito tādi pavuccate sa brahmā.

“Having banished all bad things,”“Bāhitvā sabbapāpakāni, said the Buddha to Sabhiya,(sabhiyāti bhagavā) “immaculate, well-composed, steadfast,Vimalo sādhusamāhito ṭhitatto; consummate, they’ve left transmigration behind:Saṁsāramaticca kevalī so, unattached, one such is called ‘brahmin’.*Commentary glosses brahmā with brāhmaṇa, which is required by the sense.Asito tādi pavuccate sa brahmā.

An assuaged one who has given up good and evil,stainless, understanding this world and the next,gone beyond rebirth and death:one such is rightly called ‘ascetic’.

Samitāvi pahāya puññapāpaṁ, Virajo ñatvā imaṁ parañca lokaṁ; Jātimaraṇaṁ upātivatto, Samaṇo tādi pavuccate tathattā.

An assuaged one who has given up good and evil,Samitāvi pahāya puññapāpaṁ, stainless, understanding this world and the next,Virajo ñatvā imaṁ parañca lokaṁ; gone beyond rebirth and death:Jātimaraṇaṁ upātivatto, one such is rightly called ‘ascetic’.Samaṇo tādi pavuccate tathattā.

Having washed off all bad thingsinside and out in the whole world,among gods and humans bound to creations,the one they call ‘washed’ does not return to creation.

Ninhāya sabbapāpakāni, *Ninhāya → ninnahāya (si, sya-all)Ajjhattaṁ bahiddhā ca sabbaloke; Devamanussesu kappiyesu, Kappaṁ neti tamāhu nhātakoti.

Having washed off all bad thingsNinhāya sabbapāpakāni, *Ninhāya → ninnahāya (si, sya-all)inside and out in the whole world,Ajjhattaṁ bahiddhā ca sabbaloke; among gods and humans bound to creations,Devamanussesu kappiyesu, the one they call ‘washed’ does not return to creation.Kappaṁ neti tamāhu nhātakoti.

They do nothing monstrous at all in the world,discarding all yokes and bonds,everywhere not stuck, freed:one such is rightly called ‘giant’.”

Āguṁ na karoti kiñci loke, Sabbasaṁyoge visajja bandhanāni; *Sabbasaṁyoge → sabbayoge (mr)Sabbattha na sajjatī vimutto, Nāgo tādi pavuccate tathattā”ti.

They do nothing monstrous at all in the world,Āguṁ na karoti kiñci loke, discarding all yokes and bonds,Sabbasaṁyoge visajja bandhanāni; *Sabbasaṁyoge → sabbayoge (mr)everywhere not stuck, freed:Sabbattha na sajjatī vimutto, one such is rightly called ‘giant’.”Nāgo tādi pavuccate tathattā”ti.

“Who is a ‘field-victor’ according to the Buddhas?”*I think Norman’s reconstruction of this to root ñā (followed by Bodhi) is too speculative. The word makes fine sense as is, and is more metaphorically connected with the sense of khetta.said Sabhiya,“Why is one ‘skillful’, and how ‘a wise scholar’?How is one declared to be a ‘sage’?May the Buddha please answer my question.”

“Kaṁ khettajinaṁ vadanti buddhā, (iti sabhiyo) Kusalaṁ kena kathañca paṇḍitoti; Muni nāma kathaṁ pavuccati, Puṭṭho me bhagavā byākarohi”.

“Who is a ‘field-victor’ according to the Buddhas?”*I think Norman’s reconstruction of this to root ñā (followed by Bodhi) is too speculative. The word makes fine sense as is, and is more metaphorically connected with the sense of khetta.“Kaṁ khettajinaṁ vadanti buddhā, said Sabhiya,(iti sabhiyo) “Why is one ‘skillful’, and how ‘a wise scholar’?Kusalaṁ kena kathañca paṇḍitoti; How is one declared to be a ‘sage’?Muni nāma kathaṁ pavuccati, May the Buddha please answer my question.”Puṭṭho me bhagavā byākarohi”.

“They are victors on the fields of deeds in their entirety,”*Reading vijeyya; both viceyya and vijeyya are accepted in the commentary. The “fields” are the “fields of deeds” (AN 3.77:2.3).said the Buddha to Sabhiya,“the fields of gods, humans, and divinities;released from the root bondage to all fields:one such is rightly called ‘field-victor’.

“Khettāni viceyya kevalāni, (sabhiyāti bhagavā) Dibbaṁ mānusakañca brahmakhettaṁ; Sabbakhettamūlabandhanā pamutto, Khettajino tādi pavuccate tathattā.

“They are victors on the fields of deeds in their entirety,”*Reading vijeyya; both viceyya and vijeyya are accepted in the commentary. The “fields” are the “fields of deeds” (AN 3.77:2.3).“Khettāni viceyya kevalāni, said the Buddha to Sabhiya,(sabhiyāti bhagavā) “the fields of gods, humans, and divinities;Dibbaṁ mānusakañca brahmakhettaṁ; released from the root bondage to all fields:Sabbakhettamūlabandhanā pamutto, one such is rightly called ‘field-victor’.Khettajino tādi pavuccate tathattā.

They have examined the coffers in their entirety,the coffers of gods, humans, and divinities;released from the root bondage to all coffers:one such is rightly called ‘skillful’.

Kosāni viceyya kevalāni, Dibbaṁ mānusakañca brahmakosaṁ; Sabbakosamūlabandhanā pamutto, Kusalo tādi pavuccate tathattā.

They have examined the coffers in their entirety,Kosāni viceyya kevalāni, the coffers of gods, humans, and divinities;Dibbaṁ mānusakañca brahmakosaṁ; released from the root bondage to all coffers:Sabbakosamūlabandhanā pamutto, one such is rightly called ‘skillful’.Kusalo tādi pavuccate tathattā.

They have examined whiteness*Paṇḍarāni means not “senses” per commentary, but is a synonym for suddhi in the next line. A true paṇḍita is pure both inside and out.both inside and out; understanding purity,they have left dark and bright behind:one such is rightly called ‘a wise scholar’.

Dubhayāni viceyya paṇḍarāni, Ajjhattaṁ bahiddhā ca suddhipañño; Kaṇhaṁ sukkaṁ upātivatto, Paṇḍito tādi pavuccate tathattā.

They have examined whiteness*Paṇḍarāni means not “senses” per commentary, but is a synonym for suddhi in the next line. A true paṇḍita is pure both inside and out.Dubhayāni viceyya paṇḍarāni, both inside and out; understanding purity,Ajjhattaṁ bahiddhā ca suddhipañño; they have left dark and bright behind:Kaṇhaṁ sukkaṁ upātivatto, one such is rightly called ‘a wise scholar’.Paṇḍito tādi pavuccate tathattā.

Understanding the nature of the bad and the goodinside and out in the whole world;one worthy of honor by gods and humans,who has escaped from the net and the chain: that is a sage.”

Asatañca satañca ñatvā dhammaṁ, Ajjhattaṁ bahiddhā ca sabbaloke; Devamanussehi pūjanīyo, Saṅgaṁ jālamaticca so munī”ti.

Understanding the nature of the bad and the goodAsatañca satañca ñatvā dhammaṁ, inside and out in the whole world;Ajjhattaṁ bahiddhā ca sabbaloke; one worthy of honor by gods and humans,Devamanussehi pūjanīyo, who has escaped from the net and the chain: that is a sage.”Saṅgaṁ jālamaticca so munī”ti.

“What must one attain <j>to be called ‘knowledge master’?”said Sabhiya,“Why is one ‘studied’, and how is one ‘heroic’?How to gain the name ‘thoroughbred’?May the Buddha please answer my question.”

“Kiṁpattinamāhu vedaguṁ, (iti sabhiyo) Anuviditaṁ kena kathañca viriyavāti; Ājāniyo kinti nāma hoti, Puṭṭho me bhagavā byākarohi”.

“What must one attain <j>to be called ‘knowledge master’?”“Kiṁpattinamāhu vedaguṁ, said Sabhiya,(iti sabhiyo) “Why is one ‘studied’, and how is one ‘heroic’?Anuviditaṁ kena kathañca viriyavāti; How to gain the name ‘thoroughbred’?Ājāniyo kinti nāma hoti, May the Buddha please answer my question.”Puṭṭho me bhagavā byākarohi”.

“They have examined knowledges in their entirety,”said the Buddha to Sabhiya,“those that are current among ascetics and brahmins;rid of greed for all feelings,having left all knowledges behind: <j>that is a knowledge master.

“Vedāni viceyya kevalāni, (sabhiyāti bhagavā) Samaṇānaṁ yānidhatthi brāhmaṇānaṁ; *yānidhatthi → yānipatthi (sya-all, pts-vp-pli1)Sabbavedanāsu vītarāgo, Sabbaṁ vedamaticca vedagū so.

“They have examined knowledges in their entirety,”“Vedāni viceyya kevalāni, said the Buddha to Sabhiya,(sabhiyāti bhagavā) “those that are current among ascetics and brahmins;Samaṇānaṁ yānidhatthi brāhmaṇānaṁ; *yānidhatthi → yānipatthi (sya-all, pts-vp-pli1)rid of greed for all feelings,Sabbavedanāsu vītarāgo, having left all knowledges behind: <j>that is a knowledge master.Sabbaṁ vedamaticca vedagū so.

Having studied proliferation and name & forminside and out—the root of disease;released from the root bondage to all disease:one such is rightly called ‘studied’.

Anuvicca papañcanāmarūpaṁ, Ajjhattaṁ bahiddhā ca rogamūlaṁ; Sabbarogamūlabandhanā pamutto, Anuvidito tādi pavuccate tathattā.

Having studied proliferation and name & formAnuvicca papañcanāmarūpaṁ, inside and out—the root of disease;Ajjhattaṁ bahiddhā ca rogamūlaṁ; released from the root bondage to all disease:Sabbarogamūlabandhanā pamutto, one such is rightly called ‘studied’.Anuvidito tādi pavuccate tathattā.

Refraining from all evil here,heroic, he escapes from the suffering of hell;*The commentary’s “abode of energy” for viriyavāso doesn’t sound right to me, though followed by Bodhi and Norman. I read viriyavā so.he is heroic and energetic:one such is rightly called ‘hero’.*Reading vīro.

Virato idha sabbapāpakehi, Nirayadukkhaṁ aticca viriyavāso; So vīriyavā padhānavā, Dhīro tādi pavuccate tathattā.

Refraining from all evil here,Virato idha sabbapāpakehi, heroic, he escapes from the suffering of hell;*The commentary’s “abode of energy” for viriyavāso doesn’t sound right to me, though followed by Bodhi and Norman. I read viriyavā so.Nirayadukkhaṁ aticca viriyavāso; he is heroic and energetic:So vīriyavā padhānavā, one such is rightly called ‘hero’.*Reading vīro.Dhīro tādi pavuccate tathattā.

Whoever’s bonds are cut,the root of clinging inside and out;released from the root bondage to all clinging:one such is rightly called ‘thoroughbred’.”

Yassassu lunāni bandhanāni, Ajjhattaṁ bahiddhā ca saṅgamūlaṁ; Sabbasaṅgamūlabandhanā pamutto, Ājāniyo tādi pavuccate tathattā”ti.

Whoever’s bonds are cut,Yassassu lunāni bandhanāni, the root of clinging inside and out;Ajjhattaṁ bahiddhā ca saṅgamūlaṁ; released from the root bondage to all clinging:Sabbasaṅgamūlabandhanā pamutto, one such is rightly called ‘thoroughbred’.”Ājāniyo tādi pavuccate tathattā”ti.

“What must one attain to be called ‘scholar’?”said Sabhiya,“Why is one ‘noble’, and how is one ‘well conducted’?How to gain the name ‘wanderer’?May the Buddha please answer my question.”

“Kiṁpattinamāhu sottiyaṁ, (iti sabhiyo) Ariyaṁ kena kathañca caraṇavāti; Paribbājako kinti nāma hoti, Puṭṭho me bhagavā byākarohi”.

“What must one attain to be called ‘scholar’?”“Kiṁpattinamāhu sottiyaṁ, said Sabhiya,(iti sabhiyo) “Why is one ‘noble’, and how is one ‘well conducted’?Ariyaṁ kena kathañca caraṇavāti; How to gain the name ‘wanderer’?Paribbājako kinti nāma hoti, May the Buddha please answer my question.”Puṭṭho me bhagavā byākarohi”.

“One who has learned every teaching,”*The absolutives sutvā and abhiññāya apply to their respective following accusatives sabbadhammaṁ and sāvajjānavajjaṁ.said the Buddha to Sabhiya,“and has known for themselves what in the world <j>is blameworthy and blameless;a vanquisher, decided, liberated,untroubled everywhere: they call them ‘scholar’.

“Sutvā sabbadhammaṁ abhiññāya loke, (sabhiyāti bhagavā) Sāvajjānavajjaṁ yadatthi kiñci; Abhibhuṁ akathaṅkathiṁ vimuttaṁ, Anighaṁ sabbadhimāhu sottiyoti.

“One who has learned every teaching,”*The absolutives sutvā and abhiññāya apply to their respective following accusatives sabbadhammaṁ and sāvajjānavajjaṁ.“Sutvā sabbadhammaṁ abhiññāya loke, said the Buddha to Sabhiya,(sabhiyāti bhagavā) “and has known for themselves what in the world <j>is blameworthy and blameless;Sāvajjānavajjaṁ yadatthi kiñci; a vanquisher, decided, liberated,Abhibhuṁ akathaṅkathiṁ vimuttaṁ, untroubled everywhere: they call them ‘scholar’.Anighaṁ sabbadhimāhu sottiyoti.

Having cut off defilements and clingings,*Here ālaya (“clinging”) is punned with ariya (“noble”). See MN 39:28.1.being wise, they enter no womb.They’ve cast aside the bog of the three perceptions,*The three perceptions are sensuality, malice, and cruelty. Since paṅka is a stock metaphor for kāma, it seems we should read “the bog of the three perceptions” rather than “the three perceptions and the bog”.the one they call ‘noble’ does not return to creation.

Chetvā āsavāni ālayāni, Vidvā so na upeti gabbhaseyyaṁ; Saññaṁ tividhaṁ panujja paṅkaṁ, Kappaṁ neti tamāhu ariyoti.

Having cut off defilements and clingings,*Here ālaya (“clinging”) is punned with ariya (“noble”). See MN 39:28.1.Chetvā āsavāni ālayāni, being wise, they enter no womb.Vidvā so na upeti gabbhaseyyaṁ; They’ve cast aside the bog of the three perceptions,*The three perceptions are sensuality, malice, and cruelty. Since paṅka is a stock metaphor for kāma, it seems we should read “the bog of the three perceptions” rather than “the three perceptions and the bog”.Saññaṁ tividhaṁ panujja paṅkaṁ, the one they call ‘noble’ does not return to creation.Kappaṁ neti tamāhu ariyoti.

One here who is accomplished <j>and skillful in all forms of good conduct;*The syntax reads more cleanly if the nominatives in this line and the next are read together; and the clauses following sabb- are likewise read in parallel.always understanding the teaching,everywhere not stuck, freed in mind,who has no aversion: they are ‘well-conducted’.

Yo idha caraṇesu pattipatto, Kusalo sabbadā ājānāti dhammaṁ; *ājānāti → ajāni (bj, sya-all, pts-vp-pli1)Sabbattha na sajjati vimuttacitto, *vimuttacitto → vimutto (bj, pts-vp-pli1)Paṭighā yassa na santi caraṇavā so.

One here who is accomplished <j>and skillful in all forms of good conduct;*The syntax reads more cleanly if the nominatives in this line and the next are read together; and the clauses following sabb- are likewise read in parallel.Yo idha caraṇesu pattipatto, always understanding the teaching,Kusalo sabbadā ājānāti dhammaṁ; *ājānāti → ajāni (bj, sya-all, pts-vp-pli1)everywhere not stuck, freed in mind,Sabbattha na sajjati vimuttacitto, *vimuttacitto → vimutto (bj, pts-vp-pli1)who has no aversion: they are ‘well-conducted’.Paṭighā yassa na santi caraṇavā so.

They wander full of wisdom,having banished any deed that results in suffering,deceit and conceit, as well as greed and anger,above, below, all round, between.They have made a limit on name and form;*Pariyanta means “limit, boundary”. An arahant still has name and form, but only until the end of their life.the one they call a ‘wanderer’ <j>has reached their destination.”*I think pattipatta is a play on words here.

Dukkhavepakkaṁ yadatthi kammaṁ, Uddhamadho tiriyaṁ vāpi majjhe; *tiriyaṁ vāpi → tiriyañcāpi (bj, sya-all, pts-vp-pli1)Paribbājayitvā pariññacārī, Māyaṁ mānamathopi lobhakodhaṁ; Pariyantamakāsi nāmarūpaṁ, Taṁ paribbājakamāhu pattipattan”ti.

They wander full of wisdom,Dukkhavepakkaṁ yadatthi kammaṁ, having banished any deed that results in suffering,Uddhamadho tiriyaṁ vāpi majjhe; *tiriyaṁ vāpi → tiriyañcāpi (bj, sya-all, pts-vp-pli1)deceit and conceit, as well as greed and anger,Paribbājayitvā pariññacārī, above, below, all round, between.Māyaṁ mānamathopi lobhakodhaṁ; They have made a limit on name and form;*Pariyanta means “limit, boundary”. An arahant still has name and form, but only until the end of their life.Pariyantamakāsi nāmarūpaṁ, the one they call a ‘wanderer’ <j>has reached their destination.”*I think pattipatta is a play on words here.Taṁ paribbājakamāhu pattipattan”ti.

“O one of vast wisdom, <j>there are three and sixty opinions*These are the sixty-two views of the Brahmajālasutta (DN 1). Substantialist view underlies them all (SN 41.3:4.13), and according to the commentary it is here included as the sixty-third. Numbered as “sixty” at SN 8.2:5.1 = Thag 21.1:9.1.based on the doctrines of ascetics:they are expressions of perception, <j>based on perception.Having dispelled them all, <j>you passed over the dark flood.

“Yāni ca tīṇi yāni ca saṭṭhi, Samaṇappavādasitāni bhūripañña; *Samaṇappavādasitāni → samaṇappavādanissitāni (sya-all, mr)Saññakkharasaññanissitāni, Osaraṇāni vineyya oghatamagā.

“O one of vast wisdom, <j>there are three and sixty opinions*These are the sixty-two views of the Brahmajālasutta (DN 1). Substantialist view underlies them all (SN 41.3:4.13), and according to the commentary it is here included as the sixty-third. Numbered as “sixty” at SN 8.2:5.1 = Thag 21.1:9.1.“Yāni ca tīṇi yāni ca saṭṭhi, based on the doctrines of ascetics:Samaṇappavādasitāni bhūripañña; *Samaṇappavādasitāni → samaṇappavādanissitāni (sya-all, mr)they are expressions of perception, <j>based on perception.Saññakkharasaññanissitāni, Having dispelled them all, <j>you passed over the dark flood.Osaraṇāni vineyya oghatamagā.

You have gone to the end, gone beyond suffering,you are perfected, a fully awakened Buddha; <j>I think you have ended defilements.Brilliant, intelligent, abounding in wisdom,ender of suffering—you brought me across!

Antagūsi pāragū dukkhassa, *pāragū → antagusi pāragu (bj); pāragūsi (sya-all, mr)Arahāsi sammāsambuddho khīṇāsavaṁ taṁ maññe; Jutimā mutimā pahūtapañño, Dukkhassantakara atāresi maṁ.

You have gone to the end, gone beyond suffering,Antagūsi pāragū dukkhassa, *pāragū → antagusi pāragu (bj); pāragūsi (sya-all, mr)you are perfected, a fully awakened Buddha; <j>I think you have ended defilements.Arahāsi sammāsambuddho khīṇāsavaṁ taṁ maññe; Brilliant, intelligent, abounding in wisdom,Jutimā mutimā pahūtapañño, ender of suffering—you brought me across!Dukkhassantakara atāresi maṁ.

When you understood my uncertainty,you brought me beyond doubt—homage to you!A sage, accomplished in the ways of sagacity,you are gentle, not hardhearted, O Kinsman of the Sun.*Oddly, at AN 5.38:5.4 we find sorata with sakhila in a similar sense to akhila here.

Yaṁ me kaṅkhitamaññāsi, Vicikicchā maṁ tārayi namo te; Muni monapathesu pattipatta, Akhila ādiccabandhu soratosi.

When you understood my uncertainty,Yaṁ me kaṅkhitamaññāsi, you brought me beyond doubt—homage to you!Vicikicchā maṁ tārayi namo te; A sage, accomplished in the ways of sagacity,Muni monapathesu pattipatta, you are gentle, not hardhearted, O Kinsman of the Sun.*Oddly, at AN 5.38:5.4 we find sorata with sakhila in a similar sense to akhila here.Akhila ādiccabandhu soratosi.

Any doubts that I once had,you have answered for me, O Clear-eyed One.Clearly you are a sage, an Awakened One,there are no hindrances in you.

Yā me kaṅkhā pure āsi, Taṁ me byākāsi cakkhumā; Addhā munīsi sambuddho, Natthi nīvaraṇā tava.

Any doubts that I once had,Yā me kaṅkhā pure āsi, you have answered for me, O Clear-eyed One.Taṁ me byākāsi cakkhumā; Clearly you are a sage, an Awakened One,Addhā munīsi sambuddho, there are no hindrances in you.Natthi nīvaraṇā tava.

All your distressis blown away and mown down.Cooled, tamed, steadfast:truth is your strength.

Upāyāsā ca te sabbe, Viddhastā vinaḷīkatā; Sītibhūto damappatto, Dhitimā saccanikkamo.

All your distressUpāyāsā ca te sabbe, is blown away and mown down.Viddhastā vinaḷīkatā; Cooled, tamed, steadfast:Sītibhūto damappatto, truth is your strength.Dhitimā saccanikkamo.

O giant among giants, O great hero,when you are speakingall the gods rejoice,including both Nārada and Pabbata.*A rare Pali reference to the legendary sages Nārada and his nephew Parvata, whose story is in the Viṣṇu Purāṇa.

Tassa te nāganāgassa, Mahāvīrassa bhāsato; Sabbe devānumodanti, Ubho nāradapabbatā.

O giant among giants, O great hero,Tassa te nāganāgassa, when you are speakingMahāvīrassa bhāsato; all the gods rejoice,Sabbe devānumodanti, including both Nārada and Pabbata.*A rare Pali reference to the legendary sages Nārada and his nephew Parvata, whose story is in the Viṣṇu Purāṇa.Ubho nāradapabbatā.

Homage to you, O thoroughbred!Homage to you, supreme among men!In the world with its gods,you have no rival.

Namo te purisājañña, Namo te purisuttama; Sadevakasmiṁ lokasmiṁ, Natthi te paṭipuggalo.

Homage to you, O thoroughbred!Namo te purisājañña, Homage to you, supreme among men!Namo te purisuttama; In the world with its gods,Sadevakasmiṁ lokasmiṁ, you have no rival.Natthi te paṭipuggalo.

You are the Buddha, you are the Teacher,you are the sage who has overcome MāraMāraLa personificación del mal y la tentación. En los textos tempranos, tratado tanto como una deidad del reino de los sentidos como una metáfora.Ver en el glosario;you have cut off the underlying tendencies,you’ve crossed over, and you bring humanity across.

Tuvaṁ buddho tuvaṁ satthā, Tuvaṁ mārābhibhū muni; Tuvaṁ anusaye chetvā, Tiṇṇo tāresimaṁ pajaṁ.

You are the Buddha, you are the Teacher,Tuvaṁ buddho tuvaṁ satthā, you are the sage who has overcome Māra;Tuvaṁ mārābhibhū muni; you have cut off the underlying tendencies,Tuvaṁ anusaye chetvā, you’ve crossed over, and you bring humanity across.Tiṇṇo tāresimaṁ pajaṁ.

You have transcended attachments,your defilements are shattered;you are a lion, free of grasping,with fear and dread given up.

Upadhī te samatikkantā, Āsavā te padālitā; Sīhosi anupādāno, Pahīnabhayabheravo.

You have transcended attachments,Upadhī te samatikkantā, your defilements are shattered;Āsavā te padālitā; you are a lion, free of grasping,Sīhosi anupādāno, with fear and dread given up.Pahīnabhayabheravo.

Like a graceful lotusto which water does not stick,so both good and evildo not stick to you.Stretch out your feet, great hero:Sabhiya bows to the Teacher.”

Puṇḍarīkaṁ yathā vaggu, Toye na upalimpati; *na upalimpati → toye na upalippati (bj); toye na upalippati (pts-vp-pli1); toyena na upalimpati (mr)Evaṁ puññe ca pāpe ca, Ubhaye tvaṁ na limpasi; Pāde vīra pasārehi, Sabhiyo vandati satthuno”ti.

Like a graceful lotusPuṇḍarīkaṁ yathā vaggu, to which water does not stick,Toye na upalimpati; *na upalimpati → toye na upalippati (bj); toye na upalippati (pts-vp-pli1); toyena na upalimpati (mr)so both good and evilEvaṁ puññe ca pāpe ca, do not stick to you.Ubhaye tvaṁ na limpasi; Stretch out your feet, great hero:Pāde vīra pasārehi, Sabhiya bows to the Teacher.”Sabhiyo vandati satthuno”ti.