Old Age

Short, alas, is this life;you die before a hundred years.Even if you live a little longer,you still die of old age.

Appaṁ vata jīvitaṁ idaṁ, Oraṁ vassasatāpi miyyati; *miyyati → mīyati (bj-a)Yo cepi aticca jīvati, Atha kho so jarasāpi miyyati.

Short, alas, is this life;Appaṁ vata jīvitaṁ idaṁ, you die before a hundred years.Oraṁ vassasatāpi miyyati; *miyyati → mīyati (bj-a)Even if you live a little longer,Yo cepi aticca jīvati, you still die of old age.Atha kho so jarasāpi miyyati.

People grieve over belongings,yet there is no such thing as permanent possessions.Separation is a fact of life; when you see this,you wouldn’t stay living at home.

Socanti janā mamāyite, Na hi santi niccā pariggahā; *Na hi santi → na hi santā (bj); na hī santi (katthaci)Vinābhāvasantamevidaṁ, *Vinābhāvasantamevidaṁ → vinābhāvaṁ santamevidaṁ (bj snp1.3:321 [Khaggavisāṇasutta])Iti disvā nāgāramāvase.

People grieve over belongings,Socanti janā mamāyite, yet there is no such thing as permanent possessions.Na hi santi niccā pariggahā; *Na hi santi → na hi santā (bj); na hī santi (katthaci)Separation is a fact of life; when you see this,Vinābhāvasantamevidaṁ, *Vinābhāvasantamevidaṁ → vinābhāvaṁ santamevidaṁ (bj snp1.3:321 [Khaggavisāṇasutta])you wouldn’t stay living at home.Iti disvā nāgāramāvase.

Whatever a person thinks of as belonging to them,that too is given up when they die.Knowing this, an astute follower of minewould not be bent on ownership.*Namati is usually rendered with “incline” but I feel something stronger is meant here.

Maraṇenapi taṁ pahīyati, *pahīyati → pahiyyati (sya-all, mr)Yaṁ puriso mamidanti maññati; *mamidanti → mamayidanti (si, sya-all, pts-vp-pli1); mamāyanti (mr)Etampi viditvā paṇḍito, *Etampi viditvā → etaṁ disvāna (bj); etampi viditva (?)Na mamattāya nametha māmako.

Whatever a person thinks of as belonging to them,Maraṇenapi taṁ pahīyati, *pahīyati → pahiyyati (sya-all, mr)that too is given up when they die.Yaṁ puriso mamidanti maññati; *mamidanti → mamayidanti (si, sya-all, pts-vp-pli1); mamāyanti (mr)Knowing this, an astute follower of mineEtampi viditvā paṇḍito, *Etampi viditvā → etaṁ disvāna (bj); etampi viditva (?)would not be bent on ownership.*Namati is usually rendered with “incline” but I feel something stronger is meant here.Na mamattāya nametha māmako.

Just as, upon awakening, a person does not seewhat they encountered in a dream;so too you do not see your loved oneswhen they are dead and gone.

Supinena yathāpi saṅgataṁ, Paṭibuddho puriso na passati; Evampi piyāyitaṁ janaṁ, Petaṁ kālaṅkataṁ na passati.

Just as, upon awakening, a person does not seeSupinena yathāpi saṅgataṁ, what they encountered in a dream;Paṭibuddho puriso na passati; so too you do not see your loved onesEvampi piyāyitaṁ janaṁ, when they are dead and gone.Petaṁ kālaṅkataṁ na passati.

You used to see and hear those folk,and call them by their name.Yet the name is all that’s left to tellof a personage when they’re gone.

Diṭṭhāpi sutāpi te janā, Yesaṁ nāmamidaṁ pavuccati; Nāmaṁyevāvasissati, *Nāmaṁyevāvasissati → nāmamevāvasissati (bj, sya-all, pts-vp-pli1)Akkheyyaṁ petassa jantuno.

You used to see and hear those folk,Diṭṭhāpi sutāpi te janā, and call them by their name.Yesaṁ nāmamidaṁ pavuccati; Yet the name is all that’s left to tellNāmaṁyevāvasissati, *Nāmaṁyevāvasissati → nāmamevāvasissati (bj, sya-all, pts-vp-pli1)of a personage when they’re gone.Akkheyyaṁ petassa jantuno.

Those who are greedy for belongingsdon’t give up sorrow, lamentation, and stinginess.That’s why the sages, seers of sanctuary,*The historical past tense here is unusual. It seems to be an allusion to legendary hermits of the past.left possessions behind and wandered.

Sokapparidevamaccharaṁ, *Sokapparidevamaccharaṁ → sokaparidevamaccharaṁ (bj, sya-all, pts-vp-pli1); sokaṁ paridevamaccharaṁ (?)Na jahanti giddhā mamāyite; Tasmā munayo pariggahaṁ, Hitvā acariṁsu khemadassino.

Those who are greedy for belongingsSokapparidevamaccharaṁ, *Sokapparidevamaccharaṁ → sokaparidevamaccharaṁ (bj, sya-all, pts-vp-pli1); sokaṁ paridevamaccharaṁ (?)don’t give up sorrow, lamentation, and stinginess.Na jahanti giddhā mamāyite; That’s why the sages, seers of sanctuary,*The historical past tense here is unusual. It seems to be an allusion to legendary hermits of the past.Tasmā munayo pariggahaṁ, left possessions behind and wandered.Hitvā acariṁsu khemadassino.

For a mendicant who lives withdrawn,frequenting a secluded seat,they say it’s fittingto not show themselves in a home.

Patilīnacarassa bhikkhuno, Bhajamānassa vivittamāsanaṁ; Sāmaggiyamāhu tassa taṁ, Yo attānaṁ bhavane na dassaye.

For a mendicant who lives withdrawn,Patilīnacarassa bhikkhuno, frequenting a secluded seat,Bhajamānassa vivittamāsanaṁ; they say it’s fittingSāmaggiyamāhu tassa taṁ, to not show themselves in a home.Yo attānaṁ bhavane na dassaye.

The sage is independent everywhere,they don’t form likes or dislikes.Lamentation and stinginessslip off them like water from a leaf.

Sabbattha munī anissito, Na piyaṁ kubbati nopi appiyaṁ; Tasmiṁ paridevamaccharaṁ, Paṇṇe vāri yathā na limpati. *limpati → lippati (bj, pts-vp-pli1)

The sage is independent everywhere,Sabbattha munī anissito, they don’t form likes or dislikes.Na piyaṁ kubbati nopi appiyaṁ; Lamentation and stinginessTasmiṁ paridevamaccharaṁ, slip off them like water from a leaf.Paṇṇe vāri yathā na limpati. *limpati → lippati (bj, pts-vp-pli1)

Like a droplet slips from a lotus-leaf,like water from a lotus flower;the sage doesn’t cling to thatwhich is seen or heard or thought.

Udabindu yathāpi pokkhare, Padume vāri yathā na limpati; Evaṁ muni nopalimpati, Yadidaṁ diṭṭhasutaṁ mutesu vā.

Like a droplet slips from a lotus-leaf,Udabindu yathāpi pokkhare, like water from a lotus flower;Padume vāri yathā na limpati; the sage doesn’t cling to thatEvaṁ muni nopalimpati, which is seen or heard or thought.Yadidaṁ diṭṭhasutaṁ mutesu vā.

For the one who is cleansed does not conceivein terms of things seen, heard, or thought.They do not wish to be purified by another;they are neither passionate <j>nor growing dispassioned.*In the suttas, virajjati is a stock term in the process of liberation. It follows nibbidā (“disenchantment”) and precedes vimutti (“freedom”). Being free, the arahant has gone beyond this stage.

Dhono na hi tena maññati, Yadidaṁ diṭṭhasutaṁ mutesu vā; Nāññena visuddhimicchati, Na hi so rajjati no virajjatīti.

For the one who is cleansed does not conceiveDhono na hi tena maññati, in terms of things seen, heard, or thought.Yadidaṁ diṭṭhasutaṁ mutesu vā; They do not wish to be purified by another;Nāññena visuddhimicchati, they are neither passionate <j>nor growing dispassioned.*In the suttas, virajjati is a stock term in the process of liberation. It follows nibbidā (“disenchantment”) and precedes vimutti (“freedom”). Being free, the arahant has gone beyond this stage.Na hi so rajjati no virajjatīti.