Introductory Verses

From the fair city of the Kosalans to the southern region came a brahmin expert in hymns,*Ākiñcaññaṁ (“nothingness”) refers to “the dimension of nothingness”, which is an important topic in the chapters to come. It seems he was an acolyte of the Kosalan brahmins such as Āḷāra Kālāma who taught the state of nothingsness as the highest realization, and wanted to find a secluded place to pursue his meditations (MN 26:15.1). The sense of “owning nothing” is also relevant.aspiring to nothingness.

Kosalānaṁ purā rammā, agamā dakkhiṇāpathaṁ; Ākiñcaññaṁ patthayāno, brāhmaṇo mantapāragū.

From the fair city of the Kosalans Kosalānaṁ purā rammā, to the southern region agamā dakkhiṇāpathaṁ; came a brahmin expert in hymns,*Ākiñcaññaṁ (“nothingness”) refers to “the dimension of nothingness”, which is an important topic in the chapters to come. It seems he was an acolyte of the Kosalan brahmins such as Āḷāra Kālāma who taught the state of nothingsness as the highest realization, and wanted to find a secluded place to pursue his meditations (MN 26:15.1). The sense of “owning nothing” is also relevant.Ākiñcaññaṁ patthayāno, aspiring to nothingness. brāhmaṇo mantapāragū.

He settled in a region under the shared dominion of Assaka and Muḷaka,*The inscription Siri Pulumayi at Nasik supports the spelling muḷaka. (Sylvain Lévi, “Gonarda, The Cradle of the Gonardiya”, Journal Of The Andhra Historical Society, vol.9, pt.1, July 1934, pg. 8.)where he lived on the bank of the Godāvarī River,*This is the only early occurrence of this famed sacred river of the south. It arises near Nashik, Maharashtra, not far from Mumbai on the west coast, and flows east for 1,465 kilometres before emptying in the Bay of Bengal. The name godāvarī means “granter of cows” due to the abundance the river brings to the lands through which it flows. The town at its source was called Govardhana, “cow-prosperity”. Normally spelled godhāvarī in Pali, the form godāvarī is standard in Sanskrit, including Buddhist texts (eg. Mahāvastu 3.363) and it seems the Pali spelling is an error.getting by on gleanings and fruit.

So assakassa visaye, aḷakassa samāsane;*aḷakassa → muḷakassa (sya-all); mūḷhakassa (mr); maḷakassa (cnd1:3 [Vatthugāthā])Vasi godhāvarīkūle, uñchena ca phalena ca.

He settled in a region under the shared dominion So assakassa visaye, of Assaka and Muḷaka,*The inscription Siri Pulumayi at Nasik supports the spelling muḷaka. (Sylvain Lévi, “Gonarda, The Cradle of the Gonardiya”, Journal Of The Andhra Historical Society, vol.9, pt.1, July 1934, pg. 8.)aḷakassa samāsane;*aḷakassa → muḷakassa (sya-all); mūḷhakassa (mr); maḷakassa (cnd1:3 [Vatthugāthā])where he lived on the bank of the Godāvarī River,*This is the only early occurrence of this famed sacred river of the south. It arises near Nashik, Maharashtra, not far from Mumbai on the west coast, and flows east for 1,465 kilometres before emptying in the Bay of Bengal. The name godāvarī means “granter of cows” due to the abundance the river brings to the lands through which it flows. The town at its source was called Govardhana, “cow-prosperity”. Normally spelled godhāvarī in Pali, the form godāvarī is standard in Sanskrit, including Buddhist texts (eg. Mahāvastu 3.363) and it seems the Pali spelling is an error.Vasi godhāvarīkūle, getting by on gleanings and fruit. uñchena ca phalena ca.

He was supported by a prosperous village nearby. With the revenue earned from there he performed a great sacrifice.

Tasseva upanissāya, gāmo ca vipulo ahu; Tato jātena āyena, mahāyaññamakappayi.

He was supported Tasseva upanissāya, by a prosperous village nearby. gāmo ca vipulo ahu; With the revenue earned from there Tato jātena āyena, he performed a great sacrifice. mahāyaññamakappayi.

When he had completed the great sacrifice, he returned to his hermitage once more. Upon his return, another brahmin arrived.

Mahāyaññaṁ yajitvāna, puna pāvisi assamaṁ; Tasmiṁ paṭipaviṭṭhamhi, añño āgañchi brāhmaṇo.

When he had completed the great sacrifice, Mahāyaññaṁ yajitvāna, he returned to his hermitage once more. puna pāvisi assamaṁ; Upon his return, Tasmiṁ paṭipaviṭṭhamhi, another brahmin arrived. añño āgañchi brāhmaṇo.

Foot-sore and thirsty, with grotty teeth and dusty head, he approached the other and asked for five hundred coins.

Ugghaṭṭapādo tasito,*tasito → tassito (mr)paṅkadanto rajassiro; So ca naṁ upasaṅkamma, satāni pañca yācati.

Foot-sore and thirsty, Ugghaṭṭapādo tasito,*tasito → tassito (mr)with grotty teeth and dusty head, paṅkadanto rajassiro; he approached the other So ca naṁ upasaṅkamma, and asked for five hundred coins. satāni pañca yācati.

When Bāvari saw him, he invited him to sit down, asked of his happiness and well-being, and said the following.

Tamenaṁ bāvarī disvā, āsanena nimantayi; Sukhañca kusalaṁ pucchi, idaṁ vacanamabravi.

When Bāvari saw him, Tamenaṁ bāvarī disvā, he invited him to sit down, āsanena nimantayi; asked of his happiness and well-being, Sukhañca kusalaṁ pucchi, and said the following. idaṁ vacanamabravi.

“Whatever I had available to give, I have already distributed. Believe me, brahmin, I don’t have five hundred coins.”

“Yaṁ kho mama deyyadhammaṁ, Sabbaṁ visajjitaṁ mayā; Anujānāhi me brahme, Natthi pañcasatāni me”.

“Whatever I had available to give, “Yaṁ kho mama deyyadhammaṁ, I have already distributed. Sabbaṁ visajjitaṁ mayā; Believe me, brahmin, Anujānāhi me brahme, I don’t have five hundred coins.” Natthi pañcasatāni me”.

“If, good fellow, you do not give me what I ask, then on the seventh day, let your head explode in seven!”*The threat of losing one’s head is found at eg. Chāndogya Upaniṣad 1.8.6 and Bṛhadāraṇyaka Upaniṣad 1.3.24, or at 3.9.26 when it actually did fall off. I cannot trace the detail of heads being split in seven to any early Sanskrit texts, but it is found in later texts such as Rāmāyaṇa 7.26.44c and Mahābhārata 14.7.2c.

“Sace me yācamānassa, bhavaṁ nānupadassati; Sattame divase tuyhaṁ, muddhā phalatu sattadhā”.

“If, good fellow, you do not “Sace me yācamānassa, give me what I ask, bhavaṁ nānupadassati; then on the seventh day, Sattame divase tuyhaṁ, let your head explode in seven!”*The threat of losing one’s head is found at eg. Chāndogya Upaniṣad 1.8.6 and Bṛhadāraṇyaka Upaniṣad 1.3.24, or at 3.9.26 when it actually did fall off. I cannot trace the detail of heads being split in seven to any early Sanskrit texts, but it is found in later texts such as Rāmāyaṇa 7.26.44c and Mahābhārata 14.7.2c.muddhā phalatu sattadhā”.

After performing a ritual, that charlatan uttered his dreadful curse. When he heard these words, Bāvari became distressed.

Abhisaṅkharitvā kuhako, bheravaṁ so akittayi; Tassa taṁ vacanaṁ sutvā, bāvarī dukkhito ahu.

After performing a ritual, Abhisaṅkharitvā kuhako, that charlatan uttered his dreadful curse. bheravaṁ so akittayi; When he heard these words, Tassa taṁ vacanaṁ sutvā, Bāvari became distressed. bāvarī dukkhito ahu.

Not eating, he grew emaciated, stricken by the dart of sorrow. And in such a state of mind, he could not enjoy absorption.

Ussussati anāhāro, Sokasallasamappito; Athopi evaṁ cittassa, Jhāne na ramatī mano.

Not eating, he grew emaciated, Ussussati anāhāro, stricken by the dart of sorrow. Sokasallasamappito; And in such a state of mind, Athopi evaṁ cittassa, he could not enjoy absorption. Jhāne na ramatī mano.

Seeing him anxious and distraught, a goddess wishing to help, approached Bāvari and said the following.

Utrastaṁ dukkhitaṁ disvā, Devatā atthakāminī; Bāvariṁ upasaṅkamma, Idaṁ vacanamabravi.

Seeing him anxious and distraught, Utrastaṁ dukkhitaṁ disvā, a goddess wishing to help, Devatā atthakāminī; approached Bāvari Bāvariṁ upasaṅkamma, and said the following. Idaṁ vacanamabravi.

“That charlatan understands nothing about the head, he only wants money. When it comes to heads or head-splitting, he has no knowledge at all.”

“Na so muddhaṁ pajānāti, Kuhako so dhanatthiko; Muddhani muddhapāte vā, Ñāṇaṁ tassa na vijjati”.

“That charlatan understands nothing “Na so muddhaṁ pajānāti, about the head, he only wants money. Kuhako so dhanatthiko; When it comes to heads or head-splitting, Muddhani muddhapāte vā, he has no knowledge at all.” Ñāṇaṁ tassa na vijjati”.

“Then you, Madam, must know—please answer my question. Let me hear what you say about heads and head-splitting.”

“Bhotī carahi jānāsi, Taṁ me akkhāhi pucchitā; Muddhaṁ muddhādhipātañca, Taṁ suṇoma vaco tava”.

“Then you, Madam, must know—“Bhotī carahi jānāsi, please answer my question. Taṁ me akkhāhi pucchitā; Let me hear what you say Muddhaṁ muddhādhipātañca, about heads and head-splitting.” Taṁ suṇoma vaco tava”.

“I too do not know that, I have no knowledge in that matter. When it comes to heads or head-splitting, it is the Victors who have vision.”

“Ahampetaṁ na jānāmi, Ñāṇamettha na vijjati; Muddhani muddhādhipāte ca, Jinānaṁ hettha dassanaṁ”.*Jinānaṁ hettha → jinānaṁ hettha (bj); jinānaṁ heta (si); jinānaṁ heta (sya-all, pts-vp-pli1)

“I too do not know that, “Ahampetaṁ na jānāmi, I have no knowledge in that matter. Ñāṇamettha na vijjati; When it comes to heads or head-splitting, Muddhani muddhādhipāte ca, it is the Victors who have vision.” Jinānaṁ hettha dassanaṁ”.*Jinānaṁ hettha → jinānaṁ hettha (bj); jinānaṁ heta (si); jinānaṁ heta (sya-all, pts-vp-pli1)

“So who then, in all this vast territory,*Note that, in the EBTs, pathavimaṇḍala primarily refers to the region ruled by a Wheel-Turning Monarch. Thus it doesn’t mean “circle” in the sense of “the circle of the earth” but rather a “sphere of influence”, i.e. “territory”.does know about heads and head-splitting? Please tell me, goddess.”

“Atha ko carahi jānāti, Asmiṁ pathavimaṇḍale;*pathavimaṇḍale → puthuvi maṇḍale (bj); puthavimaṇḍale (bj, pts-vp-pli1); paṭhavimaṇḍale (sya-all)Muddhaṁ muddhādhipātañca, Taṁ me akkhāhi devate”.

“So who then, “Atha ko carahi jānāti, in all this vast territory,*Note that, in the EBTs, pathavimaṇḍala primarily refers to the region ruled by a Wheel-Turning Monarch. Thus it doesn’t mean “circle” in the sense of “the circle of the earth” but rather a “sphere of influence”, i.e. “territory”.Asmiṁ pathavimaṇḍale;*pathavimaṇḍale → puthuvi maṇḍale (bj); puthavimaṇḍale (bj, pts-vp-pli1); paṭhavimaṇḍale (sya-all)does know about heads and head-splitting? Muddhaṁ muddhādhipātañca, Please tell me, goddess.” Taṁ me akkhāhi devate”.

“From the city of Kapilavatthu*Purā can be either “from the city” (Norman), or “formerly” (commentary, followed by Bodhi and Jayawickrama). I think the poet is deliberately echoing the opening line of the text, where it must mean “from the city”.the World Leader has gone forth. He is a scion of King Okkāka, a Sakyan, and a beacon.

“Purā kapilavatthumhā, Nikkhanto lokanāyako; Apacco okkākarājassa, Sakyaputto pabhaṅkaro.

“From the city of Kapilavatthu*Purā can be either “from the city” (Norman), or “formerly” (commentary, followed by Bodhi and Jayawickrama). I think the poet is deliberately echoing the opening line of the text, where it must mean “from the city”.“Purā kapilavatthumhā, the World Leader has gone forth. Nikkhanto lokanāyako; He is a scion of King Okkāka, Apacco okkākarājassa, a Sakyan, and a beacon. Sakyaputto pabhaṅkaro.

For he, brahmin, is the Awakened One! He has gone beyond all things; he has attained to all knowledge and power; his eye sees clearly in all things,*“He is the one of clear eye regarding all things.”he has attained the end of all deeds; he is freed with the ending of attachments.

So hi brāhmaṇa sambuddho, Sabbadhammāna pāragū; Sabbābhiññābalappatto, Sabbadhammesu cakkhumā; Sabbakammakkhayaṁ patto, Vimutto upadhikkhaye.

For he, brahmin, is the Awakened One! So hi brāhmaṇa sambuddho, He has gone beyond all things; Sabbadhammāna pāragū; he has attained to all knowledge and power; Sabbābhiññābalappatto, his eye sees clearly in all things,*“He is the one of clear eye regarding all things.”Sabbadhammesu cakkhumā; he has attained the end of all deeds; Sabbakammakkhayaṁ patto, he is freed with the ending of attachments. Vimutto upadhikkhaye.

That 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, the Blessed One in the world, the Clear-eyed One, teaches 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. Go to him and ask—he will answer you.”

Buddho so bhagavā loke, Dhammaṁ deseti cakkhumā; Taṁ tvaṁ gantvāna pucchassu, So te taṁ byākarissati”.

That 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, the Blessed One in the world, Buddho so bhagavā loke, the Clear-eyed One, teaches 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. Dhammaṁ deseti cakkhumā; Go to him and ask—Taṁ tvaṁ gantvāna pucchassu, he will answer you.” So te taṁ byākarissati”.

When he heard the word “Buddha”, Bāvari was elated. His sorrow faded, and he was filled to brimming with joy.

Sambuddhoti vaco sutvā, Udaggo bāvarī ahu; Sokassa tanuko āsi, Pītiñca vipulaṁ labhi.

When he heard the word “Buddha”, Sambuddhoti vaco sutvā, Bāvari was elated. Udaggo bāvarī ahu; His sorrow faded, Sokassa tanuko āsi, and he was filled to brimming with joy. Pītiñca vipulaṁ labhi.

Uplifted, elated, and inspired, Bāvari questioned that goddess: “But in what village or town, or in what land is the protector of the world, where we may go and pay respects to the Awakened One, best of men?”

So bāvarī attamano udaggo, Taṁ devataṁ pucchati vedajāto; “Katamamhi gāme nigamamhi vā pana, Katamamhi vā janapade lokanātho; Yattha gantvāna passemu,*gantvāna passemu → gantvā namassemu (bj, sya-all, pts-vp-pli1)Sambuddhaṁ dvipaduttamaṁ”.*dvipaduttamaṁ → dipaduttamaṁ (bj, sya-all, pts-vp-pli1)

Uplifted, elated, and inspired, So bāvarī attamano udaggo, Bāvari questioned that goddess: Taṁ devataṁ pucchati vedajāto; “But in what village or town, “Katamamhi gāme nigamamhi vā pana, or in what land is the protector of the world, Katamamhi vā janapade lokanātho; where we may go and pay respects Yattha gantvāna passemu,*gantvāna passemu → gantvā namassemu (bj, sya-all, pts-vp-pli1)to the Awakened One, best of men?” Sambuddhaṁ dvipaduttamaṁ”.*dvipaduttamaṁ → dipaduttamaṁ (bj, sya-all, pts-vp-pli1)

“Near Sāvatthī, home of the Kosalans, is the Victor*Mandira is unusual and probably a sign of lateness. Bodhi has “realm”, Norman “city”, but the normal meaning in Sanskrit is a “dwelling place”, and in the Jātakas it is always used in the sense of a home.abounding in wisdom, vast in intelligence. That Sakyan is indefatigable, free of defilements,*The commentary gives the senses vigatadhuro “free of burden” (followed by Norman) and appaṭimo “unrivalled” (followed by Bodhi), but at AN 3.20:2.1 it has the sense “indefatigable” and there seems no reason why it shouldn’t have the same meaning here.that captain of men understands head-splitting.”

“Sāvatthiyaṁ kosalamandire jino, Pahūtapañño varabhūrimedhaso; So sakyaputto vidhuro anāsavo, Muddhādhipātassa vidū narāsabho”.

“Near Sāvatthī, home of the Kosalans, is the Victor*Mandira is unusual and probably a sign of lateness. Bodhi has “realm”, Norman “city”, but the normal meaning in Sanskrit is a “dwelling place”, and in the Jātakas it is always used in the sense of a home.“Sāvatthiyaṁ kosalamandire jino, abounding in wisdom, vast in intelligence. Pahūtapañño varabhūrimedhaso; That Sakyan is indefatigable, free of defilements,*The commentary gives the senses vigatadhuro “free of burden” (followed by Norman) and appaṭimo “unrivalled” (followed by Bodhi), but at AN 3.20:2.1 it has the sense “indefatigable” and there seems no reason why it shouldn’t have the same meaning here.So sakyaputto vidhuro anāsavo, that captain of men understands head-splitting.” Muddhādhipātassa vidū narāsabho”.

Therefore he addressed his acolytes, brahmins who had mastered the hymns: “Come, students, I shall speak. Listen to what I say.

Tato āmantayī sisse, Brāhmaṇe mantapārage; “Etha māṇavā akkhissaṁ, Suṇātha vacanaṁ mama.

Therefore he addressed his acolytes, Tato āmantayī sisse, brahmins who had mastered the hymns: Brāhmaṇe mantapārage; “Come, students, I shall speak. “Etha māṇavā akkhissaṁ, Listen to what I say. Suṇātha vacanaṁ mama.

Today has arisen in the world one whose appearance in the world is hard to find again—he is renowned as the Awakened One. Quickly go to Sāvatthī and see the best of men.”

Yasseso dullabho loke, Pātubhāvo abhiṇhaso; Svājja lokamhi uppanno, Sambuddho iti vissuto; Khippaṁ gantvāna sāvatthiṁ, Passavho dvipaduttamaṁ”.

Today has arisen in the world Yasseso dullabho loke, one whose appearance in the world Pātubhāvo abhiṇhaso; is hard to find again—Svājja lokamhi uppanno, he is renowned as the Awakened One. Sambuddho iti vissuto; Quickly go to Sāvatthī Khippaṁ gantvāna sāvatthiṁ, and see the best of men.” Passavho dvipaduttamaṁ”.

“Brahmin, how then are we to know the Buddha when we see him? We don’t know, please tell us, so we can recognize him.”

“Kathaṁ carahi jānemu, Disvā buddhoti brāhmaṇa; Ajānataṁ no pabrūhi, Yathā jānemu taṁ mayaṁ”.

“Brahmin, how then are we to know “Kathaṁ carahi jānemu, the Buddha when we see him? Disvā buddhoti brāhmaṇa; We don’t know, please tell us, Ajānataṁ no pabrūhi, so we can recognize him.” Yathā jānemu taṁ mayaṁ”.

“The marks of a great man have been handed down in our hymns. Thirty-two have been described, complete and in order.

“Āgatāni hi mantesu, Mahāpurisalakkhaṇā; Dvattiṁsāni ca byākkhātā,*Dvattiṁsāni ca → dvattiṁsā ca (si, sya-all, pts-vp-pli1); dvattiṁsa tāni (?)Samattā anupubbaso.

“The marks of a great man “Āgatāni hi mantesu, have been handed down in our hymns. Mahāpurisalakkhaṇā; Thirty-two have been described, Dvattiṁsāni ca byākkhātā,*Dvattiṁsāni ca → dvattiṁsā ca (si, sya-all, pts-vp-pli1); dvattiṁsa tāni (?)complete and in order. Samattā anupubbaso.

One upon whose body is found these marks of a great man has two possible destinies, there is no third.

Yassete honti gattesu, Mahāpurisalakkhaṇā; Dveyeva tassa gatiyo, Tatiyā hi na vijjati.

One upon whose body is found Yassete honti gattesu, these marks of a great man Mahāpurisalakkhaṇā; has two possible destinies, Dveyeva tassa gatiyo, there is no third. Tatiyā hi na vijjati.

If he stays at home, having conquered this land without rod or sword, he shall govern by principle.

Sace agāraṁ āvasati,*āvasati → ajjhāvasati (bj, pts-vp-pli1, mr)Vijeyya pathaviṁ imaṁ; Adaṇḍena asatthena, Dhammena manusāsati.

If he stays at home, Sace agāraṁ āvasati,*āvasati → ajjhāvasati (bj, pts-vp-pli1, mr)having conquered this land Vijeyya pathaviṁ imaṁ; without rod or sword, Adaṇḍena asatthena, he shall govern by principle. Dhammena manusāsati.

But if he goes forth from the lay life to homelessness, he becomes an Awakened One, a perfected one, with veil cast off, supreme.

Sace ca so pabbajati, Agārā anagāriyaṁ; Vivaṭṭacchado sambuddho,*Vivaṭṭacchado → vivattacchaddo (bj, pts-vp-pli1); vivaṭacchado (sya-all)Arahā bhavati anuttaro.

But if he goes forth Sace ca so pabbajati, from the lay life to homelessness, Agārā anagāriyaṁ; he becomes an Awakened One, a perfected one, Vivaṭṭacchado sambuddho,*Vivaṭṭacchado → vivattacchaddo (bj, pts-vp-pli1); vivaṭacchado (sya-all)with veil cast off, supreme. Arahā bhavati anuttaro.

Ask him about my birth, clan, and marks, my hymns and acolytes; and further, about heads and head-splitting—but do so only in your mind!

Jātiṁ gottañca lakkhaṇaṁ, Mante sisse punāpare; Muddhaṁ muddhādhipātañca, Manasāyeva pucchatha.

Ask him about my birth, clan, and marks, Jātiṁ gottañca lakkhaṇaṁ, my hymns and acolytes; and further, Mante sisse punāpare; about heads and head-splitting—Muddhaṁ muddhādhipātañca, but do so only in your mind! Manasāyeva pucchatha.

If he is the Buddha of unhindered vision, he will answer with his voice the questions in your mind.”

Anāvaraṇadassāvī, Yadi buddho bhavissati; Manasā pucchite pañhe, Vācāya vissajessati”.

If he is the Buddha Anāvaraṇadassāvī, of unhindered vision, Yadi buddho bhavissati; he will answer with his voice Manasā pucchite pañhe, the questions in your mind.” Vācāya vissajessati”.

Sixteen brahmin acolytes heard what Bāvari said: Ajita, Tissametteyya, Puṇṇaka and Mettagū,

Bāvarissa vaco sutvā, Sissā soḷasa brāhmaṇā; Ajito tissametteyyo, Puṇṇako atha mettagū.

Sixteen brahmin acolytes Bāvarissa vaco sutvā, heard what Bāvari said: Sissā soḷasa brāhmaṇā; Ajita, Tissametteyya, Ajito tissametteyyo, Puṇṇaka and Mettagū, Puṇṇako atha mettagū.

Dhotaka and Upasīva, Nanda and then Hemaka, both Todeyya and Kappa, and Jatukaṇṇī the astute,

Dhotako upasīvo ca, Nando ca atha hemako; Todeyya-kappā dubhayo, Jatukaṇṇī ca paṇḍito.

Dhotaka and Upasīva, Dhotako upasīvo ca, Nanda and then Hemaka, Nando ca atha hemako; both Todeyya and Kappa, Todeyya-kappā dubhayo, and Jatukaṇṇī the astute, Jatukaṇṇī ca paṇḍito.

Bhadrāvudha and Udaya, and the brahmin Posāla, Mogharāja the intelligent, and Piṅgiya the great seer.

Bhadrāvudho udayo ca, Posālo cāpi brāhmaṇo; Mogharājā ca medhāvī, Piṅgiyo ca mahāisi.

Bhadrāvudha and Udaya, Bhadrāvudho udayo ca, and the brahmin Posāla, Posālo cāpi brāhmaṇo; Mogharāja the intelligent, Mogharājā ca medhāvī, and Piṅgiya the great seer. Piṅgiyo ca mahāisi.

Each of them had their own following, they were renowned the whole world over. Those attentive ones, meditators who love absorption,*Bodhi omits dhīrā.were redolent with the potential of their past deeds.*One of the many signs of lateness in this passage. Vāsana in this sense is found only in the very latest strata of canonical and semi-canonical texts such as the Milindapañha, where we find pubbe vāsitavāsanā (Mil 6.2.1:3.2).

Paccekagaṇino sabbe, Sabbalokassa vissutā; Jhāyī jhānaratā dhīrā, Pubbavāsanavāsitā.

Each of them had their own following, Paccekagaṇino sabbe, they were renowned the whole world over. Sabbalokassa vissutā; Those attentive ones, meditators who love absorption,*Bodhi omits dhīrā.Jhāyī jhānaratā dhīrā, were redolent with the potential of their past deeds.*One of the many signs of lateness in this passage. Vāsana in this sense is found only in the very latest strata of canonical and semi-canonical texts such as the Milindapañha, where we find pubbe vāsitavāsanā (Mil 6.2.1:3.2).Pubbavāsanavāsitā.

Having bowed to Bāvari, and circled him to his right, they set out for the north, with their dreadlocks and hides.

Bāvariṁ abhivādetvā, Katvā ca naṁ padakkhiṇaṁ; Jaṭājinadharā sabbe, Pakkāmuṁ uttarāmukhā.

Having bowed to Bāvari, Bāvariṁ abhivādetvā, and circled him to his right, Katvā ca naṁ padakkhiṇaṁ; they set out for the north, Jaṭājinadharā sabbe, with their dreadlocks and hides. Pakkāmuṁ uttarāmukhā.

First to Patiṭṭhāna of Muḷaka,*Modern Paithan. | They travel on the “southern road”, a trading route that linked the prosperous cities of the Gangetic plain via Ujjenī with the western trading ports on the Arabian Sea, then turning east on to Andhra Pradesh on the Bay of Bengal.then on to the citadel of Māhissatī;*The Sinhalese commentary explains puri or pura as “former”, while the Burmese commentary explains it as “citadel”. The city continued under this name for many centuries, so “former” seems unlikely. It is modern Maheshwar.to Ujjenī and Gonaddhā,*Ujjenī is Ujjain. Gonaddhā is not identified, but must have been near Bhopal.and Vedisa, and Vanasa.*Vedisa is modern Vidisha. Vanasa is called Tumbavana in both inscriptions and Pali commentaries, so may be the modern Tumen.

Aḷakassa patiṭṭhānaṁ, Purimāhissatiṁ tadā;*Purimāhissatiṁ → purimaṁ māhissatiṁ (bj, pts-vp-pli1); puraṁ māhissatiṁ (sya-all)Ujjeniñcāpi gonaddhaṁ, Vedisaṁ vanasavhayaṁ.

First to Patiṭṭhāna of Muḷaka,*Modern Paithan. | They travel on the “southern road”, a trading route that linked the prosperous cities of the Gangetic plain via Ujjenī with the western trading ports on the Arabian Sea, then turning east on to Andhra Pradesh on the Bay of Bengal.Aḷakassa patiṭṭhānaṁ, then on to the citadel of Māhissatī;*The Sinhalese commentary explains puri or pura as “former”, while the Burmese commentary explains it as “citadel”. The city continued under this name for many centuries, so “former” seems unlikely. It is modern Maheshwar.Purimāhissatiṁ tadā;*Purimāhissatiṁ → purimaṁ māhissatiṁ (bj, pts-vp-pli1); puraṁ māhissatiṁ (sya-all)to Ujjenī and Gonaddhā,*Ujjenī is Ujjain. Gonaddhā is not identified, but must have been near Bhopal.Ujjeniñcāpi gonaddhaṁ, and Vedisa, and Vanasa.*Vedisa is modern Vidisha. Vanasa is called Tumbavana in both inscriptions and Pali commentaries, so may be the modern Tumen.Vedisaṁ vanasavhayaṁ.

Then to Kosambī and Sāketa, and the capital city of Sāvatthī; on they went to Setavyā and Kapilavatthu,*Bodhi and Norman have Setavya, but DN 23 shows it is feminine.and the homestead at Kusinārā.*See my remarks on mandira above. Kusinārā was famously not a city.

Kosambiñcāpi sāketaṁ, Sāvatthiñca puruttamaṁ; Setabyaṁ kapilavatthuṁ, Kusinārañca mandiraṁ.

Then to Kosambī and Sāketa, Kosambiñcāpi sāketaṁ, and the capital city of Sāvatthī; Sāvatthiñca puruttamaṁ; on they went to Setavyā and Kapilavatthu,*Bodhi and Norman have Setavya, but DN 23 shows it is feminine.Setabyaṁ kapilavatthuṁ, and the homestead at Kusinārā.*See my remarks on mandira above. Kusinārā was famously not a city.Kusinārañca mandiraṁ.

To Pāvā they went, and Bhoga City, and on to Vesālī and the Magadhan city. Finally they reached the Pāsāṇaka Shrine, fair and delightful.

Pāvañca bhoganagaraṁ, Vesāliṁ māgadhaṁ puraṁ; Pāsāṇakaṁ cetiyañca, Ramaṇīyaṁ manoramaṁ.

To Pāvā they went, and Bhoga City, Pāvañca bhoganagaraṁ, and on to Vesālī and the Magadhan city. Vesāliṁ māgadhaṁ puraṁ; Finally they reached the Pāsāṇaka Shrine, Pāsāṇakaṁ cetiyañca, fair and delightful. Ramaṇīyaṁ manoramaṁ.

Like a thirsty person to cool water, like a merchant to great profit, like a heat-struck person to shade, they quickly climbed the mountain.

Tasitovudakaṁ sītaṁ, Mahālābhaṁva vāṇijo; Chāyaṁ ghammābhitattova, Turitā pabbatamāruhuṁ.

Like a thirsty person to cool water, Tasitovudakaṁ sītaṁ, like a merchant to great profit, Mahālābhaṁva vāṇijo; like a heat-struck person to shade, Chāyaṁ ghammābhitattova, they quickly climbed the mountain. Turitā pabbatamāruhuṁ.

At that time the Buddha at the fore of the mendicant SaṅghaSaṅghaEste término denota tanto: la «comunidad monástica» (comunidades de monjes y monjas budistas) en quienes los seguidores laicos toman refugio; como aquellos seguidores del Buddha, laicos u ordenados, que han alcanzado al menos la entrada en la corriente (ver sotāpanna), el primero de los senderos transcendentes (ver magga) que culmina en nibbāna. Recientemente en EE.UU., el término «sangha» se ha transformado para significar el sentido más amplio de «comunidad de seguidores en el sendero budista», aunque este uso no tiene base en el canon pali. El término parisā se usa en este sentido más amplio en los textos tempranos.Ver en el glosario, was teaching the mendicants the Dhamma, like a lion roaring in the jungle.

Bhagavā tamhi samaye, Bhikkhusaṅghapurakkhato; Bhikkhūnaṁ dhammaṁ deseti, Sīhova nadatī vane.

At that time the Buddha Bhagavā tamhi samaye, at the fore of the mendicant SaṅghaSaṅghaEste término denota tanto: la «comunidad monástica» (comunidades de monjes y monjas budistas) en quienes los seguidores laicos toman refugio; como aquellos seguidores del Buddha, laicos u ordenados, que han alcanzado al menos la entrada en la corriente (ver sotāpanna), el primero de los senderos transcendentes (ver magga) que culmina en nibbāna. Recientemente en EE.UU., el término «sangha» se ha transformado para significar el sentido más amplio de «comunidad de seguidores en el sendero budista», aunque este uso no tiene base en el canon pali. El término parisā se usa en este sentido más amplio en los textos tempranos.Ver en el glosario, Bhikkhusaṅghapurakkhato; was teaching the mendicants the Dhamma, Bhikkhūnaṁ dhammaṁ deseti, like a lion roaring in the jungle. Sīhova nadatī vane.

Ajita saw the Buddha, like the sun shining with a hundred rays, like the moon on the fifteenth day when it has come into its fullness.

Ajito addasa buddhaṁ, Sataraṁsiṁva bhāṇumaṁ;*Sataraṁsiṁva → vītaraṁsiṁva (si, sya-all); vītaraṁsiva (pts-vp-pli1); sataraṁsīva (mr); pītaraṁsiṁva (cnd1:42 [Vatthugāthā])Candaṁ yathā pannarase, Pāripūriṁ upāgataṁ.

Ajita saw the Buddha, Ajito addasa buddhaṁ, like the sun shining with a hundred rays, Sataraṁsiṁva bhāṇumaṁ;*Sataraṁsiṁva → vītaraṁsiṁva (si, sya-all); vītaraṁsiva (pts-vp-pli1); sataraṁsīva (mr); pītaraṁsiṁva (cnd1:42 [Vatthugāthā])like the moon on the fifteenth day Candaṁ yathā pannarase, when it has come into its fullness. Pāripūriṁ upāgataṁ.

Then he saw his body, complete in all features. Thrilled, he stood to one side and asked this question in his mind.

Athassa gatte disvāna, Paripūrañca byañjanaṁ; Ekamantaṁ ṭhito haṭṭho, Manopañhe apucchatha.

Then he saw his body, Athassa gatte disvāna, complete in all features. Paripūrañca byañjanaṁ; Thrilled, he stood to one side Ekamantaṁ ṭhito haṭṭho, and asked this question in his mind. Manopañhe apucchatha.

“Speak about the brahmin’s birth; of his clan; and his own marks; what hymns is he proficient in; and how many he teaches.”

“Ādissa jammanaṁ brūhi,*jammanaṁ → jappanaṁ (mr)Gottaṁ brūhi salakkhaṇaṁ; Mantesu pāramiṁ brūhi, Kati vāceti brāhmaṇo”.

“Speak about the brahmin’s birth; “Ādissa jammanaṁ brūhi,*jammanaṁ → jappanaṁ (mr)of his clan; and his own marks; Gottaṁ brūhi salakkhaṇaṁ; what hymns is he proficient in; Mantesu pāramiṁ brūhi, and how many he teaches.” Kati vāceti brāhmaṇo”.

“His age is a hundred and twenty. By clan he is a Bāvari. There are three marks on his body. He is a master of the three Vedas,

“Vīsaṁ vassasataṁ āyu, So ca gottena bāvarī; Tīṇissa lakkhaṇā gatte, Tiṇṇaṁ vedāna pāragū.

“His age is a hundred and twenty. “Vīsaṁ vassasataṁ āyu, By clan he is a Bāvari. So ca gottena bāvarī; There are three marks on his body. Tīṇissa lakkhaṇā gatte, He is a master of the three Vedas, Tiṇṇaṁ vedāna pāragū.

the teachings on the marks, the testaments, the vocabularies, and the rituals. He teaches recitation to five hundred, and has reached proficiency in his own teaching.”

Lakkhaṇe itihāse ca, Sanighaṇḍusakeṭubhe; Pañcasatāni vāceti, Sadhamme pāramiṁ gato”.

the teachings on the marks, the testaments, Lakkhaṇe itihāse ca, the vocabularies, and the rituals. Sanighaṇḍusakeṭubhe; He teaches recitation to five hundred, Pañcasatāni vāceti, and has reached proficiency in his own teaching.” Sadhamme pāramiṁ gato”.

“O supreme man, cutter of craving,*Accept variant taṇhacchida for MS kaṅkhacchida (“cutter of doubt”).please reveal in detail Bāvari’s marks—let us doubt no longer!”

“Lakkhaṇānaṁ pavicayaṁ, Bāvarissa naruttama; Kaṅkhacchida pakāsehi,*Kaṅkhacchida → taṇhacchida (bahūsu)Mā no kaṅkhāyitaṁ ahu”.

“O supreme man, cutter of craving,*Accept variant taṇhacchida for MS kaṅkhacchida (“cutter of doubt”).“Lakkhaṇānaṁ pavicayaṁ, please reveal in detail Bāvarissa naruttama; Bāvari’s marks—Kaṅkhacchida pakāsehi,*Kaṅkhacchida → taṇhacchida (bahūsu)let us doubt no longer!” Mā no kaṅkhāyitaṁ ahu”.

“He can cover his face with his tongue; there is a tuft of hair between his eyebrows; his private parts are sheathed in a foreskin: know them as this, student.”

“Mukhaṁ jivhāya chādeti, Uṇṇassa bhamukantare; Kosohitaṁ vatthaguyhaṁ, Evaṁ jānāhi māṇava”.

“He can cover his face with his tongue; “Mukhaṁ jivhāya chādeti, there is a tuft of hair between his eyebrows; Uṇṇassa bhamukantare; his private parts are sheathed in a foreskin: Kosohitaṁ vatthaguyhaṁ, know them as this, student.” Evaṁ jānāhi māṇava”.

Hearing the answers without having heard any questions, all the people, inspired, with cupped palms, wondered:

Pucchañhi kiñci asuṇanto, Sutvā pañhe viyākate; Vicinteti jano sabbo, Vedajāto katañjalī.

Hearing the answers Pucchañhi kiñci asuṇanto, without having heard any questions, Sutvā pañhe viyākate; all the people, inspired, Vicinteti jano sabbo, with cupped palms, wondered: Vedajāto katañjalī.

“Who is it that asked a question with their mind? Was it a god or divinity? Or Indra, Sujā’s husband? To whom does the Buddha reply?”

“Ko nu devo vā brahmābrahmāUn habitante de los cielos no-sensuales de la forma o de lo sin forma. Considerado por sí mismo y por los brahmines como Señor y creador del universo.Ver en el glosario vā, Indo vāpi sujampati; Manasā pucchite pañhe, Kametaṁ paṭibhāsati”.

“Who is it that asked a question with their mind? “Ko nu devo vā brahmābrahmāUn habitante de los cielos no-sensuales de la forma o de lo sin forma. Considerado por sí mismo y por los brahmines como Señor y creador del universo.Ver en el glosario vā, Was it a god or divinity? Indo vāpi sujampati; Or Indra, Sujā’s husband? Manasā pucchite pañhe, To whom does the Buddha reply?” Kametaṁ paṭibhāsati”.

“Bāvari asks about heads and head-splitting. May the Buddha please answer, and so, O seer, dispel our doubt.”

“Muddhaṁ muddhādhipātañca, Bāvarī paripucchati; Taṁ byākarohi bhagavā, Kaṅkhaṁ vinayaVinayaEntrenamiento; directrices; disciplina monástica. En los Suttas tempranos, vinaya se empareja más comúnmente con dhamma, donde significa «teoría y práctica» como término general para la religión del Buddha. También se usa comúnmente en el sentido de guiar lejos o deshacerse de las impurezas. También se aplicó al creciente conjunto de reglas y procedimientos que gobiernan la disciplina monástica, y ese significado creció hasta convertirse en el dominante en años posteriores. El Vinaya como Ley Monástica abarca seis volúmenes en texto impreso, cuyas reglas y tradiciones definen cada aspecto de la vida de los bhikkhus y bhikkhunīs. La esencia de las reglas para los monásticos está contenida en el Pātimokkha.Ver en el glosario no ise”.

“Bāvari asks “Muddhaṁ muddhādhipātañca, about heads and head-splitting. Bāvarī paripucchati; May the Buddha please answer, Taṁ byākarohi bhagavā, and so, O seer, dispel our doubt.” Kaṅkhaṁ vinayaVinayaEntrenamiento; directrices; disciplina monástica. En los Suttas tempranos, vinaya se empareja más comúnmente con dhamma, donde significa «teoría y práctica» como término general para la religión del Buddha. También se usa comúnmente en el sentido de guiar lejos o deshacerse de las impurezas. También se aplicó al creciente conjunto de reglas y procedimientos que gobiernan la disciplina monástica, y ese significado creció hasta convertirse en el dominante en años posteriores. El Vinaya como Ley Monástica abarca seis volúmenes en texto impreso, cuyas reglas y tradiciones definen cada aspecto de la vida de los bhikkhus y bhikkhunīs. La esencia de las reglas para los monásticos está contenida en el Pātimokkha.Ver en el glosario no ise”.

“Know ignorance as the head,*This echoes Chāndogya Upaniṣad 1.10 and 1.11, where Uṣasti, an itinerant brahmin wandering east who has just eaten ritually unclean food, warns priests at a royal sacrifice multiple times that one who recites prayers while ignorant (avidvān) of their meaning will suffer their head falling off.and knowledge as the head-splitter, when joined with faith, mindfulnesssatiAtención plena, memoria, poderes de referencia y retención. En algunos contextos, la palabra sati cuando se usa sola cubre también la alerta (sampajañña).Ver en el glosario, and immersion, and enthusiasm and energy.”

“AvijjāavijjāEs la falta de visión clara, el "no saber" o la ceguera espiritual. Se refiere específicamente a la incapacidad de comprender las Cuatro Nobles Verdades y la verdadera naturaleza de la realidad (impermanencia y el no-yo). Es el primer eslabón en el ciclo del origen dependiente. Ver también moha.Ver en el glosario muddhāti jānāhi, VijjāvijjāConocimiento claro; conciencia genuina; ciencia (específicamente, los poderes cognitivos desarrollados a través de la práctica de la inmersión y la sabiduría).Ver en el glosario muddhādhipātinī; Saddhāsatisamādhīhi, Chandaviriyena saṁyutā”.

“Know ignorance as the head,*This echoes Chāndogya Upaniṣad 1.10 and 1.11, where Uṣasti, an itinerant brahmin wandering east who has just eaten ritually unclean food, warns priests at a royal sacrifice multiple times that one who recites prayers while ignorant (avidvān) of their meaning will suffer their head falling off.“AvijjāavijjāEs la falta de visión clara, el "no saber" o la ceguera espiritual. Se refiere específicamente a la incapacidad de comprender las Cuatro Nobles Verdades y la verdadera naturaleza de la realidad (impermanencia y el no-yo). Es el primer eslabón en el ciclo del origen dependiente. Ver también moha.Ver en el glosario muddhāti jānāhi, and knowledge as the head-splitter, VijjāvijjāConocimiento claro; conciencia genuina; ciencia (específicamente, los poderes cognitivos desarrollados a través de la práctica de la inmersión y la sabiduría).Ver en el glosario muddhādhipātinī; when joined with faith, mindfulnesssatiAtención plena, memoria, poderes de referencia y retención. En algunos contextos, la palabra sati cuando se usa sola cubre también la alerta (sampajañña).Ver en el glosario, and immersion, Saddhāsatisamādhīhi, and enthusiasm and energy.” Chandaviriyena saṁyutā”.

At that, the student, full of inspiration, arranged his antelope-skin cloak over one shoulder, and fell with his head to the Buddha’s feet.

Tato vedena mahatā, Santhambhitvāna māṇavo; Ekaṁsaṁ ajinaṁ katvā, Pādesu sirasā pati.

At that, the student, Tato vedena mahatā, full of inspiration, Santhambhitvāna māṇavo; arranged his antelope-skin cloak over one shoulder, Ekaṁsaṁ ajinaṁ katvā, and fell with his head to the Buddha’s feet. Pādesu sirasā pati.

“Good fellow, the brahmin Bāvari together with his acolytes, elated and happy, bows to your feet, O Clear-eyed One!”

“Bāvarī brāhmaṇo bhoto, Saha sissehi mārisa; Udaggacitto sumano, Pāde vandati cakkhuma”.

“Good fellow, the brahmin Bāvari “Bāvarī brāhmaṇo bhoto, together with his acolytes, Saha sissehi mārisa; elated and happy, Udaggacitto sumano, bows to your feet, O Clear-eyed One!” Pāde vandati cakkhuma”.

“May the brahmin Bāvari be happy, together with his acolytes. And may you, too, be happy! May you live long, student.

“Sukhito bāvarī hotu, Saha sissehi brāhmaṇo; Tvañcāpi sukhito hohi, Ciraṁ jīvāhi māṇava.

“May the brahmin Bāvari be happy, “Sukhito bāvarī hotu, together with his acolytes. Saha sissehi brāhmaṇo; And may you, too, be happy! Tvañcāpi sukhito hohi, May you live long, student. Ciraṁ jīvāhi māṇava.

To Bāvari and you all I grant the opportunity to clear up all doubt. Please ask whatever you want.”

Bāvarissa ca tuyhaṁ vā, Sabbesaṁ sabbasaṁsayaṁ; Katāvakāsā pucchavho, Yaṁ kiñci manasicchatha”.

To Bāvari and you all Bāvarissa ca tuyhaṁ vā, I grant the opportunity to clear up all doubt. Sabbesaṁ sabbasaṁsayaṁ; Please ask Katāvakāsā pucchavho, whatever you want.” Yaṁ kiñci manasicchatha”.

Granted the opportunity by the Buddha, they sat down with cupped palms. Ajita asked the Realized One the first question right there.

Sambuddhena katokāso, Nisīditvāna pañjalī; Ajito paṭhamaṁ pañhaṁ, Tattha pucchi tathāgataṁ.

Granted the opportunity by the Buddha, Sambuddhena katokāso, they sat down with cupped palms. Nisīditvāna pañjalī; Ajita asked the Realized One Ajito paṭhamaṁ pañhaṁ, the first question right there. Tattha pucchi tathāgataṁ.