A Key to the Exercises in A.K. Warder`s `Introduction to Pali.

`
A. K. Warder`s `Introduction to Pali` is practically indispensable to anyone who is serious about learning Pali. Yet,
Warder`s book can be difficult to come to grips with, particularly for anyone who is not a student of language. he
present work is an attempt to reduce that difficulty by pro!iding a literal translation of Warder`s e"ercises as well
as a large number of notes to help e"plain the grammar of the Pali te"t. It also refers the student back to rele!ant
sections in Warder`s book and other works on Pali grammar. #Although they may be helpful, it is not necessary to
obtain these other works, with the possible e"ception of a Pali dictionary.$
It might be thought that there are already enough translations a!ailable of the material that makes up Warder`s
e"ercises. he problem is that the a!ailable translations tend to be !ery free and therefore close to useless as aids for
the student who needs to understand details of grammar and other fine points of Pali idiom and structure.
o help understand the present translation the reader should keep the following points in mind%
I normally stick to Warder`s !ocabulary translations. &owe!er, there are a few instances where it seemed
Warder`s choice of translation could be significantly impro!ed upon.
he translation is not consistent throughout. A particular e"pression can usually be translated in many
ways and occasionally it seemed useful to use different translations in different conte"ts. At other times, a
particular e"pression may be translated !ery literally the first time it is met with, but then more in
accordance with 'nglish idiom on later occasions.
(rammatical notes are often repeated. )ome users may find there are too many repetitions, but I ha!e
worked on the principle that too much repetition is better than too little.
I ha!e sometimes not translated short indeclinables such as% kho, eva, sudam, v, ca, kira, etc. hey are not
grammatically important.
In the longer e"ercises I ha!e included references directly to the page numbers in A.K. Warder`s book for
ease of use. hese are the bold numbers in s*uare brackets.
+eferences to the Pali ,anon are as follows% #- I ./,01$ means the -2gha 3ik4ya #P) ed.$, !olume 0, page ./,
line 01.
I ha!e used abbre!iations and referred to other sources as follows%
P'-% he Pali e"t )ociety`s #P)$ Pali 'nglish -ictionary by +hys -a!ids 5 )tede.
-P% he Pali e"t )ociety`s -ictionary of Pali by 6argaret ,one.
,-7% ,onnected -iscourses of the 7uddha8 9en. 7hikkhu 7odhi`s translation of the )a:yutta 3ik4ya.
6;-7% 6iddle ;ength -iscourses of the 7uddha8 9en. <4=amoli`s and 9en. 7hikkhu 7odhi`s translation of
the 6a>>hima 3ik4ya.
3,+P% 3ew ,ourse in +eading Pali, by ?ames W. (air 5 W.). Karunatillake, a recent introduction to Pali
grammar with e"tensi!e reading e"ercises. It makes some basic but important points that are not found in
A.K. Warder`s book.
),P3% )ynta" of the ,ases in the Pali 3ikayas, by @. &. de A. Wi>esekera. his work is a thorough
in!estigation of the use of the !arious cases, mostly from the four main nik4yas.
,om.% 7uddhaghosa`s ancient commentary as published by the P).

I wish to thank all those who ha!e assisted me in producing this work, in particular 9en. A>ahn 7rahm who was my
first and only Pali teacher and 9en. 3yanatusita who has read through the entire translation and suggested many
impro!ements. )hould anyone using this material wish to pro!ide feedback in terms of corrections or suggestions
for impro!ements, this will always be recei!ed with gratitude.
7rahm4li 7hikkhu
Perth, Australia
6ay .11A
+e!ised and e"panded, -ecember .11/
1
Exercise 7
Translate into English
We ha!e been created
0
by him. #- I 0B,0C$
We ha!e been created by 7rahm4.
.
#- I 0B,0C$
Dnanda, the -hamma has been taught by me. #- II 011,.$
You, man,
A
make a li!ing
E
with this money
/
F #- III CC,.GA$
he ath4gata has been freed. #- I .H,A0$
And asked
C
thus by me, they said
I
`yes`. #,f. - III .B,0C 5 - I 0HE,0$
his seat has been prepared. #- III AH,..G.A$
hese people are entering
B
a house. #- I BA,IGB$
You are
H
refuted
01
F #- III 00I,0AG0E$
I`m tired
00
. #- II 0.B,0B$
(i!e
0.
almsF #- II A/I,0/$
Translate into Pali
13
Sukha paisavedenti. #,f. - I I/,IGB$
May dhammo paatto. #- II 0/E,C$
Paribbjako santuho hoti. #,f. - I I0,A$
Maraa dukkha. #- II A1/,A$
Suta (kho pana me ta.
!"
#- I 0.B,.H$
#ha
!$
(kho kamma aksi. #- III ./I,0G.$
%na deti. #- III ./B,01$
&yo ki'anto. #- III .//,0C$
Exercise 8
Translate into English
1
(immit. 3ote the nominati!e plural ending to agree with maya. he !erb `to be` has been added to gi!e the passi!e sense of the past
participle, thus `been created`. he Pali past participle normally indicates the present perfect #see Warder p.E1$, thus `ha!e been created` rather
than >ust `are created`. he e"act meaning of the past participle will depend on the conte"t.
2
3ote the change in word order from the pre!ious e"ample. Word order does not usually ha!e any grammatical significance in Pali, see
Warder p.0/.
3
Purisa, !ocati!e.
4
)*vhi, `make a li!ing`, imperati!e second person singular, see Warder pp.AEGA/.
5
3ote that although imin and dhanena are separated, they still relate to each other on account of being in the same case.
6
Puh here agrees with te, both being nominati!e plural, lit. `they ha!e been asked`. 7ecause the past participle agrees with the noun it relates
to, like an ad>ecti!e, and because it often acts like an ad>ecti!e #see Warder p.E0$, one could also translate `they who ha!e been asked ... `.
7
+adanti is here the historical present tense, see Warder p.0..
8
he Pali present tense, here pavisanti, can be translated as an ordinary present tense, i.e. `they enter`, or as a continuous action present tense,
i.e. `they are entering`. he conte"t will decide which is more appropriate.
9
In this case `are refuted` and `ha!e been refuted` ha!e the same meaning, both ha!ing the present perfect sense. ,ompare this with the first
sentence of this e"ercise where only `ha!e been created` #not `are created`$ has the sense of present perfect.
10
he agent here is `you`, implied by the !erb asi. (i,,ah*to agrees with this `you`, thus the nominati!e singular ending. #he fact that the
ending is masculine may be because the person spoken to is a man. he normal `default` gender, i.e. if no gender is pro!ided by the conte"t, is
neuter.$
11
&ere the sense of the Pali does not seem to be present perfect and therefore I translate `I`m tired`, which refers to an `e"isting state`.
Alternati!ely, if one thinks the present perfect sense is preferable, one could translate `I ha!e become tired`.
12
%etha, imperati!e second person plural. Whether it is imperati!e or present tense must be decided by the conte"t.
13
3ote that the Pali below G and also in subse*uent e"ercises G often consists of words e"tracted from a sentence in a sutta, the words regularly
being in a different se*uence from the original. In Pali the order of the words is rarely of grammatical importance, and therefore one need not
be too concerned about getting it `right`.
14
Me is here the enclitic form of may, `by me`. An alternati!e rendering would be the well know phrase evam me suta. In the original Pali te"t
kho pana, `but`, is inserted to indicate continuation from the pre!ious te"t.
15
#ha is optional, see Warder p.0A.
2
At that time,
0
I was
.
King 6ah4sudassana
A
. #- II 0HC,00G0.$
here is no merit #to be gained$ with a gift.
E
#- I /A,0$
I, ha!ing approached them, said
/
thus
C
. #- III .B,0AG0E$
&e, ha!ing bowed to me, left.
I
#,f. - I ...,0B and - I B/,AA$
We, ha!ing seen,
B
said
H
this
01
. #- III AH,AA G E1,0$
It`s wonderful, honourable #bho$ being,
00
#that$ you li!eF
0.
#- III IA,0B$
Winning,
0A
he generates hatred.
0E
#- III 0BA,0I$
he brahmin takes council with 7rahm4. #- II .AI,EG/$
``Yes,
0/
)ir.``
0C
#- I .AC,.1$
Well surely, )ir, we are going
0I
F #- III 0C,0B$
-ying,
0B
he said% ... #- III 0B0,A$
7eing a King,
0H
he obtains this.
.1
#- III 0EC,.EG./$
&e meditates >h4na
.0
. #- II .AB,00$
We go for refuge to the 7lessed @ne
..
, and to the eaching. #- II EA,.IG.B$
I gi!e life
.A
. #- I 0EB,A$
Translate into Pali
-e
."
imin dvrena pavisanti. (- II BA,0C$
/j 0ha,avanta abhivdetv nis*di. #- I /1,AA G /0,0$
1pasa2kamitv 0ha,avanta abhivdetv nis*disu. #- II BE,0CG0I$
-e aha
.$
upasa2kamitv ime pahe pucchmi. #- II .BE,00G0.$
#ha nivsetv patta dya
.3
,ma pvisi. #,f. - III C,/GB$
M bhavanto eva avacuttha. #- I 0..,.C$
1
Jor this use of the instrumental see Warder p.E/. his is a common e"pression.
2
#hosi, first person singular aorist of hoti, see Warder p..C.
3
3ote that proper names also take case endings, like any other nouns.
4
@r `by gi!ing`, see P'-. his was one of the #wrong$ !iews of PKra=a Kassapa, one of the si" nonG7uddhist religious leaders famous at the
time of the 7uddha.
5
Again, note the historical present tense, here vadmi. Whether a present tense !erb in a gi!en instance is e"pressing the present or the past G or
e!en the future, see Warder pp.0.G0A G must be decided by the conte"t.
6
3ote that aha is here the agent of both !erbs #see Warder p.EB$. Jrom the sutta conte"t it is also clear the te is the patient of both !erbs%
`ha!ing approached the, I said to the ...`
7
Again note that the agent of the gerund and the main !erb is the same. #bhivdeti means formally paying respect to someone, it is more than
doing aja'i. Pakkmi is third person singular aorist.
8
%isv here refers back to something pre!iously seen, mentioned >ust before.
9
Aorist, see Warder p.A..
10
4va. he general meaning of eva is `thus`, but here it refers to something >ust about to be said and therefore is best translated as `this`, see
-P.
11
0ho satta, !ocati!e.
12
he conte"t is the decline of all morality until there is a `sword period` when most people are killed. he few `beings` remaining, not e!en
called `people`, will then meet each other and gi!e the abo!e greeting.
13
)aya is the nominati!e #not accusati!e$ singular of the present participle of jayati, see Warder p.EC. It functions as an ad>ecti!e *ualifying
`he` #`he` is not e"plicitly stated but implied by the !erb$, which it agrees with grammatically. he conte"t is gambling.
14
@r `he who is winning generates hatred`, since the present participle functions grammatically as an ad>ecti!e.
15
4va. )ee Warder`s !ocabulary at the end of the book.
16
his is the usual way to e"press consent. he *uotation marks are the e*ui!alent of the ti in the Pali.
17
5acchma. he 'nglish idiom re*uires `we are going` rather than `we go`. 5acchma could also be regarded as imperati!e, `we must go`, see
Warder pp.AEGA/.
18
I.e. `when he was dying he said ...`. &aronto is the present participle #nominati!e singular$ of karoti, agreeing with `he`, the implied agent of
avoca. @ne could translate% `he who was dying said% ...`. &'a karoti, lit. `does time`, is an idiomatic e"pression for dying. he conte"t is )ig4la`s
father`s last words in the opening passages of the )ig4lo!4daGsutta.
19
Samno, `being`, is the present participle nominati!e singular of atthi, agreeing with rj. 3ote that the !erbs meaning `to be` #hoti, atthi,
bhavati$ do not take patients, rather they `link` words of the same case, cf. 3,+P II /. hus we could translate `he who is being a king obtains
this`, with both `he` and `king` in the nominati!e, connected by samno #which is a form of `to be`$.
20
+eferring to a list royal benefits >ust mentioned.
21
)hna is a deep state of meditation not really translatable.
22
5acchma can here be understood as taking two ob>ects, saraa and 0ha,avanta, see Warder p.0B. his was said by the first disciples of the
7uddha 9ipass2, so there was no sangha yet to take refuge in.
23
In conte"t, it means `I grant #them$ #their$ life`.
24
-e is optional.
25
he P) te"t actually has the >unction form tyha for te aha, see Warder p..0/.
26
3ote that dya, lit. `ha!ing taken`, is rendered by Warder as `taking`. #ha is optional.
3
0hava )otip'o
!
pabbaji. #- II .EH,0HG.0$
5accha #or ,acchanto$ passati. #,f. - III 0.C,0B 5 - III ./I,0A$
(6aha #or >ust na$ brahmu mantemi. #- II .AI,01G0.$
#,ra #or ,eha pvisi. #,f. - II B/,AGE$
Pa deti. #- III ./B,0B$
#ha
.
bhojana #or anna na 'abhmi. #,f. - III .//,A1 G ./C,0$
+attha passati. #- II 001,.IG.H$
So sensanena santuho hoti. #- III ../,0.$
Satt #or bh7t$ dukkha paisavedenti. #- I /A,A0GAA$
1psak yena hna #or padeso
8
$ ten6upasa2kamanti. #or upsak
padesa9hna ,acchanti.$. #- II BE,0C 5 - II BI,. 5 - II 0HB,.H$
Exercise !
Translate into English
he bodies
E
are diminished
/
. #- II ..0,0A$
his, brahmin,
C
is that wisdom.
I
#- I 0.E,AAGAE$
his cra!ing
B
is gi!en up
H
. #- II A01,01G00$
Jood is gi!en
01
. #- II A/E,0C$
Is it true, 3igrodha, #that$ this speech has been spoken
00
by you
0.
L #- III /A,.B$
It is true, 9enerable )ir, #that$ this speech has been spoken by me. #- III /E,0$
his
0A
is called `mind` or
0E
`consciousness`
0/
. #- I .0,.0G..$
hose deities
0C
said this to me
0I
. #- II /0,.E$
here is,
0B
)ir, an art
0H
called
.1
`6a=ik4`
.0
. #- I .0E,I$
Perception and feeling ha!e stopped
..
. #- III .CC,0CG0I$
9enerable )ir, the female lay disciple named )u>4t4 has died
.A
. #- II H.,.GA$
1
he te"t actually has bho Mah 5ovindo ... pabbaji. 7oth bho and bhava can be used for the nominati!e singular.
2
#ha is optional.
3
3ote how both hna and padesa are in the nominati!e #hnaMpadeso$ when used with yena #see Warder p.0E$, but in the accusati!e
#hnaMpadesa$ when not.
4
he full phrase is asura:ky hyanti. he meaning being that the number of Asuras is decreasing.
5
;yanti is passi!e.
6
0rhmaa, !ocati!e.
7
his is an e"ample of an e*uational sentence, see 3,+P II /. hese sentences #or phrases or clauses$ ha!e the structure `A is 7`, where A and
7 are in the same case. In the present e"ample aya, s, and pa are all nominati!es. In the Pali the !erb `to be` is often left out in these
constructions #see Warder p.0E$, as in the present e"ample.
8
4s agrees with tah, both being feminine nominati!e singular. 4s is thus a demonstrati!e pronoun #see Warder p.A1$ *ualifying tah% `this
cra!ing`.
9
Pah*yati is passi!e.
10
%*yati, passi!e.
11
0hsit is a past participle and the sentence is passi!e #as is usually the case with past participles$. In these cases the agent is in the
instrumental #here te$, the patient in the nominati!e case #here vc$, and the past participle agrees with the patient like an ad>ecti!e. hus
bhsit agrees with vc #feminine nominati!e singular$. 4s is a demonstrati!e pronoun *ualifying and agreeing with vc.
12
-e, instrumental agent of the past participle #passi!e construction$, see Warder pp.E0GE..
13
<da is the patient of the passi!e !erb vuccati and thus appears in the nominati!e case.
14
3ote how v, `or`, is repeated for each word it connects. his is a typical feature of Pali.
15
=ittan and vian are nominati!es, which is the normal case for *uoted words, see Warder p.0E. he final is changed to n because of the
following ti, see Warder p..0I.
16
%evat is nominati!e feminine, either plural or singular. 7ut because devat is nominati!e and thus the agent of the !erb avocu #aorist third
person plural$, it must be plural. - is the feminine nominati!e plural demonstrati!e pronoun, *ualifying and agreeing with devat.
17
#vocu here takes two patients in the accusati!e, i.e. said something #etad, `this`$ to someone #ma, `me`$, see Warder p.0B.
18
#tthi at the beginning of a sentence often emphasiNes the e"istence of something, see Warder p.A0.
19
+ijj, lit. `knowledge`.
20
(ma, lit. `by name`, is an indeclinable not a !erb. 7ut I translate with a !erb to impro!e the readability.
21
+ijj and maik are feminine nominati!e singulars. here can be no patient in a sentence where the only !erb is atthi, `to be`.
22
;it. `are stopped`. he construction is passi!e, and the past participle niruddh is plural to agree with the sum of the two patients #sa and
vedan$, see Warder p..C. he au"iliary !erb honti is therefore also plural, see Warder p./E note ..
23
&'akat, `died`, is a past participle agreeing with upsik, `female lay disciple`. 3ote that here the past participle is acti!e #k'akat is
intransiti!e, i.e. it does not take a direct patient$ and that it therefore agrees with the agent, Sujta ... upsik, rather than the patient. )ee Warder
4
)unakkhatta, e!en #pi$ #when$ being spoken to
0
thus by me, left.
.
#- III C,0G.$
he ascetic (otama comes to this assembly. #,f. - I 0IH,B and - III AB,0IG0B$
Translate into Pali
<me #or ete$ dhamm pah*yanti. #,f. - I 0H/,A.$
#j haanti. #- II A/.,.I$
0rhmao dissati. #,f. - III B0,.BG.H$
#vijj pah*yati. #- II .0/,.C$
#ya #or so$ vuccati samao.
A
#- I 0CI,.A$
<da vuccati dukkha. #- II A1I,.0$
M'a dya yena s' tena upasa2kamisu. #,f. - II .C/,H$
Exercise 1"
Translate into English
he e"tinction of the ath4gata
E
will be soon
/
. #- II 00E,.HGA1$
9ictory will be his
C
.
I
#- I 01,/$
7rahmins are the sons of 7rahm4.
B
#- III B0,0A$
hey will make an end of suffering
H
. #- I /E,.0$
Your
01
argument has been dispro!ed
00
. #- I B,0/$
his is the meaning
0.
of this saying
0A
. #- I 0AI,.B$
-o not stand
0E
in front of me
0/
. #- II 0AH,E$
&e,
0C
through a *uestion to me,
0I
I will make clear with an e"planation.
0B
#- I 01/,0HG.1$
p.E1.
1
+uccamno, present participle of the passi!e !erb vuccati. 7eing passi!e it agrees with its patient )unakkhatto. When constructing a passi!e
present participle in 'nglish, first make the !erb passi!e, i.e. `speak` becomes `is spoken`, and then turn it into a present participle, `being
spoken`. 3ote that for a passi!e construction the `Ging` ending of the present participle goes with `to be` rather than the main !erb.
2
3ote that apakkami is the aorist of apakkamati, not pakkamati. #in any case, they are close in meaning.$ )unakkhatta is the ob>ect of vuccamno but
the sub>ect of apakkami.
3
3ote that vuccati is a passi!e !erb and therefore that it takes patients in the nominati!e. hus both `aya` and `samao` are patients, and
vuccati must be a !erb that can take two patients, see Warder p.0B.
4
@r `the ath4gata`s e"tinction ...`. he geniti!e usually relates to the word immediately following it #see Warder p./C$, here parinibbna.
5
(a cira, lit. `not long`.
6
<massa, the geniti!e of the ida pronoun, see Warder p.A1. hese pronouns are usually demonstrati!e #i.e. `this`$ but sometimes personal #i.e.
`he` or `she`$, as in this case.
7
@r `he will ha!e !ictory`. 7ecause the geniti!e usually relates to possession, it can often be translated with `ha!e`.
8
he sentence has no !erb and thus the !erb `to be`, hoti, is understood. Again, sentences such as this one, with no !erb or >ust the !erb `to be`,
are `e*uational` #see 3,+P II /$, i.e. `AO7` or `A is 7`. he `e*uation` is between words in the same case, usually nominati!e #unless the
e*uational sentence forms a clause within a longer sentence$. In this case we ha!e `brahminsOsons` or `brahmins are sons`. he geniti!e relates
to the word immediately following it, i.e. `sons`, thus `sons of 7rahm4`.
9
%ukkhass`anta O dukkhassa P anta. he last a of dukkhassa has been elided due to the following a of anta, see Warder p..0E.
10
-e is here the geniti!e singular `of you`, see Warder p./C. his can only be known from the conte"t, without which this could also be read as%
`he argument has been dispro!ed by you.`
11
>ropito is a past participle agreeing with its patient vdo. he sentence is passi!e.
12
Another e*uational sentence where the !erb `to be` is missing. &ere the e*uation is between aya and attho, `thisOmeaning` or `this is the
meaning`.
13
wo words in the geniti!e% imassa, a pronoun, and bhsitassa, a past participle used as a noun. In cases such as this, where a pronoun agrees
with a noun #in case, number, and gender$, it is !ery likely that the pronoun *ualifies the noun, i.e. `#of$ this saying`. Whereas in the Pali each
word has the geniti!e marker `Gssa`, in 'nglish the preposition `of`, marking the geniti!e, only occurs once.
14
#hsi is aorist, which is the usual tense with m, see Warder p.A0.
15
Me, geniti!e. Purato, `in front of`, takes the geniti!e, see Warder p./B.
16
+efers to someone >ust mentioned, see footnote below.
17
Ma pahena. Pahena should perhaps be regarded as an action noun which takes the ob>ect ma, `by *uestioning me`, see Warder p.0AB.
18
I.e. `if you ask me a *uestion about that, I will clarify it for you`. It is difficult to make good grammatical sense of this sentence, in part
because it is only the latter half of a longer sentence. he full sentence reads% `yassa kho pana #mbaha mayi ka2kh v vimati v, so ma pahena,
aha veyykaraena sobhissm*:ti6. he first part, before so, is a relati!e clause #see Warder pp.I1GI.$% `7ut AmbaQQha of whom there is doubt or
uncertainty concerning me ... `. he `of whom` must relate to so #the correlati!e pronoun$ and thus so must translate as `he` #rather than `that`$.
7ut I cannot account for why the Pali has so, i.e. the nominati!e, when it seems that this pronoun should be the patient of sobhissmi, i.e. `I will
make clear to hi`.
5
3ow, at that time, Dnanda was standing
0
behind the 7lessed @ne
.
, fanning
A
the 7lessed @ne. #- II IA,..G.A$
&owe!er, while I am doing the work,
E
#my$ body will become tired.
/
#- III .//,HG01$
he gems
C
are
I
his.
B
#- II 0C,0C$
Translate into Pali
<mesa manussna putt bhavissanti. #- III I0,0EG0/$
#ha assa #or tassa$ dso amhi #or asmi$.
H
#- I C1,0E$
0haya bhavissati. #- I CH,E$
So dhamma desessati #or desissati$. #- III IC,0A$
Samao bhavissmi
!?
. #- III H/,.E$
0rhmaassa putto hoti.
!!
#- II .A0,00G0.$
/ao sar*ra vatthena vehenti.
!.
#- II 0E0,A.GAA$
#ya #or eso$ tassa 0ha,avato th7po. #- II 0E., 0HG.1$
Maya 0ha,avato sar*rna bh,a arahma.
!8
#- II 0CE, AE G 0C/,0$
Exercise 11
Translate into English
Jriend, I did not see
0E
. #- II 0A1,.0$
his was
0/
the last speech
0C
of the ath4gata. #- II 0/C,A$
here will be >oy and a happy way of life.
0I
#- I 0HC,01G0.$
he 7lessed @ne saw those
0B
deities. #- II BI,00G0.$
hus, )ir, in this way,
0H
the young priest ?otip4la`s
.1
designation, `6ah4Ggo!inda`,
.0
came into being
..
. #- II .A.,.AG./$
1
@hito hoti, lit. `was stood` #historic present tense, thus hoti becomes `was`$. )ometimes the Pali idiom cannot be translated directly into 'nglish,
therefore `was standing`, or simply `stood`, or maybe `was stationed` for a more literal rendering. Also note that the word pana is used to `>oin`
this sentence to the pre!ious one, hence it can be translated as `but`, `howe!er`, `now`, or `then`.
2
Pihito takes the geniti!e, thus the geniti!e form 0ha,avato. @ne could perhaps translate pihito with `at the back o#` to make this relationship
more clear.
3
+*jamno, present participle agreeing with Dnando. 0ha,avanta is the patient of v*jamno.
4
&amma kho pana me karontassa is an e"ample of the construction called `geniti!e absolute`, see Warder p./B. A geniti!e absolute construction
re*uires a participle in the geniti!e case #here karontassa, present participle geniti!e$ and an agent of the participle also in the geniti!e #here me,
enclitic geniti!e of aha, `I`, see Warder p./C$. @n translation the geniti!e absolute clause loses its geniti!e sense but is made to stand apart
from the rest of the sentence by introducing it with `while` or `when` etc. 3ote that kamma kho pana is also part of the absolute construction,
with kamma being the patient of karontassa, see Warder p./B.
5
3ote that despite the translation, ki'amissati is an acti!e !erb, lit. `#the body$ will tire`.
6
@r `they are his gems`. Another `e*uational` sentence. &ere ratanni is `e*uated` with the agent of bhavanti, `they`, thus `they are gems`. he
geniti!e tassa, `his`, relates to the word immediately following it, thus `his gems`.
7
3ote that although bhavanti is the present tense, the conte"t in the sutta makes it clear that the future is being spoken of. his is an e"ample of
what Warder on p.0A calls `a !i!id future !isualised as present`.
8
he conte"t is the prophecising at the birth of the 7odhisatt!a 9ipass2 that, if he stays at home, he will become a uni!ersal emperor who has
`se!en gemsMprecious things`.
9
he word order may !ary according to emphasis, see Warder p.0/ and p.C0 note ..
10
3ote that in the Pali the pronoun, which here would ha!e been aha, is often left out and only implied by the !erb, see Warder p.0A.
11
@r more emphatic% #tthi brhmaassa putto.
12
he conte"t is the preparations for the cremation of a dead king`s body, hence the use of sar*ra rather than kayo, see Warder p./H. Sar*ra is
accusati!e.
13
he sutta te"t has the !erb towards the front, maya arahma 0ha,avato sar*rna bh,a, probably for emphasis.
14
#ddasa is aorist first person singular.
15
Another e*uational sentence with the !erb `to be` missing, see Warder p.0E. 7ecause of the historic present tense of the broader narrati!e,
`was` is the appropriate !erb to insert.
16
#ya and pacchim, respecti!ely a pronoun and an ad>ecti!e, agree with vc.
17
Yet another e*uational sentence. Again note how !erbs e"pressing `to be`, here bhavissati, do not take ob>ects and thus the words `>oined` by
them are all in the nominati!e. &ere the `>oining` is between an implied pronoun `there` #the agent of bhavissati$ and pmujjaMvihro. Sukho is
here an ad>ecti!e *ualifying vihro.
18
-, demonstrati!e pronoun relating to devatyo, both being feminine accusati!e plural.
19
<min ... pariyyena, lit. `through this course`, is a common idiom, see Warder p.E/.
20
7oth ?otip4lassa and mavassa are geniti!es and therefore relate to and *ualify each other. Jollowing Warder #p.C0$ one might translate `#of$
?otip4la who was a young priest`.
6
he world is eternal.
0
#- I 0BI,..$
It
.
goes to the southern
A
direction. #- I ...,.IG.B$
here will not e!en #pi$ be the concept `good`
E
, let alone a doer of good. #- III I0,.IG.B$
I tra!elled
/
the road. #- III .//,.E$
It is beautifully
C
said
I
, brahmin. #- I 001,AE$
hen King 6ah4sudassana, ha!ing taken the ceremonial water !essel with the left hand, sprinkled the wheelGgem
with the right hand.
B
#- II 0I.,0HG..$
his is good. #- II ...,.I$
his India
H
will surely #eva$ be powerful and prosperous
01
. #- III I/,BGH$
You are practising
00
wrongly, I am practising correctly
0.
. #- III 00I,01G00$
&e has fallen away from there #and$
0A
has rearisen
0E
here.
0/
#- I B0,.A$
he wanderer saw
0C
the 7lessed @ne coming.
0I
#- I 0IH,/GC$
Perceptions
0B
arise and #pi$ cease. #- I 0B1,A$
An illness of the 7lessed @ne
0H
arose
.1
.
.0
#- II 0.I,AEGA/$
&e ac*uires restraint
..
. #- I B/,.C$
I did
.A
the work. 3ow #pana$ while I was doing the work,
.E
the body became tired8
./
well, I will lie down
.C
. #- III .//,0/G
0C$
We saw him
.I
rearisen
.B
here.
.H
#- I 0B,0IG0B$
Translate into Pali
#nanto #or anantav$ 'oko. #- I 0BB,0G.$
(a ida sukara. #- I CA,AGE$
#ha ma,,a a,amsi #or paipajji$. #- III .//,.E$
21
he geniti!e normally relates to the word#s$ immediately following it #see Warder p./C$, which in this case is `Mah,ovindo ti sama`. his
e"pression forms a unit, similar to ad>ecti!e P noun, and the geniti!e relates to the whole unit.
22
1dapdi, aorist of uppajjati, see Warder p.CA.
1
Another `e*uational sentence`, i.e. one thing `is` something else. 3ote that the words `e*uated` are in the nominati!e case, see 3,+P II /.
2
he conte"t re*uires that so is translated as `it` rather than as `he`.
3
%akkhia is an ad>ecti!e to disa, both being accusati!e.
4
&usa'an:ti. A word *uoted in this way #i.e. using ti$ e"presses a thought or idea, see Warder p.AC.
5
#,amsi, aorist first person singular, lit. `I went #the road$`.
6
&a'ya is here an ad!erb to vuccati, see Warder p.0B.
7
+uccati is passi!e, see Warder p./..
8
3ote how King 6ah4sudassana is the agent of two !erbs, both ,ahetv and abbhukiri. 'ach !erb, howe!er, has its own patient with
accompanying instrumentals, see Warder p.EB.
9
)ambud*pa, lit. `roseGapple island`, thus `roseGapple land`.
10
<ddho and ph*to are both ad>ecti!es *ualifying ?ambud2po #India$.
11
Paipanno is a past participle agreeing with tva #and in the second instance with aha$ both being nominati!e singular. he idioms of the
Pali and 'nglish are different here and therefore it is difficult to translate paipanno with an 'nglish past participle #unless one chooses
`engaged in`$. In translation work there will always be number of instances when a literal rendering is difficult or impossible.
12
Micch and samm are ad!erbs to paipanno.
13
Ruite regularly in the Pali an `and` is understood although no connecti!e particle appears in the te"t.
14
7oth cuto and upapanno are past participles agreeing with so, `he`. he sense here is acti!e and not passi!e which is more common with past
participles, see Warder p.E1. #his is because cuto and upapanno are intransiti!e.$
15
his is the usual idiom for describing a deity completing its time in a hea!enly realm and being reborn in the human realm.
16
#ddas, aorist.
17
>,acchanta is a present participle in the accusati!e agreeing with 0ha,avanta like an ad>ecti!e, see Warder p.ECf.
18
Sa is a feminine noun plural #same form as the singular$.
19
0ha,avato, geniti!e of 0ha,av.
20
1ppajji, aorist of uppajjati. 3ote that this is an alternati!e form to udapdi >ust abo!e #e"ample / in this e"ercise$.
21
I.e., the 7lessed @ne became ill.
22
As so often with the Pali there is no agent here apart from the pronoun which is understood by the ending of the !erb.
23
#ksi, aorist.
24
&amma kho pana me karontassa is a geniti!e absolute construction. Jor further details see penultimate e"ample in e"ercise 01, and Warder
p./B.
25
&i'anto is a past participle. he Pali construction is actually acti!e, lit. `the body tired`.
26
(ipajjmi. he present tense here e"presses the immediate future, see Warder p.0..
27
<ma #accusati!e$, usually a demonstrati!e pronoun but here it is a personal pronoun #see Warder p.A1$.
28
1papanna, agrees with ima, `him #accusati!e$ who has arisen`.
29
I.e., we saw that he had rearisen here.
7
#ddas
!
rj kumra. #- II 0C,AGE$
(a,ara ph*ta ahosi. #,f. - II 0EC,.H and - I .00,I$
So dhuvo nicco sassato. #- I 0B,A/$
#ddasma 0ha,avanta. #- III AH,A.$
+c kant #or bhsita kanta$. #- III 0IA,0AG0E$
-ena ca me j*vita dinna
.
, may ca tassa j*vita dinna. #,f. - I 0EB,A$
Passa, >nanda, te at*t niruddh vipariat.
8
#- II 0HB,0BG0H$
-assa pah7ta suvaa hoti. #,f. - II A/0,00 and - III 0CA,/GC$
Exercise 1$
Passage #or reading #- II AAI,HG.A$
@nce upon a time, a certain conchGblower
E
, ha!ing taken a conch, went
/
to a bordering country. &e, towards
a certain !illage, that way approached.
C
&a!ing approached, ha!ing sounded the conch, ha!ing put down the
conch, he sat down.
I
hen #atha kho$ those bordering
B
people thought this%
H
``@f what
01
is this sound, which is so
e"citing, so lo!ely, so into"icating
00
L`` &a!ing assembled, they said this to that conchGblower% ``)ir,
0.
of what is this
sound, which is so e"citing, so lo!ely, so into"icatingL`` ``his, )irs,
0A
is called #nma$ a conch, of which
0E
there is
0/
this sound, which is so e"citing, so lo!ely, so into"icating.``
0C
Translate into English
hrough which
0I
gate the ascetic (otama will lea!e today, that will be called `the (otama (ate`. #- II BH,IGB$
Also #pi$ his clothes are
0B
not as the clothes of others
0H
. #- II .B,.IG.B$
What is the meaning
.1
of thisL #- III .B/,I$
What #ya$ we will desire, that we will do.
.0
#- II 0C.,A.$
1
#ddas, unlike other !erbs, usually stands at the beginning of the sentence.
2
3ote the agreement between j*vita and dinna.
3
Passa is the imperati!e second person singular. Jor niruddha, see Warder p.E1.
4
his is a compound word% sa2khadhamo O sa2kha #`conch`$ P dhamo #`blower`$. Jor most compounds the meaning is immediately ob!ious.
&owe!er sometimes it is not and it is then necessary to analyse the compound, see Warder pp.IIGIB.
5
3ote how sa2khadhamo is the agent of a series of !erbs% first dya then a,amsi, see Warder p.EB.
6
I.e., he approached a certain !illage. Aena ... tena upasa2kami, `towards ... that way #he$ approached`, is the normal idiom in Pali for
approaching someone or something. 3ote that, because of the indeclinable yena, what would normally be an ob>ect in the accusati!e instead
becomes nominati!e, see Warder p.0E.
7
he last !erb nis*di #aorist third person singular$ tells us that the agent is third person singular. he conte"t makes it clear that it is `he` #i.e.,
the conchblower$.
8
According to Warder paccantajo is a noun, but I take it to be an ad>ecti!e, see P'-.
9
;it. `of those bordering people there was this`. his is the usual idiom in Pali to indicate thinking, see Warder p./C.
10
@r `what has`, kissa, geniti!e.
11
A series of three ad>ecti!es following the noun #saddo, `sound`$ to which they relate. When an ad>ecti!e follows the noun it relates to one
should translate `which isMwhich has ...`, see Warder p.C0.
12
#mbho, not !ery respectful.
13
0ho, used for both the singular and the plural.
14
@r `which has`. he geniti!e alone, or the geniti!e P the !erb `to be`, can often best be translated with the !erb `ha!e`.
15
here is no !erb in the Pali, so the !erb `to be` must be added.
16
3ote that this sentence is structured with a relati!e clause #beginning with yassa, `of which`$ and a demonstrati!e clause which is placed first
#beginning with eso, `this`$. 4so is the correlati!e of yassa and thus they agree in number and gender but not in case, see Warder pp.I1GI.. A
slight paraphrasing might bring out the structure better% `hat which has this sound which is so e"citing, lo!ely, and into"icating #Orelati!e
clause, now placed first$, that is called a conch #Odemonstrati!e clause$`.
17
Aen6ajja O yena P ajja. Aena agrees with dvrena #both being neuter singular instrumental$ and thus yena *ualifies dvrena, `through which
gate`.
18
3ote again that the !erb `to be` is missing in the Pali.
19
&ere the geniti!e word #assa, from pi`ssa O pi P assa$ comes after the word to which it relates. he reason for this may be that there are two
independent geniti!e words here #i.e., assa and aesa$, both relating to the same noun, vatthni, `clothes`. When translating into 'nglish
`clothes` needs to be repeated.
20
&o is the interrogati!e pronoun, here agreeing with attho. he !erb `to be` must be supplied.
21
I.e., we will do as we like. Aa, lit. `which`, is often better translated with `what`. When ya is used in this type of general statement it can
mean `whate!er`M`whiche!er`, see P'-. 3ote the future tense in both the subordinate and the main clause, see Warder p.BB.
8
@f what action
0
of mine
.
is this
A
the fruit, of what action #is this$ the resultL
E
#- II 0B/,.HGA1$
3ow #ta$, what do the honourable deities thinkL
/
#- II .0C,I$
here is no other world.
C
#- I //,0I$
Who are you
I
, friendL #- II A/C,0I$
What is good #and$ what is badL
B
#- III C0,0EG0/$
Who are youL
H
#- III BE,0C$
7eing a King, what
01
does he getL
00
#- III 0EC,.A$
6ay my
0.
Prince Sd4yibhadda be
0A
possessed with
0E
this calm
0/
F #- I /1,./G.C$
Ask,
0C
(reat King,
0I
what
0B
you wish. #- I /0,C$
he 7lessed @ne makes an opportunity for you.
0H
#- II 0/1,0HG.1$
What is not pleasing
.1
to him
.0
, that he gi!es up.
..
#- III EA,.IG.B$
Translate into Pali
#dsi me. #- III ./B,00$
Piyo me
.8
1dyibhaddo kumro. #- I /1,.H$
0ha,av patta dya ,ma piBya pvisi. #,f. - I 0IB,IGB$
So nibbnya #or parinibbnya$ dhamma deseti. #- III //,0G.$
Aa #assa$ khamati
."
ta khdati #or paribhujati$. #- III EA,.BGA1$
#tha kho 0ha,av yena dvrena nikkhami, ta 5otama:dvra nma ahosi. #- II BH,01G00$
-a ki maasi mahrjaC
.$
#- I C1,C$
Maya bhavanta 5otama dassanya idha upasa2kant
.3
. #- I BH,..G.A$
&i bhante sadda assos* tiC
.D
(a aha vuso sadda assosin:ti.
.E
#- II 0A1,..G.A$
1
In the Pali, a noun and a pronoun that agrees with it #i.e., they refer to the same thing$, can often be separated by other words. What matters
is agreement #in gender, case, and number$. In this case both kissa and kammassa are geniti!e neuter singular and one can therefore assume that
the pronoun *ualifies the noun, i.e. `#of$ what action`. he same is true for ida and pha'a. It is therefore important to scan sentences #or
indi!idual clauses within longer sentences$ for such agreement.
2
he case of me here could also be instrumental, `#what action$ by me`, or e!en dati!e, `#this the fruit$ for me`.
3
<da refers back to something >ust mentioned.
4
I.e. `what did I do to get thisL` his is yet another sentence with no !erb, and the !erb `to be` must be added on translation.
5
I read ta as an indeclinable, `now` or `then`. It could also be regarded as an accusati!e of specification of state #see Warder p.0I$, `about that`,
referring to what has been said or what is to follow, i.e. `what do the honourable deities think about that% ...` #see Warder p..H$. 0honto dev is
nominati!e rather than !ocati!e because the !erb maanti is in the third person #plural$.
6
I.e., after death. #tthi at the beginning of a sentence makes for an emphatic assertion, see Warder p.A0.
7
&o6si F ko G asi. 3ote the agreement between ko and tva, both being nominati!e singular.
8
'*uational sentence with all the elements being nominati!e #neuter$. he !erb `to be` must be added.
9
Another e*uational sentence, nominati!e plural.
10
&i, accusati!e patient of 'abhati, `he gets %hatL`
11
Jor further comments see sentence 0., e"ercise B.
12
Me can be instrumental, geniti!e, or dati!e, but the conte"t G this is being spoken by Prince Sd4yibhadda`s father G indicates the geniti!e, `of
me`.
13
;otu, `may ... #he$ be`, third person imperati!e, e"pressing a wish, see Warder p.A/.
14
Samann,ato #`possessed with`$ is a past participle agreeing with 1dyibhaddo kumro. A form of the !erb `to be` with a participle immediately
preceding it, is a common feature of Pali. he combination forms what in effect is a single !erb and should be translated together. In this
e"ample we therefore ha!e% `may ... be possessed with`, cf. Warder pp..AAG.AB.
15
Samann,ata takes the instrumental, see Warder p.EE.
16
Puccha, imperati!e.
17
Mahrja, !ocati!e.
18
Aad, lit. `which`, but the meaning is often best con!eyed with `what` or `whate!er`, see P'- under ya.
19
I.e., he agrees to see you. -e is dati!e of ad!antage, see Warder p.CI.
20
(&khamati, present tense. Again, note that when translating the present tense into 'nglish one may use the ordinary present tense #i.e.
`pleases`$ or the `continuous` present #i.e. `is pleasing`$. ,onte"t and natural idiom must decide which is preferable.
21
#ssa, `to him`, dati!e. &hamati re*uires the dati!e, see Warder pp.CI and IE.
22
his is another case of a sentence structured with a relati!e clause preceding a demonstrati!e clause.
23
he use of the shortened form of pronouns, the `enclitics` #here me instead of mayha$, is !ery common. As these shortened forms are ne!er
the first word of the sentence #they are normally the second word$, the usual word order may be altered.
24
I.e., `what pleases him ...`.
25
he usual word order, which would ha!e the !ocati!e mahrja as the second word, may be changed in a *uestion.
26
1pasa2kant is a past participle, see Warder p.E1. 3ote the long ending to agree with the plural nominati!e maya.
27
@r `#ssosi bhante saddaC6.
28
)ee Warder p.IE.
9
(6 (ev6 assa
!
maya j*va nikkhamanta passma. #- II AAA,H$
Exercise 13
Passage #or reading #- II AAI,.A G AAB,H$
hey put down
.
that conch stretched out
A
, saying
E
% ``)peak,
/
)ir ,onchF )peak, )ir ,onchF`` hat conch
certainly
C
did not make a sound. hey put down that conch on the side
I
... they made #it$ stand up
B
... they struck #it$
with a stick ... they shook #it$ saying% ``)peak, )ir ,onchF )peak, )ir ,onchF`` hat conch certainly did not make a
sound. hen, that conchGblower
H
thought this%
01
``o what e"tent these borderer people are fools.
00
Jor how can
0.
they search #so$ unwisely
0A
for the conchGsound
0E
L`` While they were watching,
0/
he,
0C
ha!ing grasped the conch,
ha!ing sounded the conch thrice, ha!ing taken
0I
the conch, went away.
Translate into English
he brahmin taught
0B
the hymns
0H
. #- II .AC,0HG.0$
&e de!elops
.1
that thought
.0
. #- III ./H,01G00$
Your 6a>esty #deva$, I am not gi!ing
..
you
.A
#up$ to the enemies
.E
. #- I /1,H$
his is the origin of suffering.
./
#- I BE,0$
he King caused palaces to be made
.C
for the Prince
.I
. #- II .0,CGI$
1
(evassa O n6ev6assa O na eva assa, is a >unction form, see Warder pp..0AG.0B. (ikkhamanto, present participle, see Warder p.EC.
2
(iptesu, aorist causati!e #see Warder p.B0$.
3
I.e., they laid it down flat.
4
he following sentence ends in ti which here marks direct speech, thus `saying`.
5
+adehi, imperati!e, see Warder p.A/.
6
4va, adds emphasis.
7
Passena, indeclinable or instrumental of manner, see Warder p.E/.
8
@hapesu, see Warder p.B0.
9
Sa2khadhama O sa2kha #`conch$ P dhama #`blower`$, a geniti!e tappurisa compound. hat is, the case relationship between the two members of
the compound, sa2kha and dhamo, is the geniti!e, `blower of the conch`. he compound as a whole is also geniti!e, thus the ending `Gssa`. )ee
Warder pp.IIGIB.
10
@r `it occured to him`, lit. `of that conchGblower there was this`. he standard Pali idiom used to e"press thinking, see Warder p./C.
11
wo ad>ecti!es and a pronoun preceding the noun that they *ualify, i.e. manuss, `people`. his is an emphatic construction8 usually only one
ad>ecti!e precedes the noun #see Warder p.C0$. 3ote again the lack of a !erb, the !erb `to be` must be added.
12
&atha hi nma. (oes with the future tense, the meaning being indignationMdisappro!al, see Warder p.//. he future tense is not suitable for
the 'nglish translation. #he point of course is to retain the meaning of the Pali, i.e. indignationMdisappro!al, not the literal tense of the !erb.$
13
#yoniso, none of Warder`s translations fit the conte"t !ery well.
14
Sa2khasadda F sa2kha #`conch`$ P sadda #`sound`$, a geniti!e tappurisa compound, `sound of the conch`, see Warder pp.IIGIB.
15
(eniti!e absolute, see Warder p./B. When the geniti!e absolute is formed with the present participle #here pekkhamnna$ the action is
usually simultaneous with the action of the main !erb of the sentence #here pakkmi, aorist$. hus I translate `were watching` to agree with
`went away`, both past tense, cf. 3,+P TII E.
16
3ote that the following four !erbs all ha!e the same agent. hat the agent is `he` #i.e. the conchGblower$ is known from the conte"t and from
the final !erb pakkmi #third person singular aorist$.
17
@r `taking`, see Warder p.EB.
18
+cesi, aorist, lit. `caused to speakMrecite`. )ince recitation was the brahmin way of learning their tradition, this becomes `to teach`, see P'-.
19
Mante, accusati!e plural.
20
0hveti, causati!e of bhavati, `to be`. `o cause to be` is to bring into e"istence, i.e. to de!elop.
21
=itta usually means `mind`, but in conte"t it is a `thought` or `wish` that he is culti!ating.
22
Again note how the Pali present tense demi can be tranlated as either `I gi!e` or `I am gi!ing`.
23
-a. Accusati!e of tva.
24
-ati!e. 9erbs meaning to gi!e #and similar concepts$ are usually associated with the dati!e, i.e. dati!e of ad!antage #for the recei!er$.
25
%ukkhasamudayo O dukkha #`suffering`$ P samudayo #`origin`$, a geniti!e tappurisa compound #see Warder p.IIGIB$ e*ui!alent to dukkhassa
samudayo.
26
@r `had palaces made`, causati!e, see Warder p.B1. &rpesi is either second person singular present tense or third person singular aorist #the
forms are identical$, but since rj is the agent #i.e., third person$ only the second alternati!e is possible.
27
Again, dati!e of ad!antage.
10
&e, endowed with this noble collection of !irtue
0
, and endowed with this noble restraint of the senses
.
... resorts
A
to an isolated abode% a forest, the root of a tree,
E
a mountain ... the open air,
/
a heap of straw
C
. #- I I0,0.G0I$
&ere the unsurpassed wheel of the -hamma
I
was set going
B
by the ath4gata. #- II 0E1,./G.C$
his is e"cellent. #- II ..A,.$
Whoe!er
H
puts
01
a garland on top of #it$,
00
that will be for their
0.
happiness.
0A
#- II 0C0,.BGA1$
7ut, dear ?2!aka, why
0E
are you silentL
0/
#- I EH,00G0.$
I hope #kacci$, dear ?2!aka, you are not gi!ing me #up$ to the enemiesL
0C
#- I /1,EG/$
Translate into Pali
#ya dukkhanirodho. #- I BE,.$
Parinibbnak'o dni 0ha,avato. #- II 00.,.I$
=undo kammraputto pa*ta khdaniya patiydpetv
!D
0ha,avato k'a rocpesi
!E
H 6&'o bhante nihita bhattan:ti. #-
II 0.I,AGC$
S*ho mi,arj pakkami
!I
#or nikkhami$. #- III .A,.CGA0$
#tthi ae dhamm ,ambh*r pa*t, ye -ath,ato pavedeti.
.?
#- I 0.,0HG..$
So ta citta bhveti.
.!
#- III ./H,01G00$
/j brhmae mantpetv
..
etad avocaH 66Passantu brhma
.8
kumran66:ti. #- II 0C,EGC$
/j kumra nis*dpetv anussati. #- II .1,0H G .0,0$
0rhmao puratthimena #or puratthima$ na,arassa nava a,ra krpesi
."
. #- II .AH,0BG0H$
Mante vcetha. #- II .AB,A.$
#ha aje mucpemi. #- I 0EI,AI G 0EB,A$
Exercise 1&
Passage #or reading #- II AEH,./ G A/1,I$
1
S*'akkhandhena O s*'a #`!irtue`$ P (kkhandha #`collection`$, geniti!e tappurisa compound. Again note that geniti!e here refers to the internal
structure of the compound. he compound as a whole #and thus its relationship to other words in the sentence$ is instrumental.
2
<ndriyasavarena O indriya #`sense#s$`$ P savara #`restraint`$, another geniti!e tappurisa compound.
3
3ote how `he` #so$ is the agent of three separate clauses, each with a separate !erb #i.e., samann,ato twice and bhajati$.
4
I.e., the foot of a tree. /ukkham7'a O rukkha #`tree`$ P m7'a #`root`$, another geniti!e tappurisa compound.
5
Warder takes abbhoksa to be an ad>ecti!e *ualifying pa''apuja, but normally it is understood to be a noun, see -P.
6
Pa''apuja O pa''a #`straw`$ P puja #`heap`$, still another geniti!e tappurisa compound, see Warder pp.IIGIB.
7
%hammacakka O dhammassa cakka, again a geniti!e tappurisa compound.
8
Pavattita is a past participle of the causati!e, i.e. `caused to go`. his is an e"ample of the past participle in the nominati!e singular neuter
#pavattita$ being used as the main sentence !erb, see Warder p.E.. he past participle still agrees with its ob>ect #anuttara dhammacakka$,
this being a passi!e sentence.
9
Ae, lit. `who`, plural.
10
;it. `will put`. >ropessanti is probably future due to `attraction` to bhavissati #see Warder pp.BIGBB$. hat is, bhavissati #the !erb of the main
clause$ is re*uired to be future tense on account of the meaning, and thus the !erb of the relati!e clause #ropessanti$ will also tend to be future.
11
3ote the relati!e clauseMdemonstrati!e clause construction. he conte"t is the honouring of a stupa containing 7uddhaGrelics.
12
-esa, either dati!e, `forMto them`, or geniti!e, `their`M`of them`. It is often impossible to know for certain whether a particular construction is
dati!e or geniti!e #here it is probably dati!e due to the ad!antage obtained$, see Warder p.CH. In practice, whether a particular e"pression is
dati!e or geniti!e, does not usually significantly affect the meaning.
13
Sukhya, dati!e, lit. `for the purpose of happiness`.
14
&i here functions as an indeclinable, which purpose it is to make the sentence interrogati!e, see Warder p.IE.
15
Again, a sentence without a !erb. Add `to be`, i.e. `are`.
16
)ee abo!e, third sentence of this e"ercise, for details.
17
Jor patiydpetv see Warder p.B0. 3ote that khdaniya #singular$ here is e*ui!alent to `dishes` #plural$.
18
>rocpesi takes the dati!e like roceti, see Warder p.CB.
19
3ote the regular aorist formation pakkami. he irregular formation pakkmi is more common, see Warder p..E.
20
3ote how the relati!e clause here follows the demonstrati!e clause, the relati!e pronoun being `ye` and the related demonstrati!e pronoun
being `ae`. Ae is in the accusati!e #i.e., the ob>ect of pavedeti$, while ae, which it relates to, is in the nominati!e. he number and gender, as
they must be, are the same, see Warder p.I0. #a is declined like ya, see Warder p.IE.
21
)ee `ranslate into 'nglish` section abo!e, second sentence.
22
>mantpetv, causati!e, `ha!ing caused to be addressed`.
23
3ominati!e, not !ocati!e, because the !erb is in the third person. he !ocati!e is used with !erbs in the second person.
24
&rpesi, causati!e aorist.
11
@nce upon a time a certain country emigrated. hen, a friend addressed a friend% ``;et us go,
0
my dear.
We will approach that country.
.
Perhaps
A
in this case #ettha$ we may ac*uire some
E
wealth.`` )aying ``yes, my dear``,
the friend consented to the friend. hey approached that country #and then$
/
a certain site of a !illage
C
. here they
saw much abandoned
I
hemp. &a!ing seen #it$, the friend
B
addressed the friend% ``his, my dear, is much abandoned
hemp. 3ow, my dear, you bind
H
a load of hemp
01
and I will bind a load of hemp. We both
00
ha!ing taken a load of
hemp, will go.`` )aying ``yes, my dear``, the friend ha!ing consented to the friend, bound
0.
a load of hemp.
Translate into English
6ay I ask,
0A
9enerable )ir, #about$ some
0E
pointL #- I /0,AGE$
he deities fall from that group
0/
. #- I .1,0H$
'"istence is
0C
from the condition of attachment
0I
. #- II /C,/$
What now if we were to do that which is good
0B
L #- III IA,.0$
he 7lessed @ne would ne!er
0H
say that
.1
F #- III .EH,01$
hey
.0
will not now arise from that illness.
..
#- II A.1,00G0.$
&a!ing approached them
.A
from time to time
.E
, you should ask.
./
#- III C0,0AG0E$
&e might think this%
.C
`Jormerly I was a sla!e. 3ow I am freed from that sla!eryF` #- I I.,.CG.B$
7ut, friend, where e"perience completely is not #n6atthi$, would perhaps the perception
.I
`I am` be
.B
thereL
.H
#- II CI,0HG
.1$
he outflowings #sav$ ha!e been e"hausted by me.
A1
#- III .BA,.0$
3obody
A0
e!en #pi$ offered me a seat.
A.
#- I H0,0BG0H$
1
Imperati!e or present of immediate future, see Warder p.0..
2
;it. `towards that country that way we will approach`, i.e., let us approach that country. Again this is the standard Pali idiom for going
somewhere or to someone. 3ote the indeclinable use of tena #`towards`$ and yena #`that way`$. he future here e"presses
decisionMdetermination, see Warder p.//.
3
#pp eva nma, see -P.
4
&i is here the >unction form of ki #i.e., the final changes to due to the immediately following c$, see Warder p..0I. &iMki is the
accusati!e singular neuter to agree with dhana.
5
he Pali literally says% `hey, towards #yena$ that country, towards #yena$ a certain !illageGsite, that way #tena$ approached`. 3ote the se*uence
of approaching one location after another and its being e"pressed by a se*uence of yenas.
6
5mapada O ,ma #`!illage`$ P pada #`site`$, geniti!e tappurisa compound, see Warder pp.IIGIB.
7
=haBBita, past participle agreeing with sna, `hemp`.
8
Sahyako, `friend`, is the agent of both !erbs, disv and mantesi.
9
0andha, imperati!e second person singular, see Warder pp.AEGA/.
10
Sabhra O sa #`hemp`$ P bhra #`load`$, geniti!e tappurisa compound.
11
1bho, `both`, is a numeral ad>ecti!e, here *ualifying `we` #implied by the !erb$.
12
0andhi, aorist.
13
Puccheyym6 aha O puccheyymi aha, optati!e to indicate a re*uest, see Warder p.BI.
14
&a cid O ka P ci, ka and cid being >unction forms. &aMka is masculine accusati!e singular to agree with desa.
15
-amh ky, ablati!e. &yo has the sense of `collection`, thus here it refers to a group of deities or a world of deities.
16
An e*uational sentence where the !erb `to be` is implied. he e*uation here is between the agent of `to be` and bhavo, i.e. `there is e"istence
...`. #'*uational sentences are always between words in the same case, almost always the nominati!e.$
17
1padnapaccay is a genti!e tappurisa compound in the ablati!e. #I.e. the case of the compound as a whole is ablati!e #it ends in $ but the
case relation between the two words upadna and paccaya is geniti!e.$ he ablati!e is here the ablati!e of cause and it could be translated as
`due to the condition of attachment`.
18
&usa'a is here a noun #not an ad>ecti!e$ and thus `that which is good`, `what is good`, or `the good`, see Warder p.C..
19
;i is here an intensifier, thus `ne!er` for na hi.
20
4va, lit. `thus`. 4va is often, as in this case, used to refer to what has >ust been said or what is about to be said, therefore `that`.
21
<me is usually a demonstrati!e pronoun but occasionally #as here$ it is personal.
22
<mamh bdh, ablati!e. >bdh vuhti is the usual idiom for reco!ering from an illness.
23
-e, accusati!e. 3ote that the agent of paripuccheyysi must be `you` #singular$, and that the agent of upasa2kamitv must therefore also be the
second person singular.
24
Jor k'ena k'a, see Warder p.EC.
25
3ote that 6aurice Walshe`s translation here, in `hus I &a!e &eard`, is in error.
26
Again the usual Pali idiom for thinking #see Warder p./C$ but note that the !erb `to be` is here in the optati!e tense, thus `he might ...`.
27
he *uotation marker ti here marks a thought or a perception, see Warder p.AC and 3,+P I A.A.
28
Siy, `would ... be`.
29
he conte"t is the 7uddha showing that a `self` cannot be without feelingMe"perience. he ti in asm*ti denotes an idea, perception, or thought,
see Warder p.AC 5 3,+P I A.A.
30
Me could here be instrumental, dati!e, or geniti!eF
31
(a ko ci, see Warder pp.B/GBC.
32
>sanena nimanteti, lit. `in!ited #me$ with a seat`. Jor this instrumental construction see Warder p.EC.
12
;et the honourables comeF
0
#- II .AA,E$
&ere a recluse or brahmin might obtain something good
.
. &a!ing obtained something good, he should not inform
another.
A
Jor #hi$ what can one
E
do
/
for another
C
L
I
?ust as if,
B
ha!ing cut an old bond, one should make
another new bond. #- I ..E, HG0A$
Translate into Pali
(#ha uhy6san
I
pakkmi. #- I /A,01G0E$
Sace samao 5otamo ima parisa ,accheyya, ima ta #him$ paha puccheyyma.
!?
#- III E1,0G.$
&i kareyyma. #- III IA,..$
#ha puni kareyya. #- I C1,0CG0I$
Phassapaccay vedan. #- II /C,0I$
Aath te khameyya
!!
, (tath
!.
ta #it$ vykareyysi. #- I C1,EG/$
Maya na sanena nimanteyyma.
!8
#- I C1,A/ G C0,.$
=anda,,ho
!"
bhavissati. #- I 01,0A$
(6atthi ettha kici.
!$
#- II AA0,0$
0rhma brhmaa na,ar pabbjeyyu.
!3
#- I HB,HG0.$
Exercise 1'
Passage #or reading
17
#- II A/1,BG0B$
hey both,
0B
ha!ing taken a load of hemp, approached a certain site of a !illage. here they saw much
abandoned hempGthread
0H
. &a!ing seen #it$ the friend addressed the friend% ``Jor which purpose,
.1
my dear, we
would desire hemp, #for that purpose$ here
.0
is much abandoned hempGthread. 3ow, my dear, you throw away the
load of hemp
..
, and I will throw away the load of hemp
.A
. We both, ha!ing taken a load of hempGthread
.E
, will go
./
.``
1
Imperati!e third person plural. his is a case of a third person !erb being used in addressing someone, this being a polite form of address. In
these cases it is not clear whether bhonto should be understood as nominati!e or !ocati!e, the form allows either interpretation. he !ocati!e is
normally used with second person !erbs but polite address may be an e"ception to this rule. Alternati!ely, the nominati!e may be used here as
an indirect but polite form of address, the !ocati!e maybe being considered too familiar.
2
&usa'a dhamma, lit. `a good thing` or `a good *uality`.
3
Parassa roceyya, roceti takes the dati!e, see Warder p.CB.
4
Paro. 7ecause of the repetition of para here #paro parassa$ one must translate `one ... another`, see P'-.
5
&arissati, lit. `will #one$ do`. )ee also -P under karoti.
6
Parassa, dati!e.
7
his is a rhetorical *uestion meaning it is useless to help anybody. his was a wrong !iew according to the 7uddha.
8
Seyyath pi nma.
9
1hy6san F uhya G san, lit. `ha!ing got up from the seat`. `6y` is implied in the Pali, see Warder p.BH.
10
<ma ... paha, `this *uestion`.
11
&hameyya, `it might please`, third person, takes the dati!e te, `you`.
12
-ath, `thus`, is the correlati!e of yath, `as`. Aath introduces the relati!e clause and tath the demonstrati!e clause. )ee Warder pp.I1GI. and
.H.G.HA.
13
>sanena nimanteti, again see Warder p.EC. (a is an alternati!e to ta, see Warder p.00C.
14
=anda:,,ho is a tappurisa compound, see Warder p.H..
15
(a ... ki ci, `nothing`, see Warder p.BC.
16
Pabbjeti, `he causes to go forth`, thus `he banishes`.
17
Jor further e"planations to the present passage, see passage for reading e"ercise 0E.
18
1bho, `both`, is a plural numeral functioning as an ad>ecti!e to te, `they`.
19
Sasutta O sa #`hemp`$ P sutta #`thread`$, another tappurisa compound, probably with ablati!e internal structure, i.e. `thread #ro
hemp`.
20
@r `for which sake`, yassa atthya, dati!e of purpose. )ee Warder p.CB.
21
<da can be read as an indeclinable, as I do #cf. Warder footnote p.I/$, or as a pronoun, `this`.
22
I.e., your load of hemp.
23
I.e., my load of hemp.
24
Sasuttabhra, a tappurisa compound within a tappurisa compound, i.e. `thread from hemp` within `a load of hempGthread`, thus `a load
of thread from hemp`.
25
5acchissma, again future of decisionMdetermination, see Warder p.//.
13
``his load of hemp, my dear, has been carried with difficulty
0
and has been wellGtiedGup
.
by me
A
.

It is enough for
me,
E
you understandF`` hen that friend,
/
ha!ing thrown away the load of hemp, took a load of hempGthread.
Translate into English
3ow,
C
brahmin, listenF #- I 0.E,0H$
You don`t understand this doctrine and discipline
I
F I understand this doctrine and disciplineF #- III 00I,IGH$
he ath4gata was born here. #- II 0E1,.1$
Who might *uickly
B
understand this doctrineL #- II E1,/GC$
)omeone gi!es a gift to an ascetic or brahmin
H
, #such as$ food, drink, a garment, a carriage, a garland, perfume, and
cosmetics,
01
a bed, room, and lamp
00
. #- III ./H,AG/$
7ut, )ir, who knowsL
0.
he sense pleasures
0A
are into"icating. #- II .AE,01G00$
Jind out%
0E
whether the report #saddo$ is disseminated
0/
with reference to that &onourable (otama
0C
really #yeva$
being
0I
thus, or whether #the report is disseminated with reference to that &onourable (otama being$ not
thus.
0B
#- I BB,..G.E$
When he is knowing thus #and$ seeing thus,
0H
the mind is freed
.1
from the outflowing of sensual pleasure
.0
, the
mind is freed from the outflowing of e"istence, and #pi$ the mind is freed from the outflowing of ignorance. #-
I BE,BG01$
Whate!er
..
is sub>ect to origination
.A
, all that is sub>ect to cessation.
.E
#- II E0,.1G.0$
here is no nonGdeath for one who has been born.
./
#- II .EC,0C$
Translate into Pali
Aa aha jnmi, ta tva jnsiJ ya tva jnsi, ta aha jnmi. #- I BB,BG01$
#ha 0ha,avato bhsita #or vacana$ jnmi. #- I 0BE,A1GA0$
Aa aha vykarissmi, ta khippam eva jnissati. #- II 0/1,0CG0I$
1
%urbhato O du(r G bhato, `hardGcarried`. he prefi" du(r has a negati!e connotation, see Warder p.HB.
2
Susannaddho O su G sannaddho. he prefi" su #the opposite of du(r$ has a positi!e connotation, again see Warder p.HB.
3
Me is the agent of the passi!e sentence. 3ote that the one me here seems to relate to both past participles, i.e. `has been carried with difficulty
by me and has been wellGtiedGup by me`.
4
#'a me. Me is dati!e because a'a takes the dati!e, see Warder p.CB.
5
I.e., the first friend.
6
-ena hi signifies an admonition, see Warder p.HE.
7
%hammavinaya, d!anda compound. 3ote that although the compound has two members, it is here used as a collecti!e noun neuter and thus
is inflected in the singular, see Warder p.HI. he pronoun ima is therefore also singular.
8
&hippa is often followed by eva which slightly alters the meaning to something like `really *uickly`.
9
-ati!e.
10
M',andhavi'epana O m' P ,andha P vi'epana, a three element d!anda compound, collecti!e singular neuter, see Warder p.HI.
11
Seyyvasathapad*peyya O seyya P vasatha P pad*peyya, another three element d!anda compound.
12
he conte"tual meaning is `who knows what will happenL`
13
&ma is not >ust any pleasure in 7uddhist usage, but specifically the pleasure of the senses.
14
)nhi is usually translated `know`, but here means `get to know` and thus `find out`, see P'-. ?udging from the conte"t of the Pali in the
sutta #i.e., samaa 5otama jnhi$, jnhi here seems to form a clause of its own, therefore the colon.
15
#bbhu,,ato is a past participle predicated of saddo, functioning like an ad>ecti!e, see Warder p.C0.
16
-a bhavanta 5otama I take to be an accusati!e of `specification of state` #see Warder pp.0IG0B$ and thus I translate `with reference to ...`.
#his is also the ,om. interpretation.$
17
Santa, present participle of atthi agreeing with 5otama, see Warder p.EI.
18
I.e., find out whether the report disseminated about the &onourable (otama is true or not. his sentence is really far too comple" to be
introduced at this stage of a Pali courseF
19
(eniti!e absolute. 7oth jnato and passato are present participles in the geniti!e case. 3ote that the agent of the geniti!e absolute clause, tassa,
here agrees with two geniti!e participles.
20
+imuccati, passi!e.
21
&msav O kma #`sensual pleasure`$ P sava #`outflowing`$ P :ending #ablati!e$, a geniti!e tappurisa compound, the compound as a whole
being ablati!e. 0havsav and avijjsav are structured in the same way.
22
Aa ki ci, see Warder p.B/.
23
Samudayadhamma O samudaya #`origination`$ P dhamma. %hamma at the end of a compound has the sense of `nature of`, `sub>ect to`, see ,-7
p.EE.
24
Again note the relati!e clauseMdemonstrati!e clause construction, each clause being `e*uational`.
25
)atassa, dati!e past particple. 3ote the `personalised` form of the participle, i.e. `one who has been born` rather than >ust `has been born`. his
is a common feature of Pali past participles #and present participles$, see 3,+P 9 /...
14
So aparena samayena
!
ariya dhamma
.
sunti. #- II .0E,00G0.$
0ha,av pattac*vara
8
dya /ja,aha piBya pvisi. #- III 0B1,HG01$
#'a >nanda, m paridevesi.
"
#- II 0EE,01$
So pajntiH 6ime satt kyaduccaritena samann,at6.
$
#- I B.,./G.H$
-a vcam #or bhsitam or vacanam$ anu,,ahanto
3
pakkmi. #- I /A,0AG0E$
&asm
D
ida samanena 5otamena avykata
E
C #,f. - I 0BB,A.$
-umhe a,rasm ana,riya pabbajit.
I
#- III BE,0EG0/$
Exercise 1(
Passage 1
1"
#- II A/1,0H G A/0,.0$
hey approached a certain site of a !illage. here they saw much abandoned fla". &a!ing seen #it$ etc. much
abandoned fla"Gthread. &a!ing seen #it$ etc. etc. much abandoned gold. &a!ing seen #it$ the friend addressed the
friend% ``Jor which purpose, my dear, we would desire hemp, hempGthread ... lead, or sil!er, #for that purpose$ here
is much abandoned gold. 3ow, my dear, you throw away the load of hemp, and I will throw away the load of
sil!er. We both, ha!ing taken a load of gold, will go.`` ``his load of hemp, my dear, has been carried with difficulty
and has been well tied up by me. It is enough for me, you understandF ...
Passage $ #- II AEI,H G AEB,0$
@nce upon a time, a certain pigGbreeder
00
man went
0.
from his own !illage
0A
to another !illage. here he saw
much abandoned dry dung
0E
. &a!ing seen #it$, he thought this
0/
% ``his is much abandoned dry dung for me
0C
, and a
meal for my pigs
0I
. What now if I
0B
were to carry the dry dung from here
0H
L`` &e, ha!ing spread out the cloak
.1
, h
a!ing fetched much dry dung, ha!ing bound a bundle, ha!ing lifted #it$ up
.0
on the head, went.
..
Whilst on his
1
#parena samayena, `after some time`, see Warder p.E/.
2
Warder renders ariya dhamma as `e"cellent doctrine`. @ther words for e"cellent could be abhikkanta or pa*ta.
3
-!anda compound.
4
#'a, `stop`, see Warder p.CB. M paridevesi, `don`t grie!e`, see Warder p.A0. he P) te"t actually has paridevi which may be an alternati!e
form of the aorist. Again note the combination of aorist with m.
5
Samann,ata P instrumental, see Warder p.EE. &yaduccaritena F kya G duccarita, a tappurisa compound #duccarita O du(r #`bad`$ P carita
#`conduct`$$.
6
#nu,,ahanto, `notGmemorising`, negati!e present participle of u,,ahti. `3ot grasping` or `not understanding` might be a better translation
considering the conte"t in the sutta. Also note how an #here of vaca, but also fi!e lines up of khippa$ can change to m when a !owel, here a,
follows in close >unction, see Warder p..0I.
7
)ee Warder p.BH.
8
#vykata is the negati!e past participle of vykaroti.
9
#,rasm, ablati!e. #,rasm pabbajit, see Warder p.BH. Pabbajit, plural nominati!e agreeing with tumhe, `you`.
10
Jor notes on the present passage, see passage for reading e"ercise 0E and 0/.
11
S7karaposako O s7kara #`pig`$ P posako #`breeder`$. his compound is structured like a geniti!e tappurisa compound #`breeder of pigs`$ but it is
in fact a bahubb2hi compound acting like an ad>ecti!e to puriso, see Warder p.0AI.
12
#,amsi, aorist.
13
Sakamh ,m, ablati!e.
14
Sukkha,7tha O sukkha #`dry`$ P ,7tha #`dung`$, kammadh4raya compound, i.e., sukkha is an ad>ecti!e *ualifying ,7tha. )ee Warder p.01B.
15
Again the standard Pali idiom for thinking, see Warder p./C.
16
Me, dati!e. It can also be read as geniti!e.
17
Mama:ca s7karabhatta. S7karabhatta O s7kara P bhatta #`meal`$ is a tappurisa compound `meal for the pigs`. 3ote how `my`, mama, has to
be inserted into the middle of the compound for the e"pression to be clear in 'nglish.
18
Aan n7nha O yan (Fya n7na aha. Jor yan n7na, see Warder p.HE.
19
<to, ablati!e.
20
1ttarsa2,o O uttara #`upper`$ P sa2,o #`robe`$, a kammadh4raya compound where uttara is an ad>ecti!e to sa2,o, see Warder p.01B.
21
1bbhetv, see -P.
22
he initial so, `he`, is here the agent of a series of fi!e !erbs.
15
way,
0
a great
.
untimely cloud
A
rained hea!ily
E
. &e went
/
, smeared
C
with dung as far as the tip of the nail
I
, ha!ing
taken the ooNing #and$ dripping
B
load of dung. hen
H
people ha!ing seen him #ena$ said this
01
% ``I say, aren`t
00
you
mad
0.
F G #or$ perhaps
0A
daftL Jor how can you, smeared
0E
with dung as far as the tip of the nail, carry
0/
an ooNing
#and$ dripping load of dungL`` ``In this case #ettha$, I say, you are mad, you are daft, for truly #tath hi pana$ it is a
meal for my pigsF``
Translate into Pali
he 7lessed @ne was dwelling
0C
in +4>agaha
0I
. #- I EI,0G.$
hese, the moon and the sun,
0B
are in another world, not in this #world$.
0H
#- II A0H,.AG.E$
With reference to what
.1
is your
.0
*uarrel, with reference to what is the disputeL #- I .AI,IGB$
When this had been said,
..
a certain minister of the King
.A
said this to the King. #- I EI,0EG0/$
7y him #tena$ now #dni$ not long it will be li!ed.
.E
#- II 0AB,0C$
7y the honourable King that regret should not be done.
./
#- I 0AB,0C$
7ut #pana$, Potthap4da, this #eta$ should not be seen
.C
thus. #- I 0HC,CGI$
)ome business
.I
#kara*ya$ or other
.B
arose
.H
. #- II AE1,0E$
his is to be pursued, this is not to be pursued.
A1
#- II ..A,0G.$

Translate into Pali #- I 00I,.B G 00B,00$
1
-assa antar ma,,e. #ntar takes the locati!e #see P'-$ and antar ma,,e is a common e"pression meaning `on the way` or `whilst on the way`,
see -P. he e"act function of the geniti!e #tassa$ eludes me, but the gi!en translation is at least !ery con!enientF Alternati!ely it may be related
to the !erb pvassi.
2
Mah, nominati!e singular.
3
#k'ame,ho O ak'a #`untimely`$ P me,ho #`cloud`$, a kammadh4raya compound where ak'a is an ad>ecti!e to me,ha, see Warder p.01B.
4
Pvassi, aorist of pavassati.
5
#,amsi, aorist.
6
Makkhito, agrees with so, i.e., he was smeared.
7
#,,anakh seems to be a tappurisa compound with an idiomatic re!ersal of the two members% for `tip of the nail` one would normally e"pect
nakha,,a. he compound as a whole is in the ablati!e case #thus ending in $ as re*uired by yva, see Warder p.H0.
8
wo present participles *ualifying `load of dung`. 3ote the case, number, and gender agreement.
9
-a, is either an indeclinable #as I ha!e read it$ or it ser!es to emphasise ena, `that him`, parallel to so6ha #Oso aha$, see Warder p..H.
10
4va. Again, when referring to something which immediately follows, `this` seems a suitable translation, see -P.
11
&acci no. he negati!e particle no is an emphatic form of na.
12
1mmatto #and then veceto$ agree with tva, all nominati!e singular.
13
&acci. 3ote that I ha!e translated kacci differently on the two occasions.
14
Makkhito now agrees with `you`, the agent of harissasi.
15
&atha hi nma ... harissasi. &atha hi nma takes the future #see Warder p.//$, but the o!erall sense is indignationMdisappro!al. hus the
future tense is lost on translation.
16
his is a common opening of suttas. It is another e"ample of the present tense #viharati$ being used as the `historic present`, see Warder p.0..
17
/ja,ahe, locati!e.
18
A d!anda compound. 3ote that in this case the ending of the compound is plural #nominati!e$, reflecting the fact that the compound
contains two items. <me, which *ualifies and agrees with candimasuriy, is therefore also plural. he sun and the moon were considered to be
devas, beings #or gods$ which e"ist in another world.
19
Again note how the !erb `to be` is missing in the Pali and needs to be supplied on translation. he same is true of the ne"t sentence.
20
&ismi, locati!e of reference, #from ki$, see Warder p.01..
21
+o, geniti!e case.
22
4va vutte is usually regarded as a locati!e absolute e!en though there is no pronoun as is normally re*uired in such e"pressions, see
Warder p.01A. he pronoun in this case may be regarded as `implied` by the participle, see 3,+P 9III A.
23
/jmacco O rj P amacco #`minister`$, geniti!e tappurisa compound.
24
)*vitabba #`to be li!ed`$ P bhavissati #it will be`$ O `it will be li!ed`. his is a slightly complicated e"ample of the future passi!e participle P the
!erb `to be` forming a `periphrastic` construction, see Warder pp.01I and .AC.
25
&aran*yo, `should be done`, future passi!e participle, see Warder p.01C. An idiom e"pressing that the King need not feel remorse.
26
@r `should not be regarded #thus$`. %ahabba, future passi!e participle, see Warder p.01/.
27
&ara*ya, again a future passi!e participle but here used as a neuter noun, see Warder p.01C.
28
&i cid eva, `some ... or other`, see -P.
29
1ppajji is the aorist of uppajjati. A common alternati!e aorist form of uppajjati is udapdi.
30
+eferring to right practices and wrong practices, i.e. according to the 7uddha`s teachings.
16
#ha ce va kho pana samaa 5otama paha puccheyya, tatra
!
ce ma samao 5otamo eva vadeyya
.
% ``(a
c6esa
8
brhmaa paho eva pucchitabbo, eva nm6esa brhmaa paho pucchitabbo66ti, tena ma aya paris
paribhaveyyaH 660'o SoadaBo brhmao avyatto, nsakkhi
"
samaa 5otama yoniso paha pucchitun66:ti.
Ma ce va kho pana samao 5otamo paha puccheyya, tassa cham pahassa veyykaraena citta na
rdheyya. -atra ce ma Samao 5otamo eva vadeyyaH 66(a c6esa brhmaa paho eva vyktabbo, eva nm6esa
brhmaa paho vyktabbo66ti, tena ma aya paris paribhaveyyaH 660'o SoadaBo brhmao avyatto, nsakkhi
samaassa 5otamassa pahassa veyykaraena citta rdhetun66:ti.
Exercise 17
Passage #or reading #- II AE.,.1 G AEA,I$
@nce upon a time a great cara!an of carts
/
which had a thousand carts
C
went from the eastern country to the
western country. Where!er
I
it went
B,
it *uickly e"hausted grass, sticks, and water
H
, #and$ the greenery
01
. 3ow in that
cara!an were two cara!anGmerchants, one had fi!e hundred carts
00
, #and$ one
0.
had fi!e hundred carts. hen those
cara!anGmerchants thought this%
0A
``his is a great cara!an of carts which has a thousand carts. Where!er we
0E
go, it
*uickly e"hausts the grass, sticks, and water, #and$ the greenery. What if #yan n7na$ we were to di!ide this cara!an
in two, #with$ fi!e hundred carts on either side.
Translate into English
3ow brahmin listen, I will speak. #- I 0.E,0H$
I breathe in long
0/
. #- II .H0,I$
-o not go two by one #way$
0C
. #- II E/,A.$
@nly
0I
ha!ing seen that 7lessed @ne (otama,
0B
will we go.
0H
#- I 0/0,EG/$
he gods are seated together
.1
in the assembly hall. #- II ../,01G00$
-idn`t he hear
.0
sounds
..
which were really #eva$ e"isting
.A
, or which were nonGe"istingL
.E
#- I 0/.,./G.B$
1
)ame as tattha.
2
+adeyya means `were to say` rather than Warder`s `were to ask`.
3
4sa is e*ui!alent to eso. It is a `deictic` pronoun, i.e. a pronoun of presence, see Warder p..H.
4
(a G asakkhi. #sakkhi is aorist of sakkoti.
5
Sakaasattho O sakaa #`cart`$ P sattho #`cara!an`$, tappurisa compound, see Warder pp.IIGIB. 3ote how the first word in the compound is in its
stem form but the meaning may be either singular or plural depending on the conte"t.
6
Sakaasahassa, geniti!e tappurisa compound, lit. `a thousand of carts`, see Warder p.00I. 3ote that this word is not an ad>ecti!e to
sakaasattho because they don`t agree in gender. +ather the two words are nouns in apposition, i.e. *ualifying each other. his is similar to noun
P ad>ecti!e e"cept that the two nouns retain their own genders.
7
Aena yena, see Warder p.IA.
8
(acchati, and below pariydiyati etc., is historic present tense. )ee Warder p.0..
9
-iakahodaka O tia P kaha P udaka, a three member #or double$ d!anda compound, see Warder p.HI.
10
;it. `the green colour`, haritakavaa O haritaka #`green`$ P vaa #`colour`$. ;aritaka is an ad>ecti!e *ualifying vaa and thus this is a
kammadh4raya compound, see Warder p.01B.
11
(eniti!e denoting ownership or possession, see Warder p.//. Jor these numeral e"pressions see Warder p.00I.
12
I.e., the other.
13
-esa satthavhna etad ahosi, again the standard idiom to e"press thinking, see Warder p. /C.
14
-e maya, emphatic `we`, see Warder p..H.
15
%*,ha here functions as an ad!erb, i.e. it *ualifies the !erb. )ee Warder p.00C.
16
#,amittha is the second person plural aorist of ,acchati #see Warder p.CE$. ogether with m it forms a negati!e in>unction or prohibition, see
Warder p.A0. %ve, `two`, is an ad>ecti!e that agrees with the agent, `you` plural. Possibly dve can be read as an ad!erb, i.e. it e"presses `how`
they should #not$ go #maybe `do not go as a pair`, see P'-$.
17
+a O eva, emphatic.
18
I.e., only when we ha!e seen him.
19
his meaning is re*uired by the conte"t in the )utta. @therwise the meaning could also ha!e been% `ha!ing seen #someone or something$, we
will go to that 7lessed @ne (otama.
20
Sannisinna is the past participle of sannis*dati, `seated together`, see P'-.
21
(ssosi O na P assosi, assosi being the aorist of suti, see Warder p.I1.
22
3ote that saddni is neuter whereas Warder has sadda as a masculine noun. )ometimes nouns in Pali are not fully consistent as to gender.
(ssosi F na G assosi.
23
Santni, present participle of atthi, see Warder p.EI. It agrees with saddni like an ad>ecti!e, i.e. `sounds which were e"isting`.
24
I.e., the fact that he did not hear any sounds, was that due to there being no sounds to be heardL
17
7ut I will go forth from home
./
to homelessness. #- III CE,00G0A$
Which fi!eL
.
#- II B/,0E$
In regard to sensual pleasures, wrong
A
should not be practised
E
. #- III C.,0B$
If
/
your honour is happy, then
C
we are happy, if your honour is unhappy, then we are unhappy.
I
#- II .AA,IGH$
)e*translation into Pali #- I 0.1,01 G0.E,01$
Pacahi a2,ehi samann,ata brhma brhmaa papenti ... #- I 0.1,01G00$
<mesa pacanna a2,na vaa hapayma
E
. &i hi vao karissatiC ... #- I 0.1,A.GAE$
``-ihatha tumhe, SoadaBo brhmao may saddhi mantet76` ti. 4va vutte SoadaBo brhmao 0ha,avanta etad
avocaH 66-ihatu bhava 5otamo, tunh* bhava 5otamo hotu, aha eva tesa saha dhammena paivacana karissm*66
ti. #tha kho SoadaBo brhmao te brhmae etad acovaH 66M bhavanto eva avacutthaH 6#pavadat6eva bhava
SoadaBo vaam, apavadati mante, ekasena bhava SoadaBo samaass6eva 5otamassa vda anupakkhandat*6
ti. 66(ha bho apavadmi vaa v mante v66 ti. #- I 0..,0H G 0.A,.$
-ena kho pana samayena SoadaBassa brhmaassa bh,ineyyo #2,ako nma mnavako tassa prisya nisinno hoti. ...
#- I 0.A,AG/$
66Passanti bhonto ima #2,aka mavaka amhka bh,ineyyan66:tiC 664va bho66. #- I 0.A,CGB$
Aattha s*'a tattha pa, yattha pa tattha s*'a. #- I 0.E,.GA$
66S*'a:pana
I
(:ca pana 'okasmi a,,am akkhyat*66 ti. #- I 0.E,HG01$
Exercise 18
Passage 1 #- II AEB,0H G AEH,I$
@nce upon a time two gamblers gambled with dice. @ne gambler swallowed the unlucky die each time it
came. he second gambler saw that gambler swallowing
01
the unlucky die each time it came. &a!ing seen #it$, he
said this to the gambler% ``-ear, you win conclusi!ely8 U13"V
00
dear, gi!e #me$ the dice, I shall make a !oti!e
offering.`` )aying
0.
``yes dear``, that gambler handed o!er the dice to that gambler
0A
. hen that gambler ha!ing
treated the dice with poison, said this to that gambler% ``,ome dear, let us gamble
0E
with dice.`` )aying ``yes, dear``,
that gambler consented to that gambler
0/
. Also #pi$ a second time
0C
those gamblers gambled with dice, #and$ also a
second time that gambler swallowed the unlucky die each time it came. he second gambler saw that gambler, also
for the second time, swallowing the unlucky die each time it came. &a!ing seen #it$, he said this to that gambler%
``)meared with the highest potency,
he swallowing
0I
man knows not the die,
0B
25
#,rasm, ablati!e.
2
&atame is a pronominal ad>ectice, see Warder p.IE.

3
&mesu, I read it as a locati!e of reference, therefore `in regard to sensual pleasures ...`, see Warder pp.011G010. Warder treats micch as a noun,
`wrong`, which I follow, but it is usually understood to be an ad!erb, `wrongly`.
4
=aritabb, future passi!e participle, see Warder pp.01EG01I.
5
Aa as indeclinable.
6
-a as indeclinable.
7
3ote that sukha and dukkha here are ad>ecti!es, not nouns, that *ualify the pronouns maya and bhava which are in the nominati!e case.
8
Imperati!e% `;et us e"cept ...`.
9
According to the ,ommentary s*'a:pana G which ending would be a geniti!e plural G is actually sa'a P paa where paa is a
neuter noun, see also P'-. his reading makes the meaning of the abo!e phrase much more transparent% `9irtueGandGwisdom #nominati!e
singular d!anda compound$ is declared the foremost #a,,a, nominati!e$ in the world`. According to Warder a,,a is a masculine noun, but
according to -P, which I follow, it is neuter. 3ote that this is a passi!e sentence.
10
5i'anta, present participle accusati!e agreeing with ta akkhadhutta, `that gambler`. &a'i, `the unlucky die`, is here the patient of the
present participle.
11
he numbers in s*uare brackets refer to the page numbers in Warder`s book and ha!e been included for ease of reference.
12
he ti of the Pali #in eva samm ti$ indicates that something is being said, see Warder pp.A/GAC.
13
-ati!e. he !erb padeti #here the aorist pdsi$ takes the dati!e.
14
;it. `we will gamble`. Juture e"pressing determination or decision, see Warder p.//.
15
-ati!e. Paccassosi #aorist of paisuti$ takes the dati!e, see Warder p.CB.
16
%utiya, when used ad!erbially in the accusati!e case, has the sense of `for the second time`M`a second time`, see P'-.
17
5i'a, present participle nominati!e agreeing with puriso, `man`.
18
I.e., the man does not realise that the die is smeared with the highest potency #of poison$.
18
)wallow, damn you, swallow e!il gambler
0
,
Afterwards there will be bitterness
.
for you
A
.``
Passage $
&
#- III /H,0 G CA,0C$
@nce upon a time there was a king named -aWhanemi, a wheelGturning monarch,
/
a >ust, lawGabiding king
C
#- III /H,.$ ... #- III /H,00$ hen King -aWhanemi, after the passage
I
of thousands of years
B
, addressed a certain man%
``When, dear man, you should see #that$
H
the hea!enly wheelGgem
01
has receded
00
, has fallen
0.
from #its$ place
0A
, then
you should inform me
0E
.`` )aying ``yes, )ire``, that man consented to King -aWhanemi. After the passage of
thousands of years that man saw #that$ the hea!enly wheelGgem had receded
0/
, had fallen from #its$ place. &a!ing
seen, he approached King -aWhanemi,
0C
#and$ ha!ing approached said this to King -aWhanemi
0I
% ``&ear )ire, you
should know #that$ your
0B
hea!enly wheelGgem has receded, has fallen from #its$ place. hen King -aWhanemi
ha!ing summoned
0H
the eldest son
.1
, the prince, said this% ``3ow, dear prince, my hea!enly wheelGgem has receded,
has fallen from #its$ place. 7ut this has been heard
.0
by me
..
% `@f which wheelGturning monarch
.A
the hea!enly
wheelGgem recedes, falls from place, by that king it is now not long to be li!ed
.E
`.
./
&uman sensual pleasures #km$
ha!e been en>oyed
.C
by me, #it is$ time to search for hea!enly pleasures
.I
. ,ome, dear prince, you be intent on
.B
this
earth. 7ut I, ha!ing sha!ed off hair and beard, U131V ha!ing put on #acchdetv$ the brown robes
.H
, will go forth from
home
A1
to homelessness.`` hen King -aWhanemi, ha!ing properly
A0
installed the eldest son, the prince, in the
kingdom, ha!ing sha!ed off hair and beard, ha!ing put on the brown robes, went forth
A.
from home to
1
Ppadhuttaka, kammadh4raya compound, ppa being an ad>ecti!e *ualifying dhuttaka, see Warder p.01B.
2
@r `se!erity`, kauka. he point made seems to be that his actions will ha!e se!ere results.
3
-e, dati!e. his is a dati!e of disad!antage parallel to the dati!e of ad!antage, see Warder p.CI.
4
3ote that this passage is slightly abridged in Warder`s book compared to the P) !ersion. hese abridgements are generally not shown.
5
@r `emperor`. =akkavatti O cakka #`wheel`$ P vatti #`turning`$. his is an ad>ecti!e #in fact a bahubb2hi compound, see Warder p.0AI$ *ualifying
rj, thus `a wheelGturning kingMmonarch`.
6
%hammarj O dhamma P rj. I read the compound as a kammadh4raya #see Warder p.01B$ with dhamma being an ad>ecti!e *ualifying rj,
thus `righteous king` or `lawGabiding king`.
7
#ccayena, takes the geniti!e, see Warder p.E/.
8
)ee Warder p.00I for the use of the numeral sahassa.
9
)ometimes it is necessary to insert pronouns or other words, which are not there in the Pali, to make the 'nglish translation at least
reasonably smooth. I always use parentheses in such cases.
10
=akkaratana O cakka #`wheel`$ P ratana #`>ewel`M`gem`$, a kammadh4raya compound. It can be interpreted as two nouns in apposition, i.e.
*ualifying each other, `a wheel which is a gem`, or as a comparison, `a wheel like a gem`, see Warder pp.01BG01H.
11
Ksakkita, past participle. hese participles usually ha!e the sense of `present perfect` #see Warder p.E1$, thus `has receded` rather than >ust
`receded`.
12
=uta, another past participle.
13
@hn, ablati!e.
14
Me, dati!e. +e*uired by the !erb roceti, see Warder p.CB.
15
Ksakkhita. &ere the past participle is translated as the past perfect #or pluperfect, i.e. `had receded`$ because the sentence !ern addas is
already an aorist. &ow the past participle should be translated in any gi!en instance will usually be selfGe!ident, but see also Warder pp..AAG
.E1.
16
Aena rj %aLhanemi ten6 upasa2kami, lit. `towards King -aWhanemi that way he approached`. 3ote that in this constructuion the personMthing
approached #here rj %aLhanemi$ is in the nominati!e due to yena taking the nominati!e, see Warder p.0E. Aena and tena are here indeclinables.
17
3ote how proper names take case endings >ust like any other nouns.
18
-e, geniti!e or dati!e. If dati!e one could translate ``... the hea!enly wheelgem has receded for you``, dati!e of disad!antage.
19
>mantpetv, lit. `ha!ing caused to be addressed`.
20
)ehaputta O jeha #`eldest`$ P putta #`son`$, a kammadh4raya compound with jeha *ualifying putta, `the son who was eldest`.
21
Suta, `has been heard`. `&as been` is re*uired because of the passi!e construction of this sentence. Again, the present perfect aspect of the
action is stressed, i.e. that it has been completed see Warder p.E1.
22
M6eta O me #`by me`$ P eta.
23
Aassa rao cakkavattissa, again geniti!e or dati!e.
24
Jor this construction see e"ercise 0C.
25
3ote the relati!eMdemonstrati!e construction. he relati!e clause starts with yassa rao and the demonstrati!e clause with na dni tena
ra, tena ra being the demonstrati!e correlati!e. )ee Warder pp.I1GI..
26
0hutt, normally means `ha!e been eaten` but here is used idiomatically with km.
27
%ibbe kame pariyesitu. Pariyesitu is an infiniti!e, see Warder pp.0AEG0AC. It takes dibbe kame, accusati!e plural, as its patientMob>ect, see
3,+P II E...
28
Patipajja, imperati!e second person singular, see P'-. I.e. `I will focus on hea!en, but you must focus on earthly matters`.
29
+attni, lit. `clothes`.
30
#,rasm, ablati!e.
31
Sdhuka, indeclinable acting as an ad!erb, see Warder p.00C.
32
Pabbaji, aorist third person singular.
19
homelessness. 7ut when the royal sage
0
was se!en days gone forth,
.
the hea!enly wheelGgem disappeared. hen
a certain man approached the noble warrior king
A
, #and$ ha!ing approached, said this to the noble warrior king%
``&ear, )ire, you should know #that$ the hea!enly wheelGgem has disappeared.``
hen, when the hea!enly wheelGgem had disappeared,
E
the noble warrior king was disturbed. &e
approached the royal sage, #and$ ha!ing approached, said this to the royal sage% ``&ear, )ire, you should know
#that$ the hea!enly wheelGgem has disappeared.`` When this had been said
/
the royal sage said this to the noble
warrior king% ``7e not
C
disturbed, dear, when
I
the hea!enly wheelGgem has disappeared. Jor the hea!enly wheel
gem, dear, is not your #te$ paternal inheritance. &ere, dear, conduct yourself
B
in the noble conduct of a wheelG
turning monarch
H
. It is possible
01
that #yan$
00
the hea!enly wheel gem will appear to you
0.
.`` ``7ut what #katama$,
)ire, is this noble conduct of the wheelGturning monarchL`` ``3ow dear, you, dependent on -hamma, honouring
-hamma, worshipping -hamma, arrange
0A
righteous safety, shelter, and protection, with reference to subordinate
0E
noble warriors, brahmins and householders,
0/
cityGdwellers and countryGfolk, ascetics and brahmins, animals and
birds
0C
. And dear, may the doing of the unlawful
0I
not proceed
0B
in your kingdom. And who #ye$, dear, in your #te$
kingdom might be without wealth, to them you should grant money. And who, dear, in your kingdom are ascetics
and brahmins who abstain
0H
from the carelessness of into"ication
.1
, ha!ing approached them #te$
.0
from time to
time
..
, you should ask% `What, 9enerable )ir, is wholesome, what is unwholesome8 what being done
.A
by me would
be for misfortune #and$ suffering for a long time
.E
, or what being done by me would be for benefit #and$ happiness
for a long timeL` &a!ing heard #it$ of them
./
, what
.C
is unwholesome, that you should a!oid8 what is wholesome,
ha!ing undertaken that #ta$, you should conduct yourself #in it$
.I
. his, dear, is that noble conduct of a wheelG
turning monarch.`` )aying
.B
``yes )ire``, the noble warrior king ha!ing consented to the royal sage, conducted
1
/jisi O rj #`king`$ P isi #`sage`$. wo nouns in apposition, i.e. *ualifying each other, `the king who was a sage`.
2
I.e. `when it was se!en days since the king went forth`, locati!e absolute, see Warder p.01A. Satthapabbajite O satta #`se!en`$ P aha #`days`$ P
pabbajite #`gone forth`, past participle$. he compound is of the bahubb2hi type, see Warder pp.0AIG0AB.
3
/j khattiyo, referring to the son. Again two nouns in apposition, `the king who was a noble warrior`.
4
;ocati!e absolute.
5
4va vutte. ,onsidered a locati!e absolute despite there being no agent in the locati!e case agreeing with vutte. 4va often has the sense of
referring either to something which has >ust been said or to something about to be said. In these cases it is usually best translated with `this` or
`that`, see -P.
6
M ... ahosi. M usually takes the aorist #see Warder p.A0$ but the sense is usually present tense rather than past.
7
I.e. `because`. A locati!e absolute clause follows.
8
+atthi, imperati!e.
9
=akkavattivatte O cakkavatti #`wheelGturning monarch`$ P vatte #`conduct`$, a geniti!e tappurisa compound #`conduct o#`$, the o!erall compound
being locati!e #`in the conduct of`$.
10
@hna kho pan6eta vijjati, lit. `now this case e"ists`.
11
Aan, being a >unction form of ya #here used as an indeclinable$, occurs due to the following word te, see Warder p..0I.
12
-e, dati!e. he !erb ptubhavati, `appear`, takes the dati!e of the person to whom, see Warder`s !ocabulary.
13
Savidahassu, imperati!e second person singular of the `middle` con>ugation, see Warder pp.A0EGA0C.
14
#nuyuttesu, see -P under anuyujati. his is a locati!e of reference. It could also ha!e been rendered `for`8 this locati!e has a dati!e sense.
15
0rhmaa,ahapatikesu. his is either a d!anda compound, as I read it, or it could be interpreted as a kammadh4raya compound,
`householders who are brahmins`, i.e. `brahmin householders`. 3ote that anuyuttesu, `subordinate` #a past participle functioning as an
ad>ecti!e$, *ualifies kattiyesu as well as this compound and the three following ones. )ee Warder pp.C1GC0 for how ad>ecti!es may *ualify more
than one noun.
16
All locati!e of reference.
17
#dhammakro, is a tappurisa compound where the latter half of the compound kro is a `bound` form, see Warder p.H.. 3ote that it is in the
nominati!e and therefore the agent of the sentence.
18
M ... pavattittha, `may ... not proceed`. M P third person singular aorist #middle con>ugation, see Warder p.A0/$, here in the sense of a
negati!e in>unction or wish, see Warder p.A0.
19
Paivirat, past participle functioning as an ad>ecti!e, `who are abstaining from`, agreeing with samaabrhma.
20
Ablati!e. Madappamd is either a tappurisa compound, i.e. `the carelessness of into"ication`, or a d!anda compound, i.e. `into"ication and
carelessness`. he compound as a whole is in the ablati!e case #thus the ending$ which is re*uired by paivirat, `abstain #ro`.
21
3ote that the relati!e pronoun ye, `who`, introducing the relati!e clause is in the nominati!e case agreeing with samaabrhma, `ascetics
and brahmins`, whereas the demonstrati!e pronoun te, `them`, introducing the main clause #to which the relati!e pronoun refers$ is in the
accusati!e case, being the ob>ect of the main clause, see Warder p.I0 and p..H0. In `hus ha!e I heard` this has been translated wrongly.
22
&'ena k'a, see Warder p.EC.
23
&ayiramna is a passi!e present participle agreeing with ki, `what`.
24
%*,haratta, indeclinable used ad!erbially.
25
I.e. `from them`.
26
Aa, relati!e pronoun agreeing with the demonstrati!e pronoun ta, `that`, which follows.
27
3ote that ta is the ob>ect of both samdhya and vatteyysi.
28
)ince ti marks *uoted speech, one can always use words like `saying` etc. without adding to the Pali.
20
himself
0
in the noble conduct of a wheelGturning monarch. While he was conducting
.
himself
A
in the noble
conduct of a wheelGturning monarch, the hea!enly wheelGgem appeared. &a!ing seen #it$, the noble warrior king
thought this
E
% ``3ow, this has been heard by me% `Jor which noble warrior king
/
the hea!enly U13$V wheelGgem
appears, he
C
is a wheelGturning monarch`. 6ight I be a king who is a wheelGturning monarch
I
L``
hen that wheelGgem re!ol!ed
B
to the eastern direction, #and$ >ust #eva$ behind was the king who was a
wheelGturning monarch together with
H
the fourfold
01
army. And #pana$ in whiche!er
00
place the wheelGgem
stationed itself, there the king who was wheelGturning monarch took up #upa,acchi$ camp, together with the
fourfold army. And who were enemy kings in the eastern direction, they, ha!ing approached the king who was a
wheelGturning monarch, said this% ``,ome great king, welcome to you
0.
great king, it is your own
0A
great king,
instruct #us$ great king.`` he king who was a wheelGturning monarch said this% ``A being should not be killed. he
nonGgi!en should not be taken. In regard to sensual pleasures wrong should not be practised. Jalsehood should not
be spoken. Alcohol should not be drunk. And consume in moderation.`` And who were enemy kings in the eastern
direction, they were subordinated
0E
by the king who was a wheelGturning monarch
0/
... re!ol!ed to the southern
direction etc. to the western etc. to the northern etc. And who were enemy kings in the northern direction, they
were subordinated by the king who was a wheelGturning monarch.
Translate into English
?ust the brahmin caste is best. #- III B0,01G00$
&a!ing done a man with a man,
0C
>ust the noble warriors are best, the brahmins are inferior. #- I HB,BGH$
And at present there e"ists no other ascetic or brahmin more
0I
spiritually learned
0B
than the 7lessed @ne
0H
. #- III HH,BGH$
&e cuts off the head with a sharp sword. #- I /C,A.$
I should not eat rice or gruel
.1
. #- III H,.0G..$
I am the supreme of the world, I am the eldest of the world, I am the best of the world. #- II 0/,01G0.$
We do not know more than this. #- III /.,A1GA0$
his is inferior, this is e"cellent. #- II ..A,.$
9enerable )ir, does perception arise first
.0
#and$ knowledge afterwards, or does knowledge arise first #and$
perception afterwards, or do perception and knowledge arise simultaneouslyL #- I 0B/,.0G.E$
)e*translation into Pali #6 I ABI,BG.0 P .IG.B P ABB,.GH$
1
+atti, aorist.
2
+attamnassa, present participle. he action of the present participle takes place simultaneously with the main action pturahosi, which is in
the aorist, thus `%as conducting`, see Warder p.EC.
3
-assa ... vattamnassa, geniti!e absolute.
4
;it. `of the noble warrior king there was this`, standard idiom to e"press thinking, see Warder p./C.
5
Aassa rao khattiyassa, probably dati!e of ad!antage, see Warder p.CI. )ometimes it is difficult to tell whether a particular construction is
dati!e or geniti!e, see Warder p.CH.
6
Again, note the relati!eMdemonstrati!e construction. he relati!e pronoun yassa introduces the relati!e clause and the demonstrati!e
pronoun so the demonstrati!e clause. he two pronouns agree in number and gender but not in case, see Warder pp.I1GI..
7
/j cakkavatti. wo nouns in apposition #i.e., *ualifying each other$ with cakkavatti *ualifying rj by being predicated of it, thus `who is ...`,
see Warder p.C0. his sort of construction is practically e*ui!alent to noun P ad>ecti!e, the main difference being that a noun *ualifying
another noun usually retains its own gender.
8
Pavatti, aorist.
9
Saddhi, `together with`.
10
=atura2,iniy O catu(r #`four`$ P a2,iniy #`factored`$. #2,iniy is deri!ed from a2,a #`factor`M`limb`$, adding the suffi" :in #thus a2,in$ to
make a possessi!e ad>ecti!e `factored` or >ust `fold` #see Warder p.0..$, adding * #thus a2,in*$ to make a feminine stem, and finally y is the
instrumental ending.
11
Aasmi. Jor the meaning `#in$ whiche!er` see P'-.
12
-e, dati!e. Sv,ata takes the dati!e, see Warder p.CB.
13
Sakan te. Presumably they are gi!ing up their kingdom to the wheelGturning monarch. Sakan #ending in n rather than due to the close
>unction with te, see Warder p..0I$ is presumably an ad>ecti!e to the agent of the implied !erb hoti, thus `it is your own ... `.
14
#nuyutto, see -P under anuyujati.
15
/ao cakkavattissa. his seems to be an e"ample of the sub>ecti!e geniti!e, thus `by the king ...`, see Warder p./I. Alternati!ely it could be a
dati!e of ad!antage, `subordinated to`.
16
I.e. `ha!ing done a comparison of a man with a man`, see Warder p.EE. 6aybe karitv could be translated as `ha!ing compared`.
17
3ote `bhiyyo6 P `Gtaro`, lit. `more more`, perhaps emphatic.
18
#bhiataro. 3ot >ust learned, but learned in a wise, spiritual sense. -ara is the comparati!e suffi" `more`, see Warder pp.0.AG0.E.
19
0ha,avat, ablati!e. he ablati!e is used in comparison when the meaning is comparati!e #rather than superlati!e when the geniti!e is used$,
see Warder pp.0.AG0.E.
20
Jor kummsa see 6;-7, p.0.0A, note .IB. he d!anda compound odanakummsa literally translates as rice and gruel.
21
Pahama. he ordinal numerals are usually used like ad>ecti!es #see Warder p.0./$ but here it is an indeclinable ad!erb see P'-.
21
Exercise 1!
Passage 1 #- II AEA,B G AEC,0B$
hey di!ided that cara!an in two, #with$ fi!e hundred carts
0
on one side #and$ fi!e hundred carts on one
side
.
. Jirst #tva$, one cara!anGmerchant
A
, ha!ing put much grass and stick and water on top
E
#of the cara!an$,
caused the cara!an to set out
/
. hat cara!an, which was two or three days set out,
C
saw
I
a man who was black, who
had red eyes,
B
who had a *ui!er tied behind,
H
who had a garland of white water lilies,
01
who had wet clothes,
00
who
had wet hair, coming
0.
in the opposite direction with a donkey cart
0A
which had wheels
0E
smeared with mud
0/
.
&a!ing seen, he
0C
said this% ``)ir, from where
0I
do you comeL.`` ``Jrom such and such a country.`` ``Where are you
goingL``
0B
``o a country named such and such.`` ``Perhaps, )ir, in the wilderness in front #of us$ a great cloud has
poured downL`` ``Yes #eva$, )ir, in the wilderness in front #of you$ a great cloud has poured down, the roads are
showered o!er with water
0H
, there is
.1
much grass and stick and water8 throw away,
.0
)irs,
..
the old grasses, sticks,
#and$ waters8 go !ery fast
.A
with lightGloaded
.E
carts, do not tire the draught animals.``
hen that cara!anGmerchant addressed the cara!anGtra!ellers
./
% ``)irs, this man says
.C
this% `In the wilderness
in front a great cloud has poured down, the roads are showered o!er with water, there is much grass and stick and
water8 throw away, )irs, the old grasses, sticks, #and$ waters8 U1&(V go !ery fast with lightGloaded carts, do not tire
the draught animals.` hrow away, )irs, the old grasses, sticks, #and$ waters, #and$ cause the cara!an to set out
with lightGloaded carts.`` )aying ``yes, )ir``, those cara!anGtra!ellers, ha!ing consented to the cara!anGmerchant,
ha!ing thrown away the old grasses, sticks, #and$ waters, caused the cara!an to set out
.I
with lightGloaded carts. At
the first cara!anGcamp
.B
they saw no grass or stick or water, at the second cara!anGcamp too #pi$ ... at the third
1
Sakaasatni, lit. `cartGhundreds`, see Warder p.00I.
2
I.e., the other side.
3
Satthavho O sattha #`cara!an`$ P vho #`merchant`$, a tappurisa compound, `merchant of the cara!an`.
4
>ropetv, `ha!ing put ... on top`.
5
Pypesi, causati!e aorist. 3ote the aorist `augment` changing the first a into .
6
I.e., when it was two or three days since the cara!an had set out #see Warder p..0.$. %v*hat*hapyto O dvi #`two`$ P aha #`day`$ P ti #`three`$ P
aha P pyto #`set out`, past participle$. his is a bahubb2hi compound #i.e., it acts like an ad>ecti!e, see Warder pp.0AIG0AB$ *ualifying sattho,
thus `that cara!an which was ...`.
7
3ote the Pali idiom, `the cara!an saw`.
8
Mohitakkhi O 'ohita #`red`$ P akkhi #`eye`$, a bahubb2hi compound *ualifying purisa, `man`. he internal structure of the compound is that of
a kammadh4raya, 'ohita being an ad>ecti!e *ualifying akkhi, `red eye`.
9
#panaddhaka'pa O apanaddha #`tied behind`, past participle$ P ka'pa #`*ui!er`$, another bahubb2hi compound *ualifying purisa and again
with kammadh4raya structure, `*ui!er which was tied behind`.
10
&umudam'a O kumuda #`white water lillies`$ P m'a #`garland`$, another bahubb2hi compound but this time with tappurisa structure,
`garland of white water lilies`. he first member of a compound can be plural or singular dependent on conte"t, here the plural is re*uired, see
Warder p.II.
11
#''avattha O a''a #`wet`$ P vattha #`clothes`$, bahibb2hi compound with kammadh4raya structure, as is the ne"t.
12
>,acchanta, present participle agreeing with purisa.
13
5adrabharathena O ,adrabha P rathena, tappurisa compound, `a cart with a donkey`.
14
=akkehi is a noun in apposition to ,adrabharathena, i.e. one noun *ualifies the other. 3ote the agreement in case but not in number or gender.
15
&addamamakkhitehi O kaddama #`mud`$ P makkhitehi #`smeared`, past participle$ P instrumental plural ending, a bahubb2hi compound
#*ualifying cakkehi$ with tappurisa structure.
16
I.e., the cara!anGmerchant.
17
&uto, ablati!e interrogati!e pronoun, see Warder p.H1.
18
;it. `where will you goL`
19
>sittodakni O sitta #`showered o!er`, past participle$ P udakni #`water`, note the plural of the Pali$, a bahubb2hi compound *ualifying
vaumni, `roads`. he structure is that of a tappurisa compound, `showered o!er %ith water`, but the two elements are re!ersed compared to a
proper tappurisa compound, something which is common with bahubb2hi compounds, see Warder p.0AB. he ending is plural to agree with
vaumni.
20
he !erb `to be` is missing in the Pali but seems to be implied.
21
=haBBetha, presumably imperati!e.
22
0ho. 3ote that bho can be plural as well as singular. &ere it must be plural because the !erb chaBBetha is plural. )ee also P'-.
23
Si,ha si,ha, repetition for emphasis, see Warder p.0I0.
24
Mahubhrehi, bahubb2hi compound #*ualifying sakaehi$ with kammadh4raya structure.
25
Satthike, lit. `the cara!aners`.
26
>ha, see Warder p.0I1.
27
hree !erbs #paissutv, chaBBetv, and pypesu$ all taking the same agent, te satthik.
28
Satthavse O sattha #`cara!an`$ P vsa #`camp`$ P e #locati!e$, probably a dati!e tappurisa compound, `camp #or cara!ans`. he locati!e ending
here e"presses `the place where` #see Warder p.011$, thus translating with `at`.
22
cara!anGcamp too ... at the fourth cara!anGcamp too ... at the fifth cara!anGcamp too ... at the si"th cara!anGcamp
too ... at the se!enth cara!anGcamp too they saw no grass or stick or water, #and$ one and all
0
met with
.
misfortune
and disaster
A
. And who were in that cara!an, people or domestic animals, that nonGhuman spirit de!oured all
E
, he
left only the bones.
When the second cara!anGmerchant knew% ``muchGdeparted
/
now is that cara!an``, ha!ing put much grass
and stick and water on top, he caused the cara!an to set out. his
C
cara!an, which was two or three days set out,
saw a man who was black, who had red eyes, a *ui!er tied behind, a garland of white water lilies, wet clothes and
wet hair, coming in the opposite direction with a donkey cart which had wheels smeared with mud. &a!ing seen,
he said this% ``)ir, from where do you comeL`` ``Jrom such and such a country.`` ``Where are you goingL`` ``o a
country named such and such.`` ``Perhaps, )ir
I
, in the wilderness in front #of us$ a great cloud has poured downL``
``Yes, )ir, in the wilderness in front #of you$ a great cloud has poured down, the roads are showered o!er with
water, there is much grass and stick and water8 throw away, )irs,
B
the old grasses, sticks, #and$ waters8 go !ery fast
with lightGloaded carts, do not tire the draught animals.``
hen that cara!anGmerchant addressed the cara!anGtra!ellers% ``)irs, this man says this% `In the wilderness in
front a great cloud has poured down, the roads are showered o!er with water, there is much grass and stick and
water8 throw away, )irs, the old grasses, sticks, #and$ waters8 go !ery fast with lightGloaded carts, do not tire the
draught animals.` #7ut$ sirs, this man is not e!en #eva$ a friend, relati!e, or bloodGrelation of ours
H
, how can we act
01
out of faith
00
in him
0.
. he old grasses, sticks, and waters are not to be thrown away, cause the cara!an to set out
with the goods as before
0A
, we will not throw away our
0E
old
0/
.`` )aying ``yes, )ir``, those cara!anGtra!ellers, ha!ing
consented to that cara!anGmerchant, caused the cara!an to set out with the goods as before. At the first cara!anG
camp they saw no grass or stick or water, also at the second cara!anGcamp ... also at the third cara!anGcamp ... also
at the fourth cara!anGcamp ... also at the fifth cara!anGcamp ... also at the si"th cara!anGcamp U1&7V ... also at the
se!enth cara!anGcamp they saw no grass or stick or water, but
0C
they saw that cara!an which had met with
0I
misfortune and disaster. Who were in that cara!an, people or domestic animals, of those G who had been de!oured
0B
by that nonGhuman spirit G they saw >ust the bones.
0H
hen that cara!anGmerchant addressed the cara!anGtra!ellers% ``his, )irs, is that cara!an which met with
.1
misfortune and disaster, as it is
.0
with that foolish cara!anGmerchant as leader
..
. 3ow, )irs, which in our cara!an are
commodities which ha!e little !alue, ha!ing thrown those away, which in this cara!an are commodities which
ha!e great !alue, take those.
.A
`` )aying ``yes, )ir``, those cara!anGtra!ellers, ha!ing consented to that cara!anG
merchant, which in their own cara!an were commodities which had little !alue, ha!ing thrown those away, which
1
Sabbe va. +a is a side form of eva, it functions here to emphasise sabbe.
2
>pajjisu, see P'-.
3
#nayavyasana O anaya #`misfortune`$ P vyasana #`disaster`$, a d!anda compound being the patient of pajjisu.
4
Again note the relati!eMdemonstrati!e construction. he relati!e clause starts with ye and the related demonstrati!e clause with sabbe. Ae and
sabbe must agree in gender and number but not necessarily in case% in this instance ye is nominati!e and sabbe is accusati!e.
5
I.e., far gone. 0ahunikkhanto O bahu #`much`M`plenty`$ P nikkhanto #`left`M`departed`, past participle$. A bahubb2hi compound *ualifying sattho.
In this compound bahu seems to be an ad!erb *ualifying nikkhanto.
6
4so. 3ote that the other cara!an was called so #sattho$, `that #cara!an$`.
7
0ho, Warder`s book has the misprint kho.
8
0ho, again !ocati!e plural, see P'-.
9
#mhka, geniti!e.
10
5amissma, lit. `#how$ will we go`. he !erb ,acchati is used !ery broadly, see P'-. he future tense here has the sense of disappro!al, see
Warder p.//.
11
Saddhya, ablati!e of cause, lit. `fromMdue to faith`.
12
<massa. his apparently is a dati!e e*ui!alent to the 'nglish `in him`, see P'- under saddhya.
13
Aathkatena. ;it. `as #pre!iously$ done`, bahubb2hi compound *ualifying bhaBena, `#with$ the goods`.
14
Warder`s book reads vo, `your`. &owe!er, there is an alternati!e reading no in the P) edition of the -2gha 3ik4ya. his reading fits better
with the !erb chaBBessma, first person plural.
15
I.e., our old grass, sticks, and water.
16
=a. )ee P'- for the dis>uncti!e meaning #i.e. `but`$.
17
>panna is a past participle agreeing with sattha. According to Warder the past participle normally has the present perfect sense #see
Warder p.E1$, i.e. `has met`. &ere, howe!er, the past perfect sense, `had met`, is re*uired due to the sentence !erb addasasu being aorist.
18
-esa ... bhakkhitna. 3ote the relati!e clauseMdemonstrati!e clause construction. he relati!e clause starts with ye, a relati!e pronoun, and
the demonstrati!e clause with tesa, the demonstrati!e correlati!e. he relati!e clause in effect functions to *ualify #similar to an ad>ecti!e$ the
correlati!e. hus `who were in that cara!an` refes to `those who were de!oured`.
19
I.e., they saw >ust the bones of those people and domestic animals in the pre!ious cara!an who had been de!oured.
20
>panno, `met with`. 3ote that this time I translate the past participle >ust with the simple past tense, as this seems to fit the conte"t best.
21
I.e., as it is to be e"pected. Aath ta seems to be one indeclinable e"pression, see P'- under yathta #one word$. Alternati!ely it refers back
to the first part of the sentence% `as that is ...`
22
Pariyakena, a noun in apposition to satthavhena #`cara!an merchant`$, lit. `#with that foolish$ cara!anGmerchant who was the leader`.
23
Again note the relati!eMcorrelati!e construction #used twice$.
23
in that cara!an were commodities which had great !alue, ha!ing taken those, they crossed that wilderness
safely
0
, as it is with a wise cara!anGmerchant as leader.
Passage $
$
#- I 0.I,0 G 0A/,.B$
his
A
has been heard
E
by me. At one time the 7lessed @ne, proceeding on a >ourney among the 64gadhans
with a large group #sa2,ha$ of monks, approached a brahmin !illage of the 64ghadans called Kh4numata
/
. here in
Kh4numata the 7lessed @ne dwelt
C
in AmbalaQQhik4. At that time the brahmin KKtadanta li!ed on Kh4numata
which had an abundance of creatures
I
, which was possessing grass, sticks, and water,
B
which was grainGbearing,
H
which was a crown property,
01
which was gi!en
00
by the 64gadhan King )eniya 7imbis4ra, which was a royal gift,
0.
which was the highest gift
0A
. #- I 0.I,H$
#- I 0.B,01$ At that time the brahmin KKtadanta had gone to the dayGbed
0E
on top #of$ the mansion #psda$.
he brahmin KKtadanta saw the brahmin householders
0/
of Kh4numata
0C
, ha!ing e"ited from Kh4numata
0I
,
clustered in groups,
0B
approaching
0H
AmbalaQQhik4. &a!ing seen #it$ he addressed the steward
.1
% ``Why, honourable
steward, do the brahmin householders of Kh4numata, ha!ing e"ited from Kh4numata, clustered in groups,
approach AmbalaQQhik4L`` ``here is, your honour, the ascetic (otama, a member of the )akyan clan,
.0
who has
gone forth from the )akyan clan
..
. Proceeding on a >ourney among the 64ghadans with a large group of monks,
arri!ed at Kh4numata, he dwells in Kh4numata in AmbalaQQhik4. hey are approaching
.A
for the purpose of seeing
.E
that 7lessed @ne (otama. hen the brahmin KKtadanta thought this%
./
``7y me this has been heard% `he ascetic
(otama knows success in the threefold offering
.C
.` &owe!er #pana$ I do not know U1&8V success in the threefold
offering, but
.I
I wish to perform
.B
a great sacrifice
.H
. What now if I, ha!ing approached the ascetic (otama, should
ask about success in the threefold offering.``
1
Sotthin, lit. `with safety`. Instrumental of manner here used ad!erbially, thus `safely`. )ee Warder p.E/.
2
Again, there are a number of abridgements in Warder`s te"t. I ha!e indicated the main ones.
3
Again, eva often has the sense of referring back to something >ust mentioned or forward to something about to be mentioned. In these cases
`this`M`that` is usually the best translation.
4
Again translating as present perfect, i.e. `has been heard`, see Warder p.E1.
5
;it. `towards #yena$ ... there #tad$ he approached`. his construction is parallel to the yena ... tena upasa2kamati construction with tad replacing
tena. he meaning of the !erbs avasarati and upasa2kamati is much the same, as is that of tad and tena when used in this construction.
6
+iharati, historic present tense, see Warder p.0..
7
Sattussada O satta #`creatures`$ P ussada #`abundance`$, bahubb2hi compound structured like a tappurisa compound *ualifying Kh4numata,
see Warder pp.0AIG0AB.
8
Satiakahodaka O sa #`with`$ P tia #`grass`$ P kaha #`sticks`, i.e. firewood$ P udaka #`water`$, a three member d!anda compound within a
bahubb2hi compound, *ualifying Kh4numata . It is the saG at the beginning of the compound which makes it a bahubb2hi, i.e. an ad>ecti!e.
9
Sadhaa O sa #`with`$ P dhaa #`grain`$. Again the noun dhaa is transformed into an ad>ecti!eMbahubb2hi compound by the sa:.
10
/jabho,,a O rja #`king`$ P bho,,a #`property`$, lit. `the property of a king`, a bahubb2hi compound with tappurisa structure.
11
%inna, past participle agreeing with Kh4numata:. 3ote how this phrase #i.e., past participle with E instrumentals as agent$ is inserted into
the series of bahubb2hi compounds *ualifying Kh4numata.
12
/jadya O rja P dya #`gift`$, bahubb2hi compound with tappurisa structure, `gift of a king`.
13
0rahmadeyya O brahma #`(od`M`the highest`$ P deyya #`gift`$. he e"act meaning of brahm here is disputed. If it is a reference to the
7rahminical god, then the compound is structured like a tappurisa, `gift to (od`. If, howe!er, brahm here is used as an ad>ecti!e #or as a noun
in apposition to deyya$ in the sense of `#the$ best`M`#the$ highest`, then the compound has a kammadh4raya structure, `gift which is the
highest`.
14
I.e., dayGtime rest. %ivseyya O div #`day`$ P seyya #`bed`$.
15
0rhmaa,ahapatike O brhmaa P ,ahapatike #`householders`$, a kammadh4raya compound, i.e. brhmaa *ualifies ,ahapatike, `the
householders who were brahmins`, #see Warder p.01B$.
16
&hnumatake, ad>ecti!e *ualifying brhmaa,ahapatike, i.e. `the brahmin householders inhabiting Kh4numata` #see Warder p../E$. 3ote how it
is sometimes con!enient to use prepositions when translating ad>ecti!es% such as the `of` in this sentence which does not stand for the geniti!e.
17
Ablati!e.
18
Sa2,hsa2,h*,a*bh7te, a bahubb2hi compound *ualifying brhmaa,ahapatike. )ee Warder pp..0.G.0A for a deconstruction of this comple"
compound.
19
1pasa2kamante, present participle accusati!e plural agreeing with brhmaa,ahapatike.
20
I.e., his steward.
21
Sakyaputto, lit. `a son of the )akyans`, a tappurisa compound.
22
Sakyak7', a kammadh4raya compound with Sakya *ualifying k7'a, `the clan which is )akyan`.
23
ranslating the present tense using the 'nglish `continuous` present, `Ging`.
24
%assanya, dati!e of purpose.
25
Again the standard Pali idiom to indicate thinking, see Warder p./C.
26
-ividhayaasampada O tividha #`threefold`$ P yaa #`sacrifice`$ P sampada #`success`$, a kammadh4raya compound within a tappurisa%
tividha is an ad>ecti!e to yaa, `sacrifice which is threefold`, a kammadh4raya compound8 this in turn is related to sampada by the locati!e of
reference, `success in relation to #or >ust `in`$ the threefold sacrifice`, a tappurisa compound.
27
=a, sometimes has a dis>uncti!e meaning, see P'-.
28
Aajitu, infinit!e, see Warder pp.0AEG0AC.
24
hen the brahmin KKtadanta addressed that steward% ``3ow, honourable steward
0
, approach the brahmin
householders of Kh4numata, #and$ ha!ing approached, say this to the brahmin householders of Kh4numata% `)irs,
the brahmin KKtadanta says
.
this% ``3ow #kira$, wait )irs, also the brahmin KKtadanta will approach for the purpose
of seeing the ascetic (otama.`` ` `` )aying ``yes, )ir``, that steward, ha!ing consented to the brahmin KKtadanta,
approached the brahmin householders of Kh4numata, #and$ ha!ing approached, he said this to the brahmin
householders of Kh4numata% ``he brahmin KKtadanta, your honours, says this% `3ow, wait )irs, also the brahmin
KKtadanta will approach for the purpose of seeing the ascetic (otama
A
.` `` At that time many hundreds of brahmins
were dwelling
E
in Kh4numata thinking% ``We will obser!e the great sacrifice of the brahmin KKtadanta.``
/
hose
brahmins heard% ``hey say #kira$ the brahmin KKtadanta will approach for the purpose of seeing the ascetic
(otama.`` hen those brahmins approached the brahmin KKtadanta, #and$ ha!ing approached, they said this to the
brahmin KKtadanta% ``Is it really #kira$ true, #that$ the honourable KKtadanta will approach for the purpose of seeing
the ascetic (otamaL`` ``Your honours, I am indeed #kho$ thinking this
C
% `I also will approach for the purpose of
seeing the ascetic (otama`.`` ``;et not the honourable KKtadanta approach for the purpose of seeing the ascetic
(otama8 the honourable KKtadanta ought not #na arahati$ to approach for the purpose of seeing the ascetic (otama.
If the honourable KKtadanta approaches
I
for the purpose of seeing the ascetic (otama, the reputation #yaso$ of the
honourable KKtadanta will decrease, #and$ the reputation of the ascetic (otama will increase. Also,
B
since
H
the
reputation of the honourable KKtadanta will decrease, #and$ the reputation of the ascetic (otama will increase, also
for this reason
01
the honourable KKtadanta ought not to approach for the purpose of seeing the ascetic (otama. 7ut
#tv eva$ the ascetic (otama ought to approach for the purpose of seeing the honourable KKtadanta.`` #- I 0A1,0$ ... #- I
0A0,00$ When this had been said, the brahmin KKtadanta said this to those brahmins% ``3ow, your honours, you must
also listen
00
to me, >ust why
0.
we ought to approach for the purpose of seeing that honourable (otama but #tv eva$
that honourable (otama ought not U1&!V to approach for the purpose of seeing us
0A
. #- I 0A0,0C$ ... #- I 0AA,00$ Indeed
#kha'u$ )irs, the ascetic (otama has arri!ed at Kh4numata, #and$ he dwells in Kh4numata in AmbalaQQhik4. And #kho
pana$ whate!er ascetics or brahmins come to our !illage and fields
0E
, they are our guests. And guests should be
entertained, respected, re!ered, and honoured
0/
by us. Also, your honours, since #ya$ the ascetic (otama has
arri!ed at Kh4numata, #and$ dwells in Kh4numata in AmbalaQQhik4, the ascetic (otama is our guest. And a guest
should be entertained, respected, re!ered, and honoured by us. Also for this reason that honourable (otama ought
not to approach for the purpose of seeing us, but
0C
surely #eva$ we ought to approach for the purpose of seeing that
honourable (otama.`` #- I 0AA,..$
#- I 0AA,AA$ hen the brahmin KKtadanta approached AmbalaQQhik4 #and$ the 7lessed @ne together with a
large group of brahmins
0I
, #and$ ha!ing approached, he e"changed greetings #sammodi$ with the 7lessed @ne, #and$
ha!ing made
0B
agreeable #sammodan*ya$ and polite #sr*ya$ con!ersation #katha$, he sat down to one side. #- I
0AE,.$ ... #- I 0AE,01$ )eated to one side the brahmin KKtadanta said this to the 7lessed @ne% ``his has been heard by
me honoured (otama% `he ascetic (otama knows success in the threefold sacrifice.` &owe!er I do not know
29
Aajitu literally means `to sacrifice`, yielding the clumsy translation `to sacrifice a great sacrifice`. his type of construction, where the !erb
and its ob>ect are from the same root and thus closely related in meaning, is *uite common in Pali.
1
&hatte, !ocati!e.
2
>ha, past tense called `perfect`, see Warder p.0I1.
3
I.e., he will go and see him.
4
Paivasanti, historical present tense, see Warder p.0..
5
hat this is a thought or an idea is implied by the ti which ends the sentence, see Warder p.AC. Whether a particular instance of ti refers to
speech or to thought must be decided by the conte"t.
6
4va kho me bho hoti. 3ote that this is the usual idiom to indicate thinking, i.e. eva P the geniti!e of the person thinking P the !erb `to be`. )ee
Warder p./C.
7
1pasa2kamissati, future tense used to e"press the hypothetical, see Warder p.//.
8
Pi, `also`, is here used to connect a series of statements e"plaining why KKtadanta should not !isit the 7uddha. he fact that there is a series of
statements is lost in Warder`s book because the actual sutta te"t has been abbre!iated, with only one such statement remaining.
9
Aa, used as indeclinable.
10
<min p6a2,ena, lit. `by this factor too`, see Warder p.EE. Again, a number of reasons are gi!en in the actual sutta.
11
Sutha, possibly imperati!e, thus `you ust #also$ listen ...`.
12
@r `how it is that`, yath. his meaning is not gi!en by Warder or P'- but seems re*uired here.
13
#mhka, accusati!e of maya, not mentioned in Warder.
14
I.e. `our land` or `our territory`. I take ,makkhetta to be a d!anda compound, collecti!e neuter, see Warder p.HI. hus although the o!erall
compound is singular, the indi!idual members can still be plural, thus `fields`.
15
A series of future passi!e participles agreeing with atith*, `guest` #i.e., masculine nominati!e plural$.
16
#tha kho, see -P for this meaning.
17
0rhmaa,aena O brhmaa P ,aa #`group`$ P instrumental ending, tappurisa compound.
18
+*tisretv, lit. `ha!ing con!ersed`.
25
success in the threefold sacrifice, but I desire to perform a great sacrifice. Please,
0
let the honoured (otama teach
.
success in the threefold sacrifice to me
A
.`` ``hen, brahmin, listen, I will speak.`` )aying ``yes, your honour``, the
brahmin KKtadanta consented to the 7lessed @ne. he 7lessed @ne said this% ``@nce upon a time, brahmin, there
was a king named 6ah4!i>ita, who was rich, who had great wealth,
E
much property, much gold and sil!er,
/
much
resources for pleasure,
C
much money and grain, and a full treasury and storehouse.
I
hen, brahmin, while King
6ah4!i>ita was withdrawn #and$ secluded,
B
he thought this
H
% `6uch human
01
property has been gained by me, #and$
ha!ing con*uered #it$, I li!e on a great circle of earth
00
. Perhaps I should perform a great sacrifice, which would be
for my longGlasting benefit and happiness
0.
.` hen, brahmin, King 6ah4!i>ita, ha!ing summoned the brahmin
minister, said this% `&ere, brahmin, while I was withdrawn in seclusion, I thought this% ``6uch human property has
been gained
0A
by me, #and$ ha!ing con*uered #it$, I li!e on a great circle of earth. U1'"V Perhaps I should perform a
great sacrifice, which would be for my longGlasting benefit and happiness.`` 7rahmin, I desire to perform a great
sacrifice. ;et the honourable one instruct me so that #ya$
0E
it might be for my longGlasting benefit and happiness.`
When this had been said, brahmin, the brahmin minister said this to King 6ah4!i>ita% `he honourable
King`s country has rebels #and$ oppression
0/
, !illageGattacks
0C
are seen
0I
, townGattacks are seen, cityGattacks are seen,
highway robberies
0B
are seen. And #pana$ if the honourable King were to collect a ta" in such #eva$ a country with
rebels #and$ with oppression, by #doing$ that the honourable King would be doing what should not be done
0H
. And
it could be #that$ the honourable King might think this% ``I will abolish #sam7hanissmi$ this brigand territory
.1
by
e"ecution, by >ail, by confiscation, by threat, or by banishment``8 but the full #samm$ abolishment
.0
of this brigand
territory is not thus. hose who will be the sur!i!ors of the killed
..
, they will harass the country of the King
afterwards. 3e!ertheless, dependent on this policy,
.A
there is the full abolishment of this rebel territory thus% 3ow,
honoured King, who in the country of the honourable King make an effort #ussahanti$ in agriculture and
husbandry
.E
, to them let the honourable King grant
./
seed and fodder8 who in the country of the honourable King
make an effort in trade, to them let the honourable King grant capital8 who in the country of the honourable King
make an effort in the King`s ser!ice, to them let the honourable King dispense food and wages8 and those people,
1
Sdhu, see P'-.
2
%esetu. Imperati!e e"pressing a polite in!itation, `let ... teach`, see Warder p.A/.
3
Me, dati!e of ad!antage.
4
Mahadhano O maha #`great`$ P dhana #`wealth`$, bahubb2hi compound *ualifying rj. he compound has a kammadh4raya structure with maha
being an ad>ecti!e *ualifying dhana.
5
Pah7tajtar7parajato O pah7ta #`much`$ P jtar7pa #`gold`$ P rajato #`sil!er`$, a bahubb2hi compound. he structure is that of a d!anda compound
#jtar7parajato$, within a kammadh4raya, i.e. pah7ta is an ad>ecti!e *ualifying jtar7parajato.
6
Pah7tavitt7pakarao O pah7ta P vitti #`pleasures`$ P upakarao #`resources`$, again a bahubb2hi. he relation between vitti and upakaraa is either
that of a d!anda compound #pleasures and resources$ or that of a tappurisa, which is how I ha!e read it. his then forms a kammadh4raya
structure with pah7ta.
7
Paripuakosakoh,aro O paripua #`full`, past participle used as ad>ecti!e$ P kosa #`treasury`$ P koh,aro #`storehouse`$, bahubb2hi
compound structured as a d!anda compound #kosakoh,aro$ within a kammadh4raya. #&oh,aro is in fact also a compound.$ he foregoing
words are a series of ad>ecti!es #most of them bahubb2hi compounds$ all predicated of the noun rj, `king`. hus I translate `who was`M`who
had`, see Warder p.C0.
8
(eniti!e absolute. /aho,ata #`withdrawn`$ and paisa''*na #`secluded`$ are both past participles.
9
;it. `a thought of the mind arose thus`. Another idiomatic e"pression for thinking.
10
Mnusaka, ad>ecti!e, i.e. #property$ belonging to humans.
11
I.e., area of land. PahavimaBa'a O pahavi #`earth`$ P maBa'a #`circle`$, is a tappurisa compound. 3ote that mahanta pahavimaBa'a is
the ob>ect of two !erbs% abhivijiya #`ha!ing con*uered`$, a gerund, and ajjhvasmi #`li!e on`$.
12
;itya and sukhya are dati!es of purpose, mama is dati!e of ad!antage. %*,haratta is an indeclinable, i.e. it is not an ad>ecti!e to
hitya9sukhya. A *uite literal translation might read% `... which would be #assa$ for #the purpose of$ benefit #and$ happiness for me for a long
time`.
13
#dhi,ato is a misprint in both Warder and in the P) edition of the -2gha 3ik4ya. It should read adhi,at, as it does a few lines before.
#dhi,at is a past participle that must agree with bho,, thus the ending.
14
3ote the broad range of meanings for ya, especially when used as an indeclinable as here, see Warder p.I. and P'-.
15
Sakaako O sa P kaako and saupap*'o O sa P upap*'o, bahubb2hi compounds *ualifying janapado, lit. `#the country$ is with rebels, with
oppression`.
16
5ma,ht O ,ma #`!illage`$ P ,ht #`attack`$, tappurisa compound, `attacks on !illages`.
17
%issanti, passi!e.
18
Panthaduhan O pantha #`road`M`highway`$ P duhan #`robbery`$, tappurisa compound, `robbery on highways`.
19
#kiccakr* O a #`not`$ P kicca #`what should be done`, future passi!e participle used as a noun, see Warder p.01C$ P kr* #`doing`$, bahubb2hi
compound *ualifying rj structured like a tappurisa, `doing o# what should not be done`.
20
%assukh*'a O dassu #`brigand`$ P kh*'a #`stake`$, tappurisa compound, lit. ` the stake of the brigands`. Apparently a stake or stakes marking
brigand territory.
21
Samu,,hto. According to the P'- this is a noun, probably an action noun, see Warder p.0AB.
22
;atvasesak O hata #`the killed`, past participle used as noun$ P avasesaka #`one who remains`M`sur!i!or`$, tappurisa compound.
23
I.e., the one he is about to e"plain.
24
&asi,orakkha O kasi #`agriculture`$ P ,orakkha #`husbandry`$, d!anda compound. #5orakkha O ,o #`cattle`$ P rakkha #`guarding`$$.
25
#nuppadetu, `let ... grant`, imperati!e.
26
intent on their own work
0
, will not harass the King`s country, and there will be a great re!enue
.
for the King, the
countries
A
#will be$ established in safety
E
, without rebels, without oppression, and >oyful people re>oicing
/
, causing
their own
C
sons to dance
I
, will certainly
B
dwell with open houses
H
.` ... ``
Passage 3
1"
#- II 0C P 0H P .0$
And monks, when Prince 9ipass2 had been born,
00
they announced to King 7andhumant
0.
% ``)ire, a son has
been born to you
0A
, let &is 6a>esty #devo$ see him
0E
.`` #And$, monks, King 7andhumant saw Prince 9ipass2, #and$
ha!ing seen #him$, ha!ing summoned the prophesier brahmins
0/
, he said this% ``;et the honourable prophesier
brahmins see the prince.`` he prophesier 7rahmins, monks, saw Prince 9ipass2, #and$ ha!ing seen #him$, they said
this to King 7andhumant% ``)ire, be pleased #attamano$, )ire a powerful son has arisen to you. #- II 0C,0GH$ ... If he
inhabits #ajjhvasati$ a house, U1'1V he will be
0C
a king, a wheelGturning monarch, a >ust #dhammiko$, lawGabiding king.
#- II 0C,0AG0E$ ... 7ut if he goes forth from home to homelessness, he will be
0I
an arahant, a fully Awakened @ne.`` #- II
0C,..G.A$ ... hen, monks, King 7andhumant ha!ing dressed the prophesier brahmins in new clothes
0B
, he satisfied
#them$ with all sensual pleasures. #- II 0H,.1G..$ ... hen, monks, King 7andhumant, for Prince 9ipass2
0H
, constructed
.1
three palaces, one rains #palace$, one winter #palace$, one summer #palace$, #and$ pro!ided
.0
the fi!e strands of
sensual pleasure
..
#for him$. #- II .0,CGH$
)e*translation into Pali #6 I 0AE,A1 G 0A/,.C$
Exercise $"
Passage 1 #- II .0,0A G ..,.0$
hen, monks, Prince 9ipass2, after the passage of many years, of many hundred years, many thousand
years,
.A
addressed the charioteer% ``Yoke, dear charioteer, the !ery good
.E
carriages, let us go
./
to the park ground for
the purpose of seeing the place.`` )aying ``yes, )ir #deva$`` #and$, monks, the charioteer ha!ing consented to Prince
1
Sakammapasut O sa #`one`s own`$ P kamma #`work`$ P pasuta #`intent on`$, bahubb2hi compound *ualifying manuss. 3ote that sa here means
`one`s own` not `with`, see Warder p.0AI.
2
/siko, see P'-.
3
Jor some reason there is a sudden change to the plural here.
4
&hemahit O khema #`safety`, reading it as a noun, see -P$ P (hit #`established`$, bahubb2hi compound with tappurisa structure.
5
Modamn, present participle.
6
1re, means breast. hus ure putte could be rendered as `bossom sonMchild` and thus `their own sons`.
7
(accent, I take it to be a causati!e present participle, `causing ... to dance`. 3ote that for the causati!e present participle the `Ging` ending #of
the translation$ goes with `cause` rather than the main !erb `dance`.
8
Mae, see P'-.
9
#pruta,har O apruta #`open`$ P ,hara #`house`$, ad>ecti!e P noun, thus a kammadh4raya compound. 3ote that the `with` here is not due to
the use of the instrumental case in the Pali. +ather it is used for an ad>ecti!e% `manuss ... apruta,har`, `people ... who ha!e open houses`, and
thus `people ... with open houses`.
10
his passage has been highly abridged in Warder`s book.
11
;ocati!e absolute. I use the past perfect, `had been born`, because the !erb of the main clause is aorist.
12
-ati!e, probably re*uired by the !erb paivedeti.
13
-e, dati!e.
14
-a devo passatu. Passatu is imperati!e, `let ... see`8 devo is the agent.
15
I.e., brahmins who make a prognosis based on certain bodily features.
16
;oti, present tense used for an eternal truth, i.e. true if the gi!en condition is satisfied #here the condition is `if he inhabits a house ... `$. )ee
Warder p..H/ for this use of the present tense.
17
Again, hoti used in a future sense for an eternal truth.
18
;it. `with new clothes`.
19
+ipassissa kumrassa, dati!e. 3ote how this dati!e relates to two !erbs krpesi and upahpesi. As we ha!e seen the accusati!e #patient$ can
also relate to more than one !erb #see the immediately preceding sentence$, as can the nominati!e #agent$.
20
&rpesi, causati!e aorist third person singular of karoti, see Warder p.B1.
21
1pahpesi, causati!e aorist from upatihati, see -P under upatihati.
22
&ma,uni O kma P ,ua #`*uality`M`strand`$, tappurisa compound.
23
#ccayena, `after the passage of`, takes the dati!e, see Warder p.E/.
24
@r `!ery best`, bhaddni bhaddni. he repetition of a word is either emphatic or distributi!e, see Warder p.0I0. &ere it must be emphatic.
25
5acchma, is either imperati!e #see Warder pp.AEGA/$, as I read it, or present tense relating to the immediate future, see Warder p.0.. In fact,
these two uses may in practice often not be distinguishable.
27
9ipass2, ha!ing yoked the !ery best carriages, announced to Prince 9ipass2
0
% ``Yoked for you, sir, are the !ery best
carriages,
.
you may go at your own con!enience
A
. hen, monks, Prince 9ipass2, ha!ing mounted a good carriage,
went out to the park ground with the !ery best carriages. 6onks, going #niyyanto$ to the park ground, Prince
9ipass2 saw a man walking
E
, who was aged,
/
crooked like a roof bracket,
C
bent, depending on a #walkingG$ stick,
I
trembling,
B
afflicted, with youth gone
H
.
01
&a!ing seen #him$, he addressed the charioteer% ``7ut #pana$ dear
charioteer, what has been done to this man,
00
his #assa$ hair is not as #that$ of others
0.
, also #pi$
0A
his body is not as
#that$ of others.`` ``)ir, he is called #nma$ aged.`` ``7ut why, dear charioteer, is he called agedL`` ``)ir, he is called
aged #because$% not now by him long it will be li!ed``
0E
. ``7ut, dear charioteer, am I also sub>ect to old age
#jardhammo$, notGpassing old age
0/
L
0C
`` ``You, )ir, and we all
0I
are sub>ect to old age, not ha!ing passed beyond old
age.`` ``3ow then #tena hi$, dear charioteer, enough now #dni$ today of the park ground,
0B
from here >ust #va$
return
0H
to the palace.`` )aying ``yes, )ir``, monks, the charioteer, ha!ing consented to Prince 9ipass2, from there >ust
returned to the palace. here, monks, Prince 9ipass2, who was gone to the palace, sad, and de>ected,
.1
was
consumed with regret% ``ruly #kira$, your honour, let there be shame #dhir$ on #this thing$ called birth,
.0
in as much
as for the one who has been born
..
old age will be discernedF``
Passage $ #- III B1,0 G BC,01$
hus has been heard by me. @ne time the 7lessed @ne was dwelling in )4!atth2, in the east park
.A
. And
#pana$ at that time 94seQQha and 7h4rad!4>a
.E
li!ed among the monks
./
desiring the state of a monk
.C
. hen the
7lessed @ne who, at the time of e!ening,
.I
had arisen
.B
from seclusion, #and$ ha!ing descended from the mansion
#psd$, walked up and down
.H
in the open in the shade of the mansion
A1
. U1('V 94seQQha saw the 7lessed @ne who,
at the time of e!ening, had arisen from seclusion, #and$ ha!ing descended from the mansion, was walking up and
down
A0
in the open in the shade of the mansion. &a!ing seen #him$, he addressed 7h4rad!4>a% ``Jriend 7h4rad!4>a,
1
+ipassissa kumrassa paivedesi, paivedesi takes the dati!e.
2
Alternati!ely te could be read as geniti!e `your`, i.e. `your !ery best carriages are yoked`.
3
Aassa dni k'a maasi, lit. `for which now you think it is time`. Jor this e"pression see ,-7, pp.AAE and EHB, note C/1. Also cf. Warder p.CH.
4
5acchanta, present participle.
5
)ia, past participle used as an ad>ecti!e.
6
5opnas*va2ka O ,opnas* #`roof bracket`$P va2ka #`crooked`$ bahubb2hi compound *ualifying purisa, `man`, e"pressing a metaphor, see
Warder p.0//.
7
%aBaparyana O daBa #`#walking$ stick`$ P paryana #`depending on`$, a bahubb2hi compound.
8
Pavedhamna, present participle.
9
I.e., whose youth was gone. 5atayobbana O ,ata #`gone`$ P yobbana #`youth`$, a bahubb2hi compound.
10
A series of si" ad>ecti!es, three of which are bahubb2hi compounds and two present participles, all agreeing with purisam8 `man`. 3ote how
all the ad>ecti!es follow the noun they *ualify and thus are predicated of it. hus I translate `who was`M`who had`, see Warder p.C0.
11
I assume a passi!e construction due to the past participle kato, `has been done`. hus the patient aya puriso, `this man`, is in the nominati!e
case, see Warder p.E1.
12
I.e., his hair is not like other people`s hair.
13
3ote how pi is present in both clauses, following the first word of each clause it connects, see Warder pp. A. 5 .I.
14
I.e., he will not li!e much longer.
15
@r `not ha!ing passed beyond`. #nat*ta, lit. `not past`, see -P under acceti.
16
3ote how ki here simply makes the sentence interrogati!e.
17
Maya c6 ... sabbe. his presumably is a reference to all humans or all beings.
18
#'a, `enough`, takes the dati!e, lit. `enough ... for the park ground`.
19
Paccniyyhi, imperati!e.
20
hree ad>ecti!es predicated of `Prince 9ipass2`.
21
A literal, word for word translation of this phrase is difficult due to its idiomatic nature.
22
)tassa, `for the one who has been born`, is a dati!e past participle used as a noun, referring to the doer of the action of the past participle, see
3,+P 9 /...
23
@r `east monastery`, pubbrme O pubba P rme. In addition to `before` and `former`, pubba also has the meaning `east`.
24
3ote the plural ending of +seha0hradvj. It is a d!anda compound where the two elements are regarded as indi!idual items, thus the
plural ending, see Warder p.HI.
25
;ocati!e plural meaning `among`, see Warder p.01..
26
I.e., desiring to become monks.
27
Syahasamaya O syaha P samaya, geniti!e tappurisa compound.
28
+uhito. 3ote how the past participle sometimes is best translated with the past perfect, i.e. `had ... `, because the whole narrati!e is historic
present. #6aybe this could be called the `historic present perfect`.$
29
=a2kamati, historic present tense, see Warder p.0..
30
Psdapacchyya O psda P pacchyya, another geniti!e tappurisa compound, with the o!erall compound in the locati!e case.
31
=a2kamanta, present participle accusati!e singular, agreeing with 0ha,avanta. Again, because of the historic present of the Pali #see
Warder p.0.$ `%as walking` is the most appropriate translation.
28
this
0
7lessed @ne, at the time of e!ening, has arisen
.
from seclusion, #and$ ha!ing descended from the palace, he
walks up and down in the open in the shade of the mansion. ;et us go,
A
friend 7h4rad!4>a, let us approach
E
the
7lessed @ne. Perhaps #app eva nma$ we might get to hear
/
a -hamma
C
talk from the 7lessed @ne.``
I
)aying ``yes,
friend``, 7h4rad!4>a consented to 94seQQha. hen 94seQQha and 7h4rad!4>a approached the 7lessed @ne, #and$
ha!ing approached, ha!ing paid respects #abhivdetv$ to the 7lessed @ne, they walked up and down along with
B
the 7lessed @ne who was walking up and down.
hen the 7lessed @ne addressed 94seQQha% ``94seQQhas,
H
you who are brahmins by birth
01
, brahmins by
clan,
00
ha!e
0.
gone forth from home to homelessness from a 7rahmin clan
0A
. I hope #kacci$, 94seQQhas, the brahmins
don`t abuse #and$ slander you
0E
L`` ``,ertainly #ta,,ha$, 9enerable )ir, the brahmins abuse #and$ slander us
0/
with
complete #paripuya$ personal slander, not incomplete.`` ``7ut in what way, 94seQQhas, do the brahmins abuse
#and$ slander you with complete personal slander, not incompleteL`` ``9enerable )ir, the brahmins say thus% `?ust
#va$ the brahmin caste is best, #any$ other caste is inferior8 >ust the brahmin caste is white, #any$ other caste is black8
>ust the brahmins become pure, not nonGbrahmins8 >ust the brahmins are sons, the true sons
0C
of 7rahma, born from
the mouth,
0I
born from 7rahma,
0B
created by 7rahma,
0H
heir to 7rahma
.1
. You,
.0
ha!ing abandoned the best caste,
ha!e #attha$ >oined an inferior caste, that is the sha!enGheaded, !assalGlike #ibbha$, black, littleGascetics,
..
who are
offsprings of the Kinsman`s feet
.A
.` hus, 9enerable )ir, the brahmins abuse us ...`` ``,ertainly, 94seQQhas, the
7rahmins #only$ say thus #due to$ not recalling
.E
your #vo$ history #pora$. 94seQQhas, the brahmin ladies
./
of the
brahmins are seen pregnant and #pi$ gi!ing birth8 and those brahmins, being merely #eva$ born from a womb
.C
, say
thus. )urely #eva$ they slander 7rahma, speak falsehood, and generate much demerit.
.I
94seQQhas, there are these
four castes% the noble warriors, the brahmins, the merchants, the helots. &ere #idha$ 94seQQhas, some noble warrior is
a killer of li!ing beings
.B
, is a taker of the ungi!en, is one who possesses wrong conduct
.H
with reference to sensual
pleasures
A1
, is a speaker of falsehood, is a malicious speaker, U1((V is a harsh speaker, is nonsensical with fri!olity, is
co!etous, has a male!olent mind, has wrong !iew. 94seQQhas, also #pi$ #some$ brahmin etc. #pe$ also #some$
1
@r simply `the`, aya. )ometimes the demonstrati!e pronoun is used where one would use the definite article `the` in 'nglish, see Warder
p.A1.
2
+uhito. 3ow translating as present perfect, `has ... `, because of the *uoted speech. I.e., this is no longer the historic present of the narrati!e.
3
>yma, seems to be an imperati!e.
4
1pasa2kamissma, lit. `we will approach`, future e"pressing determination, see Warder p.//. It is similar to the imperati!e.
5
Savanya, dati!e action noun used like the infiniti!e, see Warder p.0AB.
6
%hammi is here a feminine ad>ecti!e *ualifying katha, a feminine noun. 3ote how dhamma changes to the i9*Gstem in the feminine #rather
than the Gstem$.
7
0ha,avato santik, lit. `from the presence of the 7lessed @ne`.
8
#nuca2kamisu, the prefi" anu has the sense of `along with`, `following`, etc.
9
Plural, addressing both using the name of one.
10
0rhmaajacc is a bahubb2hi compound *ualifying tumhe, `you`. he internal structure of the compound is that of a kammadh4raya
compound, with jacc, `by birth`, being an ad>ecti!e *ualifying brhmaa, see Warder pp.0AIG0AB.
11
Another bahubb2hi compound with similar structure to the pre!ious one.
12
#ttha, lit. `are`. Again, sometimes, as in this case, !erbs meaning `to be` in Pali are best translated with `to ha!e`, for which there is no direct
e*ui!alent in Pali.
13
0rhmaaku', ablati!e kammadh4raya compound with brhmaa *ualifying ku'a.
14
+o, dati!e of disad!antage #parallel to dati!e of ad!antage, see Warder p.CI$.
15
(o, again dati!e of disad!antage.
16
@ras4, see -P.
17
I.e. `from his mouth`. 3ote the ablati!e `Gto` ending.
18
0rahmaj, bahubb2hi compound formally resembling an ablati!e tappurisa compound #i.e. `born #ro ... `$ and *ualifying brhmaa, see
Warder pp.0AIG0AB. ) is a `bound` form, see Warder p.H..
19
0rahmanimmit, another bahubb2hi compound, here formally resembling an instrumental tappurisa compound, i.e. `created by ... `.
20
A third bahubb2hi compound, here formally like a geniti!e tappurisa compound, i.e. `brahma`s heir`.
21
-e tumhe, lit. `those you`.
22
Samaake, apparently a pe>orati!e reference to a samaa, see P) dict. 3ote the accusati!e plural, i.e. the same case as h*nam ... vaa >ust
before.
23
0andhupdpacce, a bahubb2hi compound *ualifying samaake, formally resembling a three member tappurisa compound% `offspring` #apacce$
P `of the feet` #pda$ P `of the kinsman` #bandhu$. 0andhu #`kinsman`$ is a synonym for 0rahm.
24
#ssarant, present participle agreeing with brhma.
25
0rhmaiyo, feminine form of brhmaa.
26
Aonij, ablati!e tappurisa compound.
27
3ote the three cas, connecting the three phrases.
28
Pntipt*, can be regarded as a noun #a tappurisa compound$ in apposition to khattiyo or as a bahubb2hi compound #i.e., an ad>ecti!e$
*ualifying the same, see Warder pp.0BB and 0... )o also for the following compounds.
29
Micchcr*. hese inGstem nouns can be regarded as possessi!e #see Warder p.0..$, thus `one who +ossesses wrong conduct`.
30
&mesu, here refers to se"uality but this word usually pertains to all the fi!e senses.
29
merchant etc. also #some$ helot etc. has wrong !iew. &ere, 94seQQhas, also some noble warrior is abstaining
0
from
the killing of li!ing beings
.
, is abstaining from the taking of the ungi!en etc. also #some$ helot etc. has #hoti$ right
!iew. 94seQQhas, when these four castes, which are thus #eva$ mi"ed with both,
A
are conducting themsel!es
E
in
things #dhammesu$ which are black and white, which are indeed #eva$ blamed by the wise and praised by the wise
/
,
C
if
I
in this case #ettha$ the brahmins say thus% ``?ust the brahmin caste is best etc. heirs to 7rahm4``, that the wise do
not allow them
B
. Why is thatL
H
)ince, 94seQQhas, of these four castes, he who is a monk who is an arahant, who has
e"hausted the outflowings,
01
who has li!ed
00
#the holy life$, who has done the duty,
0.
who has put down the
burden,
0A
who has attained the true goal,
0E
who has eliminated the fetter of being,
0/
is freed through right
knowledge,
0C
he is declared the foremost
0I
of them
0B
, >ust through -hamma, not through nonG-hamma
0H
. Jor #hi$,
94seQQhas, in the case of people,
.1
-hamma is the best, in this !ery #eva$ life
.0
and in the ne"t life
..
.``
``94seQQhas, there is that time when
.A
, some time or other,
.E
after the passage of a long time,
./
this world
contracts #samvaati$. When the world is contracting,
.C
beings are for the most part #yebhuyyena$ contracting to
#savaanika$ the world of radiance
.I
. here they are mindGmade, feeding on >oy, selfGluminous, li!ing in the sky,
remaining in glory,
.B
#and$ they stay #thus$ for a long #cira$, long #d*,ha$ time. #And$ 94seQQhas, there is that
time when, some time or other, after the passage of a long time, this world e"pands #vivaati$. When the world is
e"panding, beings, for the most part, ha!ing fallen from the group #kya$ of the world of radiance, come to this
world. And they are mindGmade, feeding on >oy, selfGluminous, li!ing in the sky, remaining in glory, #and$ they stay
#thus$ for a long, long time. At that time, 94seQQhas, #the world$ is consisting entirely #eva$ of water, #and$ there is
1
Paivirato, past participle functioning as an ad>ecti!e, see P) dict.
2
Ptipt, a geniti!e tappurisa compound #`the killing o# ...`$ in the ablati!e case, i.e. ending in . he ablati!e is re*uired by paivirato,
`abstaining #ro`.
3
I.e., a mi"ture of good and bad *ualities. 1bhayavokiesu is a bahubb2ha compound *ualifying vaesu, `castes`.
4
+attamnesu, present participle, locati!e plural to agree with vaesu, `castes`.
5
&ahasukkesu dhammesu viu,arahitesu c6eva vi7pasatthesu ca. It is not clear whether this is to be regarded as *ualifting vaesu or whether it
should be seen as the locati!e `ob>ect` of vattamnesu. ?udging from e"ercise 0B, passage . #towards the bottom of p.0A0$, the !erb vattati does
indeed take `ob>ects` in the locati!e #ariye cakkavattivatte vatti, `he conducts himself in the noble conduct of a wheelGturning monarch`$. hus I
assume that is the case also in the present e"ercise. %hammesu, then, is the ob>ect of vattamnesu and kahasukkesu, viu,arahitesu, and
vi7pasatthesu are bahubb2hi compounds #formally resembling a d!anda, a tappurisa, and another tappurisa compound respecti!ely$
*ualifying dhammesu.
6
he whole clause, imesu ... vi7pasatthesu ca, is a locati!e absolute. 3ote that the locati!e absolute construction may include ob>ectsMpatients
of the absolute participle in whate!er case rele!ant #here the locati!e$, see Warder p.01A.
7
Aad, here used as an ad!erb which meaning is !ery broad, see Warder pp.I. and .H0.
8
-esa, here probably dati!e of ad!antage.
9
-a kissa hetu, lit. `of what is that the cause`.
10
&h*savo O kh*a #`e"hausted`$P sava #`outflowing`$, is a bahubb2hi compound *ualifying bhikkhu, `monk`. It is formally similar to a
kammadh4raya compound where the past participle khia functions as an ad>ecti!e to savo, i.e. `#who has$ outflowings which are e"hausted`.
#Alternati!ely this could be regarded as an accusati!e tappurisa structure with sava being the patient of khia, `#a monk$ who has e"hausted
the taints`$. 3ote that although kh*savo is singular to agree with bhikkhu, still the plural `outflowings` must be understood, see ,om.
11
+usitav, possessi!e ad>ecti!e in Gvant, see Warder pp.0/B and ./..
12
&atakara*yo O kata #`done`$ P kara*ya #`duty`$.
13
Khitabhro O ohita #`put down`, past participle$ P bhra #`burden`$.
14
#nupattasadattho O anupatta #`attained`$ P sad #Osant, `true`$ P attho #`goal`$.
15
Parikkh*abhavasayojano O parikkh*a #`eliminated`$ P bhava #`being`$ P sayojano #`fetter`$.
16
Sammadavimutto F sammad #Osamma, `right`$ P a #`knowledge`$ P vimutto #`freed`$.
&atakara*yo to sammadavimutto are fi!e bahubb2hi compounds all *ualifying bhikkhu.
17
#,,a, lit. `peak`.
18
@r `among them`, tesa. &ere the geniti!e is similar to the locati!e.
19
I.e., using -hamma as the standard.
20
)ane, seems to be a locati!e of reference, see Warder pp.011G01..
21
%ihe ... dhamme, lit. `in the !isible ... phenomenonMstate`. It has the conte"tual meaning of `in this life` in the suttas.
22
#bhisamparya, according to -P it is an indeclinable. Indeclinables can ha!e a sense different from the case they appear in. hus here the
accusati!e case has a locati!e sense.
23
Aa, again taking it as an indeclinable. )ee also P'- under ya.
24
&ad ci karaha ci, see -P.
25
Jor the use of accayena, see Warder p.E/. Jor addhuno, geniti!e singular of addhan, see Warder p.0/E.
26
;ocati!e absolute.
27
>bhassarasavaanik, bahubb2hi compound *ualifying satt, `beings`. 3ote that savaanik is deri!ed from the same root and prefi" as
savaamne >ust before and thus the meaning must be closely related. #he compound can be regarded as similar to an accusati!e tappurisa
compound, i.e. savaanik being an action noun taking bhassara as its patient, see Warder p.0AB$.
28
Ji!e bahibb2hi compounds *ualifying te, `they`. #he last one, subhahyino, is a nominati!e plural in the inGstem.$ 3ote the `bound form` at
the end of each compound, see Warder p.H..
30
darkness, pitchGdarkness
0
. he moon and the sun are not discerned
.
, the lunar mansions
A
and the constellations
E
are not discerned, nights and days
/
are not discerned, months and halfGmonths are not discerned, seasons and years
are not discerned, female and male
C
are not discerned. 7eings go to classification simply #eva$ #as$ `beings`
I
. hen,
94seQQhas, some time or other, after a long time, for those beings
B
tastyGearth
H
stretched out
01
on the water. ?ust as,
while hot milk
00
is being cooled
0.
, there is a film
0A
on top, >ust so it appeared. It was endowed with colour, endowed
with odour, U1(7V endowed with taste8 >ust as ghee is endowed
0E
or butter #navan*tam$ is endowed, it had such
colour
0/
8 and #pi$ >ust as honey which is sweet #and$ pure, it had such en>oyment
0C
. hen, 94seQQhas, a certain
wantonGnatured
0I
being thinking
0B
% ``&ey,
0H
>ust what might this be
.1
L``, tasted
.0
tastyGearth with a finger. While it
was tasting
..
tastyGearth with a finger,
.A
it
.E
en!eloped #the being$
./
and cra!ing descended into it
.C
. Also certain
#other$ beings, 94seQQhas, following the !iew
.I
of that being, tasted tastyGearth with a finger. While they were
tasting
.B
tastyGearth with a finger,
.H
it en!eloped #the beings$ and cra!ing descended into them. hen, 94seQQhas,
those beings fell upon tastyGearth making pieces
A1
with the hands to en>oy
A0
. When,
A.
94seQQhas, beings fell upon
tastyGearth making pieces with the hands to en>oy, then the selfGluminosity
AA
of those beings disappeared. When the
selfGluminosity disappeared,
AE
moon and sun appeared. When moon and sun appeared, the lunar mansions and the
constellations appeared. When the lunar mansions and the constellations appeared, nights and days were
discerned. When nights and days were being discerned,
A/
months and halfGmonths were discerned. When months
and halfGmonths were being discerned, seasons and years were discerned. o that e"tent, 94seQQhas, this world was
again e"panded
AC
.``
1
#ndhakratimis, see -P.
2
Payanti, passi!e plural of pajnti.
3
(akkhattni, this seems to refer to the particular constellation that the moon passes through during the year, see ,om.
4
-rakar7pni, lit. `the forms of the stars`, seems to refer to the constellations apart from the lunar mansions, see ,om.
5
/attindiv, d!anda compound with plural inflection. he meaning is either `nights and days` or `night and day`. In the latter case the plural is
due to there being two `items`, see Warder p.HI. 3ote that diva is an asGstem noun, see Warder p.0/B.
6
<tthipum, see -P. Pum is an anGstem noun, see Warder p.0/E.
7
I.e., they are considered simply as beings. Jor the idiom sa2kha ,acchati, see Warder p.0C0.
8
-esa ... sattna, probably dati!e.
9
/asapahav*, seems to be a kammadh4raya compound, lit. `the earth which has taste`.
10
Samatni, aorist of santanoti.
11
Payaso, geniti!e of asGstem, see Warder p.0/E.
12
(ibbyamnassa is the geniti!e present participle passi!e of nibbti. he whole phrase is a geniti!e absolute.
13
Santnaka, lit. `a stretching`.
14
Sampanna v sappi, where sappi is an iGstem neuter noun and sampanna is a past participle agreeing with sappi, but retaining the aGstem #i.e.
the nominati!e neuter of the iGstem is i, while the nominati!e neuter of the aGstem is a$.
15
4vamva, bahubb2hi compound starting with an indeclinable, *ualifying s, `it`, at the beginning of the sentence.
16
I.e. `it was that en>oyable`. 4vamassd is another bahubb2hi compound *ualifying s.
17
@r `of a restless nature`, 'o'ajtiko, a bahubb2hi compound.
18
`hinking` is implied the ti marking a *uote, see Warder pp.A/GAC.
19
#mbho G see -P.
20
0havissati, future e"pressing surprise or wonder, see Warder p.//.
21
Syi, third person singular aorist of syati.
22
Syato, present participle geniti!e singular, agreing with tassa.
23
(eniti!e absolute.
24
I.e., the taste. )ee ne"t footnote.
25
I.e., the being was consumed by the taste. #cchdesi might be interpreted in two ways% as the aorist of chdeti or as the aorist of acchdeti.
=hdeti has the sense of `to be pleased` and the agent would in this conte"t be aataro satto. hree lines further down in Warder`s te"t acchdesi
occurs again and, if it is taken to mean `to be pleased`, the agent would ha!e to be aatare satt. his is not possible because of the lack of
agreement between the !erb #singular$ and potential agent #plural$. hus it seems acchdesi must be the aorist of acchdeti, `to cloth`, `to co!er`,
or `en!elope`, see P'-. In this case, although not e"plicit, the implied agent is `the taste`. #his seems to be supported by the ,om.$.
26
#ssa okkami. Although the 'nglish translation has a locati!e sense, okkami may take the geniti!e, see -P under okkamati.
27
%ihnu,atim pajjamn. he Pali idiom is difficult to translate word for word into 'nglish.
28
Syata, present participle geniti!e plural of syati.
29
Again, geniti!e absolute.
30
>'umpakraka, ad!erb. It seems to be a !erbal compound #see Warder p.0/C$ containing a noun, 'umpa, `piece#s$`, and a gerundMabsoluti!e,
kraka #soGcalled amu' absoluti!e$, see -P under karoti. 3ote how the gerund here is best translated as a present participle, cf. Warder p.EB,
`dya`. #3ote that whereas Warder uses the term `gerund`, the e*ui!alent term `absoluti!e` is most commonly used nowadays.$
31
I.e. `for the purpose of en>oyment`. he infiniti!e is interchangeable with the dati!e of purpose, see Warder p.0AE.
32
Aato, see P'-.
33
Sayampabh, here a kammadh4raya compound, i.e. it is used as a noun. In the pre!ious paragraph sayampabh is a bahubb2hi compound and
used as an ad>ecti!e #te tattha honti manomay p*tibhakkh sayampabh ...$.
34
;ocati!e absolute. And four more in the following te"t.
35
Payamnesu, present participle passi!e.
36
+ivao, past participle of vivaati.
31
)e*translation into Pali #9in I .CB, .GA PB G .CH,00$
Exercise $1
Passage 1 #- I /.,.0 G /A,E$
When this had been said, 9enerable )ir, PKra=a Kassapa said this to me% U177V ``(reat King, when doing,
0
when causing to do,
.
when cutting, when causing to cut, when torturing,
A
when causing to torture, when causing to
grie!e, when causing to distress,
E
when shaking, when causing to shake, when causing to kill a li!ing being, when
taking the ungi!en, when cutting a break,
/
when taking plunder,
C
when doing
I
burglary, when standing in
ambush
B
, when going to the wife of others, when speaking falsehood8 when doing,
H
no e!il is done
01
. Also, if with a
raNorGrimmed wheel, who should make
00
the li!ing beings of this earth #into$ one mash of flesh
0.
, one heap of flesh,
there is no e!il
0A
from that source
0E
, there is no coming of e!il.
0/
Also, if one should come along the southern bank of
the (anges, killing, causing to kill, cutting, causing to cut, torturing, #and$ causing to torture
0C
, there is no e!il from
that source, there is no coming of e!il. Also, if one were to go along the northern bank of the (anges, gi!ing,
causing to gi!e, offering, #and$ causing to offer, there is no merit from that source, there is no coming of merit. 7y
gifts,
0I
by restraint, by selfGcontrol, by speech which is truthful,
0B
there is no merit, there is no coming of merit.``
hus, 9enerable )ir, PKra=a Kassapa, being asked by me #me$ #about$ the fruit of recluseship in this life
#sandihika$,
0H
e"plained inaction
.1
.
Passage $ #- III BC,00 G HA,.0$
hen, 94seQQhas, those beings, who were en>oying tastyGearth, who were feeding on it,
.0
who were ha!ing it
as nutriment,
..
remained for a long, long time. ?ust as,
.A
94seQQhas, those beings who were en>oying tastyGearth, who
were feeding on it, who were ha!ing it as nutriment, remained for a long, long time, >ust so
.E
a coarseness
1
&arato, geniti!e present participle singular, as is the whole list following karato. his is presumably a geniti!e absolute construction despite
the absence of a pronoun, see 3,+P 9III,A and T,0.
2
&rayato, from kreti #causati!e$, aya and e being interchangeable, see Warder pp.IHGB1 P B..
3
Pacato, lit. `#when$ cooking`.
4
&i'amayato, see -P under ki'amati.
5
Sandhi chindato, apparently this means `robbing houses`, see P'-.
6
I.e., when plundering.
7
&aroto, alternati!e form of karato.
8
Paripanthe, locati!e.
9
It is slightly curious that karoto occurs here since it has already appeared at the beginning of the sentence. 6aybe here it is meant as a
summing up of all the pre!ious actions.
10
&ar*yati, passi!e of karoti.
11
&areyya, here seems to take two patients, i.e. to make something #`li!ing beings`$#0$ into something #`one mash of flesh`$#.$.
12
4kamasakha'a O eka #`one`$ P masa #`flesh`$ P kha'a #`threshing` or `mash`, see -P$. A tappurisa compound #masa:kha'a$ within a
kammadh4raya, eka being an ad>ecti!e #see Warder p.00C$ *ualifying the rest of the compound.
13
Ppa is here a synonym for apua, `demerit`, i.e. bad kamma, because the opposite of ppa #further down the paragraph$ is pua.
14
-atonidna O tato #`from that`$ P nidna #`source`$ is probably to be read as a bahubb2hi compound acting as an ad>ecti!e *ualifying ppa,
lit. `#e!il$ which has a source from that`. It seems that nidna here has much the same function as the ablati!e ending of tato. he compound
can perhaps best be translated simply as `from that`, see P'- under nidna. Also note that tato retains its ablati!e ending e!en as the first
member of the compound due to its ad!erbial sense, i.e. it does not *ualify any noun.
15
3ote that there is no demonstrati!e pronoun in the main clause here, e.g. `for him`, to agree with the relati!e pronoun yo, `who`, in the
relati!e clause immediately preceding it. )ee Warder pp.I0 and .H0.
16
)i" present participles nominati!e singular, agreeing with the sub>ect of ,accheyya.
17
@r `by gi!ing`. %na is a collecti!e singular noun, thus `gifts` despite the singular :ena ending.
18
Saccavajja, kammadh4raya compound with sacca *ualifying vajja.
19
Sandihika smaapha'a, lit. `the !isible fruit of recluseship`.
20
I.e., the doctrine of inaction.
21
-ambhakkh O tam #`it`$ P bhakkh #`feeding on`$, bahubb2hi compound *ualifying satt, `beings`. he compound is formally like a tappurisa
compound, with bhakkh being a `bound form`.
22
-adhr F tad #`it`$ P hr #`nutriment`$. Another bahubb2hi compound *ualifying satt, but this time formally like a kammadh4raya
compound. -ad is a demonstrati!e pronoun relating to hr, `that nutriment` or `the nutriment which is that` or `that as nutriment`. ,on!erting
the kammadh4raya into a bahubb2hi, i.e. into an ad>ecti!e, one gets% `ha!ing thatMit as nutriment`.
23
I.e., in accordance with. Aath yath, repetition to gi!e distributi!e meaning #`asGe!er`$, see Warder p.0I0.
32
descended into the body of those beings, and a discolouration of #their$ beauty
0
was discerned. )ome #eke$ beings
there
.
were beautiful, some there were ugly. here, those beings who were beautiful, they despised the ugly beings%
``We are more beautiful
A
than them
E
, they are uglier than us.`` -ue to the condition of beautyGconceit,
/
tastyGearth
disappeared for those
C
who had a nature of pride and conceit
I
. When the tasty earth disappeared,
B
they assembled,
#and$ ha!ing assembled they lamented% ``@h the taste, oh the tasteF``
H
)o,
01
also now, people ha!ing obtained some
good
00
taste
0.
, say thus% ``@h the taste, oh the taste.`` hey >ust #eva$ follow that ancient, original e"pression, but #tv
ev6$ they don`t understand the meaning of it #assa$.
hen, 94seQQhas, when the tasty earth had disappeared for those beings,
0A
a groundGfungus
0E
appeared. ?ust
like a mushroom
0/
, >ust so
0C
it appeared. It was endowed with colour, endowed with odour, endowed with taste.
?ust as ghee is endowed U178V or butter is endowed, it had #ahosi$ such colour. And >ust as honey which is sweet
#and$ pure, it had such en>oyment. hen, 94seQQhas, those beings fell upon the groundGfungus to en>oy #it$. hey,
who were en>oying it #ta$, who were feeding on it, who were ha!ing it as nutriment, remained for a long, long
time. ?ust as, 94seQQhas, those beings who were en>oying the groundGfungus, who were feeding on it, who were
ha!ing it as nutriment, remained for a !ery long time, >ust so to a still greater degree
0I
coarseness descended into
the body of those beings, and a discolouration of #their$ beauty was discerned. )ome beings there were beautiful,
some beings there were ugly. here, those beings who were beautiful, they despised the ugly beings% ``We are more
beautiful than them, they are uglier than us.`` -ue to the condition of beautyGconceit, the groundGfungus
disappeared for those who had a nature of pride and conceit. When the groundGfungus disappeared, a creeper
appeared. ?ust like the Kalambuk4 #creeper$, >ust so it appeared. It was endowed with colour, endowed with odour,
endowed with taste. ?ust as ghee is endowed or butter is endowed, it had such colour. And >ust as honey which is
sweet #and$ pure, it had such en>oyment.
hen, 94seQQhas, those beings fell upon the creeper to en>oy. hey, en>oying it, feeding on it, ha!ing it as
nutriment, remained for a !ery long time. ?ust as, 94seQQhas, those beings, en>oying the creeper, feeding on it,
ha!ing it as nutriment, etc. When the creeper disappeared,
0B
they assembled, #and$ ha!ing assembled they
lamented% ``Alas, it was
0H
ours
.1
F Alas, our creeper has disappeared
.0
F`` )o #tad$, also now, people who are touched
by some painful thing
..
, say thus% ``Alas, it was oursF Alas, #what was$ ours has disappearedF`` hey >ust follow that
ancient, original e"pression, but they do not understand its #assa$ meaning.
24
-ath tath #`soGe!er`$, demonstrati!e relating to yath yath, introducing demonstrati!e and relati!e clauses respecti!ely. 7ecause yath is
repeated #distributi!e meaning$, so is tath.
1
+aavevaat F vaa P vevaat, a tappurisa compound. It cannot be a d!anda compound because it would then not agree with the
singular !erb, payittha #third person singular aorist passi!e of the middle con>ugation, see Warder p.A0/$.
2
<da, here an indeclinable.
3
+aavantatar, note the comparati!e ending :tar. he word acts like an ad>ecti!e agreeing with maya #nominati!e plural$, see Warder
p.0.A.
4
4tehi, ablati!e of comparison, thus the translation `than them`, see Warder p.0.E.
5
+atimnapaccay, a three member tappurisa compound, lit. `#from$ the condition #paccay$ of conceit #atimna$ fromMdue to beauty #vaa$`.
he whole compound being in the ablati!e case (:paccay$, i.e. ablati!e of cause, thus `due to`.
6
-esa, dati!e of disad!antage, complimentary to dati!e of ad!antage, see Warder p.CI.
7
I.e., for those who had become proud and conceited. Mntimnajtikna is a d!anda compound within a tappurisa within a bahubb2bi
compound% `#for those$ who had a nature #jtikna$ of pride #mna$ and conceit #atimna$`. he whole thing *ualifies tesa.
8
(eniti!e absolute.
9
#ho, here e"pressing disappointment, but the same phrase e"presses wonder >ust below, see Warder p.0I0.
10
-ad, ad!erb.
11
Sdhu is a uGstem ad>ecti!e *ualifying rasa. @ne would ha!e e"pected sdhu so as to agree with the masculine accusati!e rasa. 6aybe
sdhu is an alternati!e accusati!e singular, not mentioned by Warder, cf. Warder p.0AE. @r maybe rasa is a neuter noun, in which case sdhu
would be neuter accusati!e..
12
I.e., ha!ing obtained something nice to eat.
13
;ocati!e absolute.
14
0h7mipappaako, tappurisa compound, `a fungus of the ground`.
15
;it. `a shade for a snake`. #hicchatako O ahi #`snake`$ P #c$chattako #`shade`$, a tappurisa compound.
16
4va eva, apparently same meaning as eva eva.
17
0hiyyoso mattya, ablati!e according to Warder`s !ocabulary.
18
;ocati!e absolute.
19
#hu, root aorist of hoti, see Warder p.A/A.
20
(o, enclitic geniti!e of maya, `we`, see Warder p.00/.
21
>hyi, aorist passi!e of h.
22
%ukkhadhammena, a kammadh4raya compound, `#by$ a thing #dhamma$ which is painful #dukkha$`.
33
hen, 94seQQhas, when the creeper had disappeared for those beings, rice appeared which ripened in
unculti!ated #ground$
0
, without bran,
.
without husk, which had pleasant smell,
A
#and$ which had riceGgrainGfruit
E
.
hat which they collected in the e!ening for the e!ening meal
/
, in the morning that was ripe #and$ grown again
C
.
hat which they collected in the morning for the morning meal, in the e!ening that was ripe #and$ grown again, the
har!est was not discerned
I
. hen, 94seQQhas, those beings, en>oying the rice which ripened in unculti!ated
#ground$, feeding on it, ha!ing it as nutriment, etc. and a discolouration of #their$ beauty was discerned. Jor female
B
the female characteristic
H
arose, and for male the male characteristic. And female thought e"cessi!ely about male,
U17!V and male #about$ female. While they were thinking
01
e"cessi!ely about each other
00
, lust arose, a fe!er #of lust$
arose in the body. hey, due to the condition of fe!er
0.
, indulged in se"
0A
. 7ut which beings
0E
, 94seQQhas, at that time,
saw them #te$ indulging in se", some
0/
#of them$ threw dirt, some threw ash, some threw cowdung, saying% ``Perish,
impure one
0C
F Perish, impure oneF`` ``Jor how could a being do
0I
such to a being
0B
L`` )o, also now, people, when in
some countries the bride is being lead out,
0H
some
.1
throw dirt, some throw ash, some throw cowGdung. hey >ust
follow that ancient, original e"pression, but they do not understand its meaning.
)o #kho pana$, 94seQQhas, at that time it was considered improper #adhamma$, #but$ now that is considered
proper. And #kho pana$, 94seQQhas, which beings at that time indulged in se", they did not get #'abhanti$ to enter the
!illage or town for a month or #pi$ two months. 7ecause #yato$, 94seQQhas, at the time, those beings indulged
e"cessi!ely in the improper #asaddhamme$, they then #atha$ went into houses to carry out #ktu$ the aim #attha$ of
concealment of that !ery #eva$ immorality #asaddhammassa$.
hen, 94seQQhas, a certain laNyGnatured being thought this%
.0
``I say #ambho$, >ust why am I troubled
..
collecting
.A
rice in the e!ening for the e!ening meal #and$ in the morning for the morning meal. What if I were to
collect rice >ust #eva$ once for the morning and e!ening meal
.E
.`` hen, 94seQQhas, that being collected
./
rice >ust once
for the morning and e!ening meal. hen, 94seQQhas, a certain being approached that being, #and$ ha!ing
approached, said this to that being% ``,ome, honoured being, let`s go
.C
to the riceGcollecting
.I
.`` ``'nough, honoured
being, rice has been collected by me >ust once for the morning and e!ening meal.`` hen, 94seQQhas, that being,
following the !iew #dihnu,ati pajjamno$ of that being, collected rice >ust #eva$ once for two days
.B
thinking%
``Indeed #kira$, your honour, thus also it is good``. hen, 94seQQhas, a certain being approached that being, #and$
ha!ing approached, said this to that being% ``,ome, honoured being, let`s go to the riceGcollecting.`` ``'nough,
honoured being, rice has been collected by me >ust once for two days.`` hen, 94seQQhas, that being following the
!iew of that being, collected rice >ust once for four days thinking% ``Indeed, your honour, thus also it is good.`` hen,
1
@r `which ripened without culti!ation`. #kahapko is an ad>ecti!e according to -P and thus a bahubb2hi compound *ualifying s'i #s'i must
then be a masculine noun in this case$. #kaha is the negati!e past participle of kasati, `plows`.
2
#kao, see -P.
3
Su,andho O su P ,andho, see Warder p.HB.
4
-aBu'apha'o O taBu'a P pha'a, a kammadh4raya compound, lit. `fruit which was riceGgrains`. It is a noun in apposition to s'i #i.e., they *ualify
each other but retain their own gender$. he other nouns in this sentence are similarly in apposition to s'i.
5
Sayamsya O saya P sya, kammadh4raya compound in the dati!e case #dati!e of purpose see Warder p.CI$.
6
Paivir7'ha, past participle of paiviruhati.
7
I.e., could not be discerned.
8
<tthiy, seems to be dati!e.
9
<tthi'i2,a O itthi P 'i2,a, a kammadh4raya compound #`the characteristic which is female` or `the female characteristic`$ or a tappurisa
compound #i.e. `the characteristic of females`$.
10
1panijjhyata, present participle geniti!e plural. he whole phrase is a geniti!e absolute.
11
#am aa, see -P.
12
PariLhapaccay, a kammadh4raya compound, `the condition which is lust`. he compound as a whole is an ablati!e of cause, thus `due to ...`,
see Warder p.BH.
13
Methuna dhamma, accusati!e not locati!e. he Pali idiom here is slightly different from the 'nglish.
14
I.e., those beings which.
15
#e is here the correlati!e pronoun relating to the relati!e ye, `which`. 3ote the relati!e clauseMdemonstrati!e clause construction.
16
#suci, here seems to be a !ocati!e noun rather than an ad>ecti!e, cf. Warder`s !ocabulary.
17
&atha hi nama ... karissati, indignation e"pressed by future tense, see Warder p.//.
18
-ati!e.
19
(eniti!e absolute. (ibbuyhamnya is a present participle passi!e locati!e.
20
I.e., some people. 3ote that ae here agrees with manuss, both being nominati!e plural.
21
he standard idiomatic construction to indicate thinking, see Warder p./C.
22
+ihami, passi!e.
23
>haranto, agreeing with aha.
24
Syaptarsya, a d!anda compound #syaptar$ within a tappurisa compound, the whole compound being singular dati!e.
25
>hasi, aorist of harati.
26
5amissma, the future here #future of `decision`$ is almost imperati!e, see Warder p.//.
27
S'hra O s'i P hra, tappurisa compound, `the collecting of rice`.
28
I.e., for two days` consumption. %v*hya O dvi P aha #Pdati!e ending$, is a soGcalled digu compound, see Warder p..IE.
34
94seQQhas, a certain being approached that being, #and$ ha!ing approached, said this to that being% ``,ome,
honoured being, let`s go to the riceGcollecting.`` ``'nough, honoured being, rice has been collected by me >ust once
for four days.`` ``hen, 94seQQhas, that being following the !iew of that being, collected rice >ust once for eight days
thinking% ``Indeed, your honour, thus also it is good.`` 7ecause #yato$, U18"V 94seQQhas, those beings, making a store,
0
fell upon the rice to en>oy #it$, then #atha$ bran en!eloped the riceGgrain, and #pi$ husk en!eloped the riceGgrain, and
the reaped
.
#rice$ was not reGgrown ##p$paivir7'ha$ the har!est was discerned
A
, #and$ rice #plants$ remained in
thick clusters
E
.
hen, 94seQQhas, those beings assembled, #and$ ha!ing assembled, they lamented% ``Alas, your honour, e!il
ways #dhamm$ ha!e appeared among beings, for #hi$ formerly we were #ahumh$ mindGmade, feeding on >oy, selfG
luminous, li!ing in the sky, remaining in glory, #and$ we remained for a !ery long time. At some time or other, after
the passage of a long time, tastyGearth stretched out on the water for us
/
. It was endowed with colour, endowed
with odour, endowed with taste. We
C
fell upon tastyGearth making pieces with the hands to en>oy, #and$ when we
were falling upon tastyGearth making pieces with the hands
I
to en>oy, the selfGluminosity disappeared. When the
selfGluminosity disappeared
B
, moon and sun appeared. When moon and sun appeared, the lunar mansions and the
constellations appeared. When the lunar mansions and the constellations appeared, nights and days were
discerned. When nights and day were being discerned, months and halfGmonths were discerned. When months and
halfGmonths were being discerned, seasons and years were discerned. We, who were en>oying tastyGearth, feeding
on it, ha!ing it as nutriment, remained for a !ery long time, but
H
due to the appearance
01
of e!il unwholesome ways
#dhamm$, tastyGearth disappeared for us #tesa no$. When tastyGearth disappeared, a groundGfungus appeared. It
#so$ was endowed with colour, endowed with odour, endowed with taste. We fell upon the groundGfungus to en>oy.
We, en>oying it #ta$, feeding on it, ha!ing it as nutriment, remained for a !ery long time. 7ut due to the
appearance of e!il unwholesome ways, the groundGfungus disappeared for us. When the groundGfungus
disappeared, the creeper appeared. It #s$ was endowed with colour, endowed with odour, endowed with taste. We
fell upon the creeper to en>oy. We, en>oying it, feeding on it, ha!ing it as nutriment, remained for a !ery long time.
7ut due to the appearance of e!il unwholesome ways, the creeper disappeared for us. When the creeper
disappeared, rice appeared which ripened in unculti!ated #ground$, without bran, without husk, pure, which had
pleasant odour, #and$ which had riceGgrainGfruit. hat which we collected
00
in the e!ening for the e!ening meal, in
the morning that was ripe #and$ grown again. hat which we collected in the morning for the morning meal, in the
e!ening that was ripe #and$ grown again, the har!est was not discerned
0.
. U181V We, en>oying the rice which ripened
in unculti!ated ground, feeding on it, ha!ing it as nutriment, remained for a !ery long time. 7ut due to the
appearance of e!il unwholesome ways, bran en!eloped our riceGgrain, husk too #pi$ en!eloped our rice grain, also
#pi$ the reaped did not reGgrow, the har!est was discerned, the rice #plants$ remained in thick clusters. What if we
were to di!ide the rice, #and$ were to establish a boundaryL`` hen, 94seQQhas, those beings di!ided the rice, #and$
established a boundary. hen, 94seQQhas, a certain wantonGnatured #'o'ajtiko$ being, guarding his own share,
ha!ing taken a certain ungi!en share, ate
0A
#it$. hey took hold of him #tam ena$, #and$ ha!ing taken hold, they said
this% ``Indeed #vata$ honoured being, you are doing e!il, in as much as you, guarding your own share, ha!ing taken
a certain ungi!en share, ate #it$. &onoured being, do not do such a thing #evar7pa$ again.`` )aying ``yes #eva$,
your honours``, 94seQQhas, that being consented to those beings. Also for a second time,
0E
94seQQhas, that being ... etc
... also for a third time, 94seQQhas, that being guarding his own share, ha!ing taken a certain ungi!en share, ate #it$.
hey took hold of him, #and$ ha!ing taken hold, they said this% ``Indeed honoured being, you are doing e!il, in as
much as you, guarding your own share, ha!ing taken a certain ungi!en share, ate #it$. &onoured being, do not do
such a thing again.`` )ome #ae$ beat #it$ with the hand, some beat #it$ with a clod, some beat #it$ with a stick. And
1
Sannidhikraka. &raka, according to the ,om., should here be understood as a gerund. According to Warder the gerund is sometimes
e*ui!alent to the 'nglish present participle #see Warder p.EB, `dya`$. )ee also -P under karoti.
2
M7na past participle used as noun, i.e. `what had been reaped`.
3
I.e., could not be discerned. Payittha, passi!e aorist of the middle con>ugation, see Warder p.A0C.
4
Sandasand, see Warder p.0I0. he compound is masculine nominati!e plural agreeing with s'iyo to which it is in apposition.
5
-esa no amhka, lit. `for those us us`. he combination of a demonstrati!e with a personal pronoun, here tesam no, `for those us`, is *uite
common in Pali and used for emphasis, see Warder p..H. he significance of repeating the personal pronoun is unclear.
6
-e maya, again emphatic `we`.
7
(eniti!e absolute, tesa P upakkamata, upakkamata being a present participle geniti!e plural.
8
Again, locati!e absolute.
9
Neva, >unction form of eva, see Warder p..0B.
10
Ptubhv, ablati!e of cause, see Warder pp.BBGBH. Ptubhvo is a noun.
11
>harma, historical present tense, Warder p.0..
12
Payittha, again middle con>ugation aorist passi!e, see Warder p.A0C.
13
@r `en>oyed`, paribhuji, aorist. 3ote how the Pali aatara bh,a adinna, `a certain ungi!en share`, is the patient of both dyitv #`ha!ing
taken`$ and paribuji #`ate`$.
14
%utiyam pi, ad!erbial form of dutiya, `second`, i.e. `secondly` or `for a second time`.
35
#kho pana$ since then, 94seQQhas, stealing
0
is discerned, blame is discerned, false speech is discerned, punishment
.
is discerned.
hen, 94seQQhas, those beings assembled, #and$ ha!ing assembled, they lamented% ``Alas, your honour, e!il
ways ha!e appeared among beings, in as much as stealing is discerned
A
, blame is discerned, false speech is
discerned, punishment is discerned8 perhaps #yan n7na$ we should elect
E
one being. &e should denounce #kh*yeyya$
the one of us #no$ who rightly should be denounced
/
, he should blame the one who rightly should be blamed, he
should banish the one who rightly should be banished. And #pana$ we will grant him
C
a share of the rice.`` hen,
94seQQhas, those beings, which being
I
was the most handsome, the most beautful, the most lo!ely, the most
powerful of them
B
, ha!ing approached that being, they said this% ``,ome honoured being, denounce the one who
rightly should be denounced, blame the one who rightly should be blamed, banish the one who rightly should be
banished. And we will grant you
H
a share of the rice.`` )aying ``yes, your honours``, that being, 94seQQhas, ha!ing
consented to those beings, denounced the one who rightly should be denounced, U18$V blamed the one who rightly
should be blamed, banished the one who rightly should be banished. And #pana$ they granted him a share of the
rice.
``'lected by the people #mahjana$``, thus #ti$, 94seQQhas, there was the greatGelected
01
8 >ust thus
00
a first
e"pression ``the greatGelected`` came into being
0.
. ``he lord of the fields``, thus 94seQQhas, there was the noble
warrior #khattiyo$8 >ust thus a second e"pression ``noble warrior`` came into being. ``&e delights others with
-hamma``, thus 94seQQhas, there was the king8 >ust thus a third e"pression ``king`` came into being. ?ust
0A
thus #iti$,
94seQQhas, was the origin of this circle of noble warriors
0E
by an ancient, original e"pression. It was of those !ery
#eva$ beings, of nonGothers, of that !ery sort, not of nonGsuch sort, #and$ >ust through -hamma not through nonG
-hamma. Jor, 94seQQhas, in the case of this people
0/
-hamma is the best, in this !ery life and in the ne"t life.
Passage 3 #- I .0/,.0 G .0C,0H$
Jormerly, in this !ery group #sa2,ha$ of monks, a certain monk thought this
0C
% ``Where do these four great
elements cease without remainder
0I
, to wit, the earth element, the water element, the heat element, #and$ the air
element.`` hen that monk attained such a kind #of$ concentration, that #yath$ in the concentrated mind
0B
the path
leading to the gods
0H
appeared.
hen that monk approached the gods belonging to #the realm of$ the four great kings
.1
, #and$ ha!ing
approached, said this to the gods belonging to the realm of the four great kings% ``Where, friends,
.0
do these four
great elements cease without remainder, to wit, the earth element, the water element, the heat element, #and$ the air
elementL`` When this had been said, the gods belonging to the realm of the four great kings said this to that monk%
``We too, monk, do not know where these four great elements cease without remainder, to wit, the earth element,
1
;it. `the taking of the ungi!en`, adinndna O adinna P dna, tappurisa compound.
2
%aBdna O daBa P dna, another tappurisa compound, lit. `the taking #up$ of sticks`.
3
Payissati, lit. `will be discerned`. his use of the future tense may be what Warder calls future of `ac*uired habit`, see Warder p.//.
4
@r `should agree on`, sammanneyyma.
5
I.e. `those #of us$ who rightly should be denounced`, sammkh*yitabba. I take it to be a future passi!e participle acting as a noun denoting the
doer of the action, thus `the one who ...`, see 3,+P 9II ... and III C...
6
#ssa, dati!e.
7
I.e., that being which.
8
3ote that the comparati!e suffi" Gtaro when used with the geniti!e, as here #i.e., nesa, `of them`$, has the superlati!e meaning. When used
with the ablati!e the meaning is comparati!e, see Warder pp.0.AG0.E.
9
-e, dati!e.
10
Mahsammato, maybe e*ui!alent to `headman` or e!en `prime minister`.
11
-v eva from ti P eva.
12
1panibbatta, past participle.
13
4vam, I take this to be a >unction form of eva, the m being due to the closely following !owal, see Warder p..//.
14
&hattiyamaBa'assa, presumably refers to the noble warrior caste.
15
)an6 etasmi, e*ui!alent to etasmi jane, locati!e of reference.
16
#atarassa bhikkhuno eva cetaso parivitakko udapdi, lit. `of a certain monk a thought of the mind arose thus%``. his is another Pali idiom that
e"presses thinking.
17
#parises is apparently an ad>ecti!e *ualifying mahbh7t. In translation it gets an ad!erbial sense, i.e. `ceases without
remainderMremainderlessly`.
18
his could also be taken as locati!e absolute, i.e. `when the mind was concentrated`.
19
%evayniyo O deva P yniyo #`leading to`$, a bahibb2hi compound with tappurisa structure *ualifying ma,,o, yniyo being a dependent word,
see Warder p.H..
20
=tummahrjik dev, lit. `the fourGgreatGkings gods`. he :ika ending makes catummahrjik into an ad>ecti!e #i.e., a bahubb2hi compound
*ualifying dev$, see Warder p.0BI, thus `belonging to the four great kings`. `he realm of` is then added to make the phrase more intelligible in
'nglish.
21
>vuso, despite the singular form this word is used for both the singular and the plural, see -P.
36
the water element, the heat element, #and$ the air element. #7ut$ there are,
0
monk, the four great kings who are
more e"cellent and more e"alted #pa*tatar$ than us
.
. hey might know this%
A
where these four great elements cease
without remainder, to wit, the earth element, the water element, the heat element, #and$ the air element.``
hen that monk approached the four great kings, #and$ ha!ing approached, said this to the four great kings%
``Where, friends, do these four great elements cease without remainder, to wit, the earth element, the water
element, the heat element, #and$ the air elementL`` When this had been said, the four great kings said this to that
monk% ``We too, monk, do not know where these four great elements cease without remainder, to wit, the earth
element, the water element, the heat element, #and$ the air element. #7ut$ there are, monk, the gods called
4!atims4
E
who are more e"cellent and more e"alted than us. hey might know this% where these four great
elements cease without remainder.``
)e*translation into Pali #9in I .CH,00 G .I1,./$
Exercise $$
Passage #or reading
'
#- I 0.,0H G AB,.E$
Indeed #eva$, monks there are
C
other things #dhamm$, profound, hard to see,
I
hard to awaken to, peaceful,
sublime, outside the sphere of reason,
B
subtle, to be known by the wise,
H
which the ath4gata, ha!ing realised
#sacchikatv$, ha!ing himself #saya$ directly known #abhi$, proclaims, #and$ by which, rightly speaking, they
would speak the ath4gata`s real praise.
U1!(V And, monks, which are those things, profound, hard to see, hard to awaken to, peaceful, sublime,
outside the sphere of reason, subtle, to be known by the wise, which the ath4gata, ha!ing realised, ha!ing himself
directly known, proclaims, #and$ by which, rightly speaking, they would speak the ath4gata`s real praiseL
here are, monks, some
01
ascetics and brahmins who are pastGorderGers
00
, who ha!e !iews about the past,
0.
#and$ with reference to #rabbha$ the past they proclaim manifold
0A
words of description
0E
through eighteen
grounds
0/
. And those honoured ascetics and brahmins, who are pastGorderGers, who ha!e !iews about the past,
depending on what, with reference to what, do they proclaim manifold words of description concerning the past
through eighteen groundL
here are, monks, some ascetics and brahmins who ha!e doctrines of eternity
0C
, #and$ they declare an
eternal
0I
self and world through four grounds. And those honoured ascetics and brahmins, who ha!e doctrines of
eternity, depending on what, with reference to what, do they declare an eternal self and world through four
groundsL
&ere, monks, some ascetic or brahmin, in conse*uence of #anvya$ energy, in conse*uence of e"ertion, in
conse*uence of practice, in conse*uence of diligence, in conse*uence of right attention
0B
, touches
0H
such a kind #of$
1
#tthi, note that this singular form can be used for both the singular and the plural, see Warder p.BI.
2
#mhehi, ablati!e of comparison. he comparati!e words abhikkantatar and pan*tatar function as, and are inflected like, ad>ecti!es, see Warder
pp.0.AG0.E.
3
4va, `this`, has the sense of `the following`, thus the colon.
4
;it. `thirtyGthree`.
5
3ote that Warder`s te"t contains some abridgements compared to the P) te"t.
6
#tthi, see Warder pp.B/ and BI for plural meaning of this singular !erb, similar to `there e"ists`.
7
%uddas O du#r$ #`hard`$ P das #`seeing`$. Jor du#r$ see Warder p.HB.
8
#takkvacar O a Ptakka #`reason`$ P avacar #`sphere`$.
9
PaBitavedan*y O paBita #`a wise person`$ P vedan*y #`to be knownMe"perienced`$, vedan*y being a future passi!e participle of vedeti #vedeti is
causati!e of vindati$.
10
4ke, plural of eko, see Warder p.00C.
11
I.e., they order or arrange the past in the sense that they ha!e theories about it. Pubbantakappik O pubbanta P kappa P :ik.
12
Pubbantnudihino O pubbanta P anudihino.
13
#nekavihitni O aneka #`many`, lit. `not one`$ P vihitni #`arranged`$.
14
#dhivuttipadni O adhivutti P padni, tappurisa compound. It seems to mean something like `theories`.
15
I.e. `on eighteen grounds`, ahdasahi vatth7hi. An instrumental or ablati!e of cause, see Warder p.EE and p.BH respecti!ely.
16
Sassatavd, bahubb2hi compound *ualifying samaabrhma. ranslate using whoMwhich isMhas, see Warder p.0AI.
17
Sassata, seems here to be an ad>ecti!e *ualifying both attna and 'oka. his is confirmed by the position of the ca which would otherwise
ha!e been between sassata and attna. )ee Warder pp.C1GC0 how an ad>ecti!e in the singular can *ualify more than one noun.
18
Sammmanasikram O samm #`right`$ P manasikram #`attention`$. Manasikra literally means `work #kra$ in the mind #manasi$`, manasi is the
locati!e of manas, used ad!erbially.
19
I.e., attains, phusati.
37
concentration of mind
0
that #yath$, when the mind is concentrated
.
, he recollects manifold a past e"istence
A
G to
wit% one birth, also two births ... also fi!e births ... also a hundred births
E
, also a thousand births, also a hundred
thousand births, also many hundred births, also many thousand births, also many hundred thousand births.
here I had #si$ such name, was #of$ such clan, #of$ such caste, had such food, was e"periencing such
happiness and suffering, #and$ had such a limit of life
/
. I,
C
passed away from there, #and$ arose there. Also there I
had such name, was #of$ such a clan, #of$ such a caste, had such food, was e"periencing such happiness and
suffering, #and$ had such a limit of life. I passed away from there, #and$ ha!e arisen here
I
.`` hus, with features
B
#and$ with specifications
H
, he recollects manifold a past e"istence. &e says thus% ``he self is eternal and the world,
01
barren, standing like a mountain peak,
00
standing firm as a pillar,
0.
and those beings transmigrate, transcirculate
#sasaranti$, pass away, #and$ rearise8 thus indeed #tv eva$, it is the same for eternity
0A
. Why is thatL 7ecause #hi$ I, in
conse*uence of e"ertion ... am recollecting #manifold$ a past e"istence. Also through this I know this% how #yath$
the self is eternal and the world, barren, standing like a mountain peak, standing firm as a pillar, and those beings
transmigrate, transcirculate, pass away, #and$ rearise8 thus indeed, it is the same for eternity.``
his, monks, is the first case, dependent on which, with reference to which, some ascetics and brahmins
who ha!e doctrines of eternity declare an eternal self and world.
U1!7V And concerning the second #case$
0E
, with reference to what, depending on what, do honourable
ascetics and brahmins, who ha!e doctrines of eternity, declare an eternal self and worldL
&ere, monks, some ascetic or brahmin in conse*uence of energy ... recalls #manifold$ a past e"istence G to
wit% one #world$ contraction and e"pansion, also two #world$ contractions and e"pansions ... also four #world$
contractions and e"pansions, also fi!e #world$ contractions and e"pansions, also ten #world$ contractions and
e"pansions. ``here I had
0/
such name ... I am recollecting. Also through this I know this% how the self is eternal and
the world, barren, standing like a mountain peak, standing firm as a pillar, and those beings transmigrate,
transcirculate, pass away, #and$ rearise8 thus indeed, it is the same for eternity.``
his, monks, is the second case, dependent on which, with reference to which, some ascetics and brahmins,
who ha!e doctrines of eternity, declare an eternal self and world.
#- I 0/,..$ And concerning the third #case$ ... also forty #world$ contractions and e"pansions ... they declare. #-
I 0C,0C$
And concerning the fourth #case$, depending on what, with reference to what, do honourable ascetics and
brahmins, who ha!e doctrines of eternity, declare an eternal self and worldL
&ere, monks, some ascetic or brahmin is a logician, an in!estigator. &e, deduced by logic,
0C
followed
through by in!estigation,
0I
#through$ his own inspiration,
0B
says thus% ``he self is eternal and the world, barren,
standing like a mountain peak, standing firm as a pillar, and those beings transmigrate, transcirculate, pass away,
#and$ rearise8 thus indeed, it is the same for eternity.``
his, monks, is the fourth case, dependent on which, with reference to which, some ascetics and brahmins,
who ha!e doctrines of eternity, declare an eternal self and world.
With reference to these,
0H
monks, those ascetics and brahmins, who ha!e doctrines of eternity, declare an
eternal self and world through four grounds. Jor, monks, whate!er
.1
ascetics or brahmins, who ha!e doctrines of
1
=etosamdhi, tappurisa compound.
2
;ocati!e absolute. Alternati!ely, `in the concentrated mind`.
3
3ote that nivsa, `e"istence`, is singular despite the `manifold`.
4
)ee Warder p.00I for the use of sata #`a hundred`$ and sahassa #`a thousand`$.
5
I.e., such was the length of my life. Ji!e bahubb2hi compounds *ualifying the `I` implied by si.
6
So is presumably here to be understood as so aha, emphatic `I`, see Warder p..H. #ha is implied by the !erb, upapdi.
7
<dh7papanno O idha P upapanno.
8
Skra O sa #`with`$ P akra #`feature`$, a bahubb2hi compound *ualifying nivsa, `past e"istence`, cf. Warder p.0AI. 3ote that the
compound is singular because it *ualifies #like an ad>ecti!e$ a singular noun #nivsa$, but the meaning may still be plural.
9
Sauddesa O sa P uddesa, again a bahubb2hi compound.
10
Again, `eternal`, sassato, is *ualifying both `self` and `world`.
11
I.e., immo!able. &7aho O k7a #`peak`, `mountainGpeak` according to the ,om.$ P Gho, an ad>ecti!al ending meaning `standing`.
12
wo bahubb2hi compounds, *ualifying att and 'oko, e"pressing metaphors, see Warder p.0//.
13
Sassatisama O sassati #`eternity`$ P sama #`the same`$.
14
%utiye, locati!e of reference.
15
#mutrsi O amutra P si.
16
-akkapariyhata O takka #`reason`M`logic`$ P pariyhata #`deduced`$, neuter tappurisa compound in apposition to so, `he` #i.e., agreeing in
number and case but retaining their indi!idual genders$.
17
Another neuter tappurisa compound in apposition to so.
18
Sayampaibhna O sayam #`his own`$ P paibhna #`inspiration`$, kammadh4raya compound in apposition to so.
19
<me, accusati!e of specification of state #see Warder p.0I$, referring to the preceding four cases.
20
Ae ... ke ci, indefinite pronoun, see Warder p.B/.
38
eternity, all those #sabbe te$ declare an eternal self and world through >ust these four grounds or through a certain
#one$ of them
0
, there is none #n6atthi$ apart from this.
With reference to this #tayida$, monks, the ath4gata understands% ``hese standpoints for !iews
.
, thus
grasped, thus held on to,
A
will ha!e such destiny, such future state
E
.`` hat the ath4gata understands and he
understands more #uttaritara$ than that
/
, and he does not hold on to that understanding, and while he is not
holding on,
C
the e"tinguishing is personally
I
known
B
, #and$ ha!ing known as it actually is #yathbh7ta$ the
origination, the ending, the en>oyment, the danger, and the lea!ing behind of feelings, the ath4gata, monks, is
freed due to nonGattachment
H
.
hese, monks, are those things, profound, hard to see, hard to awaken to, peaceful, sublime, outside the
sphere of reason, subtle, to be known by the wise, which U1!8V the ath4gata, ha!ing realised, ha!ing himself
known, proclaims, #and$ by which, rightly speaking, they would speak the ath4gata`s real praise.
here are, monks, some ascetics and brahmins who are eternalists in some things
01
#and$ nonGeternalists in
some things
00
, #and$ they declare a someGthingsGeternal #and$ someGthingsGnonGeternal self and world
0.
through four
grounds. And those honourable ascetics and brahmins who are eternalists in some things #and$ nonGeternalists in
some things, dependent on what, with reference to what, do they declare a someGthingsGeternal, #and$ someGthingsG
nonGeternal self and world through four groundsL
here is, monks, that time when #ya$, some time or other #kad ci karaha ci$, after a long time,
0A
this world
contracts. In a contracting world beings are mostly
0E
contracting to the world of radiance. here they are mindG
made, feeding on >oy, selfGluminous, li!ing in the sky, established in glory, #and$ they remain for a !ery long time.
here is, monks, that time when, some time or other, after a long time, this world e"pands. In an e"panding
world an empty godGmansion appears. hen a certain being, due to the e"haustion of life or due to the e"haustion
of merit, ha!ing fallen from the group of the world of radiance
0/
, rearises in the empty godGmansion
0C
. here it is
mindGmade, feeding on >oy, selfGluminous, li!ing in the sky, established in glory, #and$ it remains for a !ery long
time.
o it #being$ alone
0I
there for a long time, uneasiness, discontent, #and$ agitation arises% ``@h #aho vata$, may
other beings also come here #itthatta$.`` hen certain beings, due to the e"haustion of life or due to the e"haustion
of merit, ha!ing fallen away from the group of the world of radiance, also #pi$ rearise in the godGmansion in the
company of
0B
that being. here they also are mindGmade, feeding on >oy, selfGluminous, li!ing in the sky, established
in glory, #and$ they remain for a !ery long time.
here, monks, that being which has rearisen first, it thinks this% ``I am 7rahm4, the great god, the o!erlord,
the uncon*uered, the allGseeing,
0H
the wielder of power,
.1
the lord, the maker, the creator, the best, the ordainer, the
master, the father of past, e"isting, and future beings
.0
. hese beings were created by me. Why is thatL 7ecause
1
I.e., among them.
2
%ihihn O dihi #`!iew`$ P #$hn #`standpoints`$, see P'-.
3
wo bahubb2hi compounds *ualifying dihihn.
4
wo further bahubb2hi compounds *ualifying dihihn, being predicated of it by bhavissati.
5
-ato ... uttaritara, comparati!e construction using the ablati!e tato and the ending :tara, `more`, see Warder pp.0.AG0.E. 1ttaritara literally
means `more beyond`.
6
(eniti!e absolute. #parmasato is a negati!e present participle geniti!e.
7
Paccatta, seems to be an ad!erb #to vidit$ #see P'-$ rather than an ad>ecti!e #cf. Warder$. If it were an ad>ecti!e it would ha!e to be feminine
nominati!e to agree with nibbuti.
8
+idit is a past participle feminine nominati!e singular, agreeing with nibbuti.
9
#nupd, ablati!e of cause.
10
4kaccasassatik, lit. `someGthingsGeternalists`. 7ahubb2hi compound *ualifying `ascetics and brahmins`. It is often difficult to know whether a
particular bahubb2hi compound has tappurisa or kammadh4raya structure. In the present case the last member of the compound could be
sassata, an ad>ecti!e *ualifying ekacca, making the whole compound a kammadh4raya #`some things which are eternal`$. @r the last member
could be sassati, a noun, making the compound a tappurisa #`eternity in some things`$. Jortunately the meaning of ther two structures is
essentially the same. he ending :ika9:ka turns the kammadh4rayaMtappurisa into a bahubb2hi compound.
11
I.e., other things.
12
I.e., a self and a world that in some respects are eternal and in some respects nonGeternal.
13
%*,hassa addhuno accayena, see Warder pp./CG/I P E/.
14
Aebhuyyena, instrumental form used ad!erbially.
15
>bhassarakyo. &yo, lit. `body`, here in its broadest sense. hus `the body #of beings$Mgroup of the Dbhassara world`.
16
0rahmavimna, accusati!e. 7ut on translation the locati!e `in` is re*uired. #his seems to be a case of `accusati!e of place where`, see ),P3,
para. E/.$
17
-assa ... ekakassa, dati!e. his e"pression could also be regarded as a geniti!e, `of it`, similar to the 'nglish `it had agitation arising`.
18
@r `together with`, sahavyata.
19
#adatthudaso O aadatthu #`uni!ersally` or `all`$ P dasa #`seeing`$.
20
+asavatt* O vasa #`power`$ P vatt* #`wielding`$. he compound can be regarded as a noun #`the one who is wielding power` or `the wielder of
power`$ or as an ad>ecti!e to aha, `I` #`who am wielding power`$.
21
According to the subGcommentary on this sutta, bh7ta refers to past beings and bhavya to e"isting and future beings.
39
formerly I thought this% `@h, may other beings also come here.` hus #was$ my aspiration of mind, and these
beings came here.`` Also those beings which ha!e rearisen afterwards, they also think this% ``his is the honourable
7rahm4, the great god, the o!erlord, the uncon*uered, the allGseeing, the wielder of power, the lord, the maker,
U1!!V the creator, the best, the ordainer, the master, the father of past, e"isting, and future beings. We were created
by this honourable 7rahm4. Why is thatL 7ecause #hi$ we saw #that$ he
0
had arisen here first but #pana$ we had
arisen afterwards.``
here, monks, that being which has arisen first
.
, it is more longGli!ed, more beautiful, and more powerful
A
.
7ut those beings which ha!e arisen afterwards, they are more shortGli!ed, more ugly, and ha!e less power. And
#pana$, monks, this is possible
E
, that #ya$ a certain being ha!ing fallen from that group #of beings$, comes to this
world. &a!ing
/
come here, he goes forth from home to homelessness. &a!ing gone forth from home to
homelessness, in conse*uence of energy, in conse*uence of e"ertion, in conse*uence of practice, in conse*uence of
diligence, in conse*uence of right attention, it attains #phusati$ such a kind #of$ concentration of the mind that
#yath$, when the mind is concentrated, he recollects that former e"istence, #but$ he does not recollect beyond that
C
.
&e says this% ``hat honourable 7rahm4 who is the great god, the o!erlord, the uncon*uered, the allGseeing, the
wielder of power, the lord, the maker, the creator, the best, the ordainer, the master, the father of past, e"isting, and
future beings, by which honourable god we ha!e been created, he is permanent, fi"ed, eternal, not sub>ect to
change,
I
#and$ he will remain >ust so, the same for eternity
B
. 7ut we who were created by that god, we #te maya$ are
impermanent, unstable, shortGli!ed, sub>ect to passing away, #and$ ha!e come to this world.``
his, monks, #is$ the first case, dependent on which, with reference to which, some ascetics and brahmins,
who are eternalists in some things #and$ nonGeternalists in some things, declare a someGthingsGeternal #and$ someG
thingsGnonGeternal self and world #- I 0H,C$ ...
#- I ..,0A$ here are, monks, some ascetics and brahmins who are finiteGandGinfiniters
H
, #and$ they declare the
finiteness and infinity of the world through four grounds. And those honourable ascetics and brahmins, who are
finiteGandGinfiniters, dependent on what, with reference to what, do they declare a finiteGandGinfinite world
01
through four groundsL
&ere, monks, some ascetic or brahmin, in conse*uence of energy, in conse*uence of e"ertion, in
conse*uence of practice, in conse*uence of diligence, in conse*uence of right attention, attains such a kind #of$
concentration of mind that #yath$, when the mind is concentrated, he dwells percipient of finiteness
00
with
reference to the world. &e says this% ``his world is finite #and$ limited. Why is thatL 7ecause I, in conse*uence of
energy ... etc ... touch such a kind #of$ concentration of mind that, when the mind is concentrated, I dwell percipient
of finiteness with reference to the world. U$""V Also through that I
0.
know this% how this world is finite #and$
limited.``
his, monks, is the first case dependent on which, with reference to which, some ascetics and brahmins,
who are finiteGandGinfiniters, declare the finiteness and infinity of the world.
And concerning the second #case$, dependent on what, with reference to what, do honourable ascetics and
brahmins, who are finiteGandGinfiniters, declare the finiteness and infinity of the worldL
&ere, monks, some ascetic or brahmin, in conse*uence of energy, in conse*uence of e"ertion, in
conse*uence of practice, in conse*uence of diligence, in conse*uence of right attention, attains such a kind #of$
concentration of mind that, when the mind is concentrated, he dwells percipient of infinity
0A
with reference to the
world. &e says this% ``his world is infinite #and$ unbounded. hose ascetics and brahmins who say this% `his
world is finite #and$ limited`, it is falsehood of them.
0E
his world is infinite #and$ unbounded. Why is thatL 7ecause
I, in conse*uence of energy ... etc ... attain such a kind #of$ concentration of mind that, when the mind is
1
<ma, note the accusati!e of the Pali, being the patient of addasma. 1papanna agrees with ima.
2
Pahama, ad!erb to upapanno, contra Warder p.0./.
3
hree comparati!es without the usually accompanying geniti!e, which here must be considered implied.
4
;it. `this case e"ists`, hna eta vijjati, see Warder p.CA.
5
Samno, present participle of atthi. Again note how the Pali !erbs for `to be` sometimes must be translated using the !erb `to ha!e`.
6
-ato para, lit. `after from that`. Para, `after` or `beyond`, takes the ablati!e, tato.
7
#viparimadhammo O a #`not`$ P viparima #`change`$ P dhamma #`sub>ect to`$.
8
Sassatisama, ad!erb.
9
I.e., who hold !iews regarding the finiteness and infinitude of the world. #ntnantik O anta #`end`$ P ananta #`no end`$ P :ik.
10
Moka. I follow Warder who in turn is following the P) edition of the Pali te"t. &owe!er, according to -P the correct reading here should
be 'okassa, as it is abo!e. he conse*uent use of 'okassa is more con!incing, otherwise antnanta must change from being a noun in the first
instance to an ad>ecti!e in the latter.
11
#ntasa* O anta P sa* #`percipient`$. Sa* is a possessi!e ad>ecti!e, i.e. `possessing perception`, see Warder p.0... he compound is a
bahibb2hi *ualifying samaoMbrhmao.
12
<minpha F imin pi aha.
13
#nantasa*. #nanta literally means `no end`, and `limitlessness` is probably a better translation than `infinity`. Infinity is in reality >ust a
concept that cannot be directly e"perienced.
14
3ote the relati!eMdemonstrati!e construction.
40
concentrated, I dwell percipient of infinity with reference to the world. Also through this I know this% how this
world is infinite #and$ unbounded.``
his, monks, is the second case, dependent on which, with reference to which, some ascetics and brahmins,
who are finiteGandGinfiniters, declare the finiteness and infinity of the world.
And concerning the third #case$, depending on what, with reference to what, do honourable ascetics and
brahmins, who are finiteGandGinfiniters, declare the finiteness and infinity of the worldL
&ere, monks, some ascetic or brahmin, in conse*uence of energy, in conse*uence of e"ertion, in
conse*uence of practice, in conse*uence of diligence, in conse*uence of right attention, attains such a kind #of$
concentration of mind that, when the mind is concentrated, he dwells percipient of finiteness upGandGdown
0
with
reference to the world, #and$ percipient of infinity across. &e says this% ``his world is finite and infinite. hose
ascetics and brahmins who say this% `his world is finite #and$ limited`, it is falsehood of them. Also, those ascetics
and brahmins who say this% `his world is infinite #and$ unbounded`, it is falsehood of them. his world is finite
and infinite. Why is thatL 7ecause I, in conse*uence of energy ... etc ... attain such a kind #of$ concentration of mind
that, when the mind is concentrated, I dwell percipient of finiteness upGandGdown with reference to the world,
#and$ percipient of infinity across. Also through this I know this% how this world is finite and infinite.``
his, monks, is the third case dependent on which, with reference to which, some ascetics and brahmins,
who are finiteGandGinfiniters, declare the finiteness and infinity of the world.
U$"1V And concerning the fourth #case$, dependent on what, with reference to what, do honourable ascetics
and brahmins, who are finiteGandGinfiniters, declare the finiteness and infinity of the worldL
&ere, monks, some ascetic or brahmin is a logician, an in!estigator. &e, deduced by logic, followed through
by in!estigation, #through$ his own inspiration, says this% ``Indeed #eva$, this world is not finite and #pana$ not
infinite
.
. hose ascetics and brahmins who say this% `his world is finite #and$ limited`, it is falsehood of them. Also,
those ascetics and brahmins who say this% `his world is infinite #and$ unbounded`, it is falsehood also of them.
Also, those ascetics and brahmins who say this% `his world is finite and infinite`, it is falsehood also of them. his
world is not finite and not infinite.``
his, monks, is the fourth case, dependent on which, with reference to which, some ascetics and brahmins,
who are finiteGandGinfiniters, declare the finiteness and infinity of the world #- I .E,B$ ...
#- I .E,.C$ here are, monks, some ascetics and brahmins, who are eelGwrigglers
A
, #and$ being asked
E
a
*uestion about this or that
/
, they take to #pajjanti$ e*ui!ocation of speech #and$ eelGwriggling through four
grounds. And those honourable ascetics and brahmins who are eelGwrigglers, being asked a *uestion about this or
that, dependent on what, with reference to what, do they take to e*ui!ocation of speech #and$ eelGwriggling
through four groundsL
&ere, monks, some ascetic or brahmin does not understand as it actually is #yathbh7ta$, `this is
wholesome`, #and$ he does not understand as it actually is `this is unwholesome`. &e thinks thus% ``I do not
understand as it actually is `this is wholesome`, #and$ I do not understand as it actually is `this is unwholesome.`
And indeed #eva kho pana$ if
C
I, not understanding as it actually is `this is wholesome`, #and$ not understanding as it
actually is `this is unwholesome`, were to e"plain `this is wholesome` or were to e"plain `this is unwholesome`, in
that case #tattha$ there would be desire, lust, illGwill, or resistance for me #me$. In which case #yattha$ I would ha!e
I
desire, lust, illGwill, or resistance, then #ta$ there might be falsehood of me. When #ya$ there would be falsehood
of me, that would be distress for me
B
. What #yo$ would be distress for me, that would be an obstacle for me.`` hus,
due to fear of false speech,
H
due to disgust with false speech, he does not e"plain `this is wholesome`, and he does
not e"plain `this is unwholesome`, #and$ being asked a *uestion about this or that, he takes to e*ui!ocation of
speech #and$ eelGwriggling% ``I do not think it is thus
01
. Also, I do not think `it is such`. Also, I do not think `it is
otherwise`. Also, I do not think `it is not`. Also, I do not think `it is not not`.``
his, monks, is the first case, dependent on which, with reference to which, some ascetics and brahmins
who are eelGwrigglers, U$"$V being asked a *uestion about this or that, take to e*ui!ocation of speech #and$ eelG
wriggling.
1
1ddhamadho, ad!erbial d!anda compound.
2
Pannanto O pana P ananto. Pana seems here to mostly ha!e a connecti!e sense.
3
#marvikkhepik O amar #`eel` #L$$ P vikkhepa #`wriggling`M`e*ui!ocation`$ P :ik. I follow the commentary here #rather than Warder$ which
states that amar is a kind of a slippery fish, see also -P.
4
Putth samn, Warder translates as `ha!ing been asked`, see p..AE.
5
-attha tattha, distributi!e meaning, see Warder p.0I0.
6
=6 O ce. he e is elided due to the close >unction with eva.
7
I.e. `if I ha!e desire ... then ... `. Me assa, geniti!e P optati!e.
8
I.e., if what I say is false, I would be distressed.
9
Musvdabhay O musvda P bhay, ablati!e of cause.
10
;it. `of me there is no thus`, evam pi me no. #It seems a ti is missing after the evam #L$$ his is similar to the ordinary idiomatic e"pression for
thinking, e"cept the !erb hoti is missing, again see Warder p./C.
41
And concerning the second #case$ ... due to fear of attachment ... #- I ./,0H G .C,00$
And concerning the third #case$ #- I .C,00$ ... ``... #- I .C,0H$ and indeed if I, not understanding as it actually is
`this is wholesome`, #and$ not understanding as it actually is `this is unwholesome`, were to e"plain `this is
wholesome` or were to e"plain `this is unwholesome` G because there are ascetics and brahmins who are wise,
subtle, who ha!e done debates with others,
0
who are the hairGsplitting kind,
.
#and$ they fare #caranti$ as it were
#mae$ breaking
A
speculati!e !iews
E
with #their$ attained wisdom
/
G in this connection #tattha$ they might crossG
*uestion, crossGe"amine, #and$ criticise me. Who there would crossG*uestion, crossGe"amine, #and$ criticise me, I
would not be able to respond #sampyeyya$ to them
C
. o what
I
I would not be able to respond, that
B
would be
distress for me. What would be distress for me, that would be an obstacle for me.`` hus, due to fear of
e"amination, due to loathing of e"amination, he does not e"plain `this is wholesome`, and #pana$ he does not
e"plain `this is unwholesome`, #and$ being asked a *uestion about this or that, he takes to e*ui!ocation of speech
#and$ eelGwriggling% ``I do not think it is thus. Also, I do not think `it is such`. Also, I do not think `it is otherwise`.
Also, I do not think `it is not`. Also, I do not think `it is not not`.``
his, monks, is the third case, dependent on which, with reference to which, some ascetics and brahmins
who are eelGwrigglers, being asked a *uestion about this or that, take to e*ui!ocation of speech #and$ eelGwriggling.
And concerning the fourth #case$, dependent on what, with reference to what, do honourable ascetics and
brahmins, who are eelGwrigglers, being asked a *uestion about this or that, take to e*ui!ocation of speech #and$ eelG
wrigglingL
&ere, monks, some ascetic or brahmin is dull #and$ stupid. &e, due to dullness, due to stupidity, being
asked a *uestion about this or that, takes to e*ui!ocation of speech #and$ eelGwriggling% ``If you ask me this% `Is there
another worldL`, if I thought thus%
H
`here is another world`, I would e"plain it #na$ to you #te$ thus% `here is
another world`. #7ut$ I do not think it is thus. Also, I do not think `it is such`. Also, I do not think `it is otherwise`.
Also, I do not think `it is not`. Also, I do not think `it is not not`. #@r$ #if you ask me this%$ `Is there not another
worldL` ... etc ... `#7oth$ is there and isn`t there another worldL 3either is there nor isn`t there another worldL G Are
there
01
spontaneously arisen #opaptik$ beingsL Aren`t there spontaneously arisen beingsL #7oth$ are there and
aren`t there spontaneously arisen beingsL 3either are there nor aren`t there spontaneously arisen beingsL G Is there a
fruit, a result, of wellGdone and badly done
00
actionsL Isn`t there a fruit, a result, of wellGdone and badly done
actionsL #7oth$ is there and isn`t there a fruit, a result, of wellGdone and badly done actionsL 3either is there nor
isn`t there a fruit, a result, of wellGdone and badly done actionsL G U$"3V Is the ath4gata
0.
after death
0A
L Isn`t the
ath4gata after deathL #7oth$ is and isn`t the ath4gata after deathL` If you ask me this% `3either is nor isn`t the
ath4gata after deathL`, if I thought thus% `he ath4gata neither is nor isn`t after death`, I would e"plain it to you
thus% `he ath4gata neither is nor isn`t after death.` #7ut$ I do not think it is thus. Also, I do not think `it is such`.
Also, I do not think `it is otherwise`. Also, I do not think `it is not`. Also, I do not think `it is not not`.``
his, monks, is the fourth case, dependent on which, with reference to which, some ascetics and brahmins
who are eelGwrigglers, being asked a *uestion about this or that, take to e*ui!ocation of speech #and$ eelGwriggling
#- I .I,AC$ ...
#- I .B,.1$ here are, monks, some ascetics and brahmins who are causelessGoriginationGers
0E
, #and$ they
declare a causelessly
0/
originated self and world
0C
through two grounds. And those honourable ascetics and
brahmins who are causelessGoriginationers, dependent on what, with reference to what, do they declare a
causelessly originated self and worldL
1
&ataparappavd O kata #`done`$ P para #`other`$ P #p$pavd #`debate`$, a bahubb2hi compound *ualifying samaabrhma.
2
+'avedhir7p O v'a #`hair`, contra Warder$ P vedhi #`piercing`M`splitting`, see P'-$ P r7pa #`sort`M`kind`$, another bahubb2hi compound.
3
+obhindant, present participle nominati!e, agreeing with samaabrhma. =aranti, it seems, should here be regarded as an au"iliary !erb to
vobhindant, i.e. the !erbs are acting together, thus `#they$ fare ... breaking`, see Warder p..AB.
4
%ihi,atni, accusati!e patient of vobhindant.
5
Pa,atena O pa P ,ata #`attained`$, see -P under ,acchati.
6
-esha O tesa aha, see Warder p..0I #bottom$. -esa is probably dati!e.
7
Aesha O yesa P aha.
8
So. It would seem that so should be the correlati!e to yesa. I am not sure why they do not agree in number.
9
<ti ce me assa. 3ote the geniti!e me and the !erb `to be`, lit. `if it were thus of me`, indicating thinking.
10
Again, atthi can be used for both the plural and singular in these cases, see Warder pp.B/ and BI.
11
Sukatadukkatna O su #`well`$ P kata #`done`$ P du#r$ #`bad#ly$`$ P kata P geniti!e plural ending to agree with kammna, i.e. it is a bahubb2hi
compound.
12
I.e., does he e"ist.
13
Mara, ablati!e to go with para.
14
I.e., who hold doctrines of causeless origination. #dhiccasamuppannik O adhicca #`causeless`$ samuppanna #`originated`$ P :ik.
15
aking adhicca as an ad!erb, see -P.
16
Again note how an ad>ecti!e in the singular *ualifies two nouns, see Warder pp.C1GC0.
42
here are, monks, gods called `beingsGwithoutGperception`
0
, and #pana$ due to the arising of perception
.
those gods fall from that group
A
. And, monks, this is possible, that #ya$ a certain being ha!ing fallen from that
group, comes to this world #itthatta$, #and$ ha!ing come here #itthatta$ he goes forth from home to homelessness.
&a!ing gone forth from home to homelessness, in conse*uence of effort, in conse*uence of e"ertion, in conse*uence
of practice, in conse*uence of diligence, in conse*uence of right attention, he attains such a kind #of$ concentration
of mind that #yath$, when the mind is concentrated, he recalls the arising of perception, #but$ he does not recall
beyond that
E
. &e says thus% ``he self and the world are causelessly originated. Why is thatL 7ecause formerly I was
not, #and$ not ha!ing been #ahutv$, I ha!e
/
now de!eloped for the purpose of e"istence
C
.``
his, monks, is the first case, dependent on which, with reference to which, some ascetics and brahmins,
who are causelessGoriginationers, declare a causelessly originated self and world.
And concerning the second #case$, dependent on what, with reference to what, do honourable ascetics and
brahmins, who are causelessGoriginationers, declare a causelessly originated self and worldL
&ere, monks, some ascetic or brahmin is a logician, an in!estigator. &e, deduced by reason, followed
through by in!estigation, #through$ his own inspiration, says this% ``he self and the world are causelessly
originated.`` #- I .H,0A$ ...
#- I A1,A$ With reference to these
I
, monks, those ascetics and brahmins who are pastGorderGers, who ha!e
!iews about the past, proclaim manifold U$"&V words of description with reference to the past through eighteen
grounds. Jor, monks, whate!er ascetics or brahmins, who are pastGorderGers, who ha!e !iews about the past, all
those #sabbe te$ proclaim manifold words of description with reference to the past through >ust these eighteen
grounds or through a certain
B
#one$ of them, there is none #n6atthi$ apart from this.
With reference to this ... ha!ing known as it actually is, the ath4gata, monks, is freed due to nonG
attachment.
hese, monks, are those things #dhamm$, profound ... #by which$, rightly speaking, they would speak #the
ath4gata`s$ real praise.
here are, monks, some ascetics and brahmins, who are arrangers of the future,
H
who ha!e !iews about the
future, #and$ with reference to the future, they proclaim manifold words of description through fortyGfour grounds.
And those honourable ascetics and brahmins, who are arrangers of the future, who ha!e !iews about the future,
dependent on what, with reference to what, do they proclaim manifold words of description with reference to the
future through fortyGfour groundsL
here are, monks, some ascetics and brahmins, who are afterGdeathGists,
01
who ha!e doctrines of
percipience,
00
#and$ they declare a percipient
0.
self after death
0A
through si"teen grounds. And those honourable
ascetics and brahmins, who are afterGdeathGists, who ha!e doctrines of percipience, dependent on what, with
reference to what, do they declare a percipient self after death through si"teen groundsL
``he self has form, is healthy, and percipient after death
0E
``, #thus$ they declare it
0/
. ``he self is formless,
healthy, and percipient after death``, #thus$ they declare it. ``he self #both$ has form and is formless ... etc ... does
not ha!e form nor is formless ... the self is limited ... unlimited ... limited and unlimited ... not limited nor unlimited
... the self is percipient of unity ... percipent of di!ersity ... has restricted perception ... has immeasurable perception
... the self is e"lusi!ely happy ... e"clusi!ely unhappy ... happy and unhappy ... the self is not happy nor unhappy, is
healthy, and percipient after death``, #thus$ they declare it.
With reference to these, monks, those ascetics and brahmins, who are afterGdeathGists, who ha!e doctrines of
percipience, declare a percipient self after death through si"teen grounds #- I A0,0B$ ...
1
#saasatt O a P saa P satta, kammadh4raya compound, `beings which are without perception`.
2
Sa7ppd O saa P uppd, another ablati!e of cause.
3
I.e., from that realm of e"istence, tamh ky.
4
-ato para, lit. `after from that`, see Warder p.H0.
5
So6mhi O so amhi, `that I amMha!e`, emphatic I.
6
Sattattya, lit. `for the purpose of beingness`, dati!e of purpose. Alternati!ely it could be rendered as a locati!e `changed into the state of a
being`.
7
<me, again, accusati!e of specification of state, i.e. it refers back to the pre!ious eighteen cases.
8
#atarena, note the instrumental. his establishes that atthdasahi vatth7hi should be understood as instrumental rather than ablati!e.
,onte"tually, it seems it could ha!e been either.
9
#parantakappik O aparanta #`future`$ P kappa #`arrangement`$ P Gik.
10
1ddham,hatanik O uddha #`after`$ P ,hatana #`death`$ P :ik.
11
I.e., they ha!e doctrines of percipient e"istence after death. Saivd O sai #`percipience`$ P vd #`doctrines`$, the compound being a
bahubb2hi, thus `who ha!e ...`.
12
)aim, ad>ecti!e to attna. 7ut note that >ust before, in saivd, sai is a noun.
13
1ddha ,hatan, lit. `beyond from death`. 1ddha takes the ablati!e.
14
Maran, note the ablati!e ending because para re*uires it.
15
(a, refers back to att, `self`.
43
#- I A.,E$ here are, monks, some ascetics and brahmins, who are afterGdeathGists, who ha!e doctrines of
insentience
0
, #and$ they declare an insentient self after death through eight grounds. And those ascetics and
brahmins, who are afterGdeathGists, who ha!e doctrines of insentience, dependent on what, with reference to what,
do they declare an insentient self after death through eight groundsL
``he self has form, is healthy, and insentient after death``, #thus$ they declare it. ``#he self$ is formless ... etc
... has form and is formless ... does not ha!e form nor is formless ... is limited ... is unlimited ... is limited and
unlimited ... the self is not U$"'V limited nor unlimited, is healthy, and insentient after death``, #thus$ they declare it.
With reference to these, monks, those ascetics and brahmins, who are afterGdeathGists, who ha!e doctrines of
insentience, declare an insentient self after death through eight grounds #- I A.,0B$ ...
#- I AA,A$ here are, monks, some ascetics and brahmins, who are afterGdeathGists, who ha!e doctrines of
neitherGsentienceGnorGinsentience, #and$ they declare a neitherGsentientGnorGinsentient self after death through eight
grounds. And those honourable ascetics and brahmins, who are afterGdeathGists, who ha!e doctrines of neitherG
sentienceGnorGinsentience, dependent on what, with reference to what, do they declare a neitherGsentientGnorG
insentient self after death through eight groundsL
``he self has form, is healthy, and neitherGsentientGnorGinsentient after death``, #thus$ they declare it. ``#he
self$ is formless ... has form and is formless ... does not ha!e form nor is formless ... is limited ... is unlimited ... is
limited and unlimited ... the self is not limited nor unlimited, is healthy, and neitherGsentientGnorGinsentient after
death``, #thus$ they declare it.
With reference to these, monks, those ascetics and brahmins, who are afterGdeathGists, who ha!e doctrines of
neitherGsentienceGnorGinsentience, declare a neitherGsentientGnorGinsentient self after death through eight grounds #-
I AA,0H$ ...
#- I AE,0$ here are, monks, some ascetics and brahmins who ha!e doctrines of annihilation, #and$ they
declare the annihilation, the destruction, the nonGe"istence of an e"isting being
.
through se!en grounds. And those
honourable ascetics and brahmins who ha!e doctrines of annihilation, dependent on what, with reference to what,
do they declare the annihilation, the destruction, the nonGe"istence of a being through se!en groundsL
&ere, monks, some ascetic or brahmin is thusGspeaking, has such a !iew% ``7ecause, your honour, this self G
which is material, which is made of the four great elements,
A
which is a maternalGpaternalGproduction
E
G due to the
breaking up
/
of the body, is annihilated, perishes,
C
is not
I
after death8 to this e"tent, your honour, this self is
perfectly
B
annihilated.`` In this way #ittha$ some declare the annihilation, the destruction, the nonGe"istence of an
e"isting being.
Another says this to him% ``here is, your honour, this #eso$ self about which
H
you speak. I do not say `there
isn`t this #self$`
01
. 7ut #ca kho$, your honour, the
00
self is not to that e"tent
0.
perfectly annihilated. here is, your
honour, another self, which has form #r7p*$, is hea!enly, belonging to the sphere of sense pleasures,
0A
feeding on
solid nutriment
0E
. You do not know it #ta$, you do not see #it$
0/
. #7ut$ I know it, I see #it$. hat self, your honour,
due to the breaking up
0C
of the body, is annihilated, it perishes, it is not after death8 to this e"tent, your honour, this
self is perfectly annihilated.`` U$"(V In this way some declare the annihilation, the destruction, the nonGe"istence of
an e"isting being.
Another says this to him% ``here is, your honour, this self about which you talk. I do not say `there isn`t this
#self$.` 7ut, your honour, the self is not to that e"tent perfectly annihilated. here is, your honour, another self,
which is hea!enly, has form, is mindGmade, has all parts and limbs,
0I
#and$ is complete with respect to senseG
1
@r `nonGpercipience`, asa*.
2
Sato sattassa. Sato is a geniti!e present participle agreeing with sattassa. Its inclusion here seems to be an error8 it does not occur in the P) te"t.
3
=atummahbh7tik O catu #`four`$ P #m$mah #`great`$ P bh7ta #`e"istents`M`elements`$ P :ik #`ha!ing`M`which is made of`$.
4
Mtpettikasambhavo. A bahubb2hi compound with d!anda structure #mtpettika, the :ika ending making it an ad>ecti!e$ within a larger
bahubb2hi with kammadh4raya structure, i.e. `#this self$ which is a production which is maternal and paternal`.
5
0hed, ablati!e, see Warder p.H0.
6
+inassati, !erb of the third con>ugation, or alternati!ely a passi!e !erb, `is perished`.
7
I.e. `e"ists not`, na hoti.
8
@r `rightly`, samm.
9
Aa, probably accusati!e of specification of state.
10
It is not immediately ob!ious from the Pali, which only has a ti at the end of the phrase, where the initial *uotation mark should go.
11
#ya. here is a contrast here between the preceding eso and aya which does not come out if aya is rendered as `this`.
12
@r simply `thus`, ettvat.
13
&mvacaro O kma P avacaro, bahubb2hi compound, using `belonging to` to gi!e the sense of an ad>ecti!e.
14
&aba'i2krhrabhakko O kaba'i2kra #`solid`$ P hra #`nutriment`$ P bhakkho #`feeding`$.
15
3ote how both jnsi and passasi take ta as patient.
16
Aato ... bhed, yato P ablati!e which I translate simply as `due to`.
17
Sabba2,apacca2,* O sabba #`all`$ P a2,a #`parts`$ P pacca2,* #`limbs`$, a possessi!e bahubb2hi, in structure like a d!anda compound within a
kammadh4raya.
44
organs
0
. You do not know it, you do not see #it$. #7ut$ I know it, I see #it$. hat self, your honour, due to the
breaking up of the body, is annihilated, it perishes, it is not after death8 to this e"tent, your honour, this self is
perfectly annihilated.`` In this way some declare the annihilation, the destruction, the nonGe"istence of an e"isting
being.
Another says this to him% ``here is, your honour, this self about which you talk. I do not say `there isn`t this
#self$.` 7ut, your honour, the self is not to that e"tent perfectly annihilated. here is, your honour, another self
which, due to the complete #sabbaso$ surmounting
.
of perceptions of form, due to the ending of perceptions of
resistance, due to the nonGattention to perceptions of di!ersity, percei!ing `space is unlimited`,
A
is belonging to the
sphere of unlimited space
E
. You do not know it, you do not see #it$. #7ut$ I know it, I see #it$. hat self, your honour,
due to the breaking up of the body, is annihilated, it perishes, it is not after death8 to this e"tent, your honour, this
self is perfectly annihilated.`` In this way some declare the annihilation, the destruction, the nonGe"istence of an
e"isting being.
Another says this to him% ``here is, your honour, this self about which you talk. I do not say `there isn`t this
#self$.` 7ut, your honour, the self is not to that e"tent perfectly annihilated. here is, your honour, another self
which, ha!ing completely surmounted
/
the sphere of infinite space, percei!ing `consciousness is unlimited`, is
belonging to the sphere of unlimited consciousness. You do not know it, you do not see #it$. #7ut$ I know it, I see
#it$. hat self, your honour, due to the breaking up of the body, is annihilated, it perishes, it is not after death8 to this
e"tent, your honour, this self is perfectly annihilated.`` In this way some declare the annihilation, the destruction,
the nonGe"istence of an e"isting being.
Another says this to him% ``here is, your honour, this self about which you talk. I do not say `there isn`t this
#self$.` 7ut, your honour, the self is not to that e"tent perfectly annihilated. here is, your honour, another self
which, ha!ing completely surmounted the sphere of unlimited consciousness, percei!ing `there is nothing`, is
belonging to the sphere of nothingness. You do not know it, you do not see #it$. #7ut$ I know it, I see #it$. hat self,
your honour, due to the breaking up of the body, is annihilated, it perishes, it is not after death8 to this e"tent, your
honour, U$"7V this self is perfectly annihilated.`` In this way some declare the annihilation, the destruction, the nonG
e"istence of an e"isting being.
Another says this to him% ``here is, your honour, this self about which you talk. I do not say `there isn`t this
#self$.` 7ut, your honour, the self is not to that e"tent perfectly annihilated. here is, your honour, another self
which, ha!ing completely surmounted the sphere of nothingness, percei!ing `this is peaceful, this is sublime`, is
belonging to the sphere of neitherGperceptionGnorGnonperception
C
. You do not know it, you do not see #it$. #7ut$ I
know it, I see #it$. hat self, your honour, due to the breaking up of the body, is annihilated, it perishes, it is not after
death8 to this e"tent, your honour, this self is perfectly annihilated.`` In this way some declare the annihilation, the
destruction, the nonGe"istence of an e"isting being.
With reference to these, monks, those ascetics and brahmins, who ha!e doctrines of annihilation, declare the
annihilation, the destruction, the nonGe"istence of an e"isting being through se!en grounds #- I A/,AB$ ...
#- I AC,0I$ here are, monks, some ascetics and brahmins who ha!e doctrines of 3ibb4na in this life
I
, #and$
they declare the highest 3ibb4na in this life for an e"isting being
B
through fi!e grounds. And those honourable
ascetics and brahmins who ha!e doctrines of 3ibb4na in this life, dependent on what, with reference to what, do
they declare 3ibb4na in this life for an e"isting being through fi!e groundsL
&ere, monks, some ascetic or brahmin is thusGspeaking, has such a !iew% ``When #yato$, your honour, this
self en>oys itself #paricreti$, presented with
H
#and$ pro!ided with
01
the fi!e strands of sense pleasures, to that e"tent,
your honour, this self has #hoti$ attained #patto$ the highest 3ibb4na in this life.`` In this way some declare the
highest 3ibb4na in this life for an e"isting being.
Another says this to him #ta$% ``here is, your honour, this self about which you talk. I do not say `there
isn`t this #self$`. 7ut, your honour, the #aya$ self has not to that e"tent attained the highest 3ibb4na in this life. Why
1
;it. `nonGinferior faculties`, ah*nindriyo O a P h*na #`inferior`M`incomplete`$ P indriya #`faculties`M`senses`$. It is e"plained by the commentary as
paripuindriyo, `complete faculties`. 3ote the singular ending of ah*nindriyo agreeing with the singular att. he implied meaning, howe!er, is
plural.
2
Samatikam, ablati!e noun.
3
#nanto kso ti. he ti here has the sense of `percei!ing` as these e"periences are beyond thinking #i.e., vitakka and vicra ha!e been abandoned
already in the second jhna$, cf. Warder p.AC.
4
>ksnacyatan7pa,o O ksa #`space`$ P anaca #`unlimited`, alternati!e form to ananta$ P yatana #`sphere`$ P upa,a #`belonging to`$, a
bahubb2hi compound *ualifying att.
5
Samatikamma, gerund, compare with samatikam >ust abo!e.
6
(evasansayatan7pa,o O na P eva Psa Pna P asa P yatana P upa,a, i.e. `belonging to the sphere of notGperceptionGandGnotG
nonperception`.
7
%ihadhamma is contrasted with samparyika, `future life`, in the suttas.
8
Sato sattassa. &ere appears to be dati!e, as opposed to the abo!e geniti!e.
9
Samappito, agrees with att.
10
Sama2,*bh7to, also agrees with att.
45
is thatL 7ecause, your honour, sensual pleasures #km$ are impermanent, suffering, sub>ect to change8 #and$ due
to the change and alteration
0
of them, sorrow, lamentation, pain, grief, and despair arise. #7ut$ when #yato$, your
honour, this self, ha!ing become separated from sensual pleasures, ha!ing become separated from unwholesome
things, ha!ing entered, dwells in the first jhna G which has >oy and happiness born of separation, initial application
#of mind$, and sustained application #of mind$
.
G to this e"tent, your honour, this self has attained the highest
3ibb4na in this life.`` In this way some declare the highest 3ibb4na in this life for an e"isting being.
Another says this to him% ``here is, your honour, this self about which you talk. I do not say `there isn`t this
#self$`. 7ut, your honour, the self has not to that e"tent attained the highest 3ibb4na in this life. Why is thatL ?ust
what #yad$ in this case #tattha$ is applicationGbegun
A
#and$ applicationGsustained, through that #etena$ this
E
#eta$ is
declared gross
/
. U$"8V #7ut$ when, your honour, this self, due to the calming of initial application #of mind$ and
sustained application #of mind$, ha!ing entered, dwells in the second jhana G which has internal serenity, which is a
state of unification #ekodibhva$ of mind, which is without initial application #of mind$ #and$ without sustained
application #of mind$, and which has >oy and happiness born of concentration
C
G to this e"tent, your honour, this self
has attained the highest 3ibb4na in this life.`` In this way some declare the highest 3ibb4na in this life for an
e"isting being.
Another says this to him% ``here is, your honour, this self about which you talk. I do not say `there isn`t this
#self$`. 7ut, your honour, the self has not to that e"tent attained the highest 3ibb4na in this life. Why is thatL ?ust
what in this case is connected with >oy,
I
the elation of mind, through that this is declared gross. #7ut$ when, your
honour, this self, due to the fading away #vir,$ of >oy, dwells e*uanimous, mindful, and clearly comprehending,
B
and e"periences happiness with the body
H
G that #ta$ about which #yan$ the noble ones #ariy$ declare% ``the one
who is e*uanimous and mindful
01
has an abiding in happiness`` G ha!ing entered, dwells in the third jhna, to this
e"tent, your honour, this self has attained the highest 3ibb4na in this life.`` In this way some declare the highest
3ibb4na in this life for an e"isting being.
Another says this to him% ``here is, your honour, this self about which you talk. I do not say `there isn`t this
#self$`. 7ut, your honour, the self has not to that e"tent attained the highest 3ibb4na in this life. Why is thatL ?ust
what in this case is called #iti$ happiness, the en>oyment of the mind, through that this is declared gross. #7ut$ when,
your honour, this self, due to the abandoning of happiness and due to the abandoning of suffering, #and$ due to the
former ending of >oy and grief, ha!ing entered, dwells in the fourth jhna G which is without suffering, without
happiness, #and$ which has purity of mindfulness and e*uanimity
00
G to that e"tent, your honour, this self has
attained the highest 3ibb4na in this life.`` In this way some declare the highest 3ibb4na in this life for an e"isting
being.
With reference to these, monks, those ascetics and brahmins, who ha!e doctrines of 3ibb4na in this life,
declare the highest 3ibb4na in this life for an e"isting being through fi!e grounds ...
With reference to this, monks, the ath4gata understands% ``hese standpoints for !iews, thus grasped, thus
held on to, will ha!e such destiny, such future state.`` hat the ath4gata understands, and he understands more
#uttaritara$ than that #tato$8 he does not hold on to that understanding, and while he is not holding on,
0.
the
e"tinguishing is personally known8 #and$ ha!ing known as it actually is the origination, the ending, the pleasure,
the disad!antage, and the lea!ing behind of feelings, the ath4gata, monks, is freed due to nonGclinging.
hese, monks, are those things, profound, hard to see, hard to awaken to, peaceful, sublime, outside the
sphere of reason, subtle, to be known by the wise, U$"!V which the ath4gata, ha!ing realised, ha!ing himself
known, proclaims, #and$ by which, rightly speaking, they would speak the ath4gata`s real praise. #- I AB,.E$
1
+iparimaathbhv F viparima #`change`$ P aath #`otherwise`$ P bhv #`#from the$ state`$. ;it. `from the change and otherwiseGstate`.
2
Savitakka savicra vivekaja p*tisukha all *ualify pahamajjhna. +itakka and vicra elsewhere refer to `thinking`, but in the conte"t of
the first jhna refer to the mo!ement of the mind onto the ob>ect and the sustaining of the mind on the ob>ect respecti!ely, thus the abo!e
translation. )ee the 9isuddhimagga p.0E..
3
+itakkita, past participle of vitakketi, the !erbal form of vitakka. hus if vitakka is `initial application #of mind$` then vitakketi is `to apply
initially` and vitakkita `initially applied`M`applicationGbegun`, all relating to the mind.
4
4ta, seems to refer back to the first jhna. he same applies for the ne"t two jhnas further down.
5
he meaning seems to be that the first jhna G i.e.,, not >ust the vitakka and vicra G is gross because of the presence of vitakka and vicra.
6
he foregoing, back to `second jhna`, are ad>ecti!es *ualifying `second jhna`.
7
Aad eva tattha p*ti,ata, i.e. the aspect of >oy #p*ti$ in the second jhna. Jor `connected with` for ,ata see P'-.
8
1pekkhako, sato, and sampajno all *ualify att. In translation they get an ad!erbial sense.
9
&ya is again used in a broad sense, here referring to the `mental body`, nma:kya.
10
1pekkhako and satim are here nouns.
11
1pekhsatiprisuddhi O upekh P sati P prisuddhi. I ha!e taken upekkhsati to be a d!anda compound, but other relations between the two
members are also possible.
12
(eniti!e absolute.
46
Exercise $3
Passage 1
1
#- I ..1,0H G ..A,0I$
When this had been said, the gods belonging to 7rahma`s group
.
said this to that monk% ``We also, monk, do
not know where these four great elements cease without remainder
A
, to wit, the element of earth ... etc ... the
element of air. #7ut$ there is, monk, 7rahm4, the great god, the o!erlord, the uncon*uered, the allGseeing, the
wielder of power, the lord, the maker, the creator, the best, the ordainer, the master, the father of past, e"isting, and
future beings, who is more e"cellent and e"alted
E
than we
/
. &e might know this% where these four great elements
cease without remainder, to wit, the earth element ... etc ... the air element.``
``7ut where, friends, is that great god at presentL``
``Also we, monk, do not know where 7rahm4 is, which way 7rahm4 is, or whereabouts 7rahm4 is.
3e!ertheless, monk, when #yath$ signs are seen, a light is produced, #and$ a splendour appears, #then$ 7rahm4 will
appear. his is the portent
C
for the appearance of 7rahm4, namely, #that$ a light is produced #and$ a splendour
appears.``
hen, sure enough #eva$, that great god soon
I
appeared. hen that monk approached that great god, #and$
ha!ing approached, said this to 7rahm4% ``Where, friend, do these four great elements cease without remainder, to
wit the earth element ... etc ... the air elementL``
When this
B
had been said, that great god said this to that monk% ``I, monk, am 7rahm4, the great god, the
o!erlord, the uncon*uered, the allGseeing, the wielder of power, the lord, the maker, the creator, the best, the
ordainer, the master, the father of past, e"isting, and future beings.``
Also for a second time
H
that monk said this to that 7rahm4% ``I do not, friend, ask you this% `Are you 7rahm4,
the great god, the o!erlord, the uncon*uered, the allGseeing, the wielder of power, U$$&V the lord, the maker, the
creator, the best, the ordainer, the master, the father of past, e"isting, and future beingsL` 7ut,
01
friend, I ask you
#ta$ this% `Where, friend, do these four great elements cease without remainder, to wit the earth element ... etc ... air
elementL` ``
Also for a second time that great god said this to that monk% ``I, monk, am 7rahm4 ... etc ...``
Also for a third time ... etc ... the air elementL` ``
hen that great god ha!ing taken that monk by the arm
00
, ha!ing led #him$
0.
to one side, said this to that
monk% ``&ere, monk, the gods belonging to 7rahm4`s group know this
0A
% `here is nothing
0E
unseen by 7rahm4
0/
,
there is nothing unknown by 7rahm4, there is nothing unrealiNed by 7rahm4.` herefore I did not answer
#vyksi$ in their #tesa$ presence. Also I, monk, do not know where these four great elements cease without
remainder, to wit the earth element ... etc ... the air element. herefore, in this case, monk, >ust this was badly done
by you
0C
, >ust this was done wrongly #aparaddha$ by you, that #ya$ you, ha!ing passed o!er that 7lessed @ne, got
into #pajjasi$ a search outside
0I
for the purpose of an e"planation to that *uestion. You go, monk, #and$ ha!ing
approached >ust that 7lessed @ne, ask this *uestion, and as the 7lessed @ne e"plains to you #te$, so you should
remember it #na$.``
hen that monk, >ust like #seyyath pi nma$ a strong man might stretch out a bent arm or might bend a
stretched arm, >ust so #he$ disappeared in the world of 7rahm4 #and$ appeared in front of me. hen the monk,
ha!ing paid respects to me, sat down to one side. )eated to one side that monk said this to me% ``Where, 9enerable
1
Jor further grammatical notes on words and phrases pertaining to this passage, see e"ercise .0, passage A.
2
0rahmakyik O brahm P kya P Gik. 7ahubb2hi compound, like a tappurisa compound in structure. `7elonging to ...` gi!es the ad>ecti!al sense.
3
Again, note that aparises is an ad>ecti!e *ualifying mahbh7t, lit. `the remainderless great elements`. @n translation it gets an ad!erbial sense.
4
Again note how these comparati!e words function as ad>ecti!es, see Warder pp.0.AG0.E.
5
#mhehi, ablati!e used for comparison, see Warder p.H..
6
Pubbenimitta, lit. `beforeGsign`.
7
(a cirass6eva O na cirassa eva. (a cirassa literally means `not after a long time`.
8
Again note that eva often refers back to something >ust mentioned or forward to something about to be stated. hus it is often best translated
with `this` or `that`.
9
%utiya, used as an ad!erb, see P'-, rather than an ad>ecti!e, cf. Warder p.0./.
10
=a sometimes has a dis>uncti!e meaning, see P'-.
11
0hya, locati!e of place #see Warder p.011$, lit. `on the arm`.
12
-a bhikkhu is the patient of both ,ahetv and apanetv.
13
I.e., such is their #wrong$ understanding.
14
((a kinci, indefinite pronoun, see Warder p.BC.
15
0rahmuno, lit. `of 7rahm4`. his is an e"ample of sub>ecti!e geniti!e, see Warder p./I.
16
-umh6, I take it as a >unction form of tumha, second person geniti!e singular of `you`, here a sub>ecti!e geniti!e.
17
I.e., outside the 7uddha`s teaching. 0ahiddh often has this sense.
47
)ir, do these four great elements cease without remainder, to wit the earth element, the water element, the heat
element, the air elementL``
When this had been said, I said this to that monk% ``@nce upon a time, monk, ocean merchants, ha!ing taken
a shoreGsighting bird, put out to sea in a boat. hey released the shoreGsighting bird from the nonGshoreGseeing
0
boat. It went
.
in the eastern direction
A
, it went in the southern direction, it went in the western direction, it went in
the northern direction, it went up, it went in all directions
E
. If it saw the shore anywhere, >ust #va$ so it was a goer
/
.
7ut if it didn`t see the shore anywhere, it came back to >ust that boat. ?ust so, monk, because #yato$ you, seeking as
far as
C
the world of 7rahm4
I
, U$$'V did not get
B
an e"planation to this *uestion, then #you$ came back into >ust my
presence
H
. his *uestion, monk, should not be asked thus% `Where, 9enerable )ir, do these four great elements cease
without remainder, to wit the earth element, the water element, the fire element, the air element.` 7ut #ca kho$,
monk, this *uestion should be asked thus%
`Where does water, and earth, fire, air, not stand firm
01
L
Where does long and short, small, large, beauty and ugliness,
Where does name and form cease without remainderL`
00
.
here the e"planation is%
`,onsciousness which is in!isible, unlimited, allGluminous,
&ere water, and earth, fire, air, does not stand firm,
&ere long and short, small, large, beauty and ugliness,
&ere name and form ceases without remainder,
With the cessation of consciousness, here this ceases.` ``
Passage $
1$
#- II ..,.. G .E,0I$
hen monks, King 7andhum4, ha!ing sent for
0A
the charioteer, said this% ``I hope, dear charioteer, #that$ the
Prince took pleasure
0E
in the parkGground8 I hope, dear charioteer, #that$ the Prince was delighted #attamano$ with
the parkGgroundL``
``Your 6a>esty #deva$, the Prince did not take pleasure in the parkGground8 your 6a>esty, the Prince was not
delighted with the parkGground.``
``7ut what, dear charioteer, did the Prince see #when$ going to the parkGgroundL``
``Your 6a>esty, going to the parkGground, the Prince saw an aged man ... #and$ your 6a>esty, the #so$ Prince,
gone to the palace, sad, and de>ected, was o!ercome with regret% `ruly, your honour, let there be shame on #this
thing$ called birth, in as much as for the one who has been born, old age will be discerned.` ``
hen, monks, King 7andhum4 thought this% ``Indeed #h6eva$ let not U$$(V Prince 9ipass2 not rule the
kingdom,
0/
indeed let not Prince 9ipass2 go forth form home to homelessness, indeed let not the speech of the
prophesier brahmins be
0C
true.``
hen monks, King 7andhum4 pro!ided for Prince 9ipass2, to a still greater e"tent, the fi!e strands of sense
pleasure, so that #yath$ Prince 9ipass2 would rule the kingdom, so that Prince 9ipass2 would not go forth from
1
#t*radakkhiniy O a P t*ra #`shore`$ P dakkhin* #`seeing`$ P Gy, #the ablati!e case seems likely$.
2
5acchati, historical present tense.
3
Puratthima disa, accusati!e, lit. `to the eastern direction`.
4
#nudisa, here seems to be an indeclinable, see -P.
5
I.e., it would go >ust there.
6
Ava, takes the ablati!e, thus brahm'ok.
7
Ava yato yva brahma'ok, I cannot make any sense of the initial yva here and in some of the Pali manuscripts it is in fact missing.
8
(jjha, O na ajjha,. #jjha, is the root aorist of adhi,acchati, see Warder pp.A/AGA/E.
9
Ma santike. Santike takes the geniti!e or the accusati!e #here ma$ whereas the 'nglish word `presence` only takes the geniti!e #i.e., in the
presence o# somebody$.
10
@r `no footing find`, ,dhati. 3ote that the !erb is singular. It either agrees only with air or it is a collecti!e singular, see Warder p..C.
11
Again the !erb, uparujjhati, is singular. Probably name and form should be regarded as one entity and therefore singular.
12
Jor further grammatical notes on words and phrases pertaining to this passage, refer to e"ercise 0H, passage A, and e"ercise .1, passage 0.
13
>mantpetv, lit `ha!ing caused to be addressed`.
14
#bhiramittha, third person singular aorist of the middle con>ugation, see Warder p.A0/. his !erb usually takes the locati!e.
15
I.e., he must rule the kingdom.
16
#ssa. 3ormally the !erb in a sentence beginning with m is in the aorist tense #see Warder pp.A0GA.$, but here it is in the optati!e #see 3,+P
9II E.0$.
48
home to homelessness, so that the speech of the prophesier brahmins would be wrong. hen #tatra suda$ monks,
Prince 9ipass2 en>oyed himself
0
presented with #and$ pro!ided with the fi!e strands of sense pleasure.
hen monks, Prince 9ipass2, #after$ many years ... etc ...
#And$ monks, going to the parkGground, Prince 9ipass2 saw a man who was ill, afflicted, who had a strong
illness,
.
who was lying
A
fallen in urine and e"crement, being lifted by some #aehi$ and being taken home
E
by
others. &a!ing seen, he addressed the charioteer% ``7ut, dear charioteer, what has been done to this man,
/
his eyes
are not as #those$ of others, also his !oice is not as #that$ of othersL``
``)ire, he is called diseased.``
``7ut why, dear charioteer, is he called diseasedL``
``)ire, he is called diseased #because$% perhaps he will arise
C
from that sickness.
I
``
``7ut, dear charioteer, am I also sub>ect to sickness, not passed beyond
B
sicknessL
H
``
``You )ire, and we all are sub>ect to sickness, not passed beyond sickness.``
``Well then #tena hi$, dear charioteer, enough now today of the parkGground, from here >ust return to the
palace.``
Passage 3
1"
#- III CEGCB$
hen, monks, a certain man approached the noble warrior, headGanointed
00
king, #and$ ha!ing approached,
said this to the noble warrior, headGanointed king%
``&ear, )ire, you should know #that$ the hea!enly wheelGgem has disappeared.``
hen, monks, when the hea!enly wheelGgem had disappeared,
0.
the noble warrior, headGanointed king was
de>ected, and he e"perienced de>ection, but #ca kho$ he did not approach the royal sage #and$ ask
0A
about the noble
conduct #vatta$ of a wheelGturning monarch. &e go!erned the country >ust through his own opinion
0E
, #and$ while
he was go!erning
0/
the country through his own opinion,
0C
U$$7V the countries
0I
did not prosper before #and$ after
as
0B
#they had$ while the old kings were conducting themsel!es in the noble conduct of a wheelGturning monarch
0H
.
hen, monks, ministers, councillors, treasurers and great ministers, soldiers, gatekeepers, #and$ those
leading a life of
.1
prayer #mantassa$, ha!ing assembled, ha!ing approached the noble warrior, headGanointed king,
said this%
``)ire, while you are go!erning the country through your own opinion, the countries do not prosper before
#and$ after as #they did$ while the old kings were proceeding in the noble conduct of a wheelGturning monarch.
here are, )ire, in your kingdom, ministers, councillors, treasurers and great ministers, soldiers, gatekeepers, #and$
those leading a life of prayer, we and others, who
.0
remember the noble conduct of a wheelGturning monarch8 here,
1
Paricreti, historical present tense.
2
0Lha,i'na O bLha #`strong`$ P ,i'na #`illness`$, bahubb2hi compound with kammadh4raya structure *ualifying purisa.
3
Semna, present participle of seti.
4
+uhpiyamna and savesiyamna are passi!e causati!e present participles, lit. `being caused to rise` and `being caused to go home`.
5
I take the sentence to be passi!e due to the presence of the past participle kato, see Warder p.E1. hus aya puriso, being the ob>ect, is in the
nominati!e case.
6
;it. `may arise`, vuhaheyya.
7
I.e., he may get well or he may not.
8
#nat*ta, lit. `not past`.
9
&i not translated apart from the *uestion mark.
10
Jor further grammatical notes on words and phrases pertaining to this passage, refer to e"ercise 0B, passage ..
11
;it. `headGsprinkled`, muddhvasitto O muddha #`head`$ P avasitta #`sprinkled`$, a bahubb2hi compound with tappurisa structure #`sprinkled on
the head`$ *ualifying rj. Muddha is an anGstem noun #see Warder p.0/E$, avasitta is the past participle of avasicati.
12
;ocati!e absolute.
13
In the Pali the no #`not`$ relates to both upasa2kamitv and pucchi but this does not come out if one translates with `ha!ing approached`.
+ather, both !erbs are best rendered in the past tense, `did approach ... #and$ ask`.
14
Samatena O sa P matena, see Warder p.0BI.
15
Passato, geniti!e present participle.
16
(eniti!e absolute.
17
@r maybe `countrysides`. here is a change in the te"t from the singular #>ust before$ to the plural.
18
Aath ta, seems to be one indeclinable e"pression, see P'-.
19
(eniti!e absolute. 3ote that a locati!e e"pression is included within the geniti!e absolute.
20
@r `li!ing by means of`, 4j*vino. &ere a possessi!e noun, see Warder p.0... )ee also P'-.
21
Ae maya, lit. `we who`.
49
)ire, you ask us #about$ the noble conduct of a wheelGturning monarch, #and$ asked by you
0
#about$ the noble
conduct of a wheelGturning monarch, we will e"plain
.
.``
hen, monks, the noble warrior, headGanointed king, ha!ing caused the ministers, councillors, treasurers
and great ministers, soldiers, gatekeepers, #and$ those leading a life of prayer to assemble
A
, asked #about$ the noble
conduct of a wheelGturning monarch. Asked
E
by him
/
#about$ the noble conduct of a wheelGturning monarch, they
e"plained. &a!ing listened to them, he arranged
C
proper #dhammika$ safety, shelter, and protection, but
I
he did not
grant wealth to those without wealth
B
, #and$ when wealth was not being granted
H
to those without wealth,
01
po!erty
became
00
abundant. When po!erty became abundant
0.
, a certain man took the ungi!en #property$ of others in the
manner of theft
0A
. hen
0E
they took hold of him #ena$, #and$ ha!ing taken hold, they showed
0/
#him$ to the noble
warrior, headGanointed king% ``his man, )ire, took the ungi!en #property$ of others in the manner of theft.``
When this had been said, monks, the noble warrior, headGanointed king said this to that man% ``Is it really
#kira$ true, dear man, #that$ you took the ungi!en #property$ of others in the manner of theftL`` ``It is true, )ire.``
``-ue to what causeL
0C
`` ``7ecause #hi$, )ire, I am not making a li!ing.`` hen, monks, the noble warrior, headG
anointed king granted wealth to that man% ``hrough this wealth, dear man, by yourself
0I
you must make a li!ing,
look after #your$ mother and father, look after #your$ children and wife, and undertake work, #and$ set up an
uplifting donation with reference to ascetics and brahmins, which is hea!enly, which has a happy result
0B
, #and$
which is leading to hea!en
0H
.``
)aying
.1
``yes )ire``, monks, that man consented to the noble warrior, headGanointed king.
Again #pi$, monks, a certain man took the ungi!en #property$ of others in the manner of theft. hen they
took hold of him, #and$ ha!ing taken hold, they showed #him$ to the noble warrior, headGanointed king% ``his man,
)ire, took the ungi!en #property$ of others in the manner of theft.``
U$$8V When this had been said, monks, the noble warrior, headGanointed king said this to the man%
``Is it really #kira$ true, dear man, #that$ you took the ungi!en #property$ of others in the manner of theftL``
``It is true, )ire.`` ``-ue to what causeL`` ``7ecause, )ire, I am not making a li!ing.``
hen, monks, the noble warrior, headGanointed king granted wealth to that man% ``hrough this wealth,
dear man, by yourself you must make a li!ing, look after #your$ mother and father, look after #your$ children and
wife, and undertake work, #and$ set up an uplifting donation with reference to ascetics and brahmins, which is
hea!enly, which has a happy result, #and$ which is leading to hea!en.``
)aying ``yes, )ire``, monks, that man consented to the noble warrior, headGanointed king.
#And$ monks, people heard% ``Who, your honour, takes the ungi!en #property$ of others in the manner of
theft, to them the king grants wealth.`` &a!ing heard #this$, they thought this% ``What now if we also were to take
the ungi!en #property$ of others in the manner of theftL``
hen, monks, a certain man took the ungi!en #property$ of others in the manner of theft. hen they took
hold of him, #and$ ha!ing taken hold, they showed #him$ to the noble warrior, headGanointed king% ``his man, )ire,
took the ungi!en #property$ of others in the manner of theft.``
1
-assa te, sub>ecti!e geniti!e, see Warder p./I. he construction here seems to be an emphatic `you`, parallel to so6ha, `that I`, see Warder p..H.
2
Again, note how puh and vykarissmi appear to ha!e the same patient.
3
Sanniptpetv, `ha!ing caused ... to assemble`.
4
Puh, past participle agreeing with implied agent `they` #i.e., implied by vykarisu$.
5
Again, sub>ecti!e geniti!e.
6
Samvidahi, aorist from savidahati.
7
=a, see P) dictionary.
8
#dhanna, dati!e. 3ote how this noun, which usually means `nonGwealth`, here means `those without wealth`.
9
#nanuppadiyamne is a passi!e present participle locati!e.
10
;ocati!e absolute.
11
;it. `went`, a,amsi.
12
;it. `gone to abundance`, vepu''a,ate.
13
;it. `theftGreckoned`, theyyasa2khta. I understand it as a bahubb2hi compound used as an ad!erb, see Warder footnote p..0., and *ualifying
diyi.
14
-a. )eems to be an indeclinable here or possibly an accusati!e of specification of state, i.e. `with reference to this`.
15
;it. `caused to see`, dassesu, causati!e of `to see`. akes the dati!e.
16
&i kra. @ne might ha!e e"pected ki to also appear in the ablati!e. Probably ki is to be regarded as an indeclinable simply making the
phrase a *uestion% `is it fromMdue to a causeL`, i.e. `what is the causeL`. hus, according to -P, the whole e"pression is ad!erbial, meaning
`whyL`. )ee -P under ka.
17
#ttan. Presumably as opposed to stealing.
18
I.e., which is good kamma, sukhavipka. A bahubb2hi compound structured like a kammadh4raya and *ualifying dakkhina, `donation`.
19
Sa,,asavattanikan, another bahubb2hi compound.
20
`)aying` is implied by the *uotation marker ti.
50
When this had been said, monks, the noble warrior, headGanointed king said this to that man% ``Is it really
true, dear man, #that$ you took the ungi!en #property$ of others in the manner of theftL`` ``It is true, )ire.`` ``-ue to
what causeL`` ``7ecause, )ire, I am not making a li!ing.``
hen, monks, the noble warrior, headGanointed king thought this% ``If I, whoe!er should take
0
the ungi!en
#property$ of others in the manner of theft, to him should grant money, thus this taking of the ungi!en will increase.
What now if I were to pre!ent this man through an efficient pre!ention
.
, were to do a destruction of the root, #and$
were to cut off the head.``
hen, monks, the noble warrior, headGanointed king ordered #his$ men% ``3ow, I say, ha!ing bound this
man with a strong rope, with his arms behind his back, with a strong binding,
A
ha!ing done a sha!ing with a raNor
E
,
ha!ing led #him$ with a harshGsounding
/
drum from street to street, from crossroads to crossroads
C
, ha!ing left by
the southern gate, to the south
I
of the city, pre!ent #him$ through an efficient pre!ention, do a destruction of the
root, #and$ cut off his head.``
U$$!V )aying ``yes, )ire``, monks, those men ha!ing consented to the noble warrior, headGanointed king,
ha!ing bound that man with a strong rope, with his arms behind his back, with a strong binding, ha!ing done a
sha!ing with a raNor, ha!ing led #him$ with a harshGsounding drum from street to street, from crossroads to
crossroads, ha!ing left by the southern gate, to the south of the city they pre!ented #him$ with an efficient
pre!ention, did a destruction of the root, #and$ cut off his head.
#And$, monks, people heard% ``Who, your honour, take the ungi!en #property$ of others in the manner
stealing, the king pre!ents them with an efficient pre!ention, he does a destruction of the root, he cuts off their
heads.`` &a!ing heard, they thought this% ``What now if we were to ha!e sharp swords made
B
, #and$ ha!ing had
sharp swords made, whose ungi!en #property$ we take
H
in the manner of theft, we will pre!ent them with an
efficient pre!ention, we will do the destruction of the root, we will cut off their heads.``
#And$ they had sharp swords made, #and$ ha!ing had sharp swords made, they attacked to do !illageG
slaughter
01
, they also attacked to do townGslaughter, they also attacked to do cityGslaughter, they also attacked to do
roadGrobbery. Whose ungi!en #property$ they took in the manner of theft, they pre!ented them with an efficient
pre!enton, they did the destruction of the root, they cut off their heads.
hus, monks, when wealth was not being granted to those without wealth,
00
po!erty became abundant,
when po!erty became abundant, the taking of the ungi!en became abundant, when the taking of the ungi!en
became abundant, swords became abundant, when swords became abundant, the killing of li!ing beings became
abundant, when the killing of li!ing beings became abundant, the speaking of falsehood became abundant, when
the speaking of falsehood became abundant, the lifespan #yu$ of those beings declined, and #pi$ #their$ beauty
declined8 #and$ when they were declining
0.
in lifespan
0A
and declining in beauty,
0E
#then$ the sons of the people who
had a lifespan of eighty thousand years had a lifespan of forty thousand years.
#And$, monks, among the people who had a lifeGspan of forty thousand years, a certain man took the
ungi!en #property$ of others in the manner of theft. hen they took hold of him, #and$ ha!ing taken hold #of him$,
they showed #him$ to the noble warrior, headGanointed king% ``)ire, this man took the ungi!en #property$ of others
in the manner of theft.``
When this had been said, monks, the noble warrior, headGanointed king said this to that man% ``Is it really
true, dear man, #that$ you took the ungi!en #property$ of others in the manner of theftL`` ``3o, )ire,`` he said, #and$
he spoke falsehood deliberately
0/
.
1
>diyissati, see Warder p.// for this `optati!e` use of the future tense.
2
Sunisedha, seems to be an ad!erb to nisedheyya. Su gi!es a positi!eMreinforced sense of the word it *ualifies, thus `efficient pre!ention`.
3ote the idiomatic Pali construction where the ad!erb has the same basic meaning as the sentence !erb, lit. `were to pre!ent wellGpre!entedly`.
3
Pacchbha and ,Lhabandhana, both apparently bahubb2hi compounds used as ad!erbs. Pacchbha, `arms which are behind`, has the
structure of an a!yay2bh4!a compound, see Warder p..//f. 5Lhabandhana, `binding which is strong`, has kammadh4raya structure, see
Warder p.01B.
4
&huramuBa O khura #`raNor`$ P muBa #`sha!ing`$, here taking muBa to be a noun. he compound is a tappurisa and it is the patient of
karitv.
5
&harassarena O khara #`rough`$ P sara #`sound`$, a bahubb2hi compound *ualifying paavena, `drum`.
6
wo ablati!e type constructions using the instrumental, see Warder p.EC.
7
%akkhiato, ablati!e, lit. `from the south ...`. )ee Warder p.H1.
8
&rpeyyma, causati!e, lit. `we were to cause to be made`.
9
>diyissma, lit. `we will take`. Juture e"pressing habit, see Warder p.//.
10
5ma,hta, tappurisa compound, `slaughter of !illages`.
11
;ocati!e absolute.
12
Parihyamnna is a passi!e present participle geniti!e plural.
13
>yun, lit. `#declining$ with life`.
14
Probably a geniti!e absolute.
15
Sampajnamus, seems to be an ad!erb to abhsi, lit. `#he spoke$ deliberateGfalsely`.
51
Translate into English
7ut,
0
94seQQha, #those$ who are the old sages
.
of the brahmins who ha!e the three knowledges, the makers
A
of the
hymns, the proclaimers
E
of the hymns G whose #yesa$ ancient prayerword, song, proclamation, #and$
collection, the brahmins who ha!e the three knowledges here
/
at present #etarahi$, they sing along with that
C
,
they speak along with that, they speak along with what was spoken
I
#by them$, they recite along with what
was recited #by them$ G to wit% AQQhako, 94mako, 94made!o, 9ess4mitto, Yamataggi, AXgiraso, 7h4rad!4>o,
94seQQho, Kassapo, 7hagu
B
G did e!en #pi$ they
H
say
01
this% ``We know this, we see this% where 7rahm4 is, or
which way 7rahm4 is, or whereabouts 7rahm4 isL`` #- I .AB,0CG./$
here will be understanders
00
of the -hamma.
0.
#- II AI,0IG0B$
Well then, honourable (o!inda, wait se!en days while #yva$ we instruct our own #sake$ sons and brothers
0A
in
kingship
0E
. #- II .EB,0G.$
his is the eacher`s
0/
dispensation. #- II 0.E,/GC$
``Jriend, do you know our eacherL`` Yes, friend, I know #him$. #- II 0C.,0CG0I$
?ust as, Dnanda, a father is dear #and$ pleasing to #his$ sons, >ust so, Dnanda, King 6ah4sudassana was dear #and$
pleasing to brahmins and householders. #- II 0IB,.G/$
)e*translation into Pali #- II AE1,A G AE0,.$
Exercise $&
Passage 1 #- II I.,0 G B0,0.$
0C
his has been heard by me. At one time the 7lessed @ne dwelt in +4>agaha on the mountain 9ulturepeak.
3ow at that time the 6agadhan
0I
King A>4tasattu 9edehiputto was desiring to attack
0B
the 9a>>2ans
0H
. &e said this%
``I will strike
.1
these 9a>>2ans who ha!e such great power
.0
, who ha!e such great might, I will annihilate the 9a>>2ans,
I will cause the 9a>>2ans to perish, I will produce misfortune and disaster for the 9a>>2ans.``
hen the 6agadhan King A>4tasattu 9edehiputto addressed the brahmin 9assak4ra, the chief minister of
6agadha% ``You go, brahmin, #and$ approach the 7lessed @ne, #and$ ha!ing approached, in my name
..
, pay respect
with the head
.A
at the feet
.E
of the 7lessed @ne, #and$ ask #whether he is$ free from illness
./
, free from fe!er,
remaining light,
.C
strong, #and$ dwelling in comfort
.I
% ``9enerable )ir, the 6aghadan King A>4tasattu 9edehiputto
1
&im pana. &im is not translated apart from making the sentence interrogati!e.
2
<sayo, masculine plural iGstem noun.
3
&attro, agent noun, nominati!e plural, see Warder pp..1HG.01.
4
Pavattro, another agent noun.
5
<da, I take it to be an indeclinable.
6
-ad, refers back to `prayerword` etc.
7
0hsita, here a noun.
8
hese are the names of those ancient brahmins.
9
-e, demonstrati!e pronoun referring to the relati!e pronoun yesa, `of whom`, abo!e. 3ote that the genders and numbers of the pronouns are
the same, but the cases are different, see Warder p.I0.
10
>hasu, perfect tense, see Warder p.0I1.
11
#tro, agent noun.
12
I.e., there will be those who understand the -hamma.
13
Puttabhtaro, plural accusati!e relationship noun #see Warder p..01$ and d!anda compound.
14
/ajje, see P'-.
15
Satthu, geniti!e agent noun.
16
Again there are some abridgements in Warder`s te"t compared to the P) edition.
17
Ad>ecti!e *ualifying `king`, rj, see Warder p../E.
18
#bhiytukmo is a bahubb2hi compound, see Warder pp..A0G.A..
19
+ajj*, appears to be an accusati!e masculine plural iGM*Gstem noun, being the patient of abhiytu, `attack`.
20
>hach(a, future tense, see Warder p..A..
21
4vamahiddhike O eva P mah P iddha P :ike.
22
Mama vacanena, lit. `through my speech`, see P'-.
23
I.e., your head.
24
Pade, probably accusati!e plural.
25
#ppbdha O appa P bdha, lit. `little illness`.
26
Mahuhna O 'ahu P (hna. Apparently this is another way to ask whether someone is in good health, see P'-.
27
he foregoing fi!e accusati!es are patients of puccha, lit. `ask about little illness ...`.
52
pays respect with the head at the feet of the 7lessed @ne #and$ asks #whether the 7lessed @ne is$ free from
sickness, free from fe!er, remaining light, strong, #and$ dwelling in comfort.`` And say this% ``9enerable )ir, the
6agadhan King A>4tasattu 9edehiputto is desiring to attack the 9a>>2ans. &e says this% `I will strike these 9a>>2ans
who ha!e such great power, who ha!e such great might, I will annihilate the 9a>>2ans, I will cause the 9a>>2ans to
perish, I will produce misfortune and disaster for the 9a>>2ans.` And as the 7lessed @ne e"plains to you, ha!ing
learned it well, #so$ you should inform me
0
, for ath4gatas do not speak untruth.``
)aying ``yes, your honour``, the brahmin 9assak4ra, the chief minister of 6agadha, ha!ing consented to the
64gadhan King A>4tasattu 9edehiputto, ha!ing caused the !ery best carriages to be yoked, ha!ing mounted a
good carriage, went out from +4>agaha with the !ery best carriages, #and$ proceeded to 9ultureGpeak mountain,
.
#and$ ha!ing gone with the carriage as far as the ground was suitable for a carriage
A
, ha!ing descended from the
carriage, approached the 7lessed @ne only on foot
E
, #and$ ha!ing approached, e"changed greetings with the
7lessed @ne, #and$ ha!ing made agreeable and polite con!ersation, #he$ sat down to one side. )eated to one side the
brahmin 9assak4ra, the chief minister of 6agadha, said this to the 7lessed @ne% ``&onourable (otama, the
64gadhan King A>4tasattu 9edehiputto pays respect with the head at the feet of the &onourable (otama, #and$
asks #whether the &onourable (otama is$ free from sickness, free from fe!er, remaining light, strong, #and$
dwelling in comfort. &onourable (otama, the 64gadhan King U$&&V A>4tasattu 9edehiputto is desiring to attack the
9a>>2ans. &e says this% `I will strike these 9a>>2ans who ha!e such great power, who ha!e such great might, I will
annihilate the 9a>>2ans, I will cause the 9a>>2ans to perish, I will produce misfortune and disaster for the 9a>>2ans.` ``
3ow #pana$ at that time 9enerable Dnanda was standing behind
/
the 7lessed @ne, fanning the 7lessed @ne.
hen the 7lessed @ne addressed 9enerable Dnanda% ``Indeed,
C
Dnanda, has #it$ been heard by you% `the 9a>>2ans
fre*uently ha!e
I
assemblies #and$ are de!oted to assemblies
B
`L`` ``hat has been heard by me 9enerable )ir% `the
9a>>2ans fre*uently ha!e assemblies #and$ are de!oted to assemblies`.`` ``Dnanda, as long as the 9a>>2ans ha!e
H
assemblies fre*uently #and$ are de!oted to assemblies, >ust growth, Dnanda, is to be e"pected
01
for the 9a>>2ans
00
, not
decline. Indeed, Dnanda, has #it$ been heard by you% `the 9a>>2ans assemble in harmony
0.
, rise up #from the meeting$
in harmony, #and$ do the business of the 9a>>2ans
0A
in harmony`L`` ``hat has been heard by me 9enerable )ir% `the
9a>>2ans assemble in harmony, rise up in harmony, #and$ do the business of the 9a>>2ans in harmony`.`` ``Dnanda, as
long as the 9a>>2ans assemble
0E
in harmony, rise up in harmony, #and$ do the business of the 9a>>2ans in harmony,
>ust growth, Dnanda, is to be e"pected for the 9a>>2ans, not decline. Indeed, Dnanda, has #it$ been heard by you% `the
9a>>2ans do not authorise the unauthorised, they do not abolish the authorised
0/
, #and$ ha!ing undertaken #them$
they proceed
0C
according to #yath$ the ancient, authorised customs of the 9a>>2ans`L`` ``hat has been heard by me
9enerable )ir% `the 9a>>2ans do not authorise the unauthorised, they do not abolish the authorised, #and$ ha!ing
undertaken #them$ they proceed according to the ancient, authorised customs of the 9a>>2ans`.`` ``Dnanda, as long
as the 9a>>2ans do not authorise the unauthorised, do not abolish the authorised, #and$ ha!ing undertaken #them$
proceed according to the ancient, authorised customs of the 9a>>2ans, >ust growth, Dnanda, is to be e"pected for the
9a>>2ans, not decline.`` ``Indeed, Dnanda, has #it$ been heard by you% `the 9a>>2ans esteem, respect, re!ere, #and$
honour those who are the 9a>>2Gelders of the 9a>>2ans,
0I
and they think #that$ to them #it$ should be listened`L`` ``hat
has been heard by me 9enerable )ir% `the 9a>>2ans esteem, respect, re!ere, #and$ honour those who are the 9a>>iG
elders of the 9a>>2ans, and they think #that$ to them #it$ should be listened`.`` ``Dnanda, as long as the 9a>>2ans
esteem, respect, re!ere, #and$ honour those who are the 9a>>iGelders of the 9a>>2ans, and they think #that$ to them #it$
1
Mama roceyysi. >roceti takes the dati!e, see Warder p.CB.
2
3ote the yena ... tena construction here with the !erb payti, with yena taking the nominati!e, see Warder p.0E.
3
Anassa, dati!e. his usage is sometimes called `dati!e of suitability`, see ),P3 para. 01Bc.
4
Pattiko, *ualifying `he`, the implied agent of the !erb, see P'-.
5
Pihito, takes the geniti!e.
6
&in ti, emphasising the interrogati!e meaning, see -P.
7
he !erb `to be`, honti, is implied. Again, on occasion it is best translated with `to ha!e`. 3ote that sannipt and sanniptabahu' both are
ad>ecti!es *ualifying +ajj* by being predicated of it, Warder p.C0.
8
Sanniptabahu' O sannipta P bahu' #`de!oted to`$.
9
0havissanti. )ee Warder p.// for this `law of nature` use of the future tense.
10
Pika2kh, future passi!e participle of pika2khati in the function of an ad>ecti!e. It agrees with vuBBhi, `increase`M`growth`, and is therefore
feminine singular.
11
+ajj*na, dati!e.
12
Sama,, is a masculine plural ad>ecti!e agreeing with +ajj*, lit. `the harmonious 9a>>2ans`.
13
+ajjikaraiyni. &araiyni is a neuter future passi!e participle used as a noun, see Warder p.01C.
14
Again, and also below, the future tense is used to e"press `law of nature`.
15
his seems to refer to laws and customs. he commentary says, `ta", offering, and punishment`.
16
Samdya vattanti. Again, note that paatte pore +ajjidhamme is the patient of both samdya and vattanti. If taken as a periphrastic or
au"iliary !erb construction #see Warder p..AB$ then translate `they go on conforming ...`.
17
;it. `the 9a>>2ans, those %ho are the 9a>>iGelders of the 9a>>2ans, those #they$ esteem, respect, re!ere, #and$ honour ...`. A typical Pali
construction with a relati!e clause preceding a demonstrati!e clause, see Warder pp.I1GI. and .H0G.HH.
53
should be listened, >ust growth, Dnanda, is to be e"pected for the 9a>>2ans, not decline.`` ``Indeed, Dnanda, has
#it$ been heard by you% `those who are familyGwomen #and$ familyGgirls, the 9a>>2ans do not
0
make them
.
li!e with
#them$, ha!ing dragged them
A
away, ha!ing forced them`L`` ``hat has been heard by me 9enerable )ir% `those who
are familyGwomen #and$ familyGgirls, the 9a>>2ans do not make them li!e with #them$, ha!ing dragged them away,
ha!ing forced them`.`` ``Dnanda, as long as the 9a>>2ans do not make those who are familyGwomen #and$ familyG
girls li!e with #them$, ha!ing dragged them away, ha!ing forced them, >ust growth, Dnanda, is to be e"pected for
the 9a>>2ans, U$&'V not decline.`` ``Indeed, Dnanda, has #it$ been heard by you% `those which are the 9a>>2Gshrines of
the 9a>>2ans, internal and e"ternal,
E
those the 9a>>2ans esteem, respect, re!ere, #and$ honour, and they do not rescind
the formerly gi!en, formerly done, lawful religious contribution
/
to them
C
`L`` ``hat has been heard by me
9enerable )ir% `those which are the 9a>>iGshrines of the 9a>>2ans, internally and e"ternally, those the 9a>>2ans esteem,
respect, re!ere, #and$ honour, and they do not rescind the formerly gi!en, formerly done, lawful religious
contribution to them`.`` ``Dnanda, as long as the 9a>>2ans esteem, respect, re!ere, #and$ honour those which are the
9a>>iGshrines of the 9a>>2ans, internally and e"ternally, and they do not rescind the formerly gi!en, formerly done,
lawful religious contribution to them, >ust growth, Dnanda, is to be e"pected for the 9a>>2ans, not decline.`` ``Indeed,
Dnanda, has #it$ been heard by you% `by the 9a>>2ans
I
proper #dhammika$ safety, shelter, and protection has been
wellGarranged with reference to the arahants
B
, thinking
H
``how then #kin ti$ may unarri!ed #an,at$ arahants come to
the country, and #how$ may arri!ed arahants dwell at ease
01
in the countryL`` ` L`` ``hat has been heard by me,
9enerable )ir% `by the 9a>>2ans proper safety, shelter, and protection has been wellGarranged with reference to the
arahants, thinking ``how then may unarri!ed arahants come to the country, and #how$ may arri!ed arahants dwell
at ease in the countryL`` ` `` ``Dnanda, as long as proper safety, shelter, and protection is wellGarranged by the
9a>>2ans with reference to the arahants, thinking `how then may unarri!ed arahants come to the country, and #how$
may arri!ed arahants dwell at ease in the countryL` G >ust growth, Dnanda, is to be e"pected for the 9a>>2ans, not
decline.``
hen the 7lessed @ne addressed the brahmin 9assak4ra, the chief minister of 6agadha% ``3ow
00
at one time,
brahmin, I was dwelling in 9es4l2 at the )4randada shrine, #and$ there I taught these se!en nonGdecline practices
0.
to the 9a>>2ans, and brahmin as long as these se!en nonGdecline practices remain among the 9a>>2ans, and the
9a>>2ans are seen
0A
among these se!en nonGdecline practices,
0E
>ust growth, brahmin, is to be e"pected for the
9a>>2ans, not decline.`` When this had been said, the brahmin 9assak4ra, the chief minister of 6agadha, said this to
the 7lessed @ne% ``&onourable (otama, >ust growth is to be e"pected for the 9a>>ians, not decline, e!en #pi$ #if$
endowed with >ust one
0/
nonGdecline practice, not to speak of with se!en nonGdecline practices. &onourable
(otama, the 9a>>2ans are not to be dealt with
0C
by King 6agadha A>4tasattu 9edehiputta, that is #yad ida$ through
war
0I
, e"cept through propaganda, e"cept through the breaking apart of the opposition
0B
. Well now, honourable
(otama, we must go,
0H
we ha!e many duties, much business.`` ``U$&(V 7rahmin, you may go at your con!enience.
.1
hen the brahmin 9assak4ra, the chief minister of 6agadha, ha!ing delighted in the speech of the 7lessed @ne,
ha!ing e"pressed appreciation, ha!ing got up from #his$ seat, left.
1
3ote that the negati!e particle na relates to the whole of the last part of the sentence.
2
-, accusati!e.
3
- is the patient of all three !erbs.
4
#bbhantarni and bhirni, ad>ecti!es to +ajjicetiyni. Presumably refers to internal and e"ternal to 9a>>2an territory.
5
his seems to be a case of a string of three ad>ecti!es, two of which are bahubb2hi compounds, coming before the noun they *ualify, `ba'i`, cf.
Warder p.C0.
6
-esa, refers back to the shrines.
7
+ajj*na, agent geniti!e, see Warder p./I.
8
#rahantesu, locati!e of reference, see Warder pp.011G010.
9
`hinking` stands for the ti at the end of the sentence.
10
Phsu, ad!erb.
11
<dha O ida P aha, see Warder p..0I #bottom$. <da is here used ad!erbially #i.e., an indeclinable$.
12
I.e., practices #dhamm$ that do not lead to decline. #parihniye is an ad>ecti!e *ualifying dhamme.
13
Sandissanti, third person plural passi!e present tense.
14
<mesu (ca sattasu aparihniyesu dhammesu, locati!e plural. his seems to be a metaphorical use of the locati!e of `place where`, see Warder
p.011. Apparently the meaning is that the 9a>>2ans are seen practising these se!en things.
15
4kamekena, see -P.
16
I.e., are not to be defeated, akara*y.
17
Auddhassa, seems to be an agent geniti!e, see Warder p./I. he sentence is passi!e due to the future passi!e participle akara*y and thus
re*uires an agent in the instrumental or geniti!e.
18
Mithu. `@pposition` is presumably a reference to the 9a>>2ans. I differ from Walshe here.
19
5acchma6, present tense e"pressing immediate future #see Warder p.0.$ or imperati!e.
20
;it. `for which, brahmin, you now think #it is$ time`, see ,-7 p.AAE and p.EHB note C/1.
54
hen the 7lessed @ne, when the brahmin 9assak4ra, the chief minister of 6agadha, had recently #acira$
left,
0
addressed 9enerable Dnanda% ``You go, Dnanda, #and$ as many monks as li!e in dependence on +4>agaha,
assemble all those in the attendanceGhall.`` )aying ``yes, 9enerable )ir``, 9enerable Dnanda, ha!ing consented to the
7lessed @ne, as many monks as were dwelling in dependence on +4>agaha, ha!ing assembled all those in the
attendanceGhall, #he$ approached the 7lessed @ne, #and$ ha!ing approached, ha!ing bowed to the 7lessed @ne, #he$
stood to one side, #and$ standing to one side 9enerable Dnanda said this to the 7lessed @ne% ``9enerable )ir, the
sangha of monks is assembled8 9enerable )ir, you may come at your own con!enience
.
.``
hen the 7lessed @ne ha!ing arisen from the seat, approached the attandanceGhall, #and$ ha!ing
approached, he sat down on a prepared seat, #and$ ha!ing sat down the 7lessed @ne addressed the monks%
``6onks, I will teach you se!en nonGdecline practices, listen to that, attend properly #sdhuka$, I will speak.``
)aying ``yes, 9enerable )ir``, those monks consented to the 7lessed @ne. he 7lessed @ne said this% ``6onks, as long
as monks ha!e
A
assemblies fre*uently #and$ are de!oted to assemblies, >ust growth is to be e"pected for the monks,
not decline. And, monks, as long as monks assemble in harmony, rise up in harmony, #and$ do the sanghaGbusiness
in harmony, >ust growth, monks, is e"pected for the monks, not decline. And, monks, as long as monks do not
authorise the unauthorised, do not abolish the authorised, #and$ ha!ing undertaken #them$ they conduct
themsel!es #vattissanti$ in the training rules as #they are$ declared, >ust growth, monks, is to be e"pected for the
monks, not decline. And, monks, as long as monks, those monks who are elders, seniors, who ha!e been long goneG
forth, who are the fathers of the sangha, who are leaders of the sangha, those they esteem, respect, re!ere, #and$
honour, and they think #that$ to them #it$ should be listened, >ust growth, monks, is to be e"pected for the monks,
not decline. And, monks, as long as monks do not come
E
#under$ the control of arisen cra!ing which is leading to
rebirth
/
, >ust growth, monks, is to be e"pected for the monks, not decline. And, monks, as long as monks are
desirous with reference to forest abodes, >ust growth, monks, is to be e"pected for the monks, not decline. And,
monks, as long as monks, indi!idually establish mindfulness, thinking `how then may unarri!ed #an,at$ U$&7V
congenial coGholyGlifeGli!ers come, and #how$ may arri!ed congenial coGholyGlifeGli!ers dwell at easeL` G >ust growth,
monks, is to be e"pected for the monks, not decline. And, monks, as long as these se!en nonGdecline practices
remain among monks, and monks are seen among these se!en nonGdecline practices, >ust growth, monks, is to be
e"pected for the monks, not decline.`` #- II II,.C$
#- II IH,B$ ``... and #pi$ monks, I will teach you another se!en nonGdecline practices, listen to that, attend
carefully, I will speak.`` )aying ``yes, 9enerable )ir``, those monks consented to the 7lessed @ne, #and$ the 7lessed
@ne said this% ``6onks, as long as monks de!elop
C
the awakening factor of mindfulness
I
, de!elop the awakening
factor of discrimination of mental states #dhamm$, de!elop the awakening factor of energy, de!elop the awakening
factor of >oy, de!elop the awakening factor of tran*uillity, de!elop the awakening factor of concentration, #and$
de!elop the awakening factor of e*uanimity, >ust growth, monks, is to be e"pected for the monks, not decline. And,
monks, as long as these se!en nonGdecline practices remain among the monks, and monks are seen among these
se!en nonGdecline practices, >ust growth, monks, is to be e"pected for the monks, not decline #- II IH,.E$ ...``
#- II B0,/$ here the 7lessed @ne, dwelling in +4>agaha on the 9ultureGpeak mountain, often
B
indeed #e!a$,
made this -hamma
H
talk to the monks% ``hus is !irtue, thus is concentration, thus is wisdom, concentration
supplied with !irtue has great fruit, great benefit, wisdom supplied with concentration has great fruit, great benefit,
#and$ the mind supplied with wisdom is perfectly liberated from the outflowings #savehi$, to wit, from the
outflowing of sensuality, from the outflowing of e"istence, from the outflowing of !iews, from the outflowing of
ignorance.`` #- II B0,0.$
Passage $
1"
#- II ./,A0G.C,.B P .B,.AG.H,A1$
(oing out to the parkGground, monks, Prince 9ipass2 saw a large group
00
of people assembled, and a litter
of multiGcoloured cloths being made
0.
. &a!ing seen he addressed the charioteer% ``Why, dear charioteer, has that
1
;ocati!e absolute.
2
)ee note abo!e.
3
0havissanti, future e"pressing habit, see Warder p.//.
4
;it. `go`, ,acchanti.
5
Ponobhavika, lit. `again e"istence`. Ad>ecti!e to tah.
6
Juture e"pressing `habit`, see Warder p.//.
7
Satisambojjha2,a O sati P sambodhi #`awakening`$ P a2,a #`factor`$.
8
0ahu'a, ad>ecti!e to kaha, `fre*uent #dhamma$ talk`.
9
%hammi. %hamma takes the iGstem when acting as an ad>ecti!e *ualifying a feminine noun, here kath.
10
Jor further grammatical notes on words and phrases pertaining to this passage, refer to e"ercise .1, passage 0 and e"ercise .A, passage ..
11
Mahjnakya O mah P jna P kya #`group`, lit. `body`$.
12
&ayiramna, passi!e present participle agreeing with mi'ta, `litter`.
55
large group of people assembled, and #why$ is a litter of multiGcoloured cloths madeL`` ``)ire, he
0
is called dead.``
``Well then, dear charioteer, dri!e
.
the chariot to that dead one
A
.`` )aying ``yes, )ire``, monks, the charioteer, ha!ing
consented to Prince 9ipass2, dro!e that chariot to that dead one. 6onks, Prince 9ipass2 saw the one who had passed
away, the dead one. &a!ing seen, he addressed the charioteer% ``7ut why, dear charioteer, is he #aya$ called deadL``
``)ire, he is called dead #because$% mother, father, or other relati!es and bloodGrelations will now not see
E
him, and
#pi$ he will not see
/
U$&8V mother, father, or other relati!es and bloodGrelations.`` ``7ut
C
, dear charioteer, am I also
sub>ect to death, not passed beyond death, and #pi$ the King, the Rueen, or other relati!es and bloodGrelations will
not see me, and I will not see the King, the Rueen, or other relati!es and bloodGrelationsL`` ``You,
I
)ire, and we all
are sub>ect to death, not passed beyond death. he King, the Rueen, or other relati!es and bloodGrelations will not
see you #ta$. And #pi$ you will not see the King, the Rueen, or other relati!es and bloodGrelations.`` ``Well then,
dear charioteer, enough now today of the parkGground, from here >ust return to the palace.`` )aying ``yes, )ire``,
monks, the charioteer, ha!ing consented to Prince 9ipass2, from there >ust returned to the palace. here, monks,
Prince 9ipass2, gone to the palace, sad and de>ected, was consumed with regret% ``ruly, your honour, let there be
shame on #this thing$ called birth, in as much as for the one who has been born old age will be discerned, illness
will be discerned, death will be discerned.`` #- II .C,.B$
... #- II .B,.A$ (oing to the parkGground, monks, Prince 9ipass2 saw a man who was sha!enGheaded, who had
gone forth, #and$ who was wearing brown #robes$. &a!ing seen, he addressed the charioteer% ``7ut, dear charioteer,
what has been done to this man
B
L G his head is not as #that$ of others, also his clothes are not as #those$ of others.``
``)ire, he is called one gone forth
H
.`` ``7ut why, dear charioteer, is he called one gone forthL`` ``)ire, he is called one
gone forth #because$ he thinks
01
% `good is conduct in accordance with -hamma
00
, good is e!en conduct, good is
wholesome action, good is meritorious action, good is harmlessness, good is compassion for beings`.`` ``(ood, dear
charioteer, is he who is called one gone forth, because #hi$, dear charioteer, good is conduct in accordance with
-hamma, good is e!en conduct, good is wholesome action, good is meritorious action, good is harmlessness, good
is compassion for beings. 3ow, dear charioteer, dri!e the carriage to the #so$ one gone forth.`` )aying ``yes, )ire``,
monks, the charioteer, ha!ing consented to Prince 9ipass2, dro!e the chariot to the one gone forth. hen, monks,
Prince 9ipass2 said this to the
0.
one gone forth% ``7ut what has been done to you, dearL G your head is not as #that$ of
others, also your clothes are not as #those$ of others.`` ``)ire, I am called one gone forth.`` ``7ut why, dear, are you
called one gone forthL`` ``)ire, I am called one gone forth #because$ I think% `good is conduct in accordance with
-hamma, good is e!en conduct, good is wholesome action, good is meritorious action, good is harmlessness, good
is compassion for beings`.`` ``(ood, dear, are you who are called one gone forth, because, dear, good is conduct in
accordance with -hamma, good is e!en conduct, good is wholesome action, good is meritorious action, good is
harmlessness, good is compassion for beings.`` hen, monks, Prince 9ipass2 addressed the charioteer% ``3ow, dear
charioteer, U$&!V ha!ing taken the chariot, from here >ust return to the palace. 7ut I, >ust here ha!ing sha!en off hair
and beard, ha!ing donned the brown robes, will go forth from home to homelessness.`` )aying ``yes, )ire``, the
charioteer, ha!ing consented to Prince 9ipass2, ha!ing taken the chariot, from there >ust returned to the palace. 7ut
Prince 9ipass2, >ust there ha!ing sha!en off hair and beard, ha!ing donned the brown robes, went forth from home
to homelessness.
Passage 3 #- III .//,IG.I$
1
@r `this one`, eso.
2
3ote the yena ... tena construction, here with the !erb pesehi, and with yena taking the nominati!e.
3
&'akato, past participle functioning as a noun, see 3,+P 9 /.... In the pre!ious sentence the same word can be construed either as a noun or
as an ad>ecti!e. A number of words ha!e this dual usage, see Warder p.C..
4
%akkhinti, future tense acti!e.
5
%akkhissati, future with double form, see Warder p..AA.
6
Pana, taking ki simply to mean the sentence is interrogati!e.
7
-va, Warder`s te"t has misprinted eva.
8
I.e., what happened to this man. Again, note the passi!e construction with the patient ayam ... puriso, `this ... man`, in the nominati!e.
9
Pabbajito, again a past participle used as a `personified` noun, see 3,+P 9 /....
10
he ti at the end of this sentence certainly marks the end of direct speech by the charioteer. 7ut it may also mark the end of the thinking of
the `one gone forth`, I take it as such and thus translate `he thinks`.
11
%hammacariy. his word can be understood as an ablati!e tappurisa compound, lit. `conduct from dhamma`, i.e. conduct with -hamma as
its source, based on -hamma #ablati!e of cause$. he compound as a whole is feminine nominati!e singular.
12
-a. o make the demonstrati!e pronoun more e"plicit one could translate `#said this to$ that goneGforth one`.
56
&ere, friend#s$,
0
there is work to be done by a monk. &e thinks this% ``Work will ha!e to be done
.
by me,
but while I am doing the work,
A
the body will become tired8 well let me lie down
E
.`` &e lies down, he does not
arouse energy for the attainment of the unattained, for the ac*uisition of the unac*uired, for the realisation of the
unrealised. his is the first basis for laNiness. And again, friend, work has been done by a monk. &e thinks this% ``I
did #some$ work, but while I was doing
/
the work the body became tired8 well let me lie down.`` &e lies down, he
does not arouse energy ... etc. ... his is the second basis for laNiness. And again, friend, a road is to be tra!elled
#,antabbo$ by a monk. &e thinks this% ``he road will ha!e to be tra!elled by me, but while I am tra!elling #along$
the road, the body will become tired8 well let me lie down.`` &e lies down, he does not arouse energy ... his the
third basis for laNiness. And again, friend, a road has been tra!elled by a monk. &e thinks this% ``I tra!elled #along$
the road, but while I was tra!elling #along$ the road, the body became tired8 well let me lie down.`` &e lies down,
he does not arouse energy ... his is the fourth basis for laNiness.
)e*translation into Pali #9in I .I1,AA G .I0,.A$
Exercise $'
Passage 1 #- II B0,A. G BB,0/$
hen the 7lessed @ne, with a large
C
group #sa2,ha$ of monks, approached 34land4
I
. here the 7lessed @ne
dwelt at 34land4 in P4!4rika`s mango wood.
B
hen 9enerable )4riputta approached the 7lessed @ne, #and$ ha!ing
approached, ha!ing bowed to the 7lessed @ne, sat down to one side. )eated to one side, 9enerable )4riputta said
this to the 7lessed @ne% ``9enerable )ir, I ha!e such confidence
H
in the 7lessed @ne% `there was not, and there will
not be, and there e"ists not now another ascetic or brahmin more learned
01
than the 7lessed @ne
00
, that is,
0.
with
reference to awakening
0A
`.``
``6ighty, )4riputta, is this bold
0E
speech spoken by you, a definiti!e categorical lion`s roar
0/
has been roared
#by you$% `9enerable )ir, I ha!e such confidence in the 7lessed @ne% ``there was not, and there will not be, and there
e"ists not now another ascetic or brahmin more learned than the 7lessed @ne, that is, with reference to
awakening``.` )4riputta, those who were arahants, fully awakened 7uddhas in the past
0C
, are all those 7lessed @nes
known
0I
by you
0B
, ha!ing encompassed mind with mind
0H
%
.1
`hose 7lessed @nes had
.0
such !irtue, such *ualities,
..
such wisdom, such dwelling,
.A
and #iti pi$ those 7lessed @nes were thusGfreedL` `` ``3o,
.E
9enerable )ir.``
``)4riputta, those who will be arahants, fully awakened 7uddhas in the future, are all those 7lessed @nes known by
you, ha!ing encompassed mind with mind% `hose 7lessed @nes will ha!e such !irtue, such *ualities, such
wisdom, such dwelling, and those 7lessed @nes will be thusGfreedL` `` ``3o, 9enerable )ir.`` ``)4riputta, the
1
>vuso, can be plural or singular.
2
&tabba bhavissati, see Warder p..AC.
3
(eniti!e absolute.
4
(ipajjmi, imperati!e or present tense e"pressing immediate future, see Warder p.0..
5
&arontassa. he action of the present participle is simultaneous with that of the main !erb ki'anto, `became tired` #note that ki'anto is a past
participle$. It must therefore refer to the past, thus `%as doing`. )ee 3,+P 9III,A and T,0.
6
Mahat, instrumental singular of the antGstem, see Warder p.0/A.
7
Aena ... tad, parallel to yena ... tena construction, with yena taking the nominati!e #(a'and being feminine$. -ad is used ad!erbially like tena.
8
Jor the ne"t three paragraphs, also see 7hikkhu 7odhi`s translation in ,-7 pp.0CE1G0CE0.
9
4vapasanno, bahubb2hi compound functioning as an ad>ecti!e or noun *ualifying aha, `I`.
10
0hiyyo abhiataro, both bhiyyo and the comparati!e suffi" Gtaro mean `more`. `6ore learned`, that is, in a spiritual sense.
11
0ha,avat, ablati!e used for comparison.
12
Aad ida, lit. `this which`.
13
Sambodhiya, locati!e of reference.
14
>sabh*, lit.`bullGlike`.
15
4kaso ,ahito s*ha:ndo. )ee ,-7 p.0CE0,C and p.0H.A, note 0/..
16
#t*tam addhna, lit `past time`.
17
Also note that vidit, `known`, is plural agreeing with te bha,avanto, `those 7lessed @nes`.
18
`7y you`, tay, is implied according to the ,ommentary.
19
I.e., encompassing their mind with your mind.
20
I do not translate ki as I take it simply to be an interrogati!e particle that makes the sentence into a *uestion.
21
#hesu. Again, in some instances where the Pali has the !erb `to be`, 'nglish uses the !erb `to ha!e`.
22
4vam:dhamm. his may refer to samdhi andMor the stages of awakening.
23
4vam:vihr*. Again this may refer to !arious attainments of samdhi.
24
(o h6eta, lit. `definitely not this`.
57
arahant, the fully awakened 7uddha at present, am I known by you
0
, ha!ing encompassed mind with mind% `he
7lessed @ne has such !irtue, such *ualities,
.
such wisdom, such dwelling, and #iti pi$ the 7lessed @ne is thusGfreedL`
`` ``3o, 9enerable )ir.`` ``Jor >ust here, )4riputta, you don`t ha!e
A
knowledge from encompassing with the mind
E
about past, future, and present arahants, fully awakened 7uddhas
/
. Why then #atha ki carahi$, )4riputta, has this
mighty, bold speech been spoken by you, #why ha!e you$ roared a definiti!e, categorical lion`s roar% `9enerable )ir,
I ha!e such confidence in the 7lessed @ne% ``there was not, and there will not be, and there e"ists not now another
ascetic or brahmin more learned than the 7lessed @ne, that is, with reference to awakening`` `L``
U$($V ``9enerable )ir, I do not ha!e
C
knowledge from encompassing with the mind about past, future, and
present arahants, fully awakened 7uddhas. 3e!ertheless, inference according to -hamma
I
is known by me
B
. ?ust
like, 9enerable )ir, a king`s border city which has a strong foundation, a strong city wall and gateway,
H
and #>ust$
one gate
01
8 #and$ there, there would be a gatekeeper, who is wise, discerning, #and$ intelligent, who is a hinderer
00
of
strangers, and a showerGin of friends. &e, walking all around #samant$ the circling path of that city, would not see a
breach in the city wall or a hole in the city wall which e!en has the measure for the escaping of a cat
0.
. &e might
think this% `Whate!er gross animals enter or lea!e this city, they all enter or lea!e >ust #va$ through this gate.` ?ust
so, 9enerable )ir, inference according to -hamma is known by me. hose, 9enerable )ir, who were arahants, fully
awakened 7uddhas in the past, all those 7lessed @nes, ha!ing abandoned the fi!e hindrances which are
imperfections #upakki'ese$ of the mind, which are effecting weakness in wisdom,
0A
had minds which were wellG
established
0E
in the four establishments of mindfulness
0/
, #and$ ha!ing truly
0C
de!eloped the se!en factors of
awakening, were fully awakened to the unsurpassed full awakening. Also those, 9enerable )ir, who will be the
future ... #they$ will awaken #to the unsurpassed full awakening$. Also the 7lessed @ne, 9enerable )ir, now ... has
awakened.`` #- II BA,A.$ ...
#- II BA,B$ hen the 7lessed @ne, ha!ing dwelt asGdesired
0I
in 34land4, addressed 9enerable Dnanda% ``;et`s
go,
0B
Dnanda, we will approach P4Qalig4ma.`` )aying ``yes 9enerable )ir``, 9enerable Dnanda consented to the
7lessed @ne. hen the 7lessed @ne, with a large group of monks, approached P4Qalig4ma. he layGdisciples of
P4Qalig4ma
0H
heard% ``Indeed, the 7lessed @ne has arri!ed at P4Qalig4ma.`` hen the layGdisciples of P4Qalig4ma
approached the 7lessed @ne, #and$ ha!ing approached, ha!ing bowed to the 7lessed @ne, they sat down to one
side. )eated to one side the layGdisciples of P4Qalig4ma said this to the 7lessed @ne% ``9enerable )ir, let the 7lessed
@ne consent to our restGhouse``. he 7lessed @ne consented through the state #bhva$ of silence. hen the layG
disciples of P4Qalig4ma, ha!ing understood the consent of the 7lessed @ne, ha!ing arisen from the seat, ha!ing
bowed to the 7lessed @ne, ha!ing done re!erence,
.1
approached the restGhouse, #and$ ha!ing approached, ha!ing
spread the restGhouse completely with spreads
.0
, ha!ing prepared seats, ha!ing set out a waterG>ar, ha!ing set up an
oilGlamp, #they$ approached the 7lessed @ne, #and$ ha!ing approached, ha!ing bowed to the 7lessed @ne, #they$
stood to one side. )tanding
..
to one side the layGdisciples of P4Qalig4ma said this to the 7lessed @ne% ``9enerable )ir,
1
-e. his sentence does not e"actly parallel the ones abo!e and te has a different meaning here.
2
4va:dhammo. his compound is singular because it *ualifies a singular word, bha,av, but the meaning may still be plural #depending on
conte"t$.
3
-e ... n6atthi. -e is geniti!e.
4
=etopariyaa. his compound can be deconstructed in se!eral ways.
5
;ocati!e of reference.
6
(a kho me ... atthi. Me is geniti!e.
7
%hammanvayo, ablati!e tappurisa compound, lit. `inference from -hamma`.
8
Me, does not occur in the te"t at this point but has been added by me because the same passage occurs below and in the )ampas4dan2yaG)utta
#-.B$ with a reading that includes me, `by me`. his seems preferable.
9
%aLhapkratoraa O daLha #`strong`$ P pkra #`city wall`$ P toraa #`gateway`$, a d!anda compound #pkratoraa$ within a kammadh4raya
#daLha being an ad>ecti!e$, the whole being a bahubb2hi compound *ualifying na,ara.
10
hree bahubb2hi compounds *ualifying na,ara.
11
(ivret, agent noun #see Warder pp..1HG.0.$, nominati!e singular agreeing with dovriko.
12
0iLranissakkanamatta O biLra #`cat`$ P nissakkana #`escaping`$ P matta #`measure`M`siNe`$, double tappurisa structure. It is a bahubb2hi
compound *ualifying pkrasandhi and pkravivara. )ee Warder pp.C1GC0 for how an ad>ecti!e may *ualify more than one noun.
13
%ubba'*karae O du(r #`bad`$ P ba'* #`strength`$ P karae #`making`M`effecting`$.
14
Supatitthitacitt. It is a bahubb2hi compound with kammadh4raya structure, *ualifying bha,avanto.
15
Satipahna. In the suttas sati often occurs together with upahna, rather than pahna, and thus I understand it here.
16
Aathbh7ta. &ere an ad!erb to bhvetv.
17
I.e., ha!ing dwelt there as long as he desired, yathbhiranta O yath P abhiranta, abhiranta being a past participle accusati!e of abhiramati.
It is an a!yay2bh4!a compound #see Warder pp..//G./C$, an ad!erb to viharitv.
18
>yam, first person plural imperati!e.
19
Pa'i,miy is a secondary noun deri!ed from Pa'i,ma meaning `inhabitant of P4Qalig4ma`, see Warder p../E.
20
Padakkhina, lit. `right`. 7ecause keeping someone on the right is considered respectful, it also means to `re!ere`.
21
;it. `fullyGspread restGhouse`.
22
@hit, past participle but difficult to translate as such #maybe `stationed #on one side$`$, thus `standing`.
58
the restGhouse is spread completely with spreads, U$(3V the seats are prepared, a waterG>ar has been set out, an oilG
lamp has been set up, 9enerable )ir, the 7lessed @ne may come at his own con!enience.``
hen the 7lessed @ne, ha!ing dressed, ha!ing taken bowl and robe, with a group of monks, approached the
restGhouse, #and$ ha!ing approached, ha!ing washed the feet, ha!ing entered the restGhouse, leaning on #nissya$
the middle pillar, #he$ sat down facing the east.
0
Also the group of monks, ha!ing washed the feet, ha!ing entered
the restGhouse, leaning on the western wall, sat down facing the east, >ust facing
.
the 7lessed @ne. Also the layG
disciples of P4Qalig4ma, ha!ing washed the feet, ha!ing entered the restGhouse, leaning on the eastern wall, sat
down facing the west, >ust facing the 7lessed @ne. hen the 7lessed @ne addressed the layGdisciples of P4Qalig4ma%
``&ouseholders, there are these fi!e disad!antages for the immoral
A
, for the one who is a failure in !irtue
E
. Which
fi!eL &ere, householders, the immoral, the one who has failed in !irtue
/
, in conse*uence of negligence
C
incurs a
great loss of property. his is the first disad!antage for the immoral, for the one who is a failure in !irtue. And
furthermore #puna ca para$, householders, for the immoral, for the one who has failed in !irtue, a bad fameGreport
I
is disseminated
B
. his is the second disad!antage for the immoral, for the one who is a failure in !irtue. And
furthermore, householders, the immoral, the one who has failed in !irtue, >ust whate!er assembly he approaches,
whether an assembly of noble warriors, whether an assembly of brahmins, whether an assembly of householders,
whether an assembly of ascetics, he approaches #it$ diffident #and$ shamefaced
H
. his is the third disad!antage for
the immoral, for the one who is a failure in !irtue. And furthermore, householders, the immoral, the one who has
failed in !irtue, dies bewildered
01
. his is the fourth disad!antage for the immoral, for the one who is a failure in
!irtue. And furthermore, householders, the immoral, the one who has failed in !irtue, from the breaking up of the
body,
00
after death,
0.
is reborn in misery, in a bad destination, in ruin, in hell. his is the fifth disad!antage for the
immoral, for the one who is a failure in !irtue. &ouseholders, these are the fi!e disad!antages for the immoral, for
the one who is a failure in !irtue.
&ouseholders, there are these fi!e benefits for the !irtuous
0A
, for the one who has success in !irtue. Which
fi!eL &ere, householders, the !irtuous, the one endowed with !irtue, in conse*uence of diligence ac*uires a great
mass of property
0E
. his is the first benefit for the !irtuous, for the one who has success in !irtue. And furthermore,
householders, for the !irtuous, for the one endowed with !irtue, a good fameGreport
0/
is disseminated. his is the
second benefit for the !irtuous, for the one who has success in !irtue. And furthermore, householders, the !irtuous,
the one endowed with !irtue, >ust whate!er assembly he approaches, whether an assembly of noble warriors,
whether an assembly of brahmins, whether an assembly of householders, whether an assembly of ascetics, U$(&V he
approaches #it$ confident, without shame. his is the third benefit for the !irtuous, for the one who has success in
!irtue. And furthermore, householders, the !irtuous, the one endowed with !irtue, dies unbewildered. his is the
fourth benefit for the !irtuous, for the one who has success in !irtue. And furthermore, householders, the !irtuous,
the one endowed with !irtue, from the breaking up of the body, after death, is reborn in a good destination, in a
hea!en world. his is the fifth benefit for the !irtuous, for the one who has success in !irtue. hese
0C
, householders,
are the fi!e benefits for the !irtuous, for the one who has success in !irtue.`` hen the 7lessed @ne, ha!ing
instructed, ha!ing inspired, ha!ing e"horted, and ha!ing delighted the layGdisciples of P4Qalig4ma for much #of$ the
night
0I
with -hamma talk, dismissed #them$% ``&ouseholders, the night is ad!anced
0B
, you may go at your own
con!enience.`` )aying ``yes, 9enerable )ir``, the layGdisciples of P4Qalig4ma, ha!ing consented to the 7lessed @ne,
1
(issya ... nis*di might also be regarded as a periphrastic construction, i.e. `he sat down leaning ...`, see Warder p..AH.
2
Purakkhatv O pura #`in front`$ P (kkhatv #`ha!ing made`$. &hatv is a compound form of katv.
3
%uss*'assa, dati!e of disad!antage.
4
S*'avipattiy, lit. `for the !irtue failure`, personalised use.
5
S*'avipanno. he past participles can in some conte"ts be translated as `the one who has #done the action of the past participle$`, again see
3,+P 9 /... ,ompare with s*'avipattiy abo!e.
6
Pamddhikaraa O pamda P adhikaraa #`in conse*uence of`$, adhikaraa is an indeclinable according to -P.
7
Ppako kittisaddo, lit. `a bad sound of fame`, i.e. disrepute.
8
#bbhu,acchati. he !erb is actually not passi!e, so a more literal translation might be `spreads about`.
9
#visrado and ma2kubh7to, ad>ecti!es *ualifying duss*'o.
10
Samm7Lho, seems like an ad!erb when translated but it is in fact an ad>ecti!e to duss*'o.
11
&yassa bhed. 0hed is ablati!e describing the starting point from which something happens, see Warder pp.BBGBH.
12
Param mara, para takes the ablati!e, thus mara.
13
S*'avato, dati!e of ad!antage see Warder p.CH. According to Warder s*'avant is an ad>ecti!e, see p..C1, but here it is used as a noun meaning
`the one who is !irtuous` or simply `the !irtuous`.
14
I.e., belongings.
15
I.e., a good reputation.
16
<me, can be understood either to refer back to the pre!ious te"t, i.e. the e"planation of the fi!e benefits, or it can be understood as a pronoun
referring to nisams, i.e. `these #fi!e$ benefits`.
17
0ahud eva ratti. 0ahud is here a >unction form of bahu and thus an ad>ecti!e *ualifying ratti, `night`.
18
#bhikkant, past participle agreeing with ratti.
59
ha!ing arisen from the seat, ha!ing bowed to the 7lessed @ne, ha!ing done re!erence, left. hen the 7lessed @ne,
when the layGdisciples of P4Qalig4ma had >ust left,
0
entered an empty house
.
.
3ow at that time )un2dha and 9assak4ra, the chief ministers of 6agadha, were building a fortified city
A
at
P4Qalig4ma for the repelling
E
of the 9a>>2ans. At that time, many deities, e!en a thousand, were occupying sites
#vatth7ni$ in P4Qalig4ma. In which place powerful #mahesakkh$ deities occupied sites, there the minds of powerful
kings
/
#and$ chief ministers of kings
C
inclined to build houses. In which place middling deities were occupying sites,
there the minds of middling kings #and$ chief ministers of kings inclined to build houses. In which place lower
deities were occupying sites, there the minds of lower kings #and$ chief ministers of kings inclined to build houses.
he 7lessed @ne saw, with the di!ine, purified, superGhuman
I
eye, those deities, e!en a thousand,
occupying sites in P4Qalig4ma. hen the 7lessed @ne, ha!ing arisen
B
at night at the time of dawn, addressed
9enerable Dnanda% ``Who, Dnanda, is building a fortified city in P4Qalig4maL`` ``9enerable )ir, )un2dha and
9assak4ra, the chief ministers of 6agadha are building a fortified city in P4Qalig4ma for the repelling of the
9a>>2ans.``
``As if #seyyath pi$, Dnanda, ha!ing taken council with the gods of the thirtyGthree, >ust so, Dnanda, )un2dha
and 9assak4ra, the chief ministers of 6agadha, are building a fortified city in P4Qalig4ma for the repelling of the
9a>>2ans. &ere, Dnanda, I saw, with the di!ine, purified, superGhuman eye, many deities, e!en a thousand,
occupying
H
sites in P4Qalig4ma ... to build houses. As far as, U$('V Dnanda, the noble sphere,
01
as far as the path of
commerce, this P4Qaliputta will be the packageGopening chief #a,,a$ city
00
. Dnanda, there will be three obstacles for
P4Qaliputta
0.
, from fire, from water, or
0A
from di!ision by the enemy.``
hen )un2dha and 9assak4ra, the chief ministers of 6agadha, approached the 7lessed @ne, #and$ ha!ing
approached, e"changed greetings with the 7lessed @ne, #and$ ha!ing engaged in
0E
pleasant #and$ agreeable talk,
#they$ stood to one side. )tanding #hit$ to one side, )un2dha and 9assak4ra, the chief ministers of 6agadha, said
this to the 7lessed @ne% ``;et the &onourable (otama consent to a meal by us for today with the group of monks.``
he 7lessed @ne consented through the state of silence.
hen )un2dha and 9assak4ra, the chief ministers of 6agadha, ha!ing understood the consent of the 7lessed
@ne, approached their own dwelling, #and$ ha!ing approached, ha!ing caused fine nonGstaple food #khdaniya$
and staple food #bhojaniya$ to be prepared in their own dwelling, #they$ caused the time to be announced to the
7lessed @ne% ``&onourable (otama, it is time, the meal is ready.``
Passage $ #- II A1,0H G A/,0A$
hen, monks, 9ipass2 the 7odhisatt!a, after some time, dwelt alone, withdrawn from the group #,aasm$.
hose eightyGfour thousand ascetics #pabbajita$ went by one route
0/
, #and$ 9ipass2 the 7odhisatt!a by another. hen,
monks, while 9ipass2 the 7odhisatt!a, who had taken up camp, was alone #and$ secluded,
0C
he thought this% ``Alas,
this
0I
world
0B
has got into difficulty, it is born, it ages, it dies, it falls away, and it rearises. 7ut it does not know the
liberation from this suffering
0H
, from old age and death8 when indeed will the liberation from this suffering be
discerned, from old age and deathL``
1
;ocati!e absolute.
2
Su,ra, kammadh4raya compound with sua *ualifying a,ra.
3
(a,ara, see P'-.
4
Paibhya, dati!e of purpose see Warder p.CI.
5
/aa, geniti!e plural of rj.
6
It seems that an `and` has to be understood between raa and rjamahmattna. his is supported by the ,om. Mahesakkhna seems to
*ualify both raa and rjamahmattna #see following te"t$.
7
#tikkantamnusakena O atikkanta #`surpassing`, thus `superG`$ P mnusaka #`human`$. Mnusaka is an ad>ecti!al form of manussa, the whole
compound being a bahubb2hi *ualifying cakkhun, `eye`, see also -P.
8
Paccuhya, gerund.
9
Pari,,ahantiyo, present participle feminine nominati!e plural, agreeing with devatyo.
10
#riya yatana. According to the ,ommentary this seems to refer to the e"tent, geographically, in which there are `noble ones`, i.e. those
who ha!e attained the stages of awakening.
11
his seems to imply it will be a large commercial centre.
12
-ati!e of disad!antage.
13
+. In this case `and` would actually seem a better translation.
14
+*tisretv, lit. `ha!ing con!ersed`.
15
#ena, lit. `by another`. he Pali uses the construction aena ... aena which is not directly replicable on translation. hus I translate `by
one route ... by another`.
16
Probably a geniti!e absolute.
17
+atya O vata P aya.
18
Moko, here seems to refer to #the world of$ beings.
19
%ukkhassa, geniti!e but cannot be translated as such into 'nglish.
60
hen, monks, 9ipass2 the 7odhisatt!a thought this% ``When what e"ists
0
is there
.
old age and death, from
what condition
A
is there old age and deathL`` hen, monks, due to the methodical attention of 9ipass2 the
7odhisatt!a there was a breakthrough by wisdom% ``When birth e"ists, there is old age and death, from the
condition of birth
E
there is old age and death.`` hen, monks, 9ipass2 the 7odhisatt!a thought this% ``When what
e"ists is there birth, from what condition is there birthL`` hen, monks, due to the methodical attention of 9ipass2
the 7odhisatt!a there was a breakthrough by wisdom% ``When e"istence e"ists, there is birth, from the condition of
e"istence there is birth.`` hen, monks, 9ipass2 the 7odhisatt!a thought this% ``When what U$((V e"ists is there
e"istence, from what condition is there e"istenceL`` hen, monks, due to the methodical attention of 9ipass2 the
7odhisatt!a there was a breakthrough by wisdom% ``When clinging e"ists, there is e"istence, from the condition of
clinging there is e"istence.`` hen, monks, 9ipass2 the 7odhisatt!a thought this% ``When what e"ists is there
clinging, from what condition is there clingingL`` hen, monks, due to the methodical attention of 9ipass2 the
7odhisatt!a there was a breakthrough by wisdom% ``When cra!ing e"ists, there is clinging, from the condition of
cra!ing there is clinging.`` hen, monks, 9ipass2 the 7odhisatt!a thought this% ``When what e"ists is there cra!ing,
from what condition is there cra!ingL`` hen, monks, due to the methodical attention of 9ipass2 the 7odhisatt!a
there was a breakthrough by wisdom% ``When feeling e"ists, there is cra!ing, from the condition of feeling there is
cra!ing.`` hen, monks, 9ipass2 the 7odhisatt!a thought this% ``When what e"ists is there feeling, from what
condition is there feelingL`` hen, monks, due to the methodical attention of 9ipass2 the 7odhisatt!a there was a
breakthrough by wisdom% ``When contact e"ists, there is feeling, from the condition of contact there is feeling.``
hen, monks, 9ipass2 the 7odhisatt!a thought this% ``When what e"ists is there contact, from what condition is there
contactL`` hen, monks, due to the methodical attention of 9ipass2 the 7odhisatt!a there was a breakthrough by
wisdom% ``When the si"fold sense base e"ists, there is contact, from the condition of the si"fold sense base there is
contact.`` hen, monks, 9ipass2 the 7odhisatt!a thought this% ``When what e"ists is there the si"fold sense base,
from what condition is there the si"fold sense baseL`` hen, monks, due to the methodical attention of 9ipass2 the
7odhisatt!a there was a breakthrough by wisdom% ``When nameGandGform e"ists, there is the si"fold sense base,
from the condition of nameGandGform there is the si"fold sense base.`` hen, monks, 9ipass2 the 7odhisatt!a
thought this% ``When what e"ists is there nameGandGform, from what condition is there nameGandGformL`` hen,
monks, due to the methodical attention of 9ipass2 the 7odhisatt!a there was a breakthrough by wisdom% ``When
consciousness e"ists, there is nameGandGform, from the condition of consciousness there is nameGandGform.`` hen,
monks, 9ipass2 the 7odhisatt!a thought this% ``When what e"ists is there consciousness, from what condition is
there consciousnessL`` hen, monks, due to the methodical attention of 9ipass2 the 7odhisatt!a there was a
breakthrough by wisdom% ``When nameGandGform e"ists, there is consciousness, from the condition of nameGandG
form there is consciousness.``
hen, monks, 9ipass2 the 7odhisatt!a thought this% ``his consciousness turns back again from nameGandG
form, it goes no further
/
. o this e"tent it would be born, it would age, it would die, it would fall away, or it would
rearise
C
, to wit, from the condition of nameGandGform there is consciousness, U$(7V from the condition of
consciousness there is nameGandGform, from the condition of nameGandGform there is the si"fold sense base, from
the condition of the si"fold sense base there is contact, from the condition of contact there is feeling, from the
condition of feeling there is cra!ing, from the condition of cra!ing there is clinging, from the condition of clinging
there is e"istence, from the condition of e"istence there is birth, from the condition of birth, old age and death
I
#and$
sorrow, lamentation, pain, grief, and despair are produced, thus there is the origination of this whole #keva'assa$
mass of suffering. Percei!ing #ti$ ``origination, origination
B
``, monks, for 9ipass2 the 7odhisatt!a, with reference to
pre!iously unheard things #dhammesu$, the eye
H
arose, knowledge arose, wisdom arose, understanding arose, light
arose.
hen, monks, 9ipass2 the 7odhisatt!a thought this% ``When what does not e"ist, is there no old age and
death, from the cessation of what is there the cessation of old age and deathL`` hen, monks, due to the methodical
attention of 9ipass2 the 7odhisatt!a there was a breakthrough by wisdom% ``When birth does not e"ist, there is no
old age and death, from the cessation of birth there is the cessation of old age and death.`` hen, monks, 9ipass2 the
7odhisatt!a thought this% ``When what does not e"ist, is there no birth #- II AA,0C$ ... #- II A/,0$ from the cessation of
nameGandGform there is the cessation of consciousness, from the cessation of consciousness there is the cessation of
1
;ocati!e absolute, lit. `when what is e"isting`.
2
(u ... hoti, `it is` in *uestion form, thus `is there`.
3
&impaccay, a kammadh4raya compound.
4
)tipaccay, probably a kammadh4raya compound, `the condition which is birth`, `the birthGcondition`.
5
(para O na P apara.
6
he preceding fi!e !erbs are of the middle con>ugation, optati!e tense, see Warder p.A0/. Presumably they refer to the world, i.e. the world of
beings, see note abo!e.
7
)ramaraa appears to be an agent of sambhavanti. )ee ne"t paragraph where the parallel construction with nirujjhanti is more clearGcut.
8
Probably repetition for emphasis.
9
I.e., a metaphorical eye of wisdom.
61
nameGandGform, from the cessation of nameGandGform there is the cessation of the si"fold sense base, from the
cessation of the si"fold sense base there is the cessation of contact, from the cessation of contact there is the
cessation of feeling, from the cessation of feeling there is the cessation of cra!ing, from the cessation of cra!ing there
is the cessation of clinging, from the cessation of clinging there is the cessation of e"istence, from the cessation of
e"istence there is the cessation of birth, from the cessation of birth, old age and death #and$ sorrow, lamentation,
pain, grief, and despair cease, thus is the cessation of this whole mass of suffering. Percei!ing ``cessation,
cessation``, monks, for 9ipass2 the 7odhisatt!a, with reference to pre!iously unheard things, the eye arose,
knowledge arose, wisdom arose, understanding arose, light arose. #- II AC,0A$
)e*translation into Pali #9in I .IC,.. G .II,0C$
Exercise $(
Passage 1 #- II BB,0CGH0,/ P H/,0/G010,E$
#- II BB,0C$ hen the 7lessed @ne, at the time of morning, ha!ing dressed, ha!ing taken bowl and robe,
together with a group of monks, approached the dwelling of )un2dha and 9assak4ra, the chief ministers of
6agadha, #and$ ha!ing approached, he sat down on a prepared seat. hen )un2dha and 9assak4ra, the chief
ministers of 6agadha, with #their$ own hand
0
satisfied #and$ ser!ed the group of monks headed by the 7uddha
with delicious nonGstaple and staple food. hen )un2dha and 9assak4ra, the chief ministers of 6agadha G when the
7lessed @ne had eaten
.
#and$ remo!ed the hand from the bowl
A
G ha!ing taken a certain low seat, sat down to one
side. he 7lessed @ne e"pressed appreciation #anumodi$ to )un2dha and 9assak4ra, the chief ministers of 6agadha,
who were seated to one side, with these !erses%
``In which place the wiseGnatured arranges a dwelling place,
&ere, ha!ing caused the !irtuous, restrained, li!ers of the &oly ;ife to eat,
E
U$8"V Whate!er #y$ gods might be there, to them he should dedicate the offering,
&onoured, they honour him #na$, re!ered, they re!ere.
7ecause of that
/
they ha!e compassion #anukampanti$ for him as a mother for her own #orasa$ son,
A man who is treated with compassion by the gods
C
always sees good luck
I
.
hen the 7lessed @ne, ha!ing e"pressed appreciation to )un2dha and 9assak4ra, the chief ministers of
6agadha, with these !erses, ha!ing arisen from the seat, left.
At that time )un2dha and 9assak4ra, the chief ministers of 6agadha, were following
B
closely behind
H
the
7lessed @ne, thinking% ``7y which gate the ascetic (otama today will lea!e, that will be called the (otamaGgate
#and$ by which ford he will cross the ri!er (anges, that will be the (otamaGford.`` hen by which gate the 7lessed
@ne left, that was called the (otamaGgate.
hen the 7lessed @ne approached the ri!er (anges. 7ut at that time the ri!er (anges was full, brimful,
01
drinkable by a crow. )ome
00
people searched for a boat, some searched for a canoe, some bound a raft desiring to go
from the near shore to the further shore
0.
. hen the 7lessed @ne, >ust as a strong man might stretch out #his$ bent
arm or might bend #his$ outGstretched arm, >ust so #he$ disappeared on the near shore of the ri!er (anges #and$
reappeared
0A
on the further shore together with the group of monks. he 7lessed @ne saw those people, some
1
Sahatth, this appears to be ablati!e but apparently is instrumental, see ,om and ),P3 paras. C and CCa. 3ote the singular, which on
translation sounds a bit peculiar.
2
0huttvin, past participle acti!e, see Warder pp..IEG.I/.
3
his phrase is e"plained by K.+. 3orman as an `accusati!e absolute`, see ,-7, p.0E0B, note 0A/. Jor on*tapattapni see Warder p.0//.
4
I.e., ha!ing gi!en them food.
5
-ato, ablati!e of cause.
6
%evnukampito is a bahubb2hi compound *ualifying poso. 7ecause compassion is not a !erb in 'nglish, I add the !erb `treated`, see -P.
7
I.e., obtains good luck, see P'-. 3ote the use of the plural in the Pali.
8
#nubaddh honti, historical present continuous action, see Warder p..A/ for this type of construction.
9
Pihito pihito, repetition for emphasis.
10
Samatitthik, see P'-.
11
#pp6 ekacce. #pp does not seem to add much to the meaning when used in this conte"t.
12
#parpara is an incorrect reading according to -P. he correct reading it seems is apr pra, lit. `from the nonGfurther to the further`.
13
Paccuhsi, see P'-.
62
searching for a boat, some searching for a canoe, some binding a raft, desiring to go from the near shore to the
further shore. hen the 7lessed @ne, ha!ing understood this matter #attha$, on that occasion uttered this inspired
utterance%
``Whoe!er #ye$ cross the flood, the lake
0
8 ha!ing made a bridge, getting o!er the pools,
Indeed the #ordinary$ people bind a raft, #but$ the wise people ha!e crossed o!er.``
hen the 7lessed @ne addressed 9enerable Dnanda% ``;et us go, Dnanda, let us approach KoQig4ma.``
)aying ``yes, 9enerable )ir``, 9enerable Dnanda consented to the 7lessed @ne. hen the 7lessed @ne, together with
a large group of monks, approached KoQig4ma. here the 7lessed @ne dwelt in KoQig4ma. here the 7lessed @ne
addressed the monks% ``6onks, due to the nonGawakening to, due to the nonGpenetration of the four noble truths,
thus this long U$81V time has been transmigrated, has been transGcirculated by me and by you
.
. @f which fourL
6onks, due to the nonGawakening to, due to the nonGpenetration of the noble truth of suffering
A
, thus this long time
has been transmigrated, has been transGcirculated by me and by you. 6onks, due to the nonGawakening to, due to
the nonGpenetration of the noble truth of the origin of suffering
E
, thus this long time has been transmigrated, has
been transGcirculated by me and by you. 6onks #due to the nonGawakening to, due to the nonGpenetration of$ the
noble truth of the cessation of suffering ... etc. ... due to the nonGawakening to, nonGpenetration of the noble truth of
the path leading to the cessation of suffering, thus this long time has been transmigrated, has been transGcirculated
by me and by you. With reference to this #tayida$, monks, the noble truth of suffering has been awakened to, has
been penetrated, the noble truth of the origin of suffering has been awakened to, has been penetrated, the noble
truth of the cessation of suffering has been awakened to, has been penetrated, the noble truth of the path leading to
the cessation of suffering has been awakened to, has been penetrated, cra!ing for e"istence has been annihilated,
the conduit #netti$ to e"istence has been e"austed, now there is no againGe"istence.`` he 7lessed @ne said this,
#and$ the WellGgone ha!ing said this
/
, the eacher then further #athpara$ said this%
``-ue to the nonGseeing according to reality #yathbh7ta$ of the four noble truths,
A long time has been transmigrated in these and those
C
births.
hose these are seen,
I
abolished is the conduit to e"istence,
he root of suffering has been annihilated, now there is no againGe"istence.`` #- II H0,/$
Y Y Y
#- II H/,0/$ he courtesan Ambap4l2 heard% ``Indeed #kira$ the 7lessed @ne has arri!ed at 9es4l2, he dwells in
9es4l2 in my mangoGgro!e.`` hen Ambap4l2 the courtesan, ha!ing caused the !ery best carriages to be yoked,
ha!ing mounted a good carriage, went out from 9es4l2 with the !ery best carriages, #and$ she set out
B
to her own
park. &a!ing gone with the carriage as far as the ground was suitable for a carriage, ha!ing got down from the
carriage, >ust on foot #pattik$ she approached the 7lessed @ne, #and$ ha!ing approached, ha!ing paid respects to
the 7lessed @ne, sat down to one side. he 7lessed @ne instructed, inspired, gladdened, and delighted the
courtesan Ambap4l2 who was seated to one side with -hamma talk. hen the courtesan Ambap4l2, instructed,
inspired, gladdened, and delighted because of the -hamma talk
H
by the 7lessed @ne, said this to the 7lessed @ne%
``9enerable )ir, let the 7lessed @ne, together with the group of monks, consent to a meal by me for
tomorrow.`` U$8$V he 7lessed @ne consented through the state of silence. hen Ambap4l2 the courtesan, ha!ing
understood the 7lessed @ne`s consent, ha!ing arisen from the seat, ha!ing bowed to the 7lessed @ne, ha!ing done
re!erence, left.
he ;iccha!2s of 9es4l2 heard% ``Indeed the 7lessed @ne has arri!ed at 9es4l2, #and$ he dwells in 9es4l2 in
Ambap4l2`s gro!e.`` hen those ;iccha!2s, ha!ing caused the !ery best carriages to be yoked, ha!ing mounted a
good carriage, went out from 9es4l2 with the !ery best carriages. here some ;iccha!2s were blue, blueGcoloured,
1
I.e., the ri!er, says ,om.
2
Mama c6eva tumhka ca, sub>ecti!e geniti!e, see Warder p./I.
3
%ukkhassa ariyasaccassa, seems to be two nouns in apposition, i.e. `the suffering noble truth` or `suffering which is a noble truth`.
4
%ukkhasamudayassa ariyasaccassa, again two nouns in apposition, `#of$ the origin of suffering which is a noble truth`.
5
Su,ato seems to go with the !erb vatv.
6
-su tsu, repetition with distributi!e meaning, see Warder p.0I0.
7
his seems to refer back to the four noble truths. he construction `those these` is possibly an emphasis.
8
Pysi, aorist. 3ote the lengthening of the first between the root and the prefi" due to the presence of the aorist augment a, see Warder
pp..AG.C.
9
%hammiy kathya, reading it as an ablati!e of cause. Again note that dhammiy is here a feminine ad>ecti!e to kathya.
63
blueGclothed, blueGornamented,
0
some ;iccha!2s were yellow, yellowGcoloured, yellowGclothed, yellowG
ornamented, some ;iccha!2s were red, redGcoloured, redGclothed, redGornamented, some ;iccha!2s were white,
whiteGcoloured, whiteGclothed, whiteGornamented.
hen Ambap4l2 the courtesan, caused #her carriage$ to be turned back
.
with a"le to the a"le, with wheel to
the wheel, with yoke to the yoke of the !ery young ;iccha!2s
A
. hen the ;iccha!2s said this to Ambap4l2 the
courtesan% ``Why, Ambap4l2, do you cause #your carriage$ to turn back
E
with a"le to the a"le, with wheel to the
wheel, with yoke to the yoke of the !ery young ;iccha!2sL`` ``7ecause #tath hi pana$, gentlemen, the 7lessed @ne,
together with the group of monks, has been in!ited by me to a meal for tomorrow.`` ``Ambap4l2, for a hundred
thousand
/
gi!e #us$ this meal.`` ``'!en #pi$, gentlemen, if you would gi!e
C
me 9es4l2 with #its$ district, I would not
gi!e #you$ a thusGgreat meal.`` hen those ;iccha!2s snapped the fingers saying% ``)irs #bho$ we ha!e been beaten by
the mango woman, sirs we ha!e been cheated by the mango woman.`` hen those ;iccha!2s set out to Ambap4l2`s
gro!e.
he 7lessed @ne saw those ;iccha!2s coming e!en from afar, #and$ ha!ing seen he addressed the monks%
``6onks, by which monks
I
the 4!atims4 gods ha!e not been seen
B
, you must look,
H
monks, at the assembly of
;iccha!2s, behold, monks, the assembly of ;iccha!2s, !isualise #upasaharati$, monks, the assembly of ;iccha!2s as
the assembly of the 4!atims4 #gods$
01
.`` hen those ;iccha!2s, ha!ing gone with a carriage as far as the ground
was suitable for a carriage
00
, ha!ing descended from the carriage, >ust on foot they approached the 7lessed @ne,
#and$ ha!ing approached, ha!ing bowed to the 7lessed @ne, they sat down to one side. he 7lessed @ne instructed,
inspired, gladdened, #and$ delighted those ;iccha!2s who were seated to one side with -hamma talk. hen those
;iccha!2s, instructed, inspired, gladdened, #and$ delighted because of the -hamma talk by the 7lessed @ne, said
this to the 7lessed @ne% ``9enerable )ir, let the 7lessed @ne, together with the sangha of monks, consent to a meal
by us for tomorrow U$83V.`` ``;iccha!2s, a meal for tomorrow by the courtesan Ambap4l2 has been consented to by
me.`` hen those ;iccha!2s snapped the fingers% ``Indeed, sirs, we ha!e been beaten by the mango woman, indeed,
sirs, we ha!e been cheated by the mango woman.`` hen those ;iccha!2s, ha!ing delighted #and$ ha!ing re>oiced in
the speech of the 7lessed @ne, ha!ing arisen from the seat, ha!ing bowed to the 7lessed @ne, ha!ing done
re!erence, left.
hen the courtesan Ambap4l2, after the passage
0.
of that night, ha!ing caused fine nonGstaple #and$ staple
food to be prepared in her own park #rme$, caused the time to be announced to the 7lessed @ne% ``It is time,
9enerable )ir, the meal is ready #nihita$.`` hen the 7lessed @ne, ha!ing dressed at the time of morning, ha!ing
taken bowl and robe, approached the foodGser!ing #parivesan$ of the courtesan Ambap4l2 together with the sangha
of monks, #and$ ha!ing approached, he sat down on a prepared seat. hen the courtesan Ambap4l2, with #her$ own
hand, ser!ed and satisfied the sangha of monks headed by the 7uddha with fine nonGstaple #and$ staple food. hen
the courtesan Ambap4l2 G when the 7lessed @ne had eaten #and$ remo!ed the hand from the bowl
0A
G ha!ing taken a
certain low seat, sat down to one side. )eated to one side the courtesan Ambap4l2 said this to the 7lessed @ne%
``9enerable )ir, I gi!e this
0E
park to the sangha of monks headed by the 7lessed @ne.`` he 7lessed @ne accepted
the park. hen the 7lessed @ne, ha!ing instructed, ha!ing inspired, ha!ing gladdened, #and$ ha!ing delighted the
courtesan Ambap4l2 with -hamma talk, ha!ing arisen from the seat, left.
Also in this case #tatra pi$ the 7lessed @ne, dwelling at 9es4l2 in Ambap4l2`s gro!e, often
0/
indeed ga!e
0C
this
-hamma talk to the monks% ``hus is !irtue, thus is concentration, thus is wisdom, concentration supplied with
!irtue has great fruit, great benefit
0I
, wisdom supplied with concentration has great fruit, great benefit, #and$ the
mind supplied with wisdom is perfectly liberated
0B
from the outflowings #savehi$, that is, from the outflowing of
1
@r `had blue >ewelry`. (*'ava n*'avatth n*''a2kr are three bahubb2hi compounds *ualifying Micchav*.
2
@r `around`. 3ote the causati!e paivaesi which seems to refer to Ambap4l2 causing her carriage to turn back. `,arriage`, yna, is understood.
3
he meaning seems to be that she dro!e her carriage wheel to wheel with the carriage#s$ of the ;iccha!2s.
4
3ote that paivattesi is here rendered as the second person present tense, whereas abo!e it is rendered as third person aorist.
5
Satasahassena, instrumental, see Warder p.E/.
6
%assatha, future tense of deti. )ee Warder pp.BIGBB for this optati!e use of the future tense.
7
Aesa bhikkh7na, agent geniti!e, Warder p./I.
8
#dih, `unseen`.
9
K'oketha, probably imperati!e.
10
I.e., to get an idea of what the 4!atims4 gods look like.
11
Anassa, dati!e of suitability, see ),P3 para. 01Bc.
12
#ccayena, see Warder p.E/.
13
Again reading it as an accusati!e absolute, see note abo!e.
14
<mha O ima aha, ima agreeing with rma.
15
0ahu'a is an ad>ecti!e to katha, `fre*uent #-hamma$ talk`. When translated with `often` it gets an ad!erbial sense.
16
&aroti, lit. `made` #historic present tense$.
17
hree bahubb2hi compounds.
18
+imuccati, passi!e.
64
sensual desire, from the outflowing of e"istence, from the outflowing of !iews, from the outflowing of
ignorance.``
hen the 7lessed @ne, ha!ing dwelt as desired
0
in Ambap4l2`s gro!e, addressed 9enerable Dnanda% ``;et us
go, Dnanda, let us approach 7elu!ag4maka.`` )aying ``yes, 9enerable )ir``, 9enerable Dnanda consented to the
7lessed @ne. hen the 7lessed @ne, together with a large sangha of monks, approached 7elu!ag4maka. here the
7lessed @ne dwelt in 7elu!ag4maka.
here the 7lessed @ne addessed the monks
.
% ``6onks, you go all around #samant$ 9es4l2 #and$ enter
A
the
rainy season #residence$
E
according to friends
/
, according to ac*uaintances, according to U$8&V companions, but
#pana$ I will enter
C
the rainy season >ust here in 7elu!ag4maka.`` )aying ``yes, 9enerable )ir``, those monks, ha!ing
consented to the 7lessed @ne, entered the rainy season all around 9es4l2 according to friends, according to
ac*uaintances, according to companions, but the 7lessed @ne entered the rainy season >ust there in 7elu!ag4maka.
hen a harsh illness occurred to the 7lessed @ne
I
who had entered the rains
B
, strong feelings persisted
bordering on death. he 7lessed @ne, mindful #and$ clearly comprehending, endured them #t$, without being
distressed
H
. hen the 7lessed @ne thought this% ``It #ta$ would not be proper
01
for me, that
00
I, not ha!ing addressed
the attendants, not ha!ing taken lea!e of the sangha of monks, should attain e"tinction. What now if I, ha!ing
checked this illness through energy, should dwell ha!ing resol!ed
0.
on the lifeGforce
0A
.`` hen the 7lessed @ne,
ha!ing checked that illness through energy, dwelt ha!ing resol!ed on the lifeGforce. hen, for the 7lessed @ne, that
illness abated.
hen the 7lessed @ne, arisen from illness
0E
, recently arisen from illness, ha!ing descended from the
dwelling, sat down on a prepared seat in the shade of the dwelling. hen 9enerable Dnanda approached the
7lessed @ne, #and$ ha!ing approached, ha!ing bowed to the 7lessed @ne, sat down to one side. )eated to one side
9enerable Dnanda said this to the 7lessed @ne% ``It is seen #dih$ by me, 9enerable )ir, there is comfort
0/
for the
7lessed @ne, it is seen by me, 9enerable )ir, there is contentment for the 7lessed @ne. Although #api hi$, 9enerable
)ir, because of the illness
0C
of the 7lessed @ne, my body was as if #viya$ become drunk
0I
, the directions were not
clear to me, and #pi$ the teachings did not occur #paibhanti$ to me, ne!ertheless, 9enerable )ir, for me there was still
#eva$ some #k cid$ measure of reassurance
0B
% )o long the 7lessed @ne will not attain e"tinction, as long as the 7lessed
@ne has not declared #udharati$ something concerning the sangha of monks.``
``7ut what, Dnanda, does the sangha of monks e"pect from me
0H
L he -hamma has been taught by me,
Dnanda, without omission, without ha!ing made an e"clusion8 in this case, Dnanda, the ath4gata has no teacher`s
fist
.1
with reference to the teachings. Whom, Dnanda, might think thus% ``I will look after #pariharissmi$ the sangha
of monks`` or ``the sangha of monks is referring to me #as authority$``, he, Dnanda, should declare something
concerning the sangha of monks. he ath4gata, Dnanda, does not think thus% ``I will look after the sangha of
monks`` or ``the sangha of monks is referring to me #as authority$``. Why, Dnanda, should the ath4gata declare
.0
something concerning the sangha of monksL Dnanda, I am now old, aged, an elder, gone to time, attained to age,
my age is
..
eighty. ?ust as, Dnanda, U$8'V an old cart is caused to go through binding with straps, >ust so, Dnanda,
1
Aathbhiranta, a!yay2bh4!a compound.
2
Jrom here to the end of this passage see also 7hikkhu 7odhi`s translation at ,-7 pp.0CACG0CAI.
3
1petha, following ,-7.
4
I.e., the three months of the year, during the monsoon season, when the monks could not tra!el.
5
I.e. `according to where you ha!e friends`. A!yay2bh4!a compound, see Warder p../C.
6
1pa,acchmi. Present tense used to e"press immediate future, as in the 'nglish `I am entering`, see Warder p.0..
7
0ha,avato. I read it as dati!e of disad!antage. Alternati!ely this, together with the past participle vass7pa,atassa, could be understood as a
geniti!e absolute% `hen, when the 7lessed @ne had entered the rains #residence$, ... `.
8
+ass7pa,atassa, bahubb2hi compound.
9
#vihaamno, negati!e present participle passi!e.
10
(a patir7pa. here is no !erb here but we can assume the !erb `to be` in the optati!e tense, i.e. `would be`, through assimilation with
parinibbyeyya, the !erb of the relati!e clause #see Warder pp.BIGBB$. 3ote that this is a case of the main clause preceding the relati!e clause
#see 3,+P II,C$, contra to normal Pali usage.
11
Ao. his is a relati!e pronouns referring back to `that`, ta.
12
#dhihya vihareyya, may also be interpreted as a periphrastic construction, i.e. `I should dwell resol!ing ...`, see Warder p..AH.
13
)*vitasa2khra, sometimes translated as `lifeGformation`.
14
5i'n, used as a noun, and thus indistinguishable from ,e'a.
15
Phsu, seems to be a feminine noun, not an ad>ecti!e, with which dih agrees.
16
5e'aena, this is an instrumental of cause, see Warder p.EE.
17
Madhurakajto O madhuraka #`drunk`$ P jto #`become`$, bahubb2hi compound *ualifying kyo.
18
#sssamatt O asssa #`breathing`M`breathing easy`M`comfort`M`reassurance`, see -P$ P matta #`measure`M`amount`$.
19
;it. `e"pect with reference to me`, mayi paccsisati. A locati!e with ablati!e sense, see ),P3 para. 0IAa.
20
>cariyamutthi. I.e., no #closed$ fist of a teacher8 he does not hold anything back.
21
1dharissati. 3ote the future tense, see Warder p.//.
22
+attati. his !erb often has the sense of `to be`, see P'-.
65
the ath4gata`s body is caused to go as if #mae$ through binding with straps. At which time, Dnanda, the
ath4gata, due to the nonGattention
0
to all signs
.
, due to the cessation of some feelings, ha!ing entered, dwells in the
signless concentration of mind, at that time, Dnanda, the ath4gata`s body is made comfortable.
herefore, Dnanda, in this case you should dwell
A
with yoursel!es as islands
E
, with yoursel!es as refuges,
with no other refuges, with -hamma as an island,
/
with -hamma as a refuge, with no other refuge. And how,
Dnanda, does a monk dwell with himself as an island, with himself as a refuge, with no other refuge, with -hamma
as an island, with -hamma as a refuge, with no other refugeL &ere, Dnanda, a monk dwells contemplating a body
in the body
C
, energetic, clearly comprehending, mindful, ha!ing abandoned co!etousness and de>ection with
reference to the world8 he dwells contemplating feelings among feelings, energetic, clearly comprehending,
mindful, ha!ing abandoned co!etousness and de>ection with reference to the world8 he dwells contemplating mind
in the mind, energetic, clearly comprehending, mindful, ha!ing abandoned co!etousness and de>ection with
reference to the world8 he dwells contemplating phenomena among phenomena
I
, energetic, clearly comprehending,
mindful, ha!ing abandoned co!etousness and de>ection with reference to the world8 thus, Dnanda, a monk dwells
with himself as an island, with himself as a refuge, with no other refuge, with -hamma as an island, with -hamma
as a refuge, with no other refuge. Jor whoe!er, Dnanda, now or after my passing away
B
, should dwell
H
with
themsel!es as islands, with themsel!es as refuges, with no other refuges, with -hamma as an island, with -hamma
as a refuge, with no other refuge, whoe!er is desiring of training #ye keci sikkhkm$, Dnanda, those monks will be
my topmost
01
.
Passage $ #- II E0,HG.0$
o them, the 7lessed @ne 9ipass2, the arahant, the fully awakened 7uddha, discoursed a gradual
discourse
00
, that is, he re!ealed #paksesi$ a discourse on gi!ing, a discourse on morality, a discourse on hea!en, the
disad!antage, meanness, #and$ defilement of sensual pleasures, #and$ the benefit in renunciation. When the 7lessed
@ne knew #that$ they had pliant minds
0.
, soft minds, minds without hindrances, elated minds, confident minds,
then, which #y$ is the e"alted -hammaGteaching of 7uddhas, that he re!ealed% suffering, origination, cessation,
#and$ path. ?ust as a clean cloth without stain would properly #sammad$ take the dye, >ust so, in that !ery seat, the
dustless, stainless eye of the -hamma arose for prince Kha=Za and the ministerGson issa% ``Whate!er is sub>ect to
origination, all that is sub>ect to cessation.``
)e*translation into Pali #9in I .II,.. G .IB,B$
Exercise $7
Passage 1 #- II 01.,0G0H P 00B,.IG0.0,.$
hen the 7lessed @ne, ha!ing dressed at the time of morning, ha!ing taken bowl and robe, entered 9es4l2
for alms, #and$ ha!ing gone for alms in 9es4l2, #he$ returned
0A
from almsGround after the meal, #and$ addressed
9enerable Dnanda% ``Dnanda, take the sitting cloth. ;et us approach the ,4p4la )hrine for the day`s abiding
0E
.``
1
#manasikr, ablati!e.
2
Sabbanimittna, geniti!e as the relation here is between two nouns, lit. `of all signs`.
3
+iharatha, probably imperati!e second person plural.
4
#ttad*p, a bahubb2hi compound *ualifying `you` plural #implied by viharatha$, and here e"pressing a metaphor, see Warder p.0//. In this case
viharatha functions like the !erb `to be` in that it predicates attad*p etc. of `you`, cf. ),P3 para. .1a.
5
%hammad*p. he plural Gending is due to agreement with the plural pronoun, but I understand the meaning to be singular.
6
&ye kynupass*, possibly meaning a part within the whole of the body, the same can be understood for the other three satipahnas.
Alternati!ely the reduplication of kya #as well as the other three satipahnas$ could be understood as a Pali idiom that should be read as if
kya #etc.$ is only mentioned once.
7
%hamm. )ee ,-7 p.0/1E for a brief discussion of this term in this conte"t.
8
Mama accayena, see Warder p.E/.
9
+iharissanti, future tense used to e"press `habit`, see Warder p.//. 3ote that the future, bhavissanti, is also used for the demonstrati!e clause
immediately following, see Warder p..H/.
10
-amata,,e, the meaning is uncertain, cf. ,-7, p.0H.0, note 0EA.
11
>nupubbikatha, kammadh4raya compound. 3ote how the !erb kathesi and its ob>ect #anupubbi:$katha are from the same root, thus
`discoursed a #gradual$ discourse`.
12
&a''acitte, bahubb2hi compound *ualifying `they`.
13
Paikkanto, past participle of paikkamati.
14
I.e., to stay there during the day to meditate etc., divvihrya. he o!erall compound is dati!e #of purpose$ and the internal structure
geniti!e.
66
)aying ``yes, 9enerable )ir``, 9enerable Dnanda, ha!ing consented to the 7lessed @ne, ha!ing taken the sitting
cloth, followed closely behind the 7lessed @ne.
hen the 7lessed @ne approached the ,4p4la )hrine, #and$ ha!ing approached, he sat down on the
prepared seat. Also 9enerable Dnanda, ha!ing bowed to the 7lessed @ne, sat down to one side. he 7lessed @ne
said this to 9enerable Dnanda who was seated to one side% ``Dnanda, 9es4l2 is delightful ... the ,4p4la )hrine is
delightful.`` #- II 01.,0H$
Y Y Y
#- II 00B,.I$ ``Dnanda, has not this #eva$ been declared by me as a precaution% with all #that is$ dear #and$
pleasing there is di!erseGbecoming
0
, withoutGbecoming, otherwiseGbecoming
.
L herefore, Dnanda, how could this
be possible%
A
`hat which is born, become, produced, sub>ect to decay, let that not decayF` G this is not possible. )ince,
Dnanda, this has been abandoned, !omited, released, thrown away, #and$ renounced by the ath4gata, #therefore$
the lifeGforce has been dispelled. A statement #vc$ has been definiti!ely
E
spoken by the ath4gata% `)oon will be the
e"tinction of the ath4gata, after the passage of three months from now #ito$, the ath4gata will become e"tinct.`
his is not possible% `#that$ the ath4gata should swallow back
/
again that speech because of life
C
`. ;et us go,
Dnanda, let us approach the great wood #and$ the house with the peaked roof.`` )aying ``yes, 9enerable )ir``,
9enerable Dnanda consented to the 7lessed @ne.
hen the 7lessed @ne, together with 9enerable Dnanda, approached the great wood #and$ the house with
the peaked roof. &a!ing approached, he addressed 9enerable Dnanda% ``You go, Dnanda, as far as monks are
dwelling in dependence on 9es4l2, assemble all those in the attendance hall.`` )aying ``yes, 9enerable )ir``,
9enerable Dnanda, ha!ing consented to the 7lessed @ne, as far as monks were dwelling in dependence on 9es4l2,
ha!ing assembled all those #monks$ in the attendance hall, he approached the 7lessed @ne, #and$ ha!ing
approached, U3"(V ha!ing bowed to the 7lessed @ne, he stood to one side. )tanding to one side, 9enerable Dnanda
said this to the 7lessed @ne% ``9enerable )ir, the sangha of monks is assembled. 9enerable )ir, you may come at
your own con!enience.``
hen the 7lessed @ne approached the attendance hall, #and$ ha!ing approached, he sat down on a prepared
seat. &a!ing sat down, the 7lessed @ne addressed the monks% ``herefore, monks, in this case, which things
I
ha!e
been taught by me to you from direct knowledge
B
, those, ha!ing been well learned by you, should be practised,
should be de!eloped, should be made much of, so that
H
the holyGlife may be enduring #and$ longGstanding, #and$
that #tad$ it may be for the benefit of the multitude #bahujana$, for the happiness of the multitude, for the sake of
compassion for the world,
01
for the welfare, benefit, #and$ happiness of gods and humans. And, monks, which are
those things that ha!e been taught by me from direct knowledge, which, ha!ing been well learned by you, should
be practised, should be de!eloped, should be made much of, so that the holyGlife may be enduring #and$ longG
standing, #and$ that it may be for the benefit of the multitude, for the happiness of the multitude, for the sake of
compassion for the world, for the welfare, benefit, #and$ happiness of gods and humansL #hey are$ as follows% the
four establishings of mindfulness, the four right efforts, the four bases for spiritual power, the fi!e faculties, the fi!e
powers, the se!en factors of awakening, the noble eightGfactored path8 these things, monks, ha!e been taught by me
from direct knowledge, those, ha!ing been well learned by you, should be practised, should be de!eloped, should
be made much of, so that the holyGlife may be enduring #and$ longGstanding, #and$ that it may be for the benefit of
the multitude, for the happiness of the multitude, for the sake of compassion for the world, for the welfare, benefit,
#and$ happiness of gods and humans.``
hen the 7lessed @ne addessed the monks% ``Well now, monks, I address
00
you% formations #sa2khr$ are
sub>ect to decay, stri!e on with diligence, soon will be the e"tinction of the ath4gata, the ath4gata will become
e"tinct after the passing of three months from now #ito$.`` he 7lessed @ne said this, #and$ the WellGgone ha!ing
said this, the eacher then further said this%
1
(nbhvo, seems to mean `separation`.
2
I.e., change, aathbhvo.
3
;it. `from what here is that obtainable`. Mabbh, indeclinable.
4
4kasena, ad!erb.
5
I.e., take backMwithdraw, paccvamissati. &ypothetical future tense, Warder p.//.
6
I.e., to li!e.
7
I.e., those things which.
8
#bhiya, I read it as ablati!e.
9
Aathayida, lit. `as this`.
10
Moknukampya, dati!e of purpose, see Warder p.CI.
11
>mantaymi. 3ormally this would be mantemi but here Gaya: is used for Ge:, see Warder p..0.
67
``6y age is ripe, my life is short,
0
&a!ing abandoned you
.
I will go, a refuge has been made by me for myself.
6onks, be diligent, mindful, wellGconducted,
&a!e wellGconcentrated intentions, guard your own mind.
Who should dwell
A
diligent
E
in this teaching and discipline,
&a!ing abandoned the transmigration of births, he will make an end of suffering.``
Passage $ #- II .H1,0G.H.,.E P .HB,BGA1/,/ P A1B,0G/ PA01,EGI P A00,.BGA0A,.I$
#- II .H1,0$ hus has been heard by me. At one time the 7lessed @ne was dwelling among the KurKs. here is
a town of the KurKs called Kamm4ssadhamma. here the 7lessed @ne addressed the monks% ``6onks.`` ``9enerable
)ir``, those monks responded to
/
the 7lessed @ne. he 7lessed @ne said this% ``6onks, this is the oneGway
C
path for
the purification of beings, for the o!ercoming of sorrow and lamentation, for the ending of pain and de>ection, for
the attaining of the method, for the realisation of 3ibb4na, that is, the four establishings of mindfulness
I
. Which
fourL &ere, monks, a monk dwells contemplating a body in the body
B
, energetic, clearly comprehending, #and$
mindful, ha!ing eliminated co!etousness and de>ection with reference to the world G he dwells contemplating a
feeling among feelings, energetic, clearly comprehending, #and$ mindful, ha!ing eliminated co!etousness and
de>ection with reference to the world G he dwells contemplating a mental state in the mind
H
, energetic, clearly
comprehending, #and$ mindful, ha!ing eliminated co!etousness and de>ection with reference to the world G he
dwells contemplating a phenomenon among phenomena, energetic, clearly comprehending, #and$ mindful, ha!ing
eliminated co!etousness and de>ection with reference to the world.
And how, monks, does a monk dwell contemplating a body in the bodyL &ere, monks, a monk, who has
gone to the forest, gone to the root of a tree, or gone to an empty house,
01
ha!ing folded the legs crossGwise, ha!ing
held the body straight
00
, ha!ing established mindfulness in front, sists down. &e, e!er #va$ mindful
0.
, breaths in,
mindful he breaths out. 7reathing in long he understands% ``I breath in long``, or breathing out long he understands%
``I breath out long``. 7reathing in short he understands% ``I breath in short``, or breathing out short he understands%
``I breath out short``. &e trains% ``I will breath in e"periencing the whole body
0A
``, he trains% ``I will breath out
e"periencing the whole body``. &e trains% ``I will breath in calming
0E
the body formation
0/
``, he trains% ``I will breath
out calming the body formation``.
?ust as, monks, a skilled spinGmaker
0C
, or the apprentice of a spinGmaker
0I
, turning long
0B
understands% ``I am
turning long``, or turning short he understands% ``I am turning short``, >ust so, monks, a monk breathing in long or ...
he trains. hus he dwells contemplating a body in the body internally, or he dwells contemplating a body in the
body e"ternally, or he dwells contemplating a body in the body internally and e"ternally. &e
0H
dwells
1
Paritta, lit. `limited`.
2
+o, accusati!e.
3
+ihessati and below karissati, future tense used for optati!e sense where the result is considered certain. )ee Warder p..H/ for this use of the
future tense.
4
#ppamatto, an ad>ecti!e *ualifying yo, `who`. he !erb vihessati #poetic form of viharissati$ functions much in the same way as the !erb `to be`.
5
Paccassosu, not following Warder.
6
4kyano. )ee ,-7 p.0H0/, note 0.A, for a discussion of this term.
7
Jollowing ,-7.
8
)ee note abo!e in e"ercise .C.
9
=itta can both denote mind generally and the mind at a particular time, i.e. a state of mind.
10
hree bahubb2hi compounds *ualifying `monk`. he first is formed like a tappurisa compound, the second like a tappurisa within a
tappurisa, and the third like a kammadh4raya compound within a tappurisa compound.
11
1ju kya. 1ju is an ad>ecti!e to kya, `straight body`.
12
Sato, *ualifies so, `he`.
13
Sabbakyapaisaved*, a bahubb2hi compound *ualifying `I`, the agent of assasissmi. he structure of the compound is a kammadh4raya
#sabbakya$ within a tappurisa.
14
Passambhaya, present participle nominati!e.
15
&yasa2khra, is a reference to the breath, see ,om.
16
I.e., a turner.
17
0hamakrantevs*. I read it as a tappurisa compound, but it could also be understood as a kammadh4raya, i.e. `an apprentice spinGmaker`.
18
I.e., on a lathe.
19
he v here certainly pertains to the !arious parts of this sentence, but it may also relate this sentence to the pre!ious sentence, in which case
one would translate `@r he ...`. his argument could also be true of the pre!ious paragraph but it would !iolate the tetrad structure of the )utta.
68
contemplating the arisingGnature
0
of the body
.
, or he dwells contemplating the !anishingGnature #vayadhamma$ of
the body, or he dwells contemplating the arisingGandG!anishingGnature of the body. @r his mindfulness is
established% ``there is a body``, >ust as far as for a measure of knowledge, U3"8V for a measure of mindfulness
A
. &e
dwells independent, and he is not attached
E
to anything in the world. Also
/
thus, monks, a monk dwells
contemplating a body in the body.
And furthermore #puna ca para$, monks, a monk walking understands% ``I am walking``, or standing he
understands% ``I am standing``, or seated he understands% ``I am seated``, or lying down he understands% ``I am lying
down``. @r howe!er
C
his body is disposed #paihito$, >ust so
I
he understands it. hus he dwells contemplating a
body in the body internally or ... and he is not attached to anything in the world. Also thus, monks, a monk dwells
contemplating a body in the body #- II .H.,.E$ ...
#- II .HB,B$ And how, monks, does a monk dwell contemplating a feeling among feelingsL In this case, monks,
a monk feeling a pleasant feeling understands% ``I feel
B
a pleasant feeling``, feeling an unpleasant feeling he
understands% ``I feel an unpleasant feeling``. Jeeling a nonGunpleasantGandGnonGpleasant
H
feeling he understands% ``I
feel a nonGunpleasantGandGnonGpleasant feeling``. @r feeling a pleasant carnal #smisa$ feeling he understands% ``I
feel a pleasant carnal feeling``. @r feeling a pleasant spiritual
01
feeling he understands% ``I feel a pleasant spiritual
feeling``. @r feeling an unpleasant carnal feeling he understands% ``I feel an unpleasant carnal feeling``. @r feeling an
unpleasant spiritual feeling he understands% ``I feel an unpleasant spiritual feeling``. @r feeling a nonGunpleasantG
andGnonGpleasant carnal feeling he understands% ``I feel a nonGunpleasantGandGnonGpleasant carnal feeling``. @r
feeling a nonGunpleasantGandGnonGpleasant spiritual feeling he understands% ``I feel a nonGunpleasantGandGnonG
pleasant spiritual feeling.``
hus he dwells contemplating a feeling among feelings internally, or he dwells contemplating a feeling
among feelings e"ternally, or he dwells contemplating a feeling among feelings internally and e"ternally. &e dwells
contemplating the arisingGnature of feelings, or he dwells contemplating the !anishingGnature of feelings, or he
dwells contemplating the arisingGandG!anishingGnature of feelings. @r his mindfulness is established% ``there is
feeling``,
00
>ust as far as for a measure of knowledge, for a measure of mindfulness. &e dwells independent, and he
is not attached to anything in the world. hus, monks, a monk dwells contemplating a feeling among feelings.
And how, monks, does a monk dwell contemplating a mental state in the mindL In this case, monks, a monk
understands a mind with lust
0.
% ``it is a mind with lust``, or he understands a mind without lust% ``it is a mind
without lust``, or he understands a mind with anger% ``it is a mind with anger``, or he understands a mind without
anger% ``it is a mind without anger``, or he understands a mind with delusion% U3"!V ``it is a mind with delusion``, or
he understands a mind without delusion% ``it is a mind without delusion``, or he understands a contracted mind% ``it
is a contracted mind``, or he understands a distracted mind% ``it is a distracted mind``, or he understands an ele!ated
mind
0A
% ``it is an ele!ated mind``, or he understands a nonGele!ated mind% ``it is a nonGele!ated mind``, or he
understands a surpassable #sauttara$ mind% ``it is a surpassable mind``, or he understands an unsurpassable mind%
``it is an unsurpassable mind``, or he understands a concentrated mind% ``it is a concentrated mind``, or he
understands an unconcentrated mind% ``it is an unconcentrated mind``, or he understands a liberated mind% ``it is a
liberated mind``, or he understands an unliberated mind% ``it is an unliberated mind``.
hus he dwells contemplating a mental state in the mind internally, or he dwells contemplating a mental
state in the mind e"ternally, or he dwells contemplating a mental state in the mind internally and e"ternally. &e
dwells contemplating the arisingGnature of the mind, or he dwells contemplating the !anishingGnature of the mind,
or he dwells contemplating the arisingGandG!anishingGnature of the mind. @r his mindfulness is established% ``there
is mind``, >ust as far as for a measure of knowledge, for a measure of mindfulness. &e dwells independent, and he is
not attached to anything in the world. hus, monks, a monk dwells contemplating a mental state in the mind.
1
Samudayadhamma. )ee ,-7 p.0H.I note 0IB.
2
;it. `in the body` or `with reference to the body`.
3
he use of `measure` here could mean that the highest forms of a and sati are not intended.
4
1pdiyati, passi!e !erb.
5
Pi. As often is the case, pi here simply has a connecti!e function, i.e. to connect each of the body contemplations to the others.
6
Aath yath v, lit. `or as as`, distributi!e meaning of yath.
7
-ath tath, lit. `so so`. 7ecause the relati!e pronoun is double #i.e., distributi!e in meaning$, so is the correlati!e demonstrati!e pronoun.
8
+edaymi. 3ormally this would be vedemi but here it appears with the fuller suffi" Gaya, see Warder p..0.
9
#dukkhamasukha, d!anda compound with :m: as >unction consonant, i.e. `neither unpleasant nor pleasant`.
10
(irmisa, lit. `nonGcarnal`.
11
#tthi vedan ti. It is not clear whether this is singular or plural as atthi in these constructions can mean both `there is` and `there are`. +edan
being a feminine noun, the ending could either be singular or plural.
12
3ote that pajnti, `understands`, here has a direct ob>ect #in contrast to the section abo!e$, i.e. sar,a citta, `a mind with lust`.
13
Maha,,ata (v citta, lit `#or$ a mind gone great`.
69
And how, monks, does a monk dwell contemplating a phenomenon among phenomenaL &ere, monks, a
monk dwells contemplating a phenomenon among phenomena, among the fi!e hindrances
0
. And how, monks,
does a monk dwell contemplating a phenomenon among phenomena, among the fi!e hindrancesL
&ere, monks, a monk understands internally e"isting sensual desire
.
% ``I ha!e
A
sensual desire internally
E
``, or
he understands internally nonGe"isting sensual desire% ``I do not ha!e sensual desire internally``. &ow there is the
arising #uppdo$ of unarisen sensual desire that too #ca$ he understands, how there is the abandoning of arisen
sensual desire that too he understands, how there is the nonGarising in future of abandoned sensual desire that too
he understands.
&e understands internally e"isting illGwill% ``I ha!e illGwill internally``, or he understands internally nonG
e"isting illGwill% ``I do not ha!e illGwill internally``. &ow there is the arising of unarisen illGwill that too he
understands, how there is the abandoning of arisen illGwill that too he understands, how there is the nonGarising in
future of abandoned illGwill that too he understands.
&e understands internally e"isting sloth and torpor% ``I ha!e sloth and torpor internally`` ... #how$ there is
the nonGarising in future of #abandoned$ sloth and torpor that too he understands.
&e understands internally e"isting restlessness and worry% ``I ha!e U31"V restlessness and worry internally``
... #how$ there is the nonGarising in future of #abandoned$ restlessness and worry that too he understands.
&e understands internally e"isting doubt% ``I ha!e doubt internally`` ... how there is the nonGarising in future
of abandoned doubt that too he understands.
hus he dwells contemplating a phenomenon among phenomena internally, or he dwells contemplating a
phenomenon among phenomena e"ternally, or he dwells contemplating a phenomenon among phenomena
internally and e"ternally. &e dwells contemplating the arisingGnature of phenomena, or he dwells contemplating
the !anishingGnature of phenomena, or he dwells contemplating the arisingGandG!anishingGnature of phenomena.
@r his mindfulness is established% ``there are phenomena``, >ust as far as for a measure of knowledge, for a measure
of mindfulness. &e dwells independent, and he is not attached to anything in the world. hus, monks, a monk
dwells contemplating a phenomenon among phenomena, among the fi!e hindrances.
And furthermore, monks, a monk dwells contemplating a phenomenon among phenomena, among the fi!e
groups of grasping. And how, monks, does a monk dwell contemplating a phenomenon among phenomena,
among the fi!e groups of graspingL &ere, monks, a monk knows
/
% ``thus is form, thus is the origination of form,
thus is the passing away of of form G thus is feeling, thus is the origination of feeling, thus is the passing away of
feeling G thus is perception, thus is the origination of perception, thus is the passing away of perception G thus are
!olitional formations, thus is the origination of !olitional formations, thus is the passing away of !olitional
formations G thus is consciousness, thus is the origination of consciousness, thus is the passing away of
consciousness``, thus he dwells contemplating a phenomenon among phenomena internally, or ... thus, monks, a
monk dwells contemplating a phenomenon among phenomena, among the fi!e groups of grasping.
And furthermore, monks, a monk dwells contemplating a phenomenon among phenomena, among the si"
internal and e"ternal sense bases #yatanesu$. And how, monks, does a monk dwell contemplating a phenomenon
among phenomena, among the si" internal and e"ternal sense basesL &ere, monks, a monk understands the eye,
and he understands forms
C
, and which fetter #sayojana$ arises dependent on #paicca$ that duality
I
that too #ca$ he
understands, and how there is the arising of an unarisen fetter that too he understands, and how there is the
abandonment of an arisen fetter that too he understands, and how there is the nonGarising in future of an
abandoned fetter that too he understands ... he understands the ear, and he understand sounds ... etc ... he
understands the nose, and he understands odours ... etc ... U311V he understands the tongue, and he understands
tastes ... etc ... he understands the body, and he understands touchables
B
... etc ... and he understands the mind, and
he understands phenomena
H
, and which fetter arises dependent on that duality that too he understands, and how
there is the arising of an unarisen fetter that too he understands, and how there is the abandonment of an arisen
1
3ote that pacasu n*varaesu agrees with dhammesu, n*varaesu being a noun in apposition to dhammesu, the two *ualifying each other. hus
one could translate `#a phenomenon$ among phenomena which are the fi!e hindrances` or `#a phenomenon$ among the phenomena of the fi!e
hindrances`.
2
Santa (v ajjhatta kmacchanda. his phrase can be interpreted in se!eral ways% 0. It is the direct ob>ect of pajnti #this is how I read it$8 ..
It is an accusati!e of specification of state, `concerning internally e"isting sensual desire, he understands% ... ` #see Warder p.0I$8 A. It is an
accusati!e absolute construction, `when sensual desire is e"isting, he understands% ...`. he third possibility is unlikely as this is a rare
construction in Pali. hese possibilities also apply to the following te"t concerned with the other four hindrances and the factors of awakening.
3
#tthi me, lit. `there is of me`.
4
3ote that ajjhatta does not agree with kmacchando and thus it must be an ad!erb rather than an ad>ecti!e.
5
Again, the ti at the end #viassa attha,amo ti$ signifies thinking, percei!ing, or knowing #see Warder p.AC$.
6
/7pe. I take this as an accusati!e plural, although the usual form is r7pni.
7
-adubhaya, kammadh4raya compound.
8
I.e., ob>ects.
9
%hamme, here refers to things knowable by the mind.
70
fetter that too he understands, and how there is nonGarising in future of an abandoned fetter that too he
understands. hus he dwells contemplating a phenomenon among phenomena internally, or he dwells
contemplating a phenomenon among phenomena e"ternally, or he dwells contemplating a phenomenon among
phenomena internally and e"ternally. &e dwells contemplating the originationGnature of phenomena, or he dwells
contemplating the !anishingGnature of phenomena, or he dwells contemplating originationGandG!anishingGnature
of phenomena. @r his mindfulness is established% ``there are phenomena``, >ust as far as for a measure of knowledge,
for a measure of mindfulness. &e dwells independent, and he is not attached to anything in the world. hus,
monks, a monk dwells contemplating a phenomenon among phenomena, among the internal and e"ternal sense
bases.
And furthermore, monks, a monk dwells contemplating a phenomenon among phenomena, among the
se!en factors of awakening. And how, monks, does a monk dwell contemplating a phenomenon among
phenomena, among the se!en factors of awakeningL &ere, monks, a monk understands the internally e"isting
mindfulness factor of awakening
0
%
.
``I ha!e the mindfulness factor of awakening internally``. @r he understands the
internally nonGe"isting mindfulness factor of awakening% ``I do not ha!e the mindfulness factor of awakening
internally``. And how there is the arising of the unarisen mindfulness factor of awakening that too he understands,
and how there is the fulfilment through de!elopment of the arisen mindfulness factor of awakening that too he
understands ... or the internally e"isting in!estigation of phenomena factor of awakening ... etc ... or the internally
e"isting energy factor of awakening ... etc ... or the internally e"isting >oy factor of awakening ... etc ... or the
internally e"isting tran*uillity factor of awakening ... etc ... or the internally e"isting concentration factor of
awakening ... etc ... or he understands the internally e"isting e*uanimity factor of awakening% ``I ha!e the
e*uanimity factor of awakening internally``. @r he understands the internally nonGe"isting e*uanimity factor of
awakening% ``I do not ha!e the e*uanimity factor of awakening internally``. And how there is the arising of the
unarisen e*uanimity factor of awakening that too he understands, and how there is the fulfilment through
de!elopment of the arisen e*uanimity factor of awakening that too he understands. hus he dwells contemplating a
phenomenon among phenomena internally, or he dwells comtemplating a phenomenon among phenomena
e"ternally, or he dwells contemplating a phenomenon among phenomena internally and e"ternally. U31$V &e dwells
contemplating the originationGnature of phenomena, or he dwells comtemplating the !anishingGnature of
phenomena, or he dwells contemplating the originationGandG!anishingGnature of phenomena. @r his mindfulness is
established% ``there are phenomena``, >ust as far as for a measure of knowledge, for a measure of mindfulness. &e
dwells independent, and he is not attached to anything in the world. hus, monks, a monk dwells contemplating a
phenomenon among phenomena, among the se!en factors of awakening.
And furthermore, monks, a monk dwells contemplating a phenomenon among phenomena, among the four
noble truths. And how, monks, does a monk dwell contemplating a phenomenon among phenomena, among the
four noble truthsL &ere, monks, a monk understands according to reality
A
% ``this is suffering``, he understands
according to reality% ``this is the origin of suffering``, he understands according to reality% ``this is the cessation of
suffering``, he understands according to reality% ``this is the path leading to the cessation of suffering``.
And what #katama$, monks, is the noble truth of sufferingL 7irth is suffering, old age is suffering, illness is
suffering, and #pi$ death is suffering8 sorrow, lamentation, pain, grief, and despair too #pi$ are suffering8 also, which
he is desiring
E
#that$ he does not obtain,
/
that too is suffering8 in brief the fi!e groups of attachment are suffering #-
II A1/,/$ ...
#- II A1B,0$ And what, monks, is the noble truth of the origin of sufferingL his cra!ing which is leading to
againGe"istence
C
... that is, cra!ing for sensuality, cra!ing for e"istence, cra!ing for nonGe"istence #- II A1B,/$ ...
#- II A01,E$ And what, monks, is the noble truth of the cessation of sufferingL Which
I
is the remainderless
fading away and cessation, the abandoning, the relin*uishment, the freeing, the nonGclinging to that !ery #yeva$
cra!ing #- II A01,I$ ...
#- II A00,.B$ And what, monks, is the noble truth of the path leading to the cessation of sufferingL ?ust this
noble eightfold path, that is, right !iew, right intention, right speech, right action, right li!elihood, right effort, right
mindfulness, right concentration.
1
Satisambojjha2,a, is a tappurisa compound #sambojjha2,a$ within a kammadh4raya, lit. `the factor of awakening which is mindfulness`.
2
Jor the grammatical understanding of santa (v ajjhatta satisambojjha2,a see note abo!e pertaining to the fi!e hindrances.
3
Aathbh7ta, ad!erb.
4
I.e., that which he desires. <ccha, present participle.
5
I.e., he does not obtain what he desires.
6
-ah ponobhavik, lit. `againGe"istence cra!ing`, ponobhavik being an ad>ecti!e to tah.
7
I.e., that which.
71
And what, monks, is right !iewL What #ya$, monks, is the knowledge about suffering
0
, the knowledge
about the origination of suffering, the knowledge about the cessation of suffering, #and$ the knowledge about the
path leading to the cessation of suffering, this, monks, is called right !iew.
And what, monks, is right intentionL he intention of renunciation, the intention of nonGillGwill, the
intention of nonGcruelty, this, monks, is called right intention.
And what, monks, is right speechL he abstention from false speech, the abstention from malicious speech,
the abstention from harsh speech, the abstention from fri!olous chatter
.
, this monks, is called right speech.
U313V And what, monks, is right actionL he abstention from the killing of li!ing beings, the abstention from
the taking of the ungi!en, the abstention from wrong conduct with reference to sensual pleasures, this, monks, is
called right action.
And what, monks, is right li!elihoodL &ere, monks, a noble disciple, ha!ing abandoned wrong li!elihood,
makes #kappeti$ a li!ing through right li!elihood, this, monks, is called right li!elihood.
And what, monks, is right effortL &ere, monks, a monk produces desire, makes an effort #vyamati$, initiates
energy, applies the mind, #and$ stri!es #padahati$ for the nonGarising of unarisen, bad, unwholesome states. &e
produces desire, makes an effort, initiates energy, applies the mind, #and$ stri!es for the abandoning of arisen, bad,
unwholesome states. &e produces desire, makes an effort, initiates energy, applies the mind, #and$ stri!es for the
arising of unarisen, wholesome states. &e produces desire, makes an effort, initiates energy, applies the mind, #and$
stri!es for the persistence, nonGdecay, moreGstate, abundance, de!elopment, #and$ fulfilment of arisen, wholesome
states. his, monks, is called right effort.
A
And what, monks, is right mindfulnessL &ere, monks, a monk dwells contemplating a body in the body,
energetic, clearly comprehending, mindful, ha!ing eliminated co!etousness and de>ection with reference to the
world, among feelings ... etc ... in the mind ... etc ... he dwells contemplating a phenomenon among phenomena,
energetic, clearly comprehending, mindful, ha!ing eliminated co!etousness and de>ection with reference to the
world. his, monks, is called right mindfulness.
E
And what, monks, is right concentrationL &ere, monks, a monk, ha!ing become completely #eva$ separated
from sensuality, ha!ing become separated from unwholsome states, ha!ing entered, dwells in the first >h4na, which
has initial application, sustained application, and >oy and happiness born of separation. -ue to the calming
/
of
initial application and sustained application, ha!ing entered, he dwells in the second >h4na, which is internally
serene, which is a state of unification of mind, which is without initial application, which is without sustained
application, #and$ which has >oy and happiness born of concentration. -ue to the fading of >oy, he dwells
e*uanimous, mindful and clearly comprehending, and he e"periences happiness with the body, #and$ ha!ing
entered, he dwells in the third >h4na, that about which
C
the noble ones declare% ``he e*uanimous and mindful one
has a happy abiding.`` -ue to the abandonment of happiness and due to the abandonment of suffering, #and$ due
to the pre!ious passing away of >oy and de>ection, ha!ing entered, he dwells in the fourth >hana, which is without
suffering, which is without happiness, #and$ which has purity of mindfulness by e*uanimity
I
. his, monks, is called
right concentration.
B
his, monks, is called the noble truth of the path leading to the cessation of suffering. #- II A0A,.I$
)e*translation into Pali #9in I .IB,HG0E$ and #- I 00B,.GE$
Exercise $8
Passage 1 #- II 0..,0G0.H,A/ P 0AE,0HG0AC,.E$
hen the 7lessed @ne, ha!ing dressed at the time of morning, ha!ing taken bowl and robe, entered 9es4l2
for alms, #and$ ha!ing walked for alms in 9es4l2, returned from almsround
H
after the meal
01
, #and$ ha!ing looked at
1
;ocati!e of reference.
2
Samphappa'p. his compound can be understood in se!eral ways. It could be regarded as a d!anda compound, `#from$ fri!olity and
chatterMnonsense`, or as a tappurisa compound, `#from$ the nonsense of fri!olity`, or as a kammadh4raya, which is how I ha!e read it.
3
)ee also ,-7 p.0I1H.
4
)ee also ,-7 p.0C.I.
5
+7pasam, ablati!e of cause.
6
Aan ta, patient of cikkhanti, `declare`.
7
1pekhsatiprisuddhi O upekh P sati P prisuddhi. his compound can be deconstructed in se!eral ways. @ne alternati!e translation would
be `purity of e*uanimity and mindfulness`.
8
)ee also ,-7 p.0IC..
9
PiBaptapaikanto O piBapta P paikanta #`returned`, past participle$, bahibb2hi compound structured like a tappurisa, agreeing with 0ha,av.
10
Pacchbhatta, seems to be an ad!erb to piBaptapaikkanto.
72
#apa'oketv$ 9es4l2 with the elephant look
0
, he addressed 9enerable Dnanda% ``his, Dnanda, will be the
ath4gata`s last
.
seeing of 9es4l2. ;et us go, Dnanda, let us approach
A
7ha=Zag4ma.`` )aying ``yes, 9enerable )ir``,
9enerable Dnanda consented to the 7lessed @ne. hen the 7lessed @ne, together with a large group of monks,
approached 7ha=Zag4ma. here the 7lessed @ne dwelt in 7ha=Zag4ma.
here the 7lessed @ne addressed the monks% ``6onks, due to the nonGawakening to, due to the nonG
penetration of four things, thus indeed #eva$ this long time has been transcirculated, transmigrated, by me and by
you
E
. @f which fourL 6onks, due to the nonGawakening to, due to the nonGpenetration of noble !irtue, thus indeed
this long time has been transcirculated, transmigrated, by me and by you. 6onks, due to the nonGawakening to, due
to the nonGpenetration of noble concentration, thus indeed this long time has been transcirculated, transmigrated,
by me and by you. 6onks, due to the nonGawakening to, due to the nonGpenetration of noble wisdom, thus indeed
this long time has been transcirculated, transmigrated, by me and by you. 6onks, due to the nonGawakening to, due
to the nonGpenetration of noble liberation, thus indeed this long time has been transcirculated, transmigrated, by me
and by you. With reference to this, monks, noble !irtue has been awakened to, has been penetrated, noble
concentration has been awakened to, has been penetrated, noble wisdom has been awakened to, has been
penetrated, noble liberation has been awakened to, has been penetrated, cra!ing for e"istence has been annihilated,
U3$3V the conduit to e"istence has been e"hausted, now there is no againGe"istence.`` he 7lessed @ne said this,
#and$ the WellGgone ha!ing said this, the eacher then further said this%
``9irtue, concentration, wisdom, and unsurpassed liberation
/
,
hese things ha!e been awakened to by the famous (otama.
hus the 7uddha, ha!ing directly known
C
#it$, declared the -hamma to the monks,
he endGmaker of suffering, the teacher, the seer, has become e"tinct
I
.``
Also there the 7lessed @ne, dwelling in 7ha=Zag4ma, often indeed ga!e #karoti$ this -hamma talk
B
to the
monks% ``hus is !irtue, thus is concentration, thus is wisdom, concentration supplied with !irtue has greatGfruit,
greatGbenefit, wisdom supplied with concentration has greatGfruit, greatGbenefit, the mind supplied with wisdom is
e!en #eva$ rightly freed from the outflowings, that is, from the outflowing of sensuality, from the outflowing of
e"istence, from the outflowing of !iews, from the outflowing of ignorance.``
hen the 7lessed @ne ha!ing dwelt asGdesired
H
in 7ha=Zag4ma, addressed 9enerable Dnanda% ``;et us go
Dnanda, let us approach &atthig4ma ... etc ... Ambag4ma ... ?ambug4ma ... 7hoganagara.`` #)aying$ ``yes, 9enerable
)ir``, 9enerable Dnanda consented to the 7lessed @ne. hen the 7lessed @ne, together with a large group of monks,
approached 7hoganagara.
here, in 7hoganagara, the 7lessed @ne dwelt at the Dnanda )hrine. here the 7lessed @ne addressed the
monks% ``6onks, I will teach you these
01
four great standards
00
, listen to it, attend well, I will speak.`` )aying ``yes,
9enerable )ir``, those monks consented to the 7lessed @ne. he 7lessed @ne said this% ``&ere, monks, a monk might
say this #eva$% `hat, friend, has been heard by me in the presence of the 7lessed @ne, recei!ed in #his$ presence%
``his is -hamma, this is 9inaya, this is the eacher`s dispensation``8` monks, the statement
0.
of that monk should
not be delighted in, should not be criticiNed. 3ot ha!ing delighted, not ha!ing criticiNed, #but$ ha!ing well learned
0A
those words and e"pressions, #they$ should be checked in the te"t, re!iewed in the discipline. If they, being checked
in the te"t, being re!iewed in the discipline
0E
, neither ha!e a place
0/
in the te"t nor are seen in the discipline, here a
conclusion should be arri!ed at
0C
% `)urely, this is not the speech of that 7lessed @ne, and it has been badly grasped
1
(,pa'okita O n,a #`elephant`$ P apa'okita #`look`$. #pa'okita is a neuter noun according to -P and thus here is a noun in apposition to
bha,av and therefore part of the agent. 3ote how the root apa:'ok occurs in both the sentence !erb and in the agent.
2
Pacchimaka, seems to mean much the same as pacchima.
3
1pasa2kamissma, future tense used to e"press determination or decision, see Warder p.//.
4
Mama c6eva tumhka ca, agent geniti!e, see Warder p./I.
5
I read anuttar as an ad>ecti!e *ualifying vimutti. Alternati!ely it could *ualify all four nouns, see Warder pp.C1GC0.
6
#bhiya, following ,-7.
7
I.e., has attained the e"tinction of defilements, see ,om.
8
Jor this e"pression see notes to e"ercise .E, at the end of passage 0.
9
Aathbhiranta, past participle functioning as ad!erb to viharitv.
10
Me should read 6me O ime, the apostrophe is missing in Warder`s te"t.
11
Mahpadese, lit. `great places`.
12
0hsita, past participle used as noun.
13
1,,ahetv, lit. `ha!ing #well$ grasped`.
14
Ktriyamnni and sandissiyamnni are passi!e causati!e present participles.
15
Ktarati, here acti!e. )ee -P for meaning.
16
5antabba, lit. `should be gone to`, see P'-.
73
by this monk
0
`8 thus, monks, !erily #hi$ this you should re>ect. #7ut$ if they, being checked in the te"t, being
re!iewed in the discipline, do #eva$ ha!e a place in the te"t and are seen in the discipline, here a conclusion should
be arri!ed at% U3$&V `)urely, this is the speech of that 7lessed @ne, and it has been well grasped by this monk.`
6onks, you should remember this first great standard. 7ut here, monks, a monk might say this% `In a dwelling
named such and such #amukasmi$ a group #of monks$ dwells with elders, with leaders
.
. #his$ has been heard by
me in the presence of that group, recei!ed in #its$ presence% ``his is -hamma, this is 9inaya #- II 0.E,.A$ ... #- II 0./,0$
`)urely this is the speech of that 7lessed @ne, and it has been well grasped by that group.` 6onks, you should
remember this second great standard. 7ut here, monks, a monk might say this% `In a dwelling named such and such
many senior monks dwell who are learned
A
, who ha!e mastered the tradition
E
, who are memoriNers of the
-hamma, who are memoriNers of the 9inaya, who are memoriNers of the matri"
/
. #his$ has been heard by me in
the presence of those seniors, recei!ed in #their$ presence% ``his is -hamma, this is 9inaya #- II 0./,H$ ... #- II 0./,..$
6onks, you should remember this third great standard. 7ut here, monks, a monk might say this% `In a dwelling
named such and such one senior monks dwells who is learned, who has mastered the tradition, who is a memoriNer
of the -hamma, who is a memoriNer of the 9inaya, who is memoriNer of the matri". #his$ has been heard by me in
the presence of that senior #monk$, recei!ed in #his$ presence% ``his is -hamma, this is 9inaya #- II 0./,.I$ ... #- II
0.C,.$ 6onks, you should remember this fourth great standard
C
.`` ``6onks, you should remember these four great
standards.`` #- II 0.C,/$ ...
#- II 0.C,0E$ hen the 7lessed @ne ha!ing dwelt in 7hoganagara asGdesired, addressed 9enerable Dnanda%
``;et us go, Dnanda, let us approach P4!4. )aying ``yes, 9enerable )ir``, 9enerable Dnanda consented to the 7lessed
@ne. hen the 7lessed @ne, together with a large group of monks, approached P4!4. here, in P4!4, the 7lessed
@ne dwelt in the mango gro!e of ,unda the son of a smith. #And$ ,unda the son of a smith heard% ``hey say #kira$
the 7lessed @ne has arri!ed at P4!4 #and$ he dwells in P4!4 in my mango gro!e.`` hen ,unda the son of a smith
approached the 7lessed @ne, #and$ ha!ing approached, ha!ing bowed to the 7lessed @ne, he sat down to one side
I
.
#And$ the 7lessed @ne instructed, inspired, gladdened, and delighted ,unda the son of a smith, who was seated to
one side, with -hamma talk. hen ,unda the son of a smith, instructed, inspired, gladdened, and delighted with
-hamma talk by the 7lessed @ne, said this to the 7lessed @ne% ``9enerable )ir, let the 7lessed @ne consent to a meal
by me for tomorrow together with the group of monks.`` he 7lessed @ne consented through the state of silence.
hen ,unda the son of a smith, U3$'V ha!ing understood the consent of the 7lessed @ne, ha!ing arisen from the
seat, ha!ing bowed to the 7lessed @ne, ha!ing made re!erence, left. hen ,unda the son of a smith, after the
passing of that night, ha!ing caused delicious nonGstaple #and$ staple food to be prepared in his own house,
including #ca$ much tender pork
B
, caused the time to be announced to the 7lessed @ne% ``9enerable )ir, it is time8 the
meal is ready
H
.`` hen the 7lessed @ne, ha!ing dressed at the time of morning, ha!ing taken bowl and robe,
approached the house of ,unda the son of a smith together with the group of monks, #and$ ha!ing approached, he
sat down on the prepared seat, #and$ ha!ing sat down the 7lessed @ne addressed ,unda the son of a smith%
``,unda, which tender pork has been prepared by you
01
, with that ser!e
00
me, but which other nonGstaple #and$
staple food has been prepared, with that ser!e the group of monks.`` )aying ``yes, 9enerable )ir``, ,unda the son of
a smith, ha!ing consented to the 7lessed @ne, which was the prepared tender pork, with that he ser!ed the 7lessed
@ne, but which other nonGstaple #and$ staple food had been prepared, with that he ser!ed the group of monks.
hen the 7lessed @ne addressed ,unda the son of a smith% ``,unda, which is your lefto!er tender pork, bury that in
a pit8 ,unda, I do not see anyone
0.
, in the world with gods
0A
, with 64ra, with brahmas, in the generation #pajya$
with ascetics and brahmins
0E
, with #its$ kings and people
0/
, for whom that food
0C
would be properly digested
0I
1
<massa bhikkhuno, sub>ecti!e geniti!e.
2
Sapmokkho. 3ote the singular forms of satthero and sapmokkho to agree with sa2,ha, but I take the meaning to be plural.
3
0ahussut, lit. `who ha!e heard much`.
4
>,at,am O ,ata #`come`M`learnt`M`mastered`$ P ,ama #`tradition`$.
5
Mtikadhar. Mtika may refer to the Ptimokkha, see introduction to the KaXkh4!itara=2.
6
It is not clear to me why there is a ti here when the 7uddha continues to speak in the ne"t sentence.
7
here seems to be a punctuation fault here in Warder`s book and the P) edition. )urely a full stop is re*uired as the sub>ect of the sentence
changes.
8
S7karamaddava, the e"act meaning of this compound has been much debated.
9
In effect two separate sentences.
10
I.e. `that tender pork which ...`, this is not a *uestion but rather the typical Pali way of starting a sentence with a relati!e clause.
11
Parivisa, imperati!e.
12
-a, lit. `him`.
13
Sadevake, the Gke ending probably signifies a transformation from noun to ad>ecti!e. It is singular to agree with `world` but may still refer to
many gods.
14
3ote the feminine brhmaiy here to agree with pajya. It seems pajya here is a reference to the present generation.
15
)ee P'-.
16
Paribhutta, lit. `the eaten`, is past participle and here seems to be used as a noun, see Warder p.E0.
17
Sammparima ,accheyya, lit. `would go to perfect digestion`.
74
e"cept for the ath4gata.`` )aying ``yes, 9enerable )ir``, ,unda the son of a smith, ha!ing assented to the 7lessed
@ne, which was the lefto!er tender pork, ha!ing burried that in a pit, approached the 7lessed @ne, #and$ ha!ing
approached, ha!ing bowed to the 7lessed @ne, he sat down to one side.
0
he 7lessed @ne, ha!ing instructed,
ha!ing inspired, ha!ing gladdened, and ha!ing delighted ,unda the son of a smith, who was seated to one side,
with -hamma talk, ha!ing arisen from the seat, left.
hen a harsh illness occurred to the 7lessed @ne who had eaten
.
the meal of ,unda the son of a smith, #and$
bloody dysentry #and$ !iolent feelings bordering on death proceeded. he 7lessed @ne, mindful #and$ clearly
comprehending, endured
A
them #t$ without being distressed. hen the 7lessed @ne addressed 9enerable Dnanda%
``;et us go, Dnanda, let us approach Kusin4r4.`` )aying ``yes, 9enerable )ir``, 9enerable Dnanda assented to the
7lessed @ne. #- II 0.B,/$ ...
#- II 0.B,0E$ hen the 7lessed @ne, ha!ing descended from the path, approached a certain root of a tree
E
, #and$
ha!ing approached, he addressed 9enerable Dnanda% ``&ere, Dnanda, you prepare a fourfold
/
outer robe for me, I
am tired Dnanda, I will sit down
C
.`` U3$(V )aying ``yes, 9enerable )ir``, 9enerable Dnanda, ha!ing assented to the
7lessed @ne, prepared a fourfold outer robe. he 7lessed @ne sat down on the prepared seat, #and$ ha!ing sat
down the 7lessed @ne addressed 9enerable Dnanda% ``&ere, Dnanda, you fetch drinkingGwater
I
for me, I am
thirsty, Dnanda, I will drink.`` When this #eva$ had been said, 9enerable Dnanda said this to the 7lessed @ne%
``3ow #idni$, 9enerable )ir, an amount #matta$ of fi!e hundred carts
B
ha!e passed o!er, #and$ that little water,
which has been cut by the wheels, flows stirred up and muddy
H
. 9enerable )ir, this ri!er, Kakutth4, not far away,
has clear water, has sweet water, has cool water, is clear, has good beaches, is delightful. &ere the 7lessed @ne may
drink
01
drinkingGwater and make the limbs cool
00
.`` Also a second time the 7lessed @ne addressed 9enerable
Dnanda% ``&ere, Dnanda, you fetch drinkingGwater for me #- II 0.H,/$ ... #- II 0.H,0A$ and make the limbs cool.`` Also a
third time the 7lessed @ne addressed 9enerable Dnanda% ``&ere, Dnanda, you fetch drinkingGwater for me, I am
thirsty Dnanda, I will drink.`` )aying ``yes, 9enerable )ir``, 9enerable Ananda, ha!ing assented to the 7lessed @ne,
ha!ing taken a bowl, approached that stream
0.
. hen that flowing #sandamn$ stream, which had been cut by
wheels, which was small, stirredGup, #and$ muddy, when 9enerable Dnanda was approaching,
0A
flowed
0E
bright,
!ery clear, #and$ unGmuddy
0/
. hen 9enerable Dnanda thought this% ``Indeed #vata$ it is wonderful )ir, indeed it is
remarkable )ir, the great powerfulness
0C
, the great mightiness of the ath4gata. Jor here
0I
that flowing stream,
which had been cut by wheels, which is small, stirredGup, #and$ muddy, when I am approaching,
0B
flows bright,
!ery clear, #and$ unGmuddy.`` &a!ing taken drinkingGwater with the bowl, he approached the 7lessed @ne, #and$
ha!ing approached, he said this to the 7lessed @ne% ``9enerable )ir, it is wonderful, 9enerable )ir, it is remarkable,
the great powerfulness #and$ the great mightiness of the ath4gata. 3ow, 9enerable )ir, that flowing stream, which
had been cut by wheels, which is small, stirredGup, #and$ muddy, when I was approaching,
0H
it flowed bright, !ery
clear, #and$ unGmuddy. ;et the 7lessed @ne drink the drinkingGwater, let the WellGgone drink the drinkingGwater.``
hen the 7lessed @ne drank the drinkingGwater. #- II 0.H,A/$
Y Y Y
1
Again, it seems that a full stop is re*uired here G contrary to Warder`s te"t G as the sub>ect of the sentence changes.
2
0huttvissa, part participle acti!e, see Warder p..I/.
3
#dhivsesi, translated as `accepted` abo!e.
4
I.e., the foot of a tree, rukkham7'a.
5
I.e., folded twice, catu,,ua.
6
Again, future of decision, Warder p.//.
7
Pn*ya. In Pali there are a number of words for water. &ere it can be noted that udaka means water in general, whereas pn*ya specifically
refers to drinking water G deri!ed from pna, `drink`. Paribhojan*ya refers to water for washing G deri!ed from paribhujati, `to use`.
8
;it. `a fi!e hundred cart amount`, there is no geniti!e in the Pali.
9
MuLita vi'a. he translation here may gi!e the impression that these are ad!erbs but they are probably ad>ecti!es *ualifying udaka,
`water`, lit. `water which is stirred up and muddy`. )ee parallel construction below.
10
Pivissati #and immediately following, karissati$, lit. `will drink`.
11
&arissati here seems to take two ob>ects ,attni and sita see Warder p.0B. Alternati!ely, sita could be regarded as an ad!erb.
12
(adik, lit. `small ri!er`.
13
;ocati!e absolute.
14
Sandittha, aorist of middle con>ugation, see Warder p.A0/.
15
#cch vippasann anvi', ad>ecti!es *ualifying nadik, the sub>ect of the !erb sandati, `flows`.
16
Mahiddhikat O mah G iddhi, then adding the suffi" Gka which con!erts a noun to an ad>ecti!e, finally adding the suffi" Gt which makes the
ad>ecti!e into an abstract noun. )ee Warder pp.0BI and ./.G./A.
17
#ya, reading it as an indeclinable.
18
;ocati!e absolute.
19
Mayi upasa2kamante, locati!e absolute with a present participle !erb. 3ote that I here translate using the past tense, to agree with sandiha
#aorist$, whereas abo!e I translate the e"act same phrase in the present tense to agree with sandati #present tense$.
75
#- II 0AE,0H$ hen the 7lessed @ne, together with the large group of monks, approached the ri!er Kakutth4,
#and$ ha!ing approached, ha!ing plunged into the Kakutth4 ri!er, ha!ing bathed, ha!ing drunk, and ha!ing come
#back$ out, he approached the mango gro!e, #and$ ha!ing approached, he addressed 9enerable ,undaka% ``&ere,
,undaka, you prepare a fourfold outer robe for me, I am tired ,undaka, I will lie down.`` )aying ``yes, 9enerable
)ir``, 9enerable ,undaka ha!ing assented to the 7lessed @ne, U3$7V prepared a fourfold outer robe. hen the
7lessed @ne arranged a bed like a lion
0
on the right side
.
, ha!ing put foot on foot, mindful #and$ clearly
comprehending, ha!ing attended to the perception of rising up. 7ut 9enerable ,undaka sat down >ust there in front
of the 7lessed @ne. #- II 0A/,.$
#- II 0A/,0I$ hen the 7lessed @ne addressed 9enerable Dnanda% ``It might be, Dnanda, #that$ someone might
cause
A
remorse for ,unda the son of a smith% `Jriend ,unda it is illGgained for you
E
, it is badly gained for you, #that$
the ath4gata ha!ing eaten your almsfood last
/
, became e"tinct.` Dnanda, the remorse of ,unda the son of a smith
should be dispelled thus% `Jriend, it is a gain for you, it is wellGgained for you, #that$ the ath4gata ha!ing eaten the
your almsfood last, became e"tinct. his #ta$, friend ,unda, has been heard by me in the presence of the 7lessed
@ne, has been recei!ed in #his$ presence% ``hese two #gi!ings of$ almsfoods, which ha!e the !ery same
C
fruit, which
ha!e the !ery same result, ha!e !ery much #ativiya$ more great fruit, more great benefit,
I
than other almsfoods
B
.
Which twoL he almsfood, ha!ing eaten which #ya$ the ath4gata awakens to the unsurpassed perfect awakening,
and the almsfood, ha!ing eaten which, the ath4gata becomes e"tinct in the remainderless 3ibb4naGelement. hese
two almsfoods, which ha!e the !ery same fruit, which ha!e the !ery same result, ha!e !ery much more great fruit,
more great benefit, than other almsfoods. An action leading to long life
H
has been accumulated by 9enerable
,unda
01
the son of a smith, an action leading to good looks has been accumulated by 9enerable ,unda the son of a
smith, an action leading to happiness has been accumulated by 9enerable ,unda the son of a smith, an action
leading to fame has been accumulated by 9enerable ,unda the son of a smith, an action leading to hea!en has been
accumulated by 9enerable ,unda the son of a smith, an action leading to power has been accumulated by
9enerable ,unda the son of a smith``.` Dnanda, the remorse of ,unda the son of a smith should be dispelled thus.``
hen the 7lessed, @ne ha!ing understood this matter, on that occasion uttered this inspired utterance
00
%
Jor one gi!ing
0.
merit increases, for the selfGcontrolled animosity accumulates not,
And the wholesome one abandons e!il8 due to the e"haustion of passion and anger, he
0A
is e"tinguished. #-
II 0AC,.E$
Passage $ #- III ..0,.A G ...,A$
he four bases for spiritual power
0E
. &ere, friend, a monk de!elops the basis for spiritual power endowed
with concentration due to desire and !olitional formations of stri!ing
0/
. U3$8V &e de!elops the basis for spiritual
power endowed with concentration due to mind and !olitional formations of stri!ing. &e de!elops the basis for
spiritual power endowed with concentration due to energy and !olitional formations of stri!ing. &e de!elops the
basis for spiritual power endowed with concentration due to in!estigation and !olitional formations of stri!ing.
Passage 3 #- III .IB,0CG0B$
1
S*haseyya. I read it as a kammadh4raya compound e"pressing comparison, cf. Warder pp.01BG01H.
2
%akkhinena passena, this seems to be a case of what Warder calls instrumental of `manner`, i.e. the manner of lying down, see p.E/.
3
1padaheyya, see P'-.
4
-ati!e of disad!antage. -assa and yassa simply seem to ser!e to emphasise te, `you`, lit. `of that you`, `of which you`.
5
his translation gi!es the impression that pacchima, `last`, is an ad!erb, when it actually is an ad>ecti!e to piBapta, lit. `ha!ing eaten the
last almsfood of you`.
6
Samasama, probably repeated to emphasiNe the e*uality.
7
,omparati!es in Gtara, see Warder p.0.Af.
8
#ehi piBaptehi, ablati!e of comparison.
9
>yu, see -P.
10
3ote here how yasm, `9enerable`, is used for a layGperson.
11
<ma udnam udnesi. Another e"ample of a Pali !erb taking as ob>ect a noun deri!ed from the same root, lit. `he uttered an utterance`.
12
%adato, present participle dati!e.
13
Sa, an alternati!e form of so, see Warder p..B.
14
<ddhipda O iddhi #`spiritual power`$ P pda #`basis`$.
15
=handasamdhipadhnasa2khrasamann,ata O chanda #`desire`$ P samdhi #`concentration`$ P padhna #`stri!ing`$ P sa2khra #`!olitional
formation`$ P samann,ata #`endowed with`$. Jollowing ,-7, p.0HAH note .EC, I read the compound as two tappurisa compounds
#chandasamdhi P padhnasa2khra$ forming a d!anda compound within a tappurisa compound #... samann,ata$, the whole compound being a
bahubb2hi functioning as an ad>ecti!e to iddhipda.
76
he fi!e faculties. he faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of
concentration, the faculty of wisdom.
Passage & #- III ..H,0CG0I$
he four strengths. he strength of energy, the strength of mindfulness, the strength of concentration, the
strength of wisdom.
Passage ' #- III ./A,CGB$
he se!en strengths. he strength of faith, the strength of energy, the strength of shame, the strength of fear
of wrongdoing
0
, the strength of mindfulness, the strength of concentration, the strength of wisdom.
Passage ( #- I C.,.E G CA,0B$
&ere, great king, a ath4gata arises in the world, an arahant, a fully awakened 7uddha, endowed with true
knowledge and conduct, wellGgone, a knower of the worlds,
.
an unsurpassed charioteer of trainable men,
A
a teacher
of gods and humans,
E
an awakened one, a 7lessed @ne. &e makes known this world, with gods,
/
with 64ra, with
brahm4s, with the generation of ascetics and brahmins,
C
with people and kings, ha!ing himself directly known #it$,
ha!ing realised #it$. &e teaches the -hamma which is beautiful in the beginning, which is beautiful in the middle,
which is beautiful in the end, with meaning, with phrasing,
I
he re!eals the entirely perfected #and$ purified holyG
life.
A householder, the son of a householder, or one reborn in a certain clan hears that -hamma. &e, ha!ing
heard that -hamma, gains faith in the ath4gata. &e, endowed with that ac*uisition of faith, reflects thus% ``;i!ing
in a house is confined, a path of dust, the going forth is open
B
. It #ida$ is not easy by one inhabiting
H
a house to
practise the holyGlife fully perfected, fully purified, polishedGasGaGshell
01
. What now if I, ha!ing sha!ed off hair and
beard, ha!ing put on the brown robes
00
, should go forth from home to homelessnessL`` &e, after some time, ha!ing
abandoned a small collection of possessions or ha!ing abandoned a large collection of possessions, ha!ing
abandoned a small circle of relati!es or ha!ing abandoned a large circle of relati!es, ha!ing sha!ed off hair and
beard, ha!ing put on brown robes, goes forth from home to homelessness.
&a!ing thus gone forth, he dwells restrained by the retraint of the P4timokkha, endowed with conduct and
range
0.
, seeing danger in the slightest faults
0A
, #and$ ha!ing undertaken #them$ he trains in the training rules8 he is
endowed with action of body and action of speech
0E
which is wholesome
0/
, he has a purified li!elihood,
0C
he is
endowed with !irtue, he has guarded doors with reference to the senses,
0I
he is endowed with mindfulness and
clear comprehension, he is contented.
0B
1
Kttappa, see ,-7.
2
Mokavid7. Moka is here usually considered to refer to the sensual realm, the form realm, and the formless realm. hus the plural, `knower of the
worlds`, is re*uired.
3
Purisadammasrathi O purisa #`men`$ P damma #`tamable`M`trainable`$ P srathi #`charioteer`$, is a kammadh4raya compound #purisadamma$
within a tappurisa, the compound as a whole being a bahubb2hi *ualifying ath4gata. 3ote that the normal order of a kammadh4raya
#ad>ecti!e then noun$ here is re!ersed as sometimes happens in bahubb2hi compounds, see Warder p.0AB.
4
%evamanussna, geniti!e plural. It is not immediately ob!ious which word this geniti!e relates to. According to normal usage it should
relate to the word it follows #see Warder p./C$, i.e. buddho. 7ut here the accepted interpretation is that it relates to satth.
5
Sadevaka O sa: #`with`$ P deva #`god`$ P Gka which changes the noun into an ad>ecti!e, lit. `the withGgod#s$ #world$`.
6
;it. `with the asceticGandGbrahmin generation`. I translate the ad>ecti!e using `of`, although there is no geniti!e in the Pali.
7
Ji!e bahubb2hi compounds *ualifying dhamma. )ee Warder p.0AI for bahubb2hi compounds beginning with sa:.
8
#bbhokso pabbajj, two nouns in apposition, one masculine, one feminine. hey ha!e to be the same case and the meaning is that one noun `is`
the other, `the going forth is open`. ,f. Warder pp.01B and 00I.
9
#jjhvasat, present participle instrumental.
10
Sa2kha'ikhita O sa2kha P 'ikhita, a bahibb2hi compound e"pressing a metaphor, see Warder p.0//.
11
+atthni, lit. `clothes`.
12
5ocara. his refers to the proper `range` for a monk, i.e. where he `hangs out`. he ideal range is the four satipahns.
13
#umattesu vajjesu, lit. `in faults which ha!e a small measure`.
14
wo tappurisa compounds within a d!anda compound, the whole construction being singular.
15
3ote that the ad>ecti!e kusa'ena comes after the noun it *ualifies, I therefore translate `... which is ...`, see Warder p.C0.
16
Parisuddhj*vo, bahubb2hi compound with kammadh4raya structure.
17
I.e., his senses are guarded.
18
A long string of ad>ecti!es, in the form of bahibb2hi compounds, that I ha!e prefi"ed with `he hasMis` to make the connection to the one `gone
forth` abo!e more clear.
77
Passage 7 #- I ./1,A. G ./0,.0$
&e dwells, ha!ing per!aded one direction with a mind charged with lo!ingGkindness, so the second, so the
third, so the fourth. hus he dwells ha!ing per!aded up, down, across, e!erywhere, with nonGdiscrimination,
0
the
whole world, with a mind charged with lo!ingGkindness, abundant, ele!ated, immeasurable, without hatred,
without male!olence. ?ust as, 94seQQha, a strong conchblower with but #eva$ little difficulty might inform
.
the four
directions,
A
thus, 94seQQha, when the liberation of mind through lo!ingGkindness is de!eloped,
E
what #ya$ action is
limited
/
, that does not remain there, that is not left o!er there. Also, this, 94seQQha, is the path for association with
7rahm4
C
. And furthermore, 94seQQha, a monk #dwells ha!ing per!aded one direction$ with a mind charged with
compassion ... etc ... with a mind charged with sympathetic >oy ... etc ... he dwells, ha!ing per!aded one direction
with a mind charged with e*uanimity ... thus, 94seQQha, when the liberation of mind through e*uanimity is
de!eloped, what action is limited, that does not remain there, that is not left o!er there. Also this, 94seQQha, is the
path for association with 7rahm4.
)e*translation into Pali #9in I 01,01G.A$ and #- I /A,.EGAA$ and #- I //,0EG./ P .HGA0$
Exercise $!
Passage 1 #- II 0AI,0G0B P 0E1,00G0E0,00 P 0EB,.BG0/C,AE$
#- II 0AI,0$ hen the 7lessed @ne addressed 9enerable Dnanda% ``;et us go, Dnanda, let us approach the
further shore of the ri!er &ira[[a!at2, #and$ the Kusin4r4GSpa!attana s4la
I
gro!e of the 6allas.`` )aying ``yes,
9enerable )ir``, 9enerable Dnanda consented to the 7lessed @ne.
hen the 7lessed @ne, together with a large group of monks, approached the further shore of the ri!er
&ira[[a!at2, #and$ the Kusin4r4GSpa!attana s4la gro!e of the 6allas, #and$ ha!ing approached, he addressed
9enerable Dnanda% ``&ere, Dnanda, you prepare a northGheaded
B
bed for me between the twin s4la trees
H
, I am tired
Dnanda, I will lie down.`` )aying ``yes, 9enerable )ir``, 9enerable Dnanda, ha!ing consented to the 7lessed @ne,
prepared a northGheaded bed between the twin s4la trees. hen the 7lessed @ne, mindful, clearly comprehending,
arranged a bed like a lion
01
on the right side, ha!ing put foot on foot. #- II 0AI,0B$
Y Y Y
#- II 0E1,00$ ``Jormerly, 9enerable )ir, monks, who had spent
00
the rains in the regions
0.
, came for the purpose
of seeing
0A
the ath4gata, #and$ we obtained access
0E
for the purpose of seeing,
0/
we obtained access for the purpose
of honouring
0C
those #te$ monks worthy of esteem
0I
. 7ut, 9enerable )ir, after the passing away of the 7lessed @ne
0B
we will not obtain access for the purpose of seeing, we will not obtain access for the purpose of honouring monks
worthy of esteem.`` ``Dnanda, there are these four beautiful, inspiring places for a clansman who has faith
0H
. Which
1
Sabbattatya O sabba P attatya, `to all as to oneself` #see 9ism. A1B$, kammadh4raya compound e"pressing a comparison #cf. Warder p.01H$.
2
+ipeyya, lit. `might cause to discern`.
3
Presumably the conch blower is con!eying a message.
4
I read it as a locati!e absolute.
5
Pamakata, lit. `limitmade`.
6
0rahmam sahavyatya. Warder says that sahavyatya takes the geniti!e but that is clearly not the case here, brahma is accusati!e. he
accusati!e case can be accounted for if the preposition `with` is regarded as implied by sahavyatya.
7
)4la is a type of tree.
8
1ttaras*saka O uttara #`north`$ P s*saka #`headed`$. S*saka is the ad>ecti!e !ersion of s*sa, `head`. It is a bahubb2hi compound *ualifying
macaka, meaning a bed whose head points to the north.
9
#ntarena, `between`, takes the geniti!e, see Warder p./B.
10
S*haseyya O s*ha P seyya, kammadh4raya compound used for comparison, cf. Warder pp.01BG01H.
11
+utth. I take the meaning to be past perfect, thus `had`.
12
%issu. he meaning seems to be `in !arious regions away from the 7uddha`.
13
%assanya, dati!e of purpose.
14
Mabhma, `access` or `permission` seems to be understood, see P'-.
15
@r simply `we got to see`. And further on `we got to honour`.
16
)ee P'-.
17
Manobhvaniy, lit. `to be culti!ated in the mind`, i.e. monks that should be thought highly of. )ee also ,-7 p.01EA, note ..
18
0ha,avato ... accayena, see Warder p.E/.
19
Saddh, ad>ecti!e.
78
fourL `&ere the ath4gata was born`, Dnanda, is a beautiful, inspiring place for a clansman who has faith. `&ere
the ath4gata awakened to the unsurpassed supreme awakening`, Dnanda, is a beautiful, inspiring place for a
clansman who has faith. `&ere the unsurpassed wheel of the -hamma was set rolling by the ath4gata`, Dnanda, is
a beautiful, inspiring place for a clansman who has faith. `&ere the ath4gata became e"tinct in the remainderless
0
3ibb4na element`, Dnanda, is a beautiful, inspiring place for a clansman with faith. Dnanda, these are the four
beautiful, inspiring places for a clansman with faith. U3&"V Dnanda, faithful monks and nuns, male layGfollowers
and female layGfollowers, will come% `here the ath4gata was born`, also `here the ath4gata awakened to the
unsurpassed supreme awakening`, also `here the unsurpassed wheel of the -hamma was set rolling by the
ath4gata`, also `here the ath4gata became e"tinct in the remainderless 3ibb4na element`. Jor whoe!er should
die
.
, Ananda, #while$ wandering with a mind of faith
A
#on$ a tour of shrines, all those, from the breaking up
E
of the
body, after death, will arise in a good destination, a hea!en world. #- II 0E0,00$
Y Y Y
#- II 0EB,.B$ 3ow at that time a wanderer named )ubhadda
/
dwelt in Kusin4r4. he wanderer )ubhadda
heard% ``Indeed, this !ery day,
C
in the last watch of the night, will be the final e"tinction of the ascetic (otama.``
hen the wanderer )ubhadda thought this% ``3ow while the wanderers who are old, elders, teachers` teachers
I
were
speaking
B
, this was heard by me% `Jrom time to time #kad ci karaha ci$ ath4gatas who are arahants, fully awakened
7uddhas, arise in the world.` And today, in the last watch of the night, will be the final e"tinction of the ascetic
(otama. And I ha!e this mental state of doubt which has arisen, #but$ I ha!e such confidence in the ascetic (otama%
`he ascetic (otama is able to so #tath$ teach me the -hamma, that #yath$ I might abandon this mental state of
doubt.` ``
hen the wanderer )ubhadda approached the Spa!attana s4la gro!e of the 6allas #and then$ 9enerable
Dnanda, #and$ ha!ing approached, said this to the 9enerable Dnanda% ``)ir Dnanda, while the wanderers #who are
old, elders, teachers` teachers were speaking$, this was heard by me #- II 0EH,0E$ ... #- II 0EH,.0$ that I might abandon
this mental state of doubt. )ir Dnanda, may I
H
obtain access for the purpose of seeing the ascetic (otama.`` When
this had been said, 9enerable Dnanda said this to the wanderer )ubhadda% ``'nough, friend )ubhadda, do not
trouble the ath4gata. he 7lessed @ne is tired.`` Also a second time the wanderer )ubhadda ... etc ... Also a third
time the wanderer )ubhadda #- II 0EH,.B$ ... #- II 0/1,I$ Also a third time 9enerable Dnanda said this to the wanderer
)ubhadda% ``'nough, friend )ubhadda, do not trouble the ath4gata. he 7lessed @ne is tired.`` he 7lessed @ne
heard this con!ersation
01
of 9enerable Dnanda with the wanderer )ubhadda. hen the 7lessed @ne addressed the
9enerable Dnanda% ``'nough, Dnanda, do not stop )ubhadda8 Dnanda, let )ubhadda obtain access
00
for the purpose
of seeing the ath4gata. U3&1V Whate!er )ubhadda will ask me, all that he will ask longing only #va$ for
knowledge
0.
, not longing to trouble #me$8 and what I, #when$ asked, will e"plain to him
0A
, that he will grasp !ery
#eva$ *uickly.`` hen 9enerable Dnanda said this to the wanderer )ubhadda% ``(o, friend )ubhadda, the 7lessed
@ne makes an opportunity for you.``
hen the wanderer )ubhadda approached the 7lessed @ne, #and$ ha!ing approached, e"changed greetings
with the 7lessed @ne, #and$ ha!ing made pleasant, agreeable talk, he sat down to one side. )eated to one side, the
wanderer )ubhadda said this to the 7lessed @ne% ``hese
0E
ascetics and brahmins, )ir (otama, who #ye$ ha!e groups
#of followers$, who ha!e crowds, who are teachers of crowds, who are known, who are famous, who are fordG
makers,
0/
and who are considered #sammat$ as saints #sdhu$ by the manyGfolk
0C
, to wit, PKra=a Kassapa, 6akkhali
(os4la, A>ita Kesakambal2, Pakudha Kacc4yana, )a[>aya 7elaQQhiputta, 3iga=Qha 34thaputta, did all those, in
1
#nupdisesya, I follow ,-7, see p.0H0A note 00B.
2
Juture tense in optati!e sense, see Warder pp..H/ and AAA.
3
Pasannacitt, bahubb2hi compound *ualifying ye #hi$ ke ci, `#for$ whoe!er`. &ere I use `with` #in `with a mind of faith`$ to create an ad>ecti!al
e"pression, not as a translation of the instrumental.
4
0hed. 3ote the ablati!e e"pressing the point from which a `motion` begins. )ee Warder p.BB.
5
When translating a name it seems preferable to use the stem form as there is no distinction in 'nglish between the cases.
6
#jj6eva O ajja #`today`$ P eva, intensifier.
7
hree ad>ecti!es *ualifying `wanderers` by being predicated of it, see Warder p.C0.
8
I read this phrase as a geniti!e absolute.
9
Svha O so P aha, emphatic `I`, see Warder p..0C.
10
&athsa''po, see -P.
11
Mabhata, Ard person singular imperati!e of the middle con>ugation, see Warder p.A0/.
12
#pekho O a P apekho #`e"pectation`M`longing`$. appurisa compound in apposition to the agent `he`.
13
#ssa, dati!e.
14
Me, >unction form of ime.
15
I.e., they help beings cross samsra etc.
16
I.e., by many or most people, bahujanassa8 agent geniti!e.
79
accordance with their own claim,
0
know directly,
.
did all not know directly, did some know directly #and$ some
not know directlyL`` ``'nough, )ubhadda. ;et this be
A
% `did all those, in accordance with their own claim, know
directly, did all not know directly, or did some know directly #and$ some not know directlyL` )ubhadda, I will teach
you the -hamma, listen to it, attend well, I will speak.`` )aying ``yes, 9enerable )ir``, the wanderer )ubhadda
consented to the 7lessed @ne. he 7lessed @ne said this% ``)ubhadda, in which -hamma and discipline the noble
eightfold path is not obtained
E
, also the #first$ ascetic
/
is not obtained there, also the second ascetic is not obtained
there, also the third ascetic is not obtained there, also the fourth ascetic is not obtained there. 7ut #ca$, )ubhadda, in
which -hamma and discipline the noble eightfold path is obtained, also the #first$ ascetic is obtained there, also the
second ascetic is obtained there, also the third ascetic is obtained there, also the fourth ascetic is obtained there. In
this -hamma and discipline, )ubhadda, the noble eightfold path is obtained, U3&$V >ust #eva$ here, )ubhadda, is the
ascetic, here is the second ascetic, here is the third ascetic, here is the fourth ascetic. he doctrines of others
C
are
empty of ascetics
I
, and, )ubhadda, should these
B
monks dwell rightly, the world would be nonGempty of arahants.
wentyGnine #years$ with age, )ubhadda,
When #ya$ I went forth, seeking what is wholesome
H
.
6ore than fifty years
)ince I went forth, )ubhadda,
'ngaged in the range
01
of the -hamma method
00
.
@utside of here
0.
there is no #first$ ascetic.
Also #pi$ there is no second ascetic, also there is no third ascetic, also there is no fourth ascetic. he doctrines of
others are empty of ascetics, and, )ubhadda, should these monks dwell rightly, the world would not be empty of
arahants.
When this had been said, the wanderer )ubhadda said this to the 7lessed @ne% ``'"cellent 9enerable )ir,
e"cellent 9enerable )ir. It is as if, 9enerable )ir, one should set upright the o!erturned, should disclose the hidden,
should describe the path to the lost, or should hold an oil lamp in the dark thinking% `those who ha!e eyes will see
forms`8 >ust so the -hamma has been shown
0A
in many ways
0E
by the 7lessed @ne. 9enerable )ir, I
0/
go for refuge to
the 7lessed @ne, to the -hamma and to the sangha of monks. 6ay I obtain the going forth in the presence of the
7lessed @ne, may I obtain the full ordination.`` ``)ubhadda, one pre!iously from another sect, who desires the
going forth in this -hamma and discipline, who desires the full ordination, he must li!e on probation
0C
for four
months. After the passage of four months, monks who ha!e satisfied minds will cause #you$ to go forth, will cause
#you$ to fully ordain
0I
into the state of a monk. 3e!ertheless, in this case a distinction of persons is known by me.
0B
``
``If, 9enerable )ir, those formerly of another sect,
0H
desiring the going forth in this -hamma and discipline,
desiring the full ordination, must li!e on probation for four months, #and$ after the passage of four months, monks
who ha!e satisfied minds will cause #them$ to go forth, will cause #them$ to fully ordain into the state of monks,
#then$ I will li!e on probabtion for four years, #and$ after the passage of four years let the monks who ha!e satisfied
minds cause #me$ to go forth, cause #me$ to fully ordain into the state of a monk.`` hen the 7essed @ne addressed
1
Sakya paiya, probably ablati!e.
2
#bbhaamsu, third person plural aorist of abhijnti.
3
-ihat6eta, for this idiomatic use of tihati see Warder p.A/.
4
1pa'abbhati, passi!e.
5
he first ascetic is a reference to the sotpanna, the other three to the sakad,m*, an,m*, and the arahant respecti!ely.
6
7oth para and ae mean `others`, one of them being redundant in 'nglish.
7
;it. `empty with`, su re*uires the instrumental #cf. ),P3 para. B/c$.
8
<me, seems to be a reference to the 7uddhist monks, contrasted with the ascetics of other sects.
9
&imkusa'nuses*, ad>ecti!e *ualifying aha, `I`. he first person singular is implied by the !erb, pabbaji.
10
Padesavatt* O padesa #`range`$ P vatt* #`engaged in`$, see P'-. It is a bahubb2hi compound *ualifying aha, `I`.
11
Nyassa dhammassa. I take these as two nouns in apposition *ualifying each other, `the method which is the -hamma`. he o!erall meaning,
apparently, is that since he went forth the 7uddha has been concerned only with -hamma.
12
;it. `outside from here`.
13
Paksito, causati!e past participle.
14
#nekapariyyena, lit. `through many courses`, instrumental of manner, see Warder p.E/.
15
4sha O eso9esa P aha.
16
Parivasati. Present tense used for immediate future with imperati!e sense, see Warder p.0.. It may be that the present tense is used here due
to `attraction` to ka2khati, see Warder p.BI bottom.
17
Pabbjenti and upasampdenti, causati!es. &ere the present tense is used to denote a fi"ed future time `when`, see Warder p.0A.
18
I.e., he had *ualities that would allow the four month probation period to be wai!ed.
19
#atitthiyapubb, noun, thus `those formerly ...`.
80
the 9enerable Dnanda% ``3ow, Dnanda, you
.1
cause )ubhadda to go forth.`` )aying ``yes, 9enerable )ir``,
9enerable Dnanda consented to the 7lessed @ne.
U3&3V ``hen the wanderer )ubhadda said this to 9enerable Dnanda% ``Jriend Dnanda, it is gain
0
for you
.
,
friend Dnanda, it is wellGgained by you, who here face to face with the teacher
A
ha!e been consecrated with the
apprenticeGconsecration
E
.`` he wanderer )ubhadda gained
/
the going forth in the presence of the 7lessed @ne, he
gained the full ordination. #7eing$ recently #acira$ ordained, 9enerable )ubhadda was dwelling alone, secluded,
diligent, energetic, resolute
C
. )oon #na cirass6eva$, he dwelt, ha!ing entered upon, ha!ing realiNed, ha!ing himself
#saya$ directly known in this !ery life #dihe va dhamme$ that unsurpassed goal #pariyosna$ of the holyGlife for
which purpose familyGsons rightly go forth from home to homelessness, #and$ he directly knew #abbhasi$% ``7irth
has been e"hausted, the holyGlife has been li!ed, what should be done
I
has been done, there is no further for this
state of being
B
.`` And 9enerable )ubhadda was one #aataro$ of the arahants
H
. &e was the last personal disciple of
the 7lessed @ne.
hen the 7lessed @ne addressed 9enerable Dnanda% ``It might be, Dnanda, #that$ you would think thus% `the
teaching #pvacana$ has a teacher of the past
01
, we ha!e no teacher.` 7ut Dnanda this should not be seen thus.
Dnanda, which -hamma and discipline has been taught, has been authorised to you by me, that is your teacher
after my passing away. And #pana$ Dnanda, as monks now speak to one another #aamaa$ through the
statement of friend
00
, by you it should not be spoken thus after my passing away. Dnanda, by a more senior monk a
more >unior monk should be spoken to by name, by clan, or by the statement of friend8 by a more >unior monk a
more senior monk should be spoken to #with$ 6bhante6 or `!enerable`. -esiring,
0.
Dnanda, let the sangha abolish the
small and minor training rules after my passing away. After my passing away, Dnanda, the highest punishment
#brahmadaBo$ should be imposed on
0A
the monk ,hanna
0E
.`` ``What, 9enerable )ir, is the highest punishmentL``
``he monk ,hanna, Dnanda, what
0/
he might desire, that he may speak,
0C
#but$ he should not be spoken to, should
not be admonished, should not be instructed by the monks.``
hen the 7lessed @ne addressed the monks% ``3ow, monks, one monk
0I
might ha!e doubt or perple"ity
concerning the 7uddha, the dhamma, the sangha, the path, or the way. Ask monks. 7e not
0B
regretful
0H
later,
thinking% `the eacher was in our presence
.1
, #and$ we were not able
.0
to ask in the presence #of$ the 7lessed @ne`.``
When this had been said those monks were silent. Also for a second time the 7lessed @ne ... Also for a third time
the 7lessed @ne addressed the monks% ``3ow, monks, one monk might ha!e doubt or perple"ity U3&&V concerning
the 7uddha, the dhamma, the sangha, the path, or the way. Ask monks. 7e not regretful later, thinking% `the eacher
was in our presence, #and$ we were not able to ask in the presence #of$ the 7lessed @ne`.`` Also for a third time
those monks were silent. hen the 7lessed @ne addressed the monks% ``3ow it might be, monks, #that$ you do not
ask
..
due to
.A
respect for the eacher. ;et a friend, monks, inform a friend
.E
.`` When this had been said those monks
were silent.
20
Plural. he 7uddha is speaking to !enerable Dnanda but is, it seems, referring to the sangha.
1
Mbh. I read it as an ad!erb. Alternati!ely it could be a nominati!e plural `gains`, thus says the ,om.
2
+o. 3ote the plural.
3
Satthr, instrumental, see Warder p..01.
4
I.e., become a follower of the 7uddha.
5
#'attha, aorist of 'abhati.
6
Pahitatto, following ,-7. It seems it should be regarded as a compound, pahita P att, lit. `selfGe"erted`.
7
@r `the work`, or `the duty`.
8
<tthattya, following ,-7.
9
#rahata, geniti!e plural.
10
I.e., a teaching with a dead teacher. Satthuka is an ad>ecti!e, `ha!ing a teacher`.
11
I.e., by calling each other `friend`.
12
I.e., if it desires.
13
&tabbo, lit. `should be done #to$`.
14
-ati!e of disad!antage.
15
Aa, the sense here is `whate!er`.
16
It seems to mean something like `Dnanda, regardless of what the monk ,hanna says ...`.
17
4kabhikkhussa, digu compound, see Warder p..IE.
18
M ... ahuvattha, m usually takes the aorist, see Warder p.A0. #huvattha is the aorist second person plural of the !erbal root hu, see Warder
p..C.
19
+ippaisrino, possessi!e ad>ecti!e in Gin, nominati!e masculine plural. )ee Warder p.0...
20
;it. `was being #bh7to$ in the presence of us`.
21
I.e., we did not take the opportunity.
22
Puccheyytha, optati!e, but cannot translate as such. In the Pali both the !erb of the subordinate clause and the main clause tend to be in the
same tense through `attraction`, see Warder pp.BIGBB.
23
Instrumental of cause, see Warder p.EE.
24
Sahyakassa. >rocetu takes the dati!e, see Warder p.CB.
81
hen 9enerable Dnanda said this to the 7lessed @ne% ``It is surprising 9enerable )ir, it is mar!ellous
9enerable )ir. 9enerable )ir, I am confident in this sangha of monks thus% `not one monk has doubt or perple"ity
concerning the 7uddha, the dhamma, the sangha, the path, or the way`.`` ``Dnanda, you speak from confidence.
#7ut$ here, Dnanda, the ath4gata has knowledge% `here is not in this sangha of monks8
0
not one monk has doubt
or perple"ity concerning the 7uddha, the dhamma, the sangha, the path, or the way.` Jor, Dnanda, of these fi!e
hundred monks, who is the last monk,
.
he is a streamGenterer, not sub>ect to ruin, certain, destined for
A
awakening.``
hen the 7lessed @ne addressed the monks% ``Well now, monks, I address
E
you% `Jormations #sa2khr$ are sub>ect to
decay #vaya$, stri!e on
/
with diligence`.`` his was the last speech of the ath4gata.
hen the 7lessed @ne attained the first >h4na. &a!ing arisen from the first >h4na, he attained the second
>h4na. &a!ing arisen from the second >h4na, he attained the third >h4na. &a!ing arisen from the third >h4na, he
attained the fourth >h4na. &a!ing arisen from the fourth >h4na, he attained the sphere of unlimitedness of space
C
.
&a!ing arisen from the attainment of the sphere of unlimitedness of space, he attained the sphere of unlimitedness
of consciousness
I
. &a!ing arisen from the attainment of the sphere of unlimitedness of consciousness, he attained
the sphere of nothingness. &a!ing arisen from the attainment of the sphere of nothingness, he attained the sphere
of neitherGperceptionGnorGnonGperception. &a!ing arisen from the attainment of the sphere of neitherGperceptionG
norGnonGperception, he attained the cessation of perception and e"perience.
hen 9enerable Dnanda said this to 9enerable Anuruddha% ``9enerable Anuruddha, the 7lessed @ne has
become e"tinct.`` ``Jriend Dnanda, the 7lessed @ne has not become e"tinct, he has attained the cessation of
perception and e"perience.`` hen the 7lessed @ne, ha!ing arisen from the attainment of the cessation of
perception and e"perience, attained the sphere of neitherGperceptionGnorGnonGperception. &a!ing arisen from the
attainment of the sphere of neitherGperceptionGnorGnonGperception, he attained the sphere of nothingness. &a!ing
arisen from the attainment of the sphere of nothingness, he attained the sphere of unlimitedness of consciousness.
&a!ing arisen from the attainment of the sphere of unlimitedness of consciousness, U3&'V he attained the sphere of
unlimitedness of space. &a!ing arisen from the attainment of the sphere of unlimitedness of space, he attained the
fourth >h4na. &a!ing arisen from the fourth >h4na, he attained the third >h4na. &a!ing arisen from the third >h4na,
he attained the second >h4na. &a!ing arisen from the second >h4na, he attained the first >h4na. &a!ing arisen from
the first >h4na, he attained the second >h4na. &a!ing arisen from the second >h4na, he attained the third >h4na.
&a!ing arisen from the third >h4na, he attained the fourth >h4na. &a!ing arisen from the fourth >h4na, the 7lessed
@ne immediately became e"tinct.
Passage $
B
#- II //,0G/B,.B P C.,AGCE,. P CB,EGI0,.H$
#- II //,0$ his has been heard by me. At one time the 7lessed @ne was dwelling among the Kurus. here is a
town of the Kurus called Kamm4ssadhamma.
H
hen 9enerable Dnanda approached the 7lessed @ne, #and$ ha!ing
approached, ha!ing bowed to the 7lessed @ne, he sat down to one side. )eated to one side, 9enerable Dnanda said
this to the 7lessed @ne% ``It is surprising 9enerable )ir, it is mar!ellous 9enerable )ir, to what e"tent #yva$ this
dependent origination, 9enerable )ir, is profound and appears profound #,ambh*rvabhso$. )till to me it seems
really shallow
01
.`` ``-o not say thus Dnanda. -o not say thus Dnanda. his dependent origination, Dnanda, is
profound and appears profound. Dnanda, due to the nonGawakening to, due to the nonGpenetration of this teaching
#dhamma$, thus this generation, which is like a tangled skein, which is like a knotted ball of thread, which is like
#matted$ rushes and coarse grass,
00
does not escape misery, a bad destination, ruin, the round of births and deaths.
`Is old age and death from a specific condition
0.
L` 7y one being asked thus, Dnanda, it should be said
0A
% `It
is`. `Jrom what
0E
condition is there old age and deathL` If he should speak thus, it should be spoken thus% `Jrom the
1
his first phrase may seem a bit strange. It may simply be a reaffirmation of what 9en. Dnanda already is confident about, i.e. `there is no
#such$ monk in this sangha ...`.
2
;ast in the sense of least de!eloped spiritually.
3
Paryana, see P'-.
4
>mantaymi O mantemi, the suffi" GayaG is e*ui!alent to GeG, see Warder p..0.
5
Sampdetha, see P'-.
6
>ksnacyatana O ksa G ananta G yatana, a three member tappurisa compound, taking ananta as a noun, see P'-.
7
+inacyatana, seems to read `the sphere of limitedness of consciousness`, but see e"planation at 9ism. pp.AA.GAAA. Apparently such a
loss of syllable is a phenomenon known as `haplology`.
8
)ee 9en. 7hikkhu 7odhi`s `he (reat -iscourse on ,ausation` for an alternati!e translation of this passage.
9
I follow the punctuation at the start of passage . in e"ercise .I.
10
1ttnakuttnaka, repeated for emphasis.
11
I translate Gjta and Gbh7ta as `like`, see P'-.
12
<dappaccay, ablati!e, following 9en. 7odhi`s translation.
13
&ere `ssa vacan*ya O assa P vacan*ya. I read assa as an au"iliary !erb, see Warder pp..AAG.AB.
14
3ote that ki is not in the ablati!e case and therefore does not *ualify paccay, `condition`. &i should here probably be regarded as an
indeclinable that simply makes the sentence interrogati!e, see Warder p.IE. Alternati!ely, the words should not be separated but be regarded
82
condition of birth there is old age and death`. `Is birth from a specific conditionL` 7y one being asked thus,
Dnanda, it should be said% `It is`. `Jrom what condition is there birthL` If he should speak thus, it should be spoken
thus% `Jrom the condition of e"istence there is birth`. `Is e"istence from a specific conditionL` 7y one being asked
thus ... it should be spoken thus% `Jrom the condition of attachment there is e"istence`. `Is attachment from a specific
conditionL` 7y one being asked thus ... it should be spoken thus% `Jrom the condition of cra!ing there is
attachment`. `Is cra!ing from a specific conditionL` 7y one being asked thus ... it should be spoken thus% `Jrom the
condition of feeling there is cra!ing`. `Is feeling from a specific conditionL` 7y one being asked thus ... it should be
spoken thus% `Jrom the condition of contact there is feeling`. `Is contact from a specific conditionL` 7y one being
asked thus ... it should be spoken thus% `Jrom the condition of nameGandGform there is contact`. `Is nameGandGform
from a specific conditionL` U3&(V 7y one being asked thus, Dnanda, it should be said% `It is`. `Jrom what condition is
nameGandGformL` If he should speak thus, it should be spoken thus% `Jrom the condition of consciousness there is
nameGandGform`. `Is consciousness from a specific conditionL` 7y one being asked thus, Dnanda, it should be said%
`It is`. `Jrom what condition is consciousnessL` If he should speak thus, it should be spoken thus% `Jrom the
condition of nameGandGform there is consciousness`.
hus, Dnanda, consciousness is from the condition of nameGandGform, nameGandGform is from the condition
of consciousness, contact is from the condition of nameGandGform, feeling is from the condition of contact, cra!ing is
from the condition of feeling, attachment is from the condition of cra!ing, e"istence is from the condition of
attachment, birth is from the condition of e"istence, old age and death is from the condition of birth8 sorrow,
lamentation, pain, de>ection, and despair originate from the condition of old age and death. hus is the origin of
this whole mass of suffering.
`Jrom the condition of birth there is old age and death`, thus this was said8 now #tad$, Dnanda, how #yath$
from the condition of birth there is old age and death, this should be understood also in this way
0
%
.
Jor #va hi$,
Dnanda, if there were
A
no birth, completely,
E
in all ways,
/
of someone,
C
with reference to anything,
I
to wit, of gods to
the godGstate
B
, of minor gods #,andhabba$ to the minorGgodGstate, of spirits to the spiritGstate, of beings to the beingG
state, of humans to the humanGstate, of fourGfooted #creatures$ to the fourGfootedGstate, of birds to the birdGstate, or
of snakes to the snakeGstate8 for, Dnanda, if there were no birth of whate!er
H
creatures #satt$, if there were no birth
to the suchGstate
01
, when birth is completely nonGe"isting,
00
due to the cessaton of birth, would perhaps #api$ old age
and death be discerned
0.
L`` ``-efinitely not, 9enerable )ir.`` ``herefore, Dnanda, in this case #iha$, >ust #eva$ this is
the cause, this is the source, this is the origin, this is the condition of old age and death, that is birth.`` #- II /I,0I$ ... #-
II /I,.1$ ``Jor, Dnanda, if there were no e"istence, completely, in all ways, of someone, with reference to anything, to
wit, sensual e"istence, material e"istence, or immaterial e"istence, when e"istence is completely nonGe"isting, due to
the cessation of e"istence, would perhaps birth be discernedL`` ``-efinitely not, 9enerable )ir.`` ``herefore,
Dnanda, in this case, >ust this is the cause, this is the source, this is the origin, this is the condition of birth, that is
e"istence.`` #- II /I,.I$ ... #- II /I,A1$ ``Jor, Dnanda, if there were no attachment, completely, in all ways, of someone,
with reference to anything, to wit, attachment to sensual pleasures, U3&7V attachment to #wrong$ !iews, attachment
to rules and !ows
0A
, or attachment to a doctrine of self,
0E
when attachment is completely nonGe"isting, due to the
cessation of attachment, would perhaps e"istence be discernedL`` ``3o #- II /B,/$ ... #- II /B,01$ ``Jor, Dnanda, if there
were no cra!ing, completely, in all ways, of someone, with reference to anything, to wit, cra!ing for #!isible$ forms,
cra!ing for sounds, cra!ing for odours, cra!ing for fla!ours, cra!ing for touchables, cra!ing for mind ob>ects, when
cra!ing is completely nonGe"isting, from the cessation of cra!ing, would perhaps attachment be discernedL`` ``3o
#- II /B,0C$ ... #- II /B,.1$ ``Jor, Dnanda, if there were no feeling, completely, in all ways, of someone, with reference to
anything, to wit, feeling born of eyeGcontact, feeling born of earGcontact, feeling born of noseGcontact, feeling born of
as a kammadh4raya compound, kimpaccay, in which case ki should be read as ablati!e after all.
1
<min ... pariyyena, see Warder p.E/.
2
A colon seems more appropriate here than the full stop in Warder`s te"t.
3
#bhavissa, conditional tense, Warder p.AA0.
4
Sabbena sabba, Warder p.EC.
5
Sabbath sabba, see P'-.
6
I.e. `if, of someone, there were no birth ...`
7
@r `into anything`. Jor kassa ci and kimhi ci see Warder pp.B/GBC. 3ote that ko9kassa often are personal pronouns, whereas ki9kimhi tend to be
impersonal.
8
%evattya, abstract dati!e noun formed from deva, lit. `to godness`, see Warder pp../.G./A and also P'- for a definition.
9
-esa tesa, distributi!e meaning, see Warder p.0I0.
10
-athattya, abstraction of tath, i.e. the states mentioned >ust before.
11
;ocati!e absolute. #sati, negati!e present participle locati!e.
12
Payetha. 6iddle con>ugation optati!e tense, passi!e third person singular, see Warder p.A0/.
13
S*'abbata O s*'a G vata. In >unctions with Gv:, where the Gv: would normally double to GvvG, one always finds Gbb: instead, Warder p..EB.
14
)ee ,-7 p.I.C, note / for further comments on the four updn.
83
tongueGcontact, feeling born of bodyGcontact, feeling born of mindGcontact, when feeling is completely nonG
e"isting, due to the cessation of feeling, would perhaps cra!ing be discernedL`` ``3o #- II /B,.B$ ...
Y Y Y
#- II C.,A$ ``Jor, Dnanda, if there were no contact, completely, in all ways, of someone, with reference to
anything, to wit, eyeGcontact, earGcontact, noseGcontact, tongueGcontact, bodyGcontact, mindGcontact, when contact is
completely nonGe"isting, due to the cessation of contact, would perhaps feeling be discernedL`` ``3o #- II C.,H$ ...
#- II C.,0.$ `` `Jrom the condition of nameGandGform there is contact`, thus this was said8 now, Dnanda, how
from the condition of nameGandGform there is contact, this should be understood also in this way% Dnanda, by
which features, by which characteristics, by which signs, by which descriptions there is the concept of mentalGbody,
when those features, those characteristics, those signs, those descriptions are nonGe"isting,
0
would perhaps
designationGcontact be discerned in the material bodyL`` ``-efinitely not, 9enerable )ir.`` ``Dnanda, by which
features, by which characteristics, by which signs, by which descriptions there is the concept of material body,
when those features, those characteristics, those signs, those descriptions are nonGe"isting, would perhaps
impingementGcontact
.
be discerned in the mental bodyL`` ``-efinitely not, 9enerable )ir.`` ``Dnanda, by which
features, by which characteristics, by which signs, by which descriptions there is the concept of mental body and of
material body, when those features, those characteristics, those signs, those descriptions are nonGe"isting, would
perhaps designationGcontact or impingementGcontact be discernedL`` ``-efinitely not, 9enerable )ir.`` ``Dnanda, by
which features, by which characteristics, by which signs, by which descriptions there is the concept of nameGandG
form, when those features, those characteristics, those signs, those descriptions are nonGe"isting, would perhaps
contact be discernedL`` ``-efinitely not, 9enerable )ir.`` ``herefore, U3&8V Dnanda, in this case, >ust this is the cause,
this the source, this the origin, this the condition of contact, that is nameGandGform.
`Jrom the condition of consciousness there is nameGandGform`, thus this was said8 now, Dnanda, how from
the condition of consciousness there is nameGandGform, this should be understood also in this way% Jor, Dnanda, if
consciousness were not to descend
A
to the womb of the mother
E
, would perhaps nameGandGform de!elop
#sammucchissati$ in the womb of the motherL`` ``-efinitely not, 9enerable )ir.`` ``Jor, Dnanda, if consciousness,
ha!ing descended to the womb of the mother, were to pass away, would perhaps nameGandGform be produced for
this worldL`` ``-efinitely not, 9enerable )ir.`` ``Jor, Dnanda, if the consciousness of e!en an e"isting child were cut
off, whether of a boy or of a girl, would perhaps nameGandGform come to increase, growth, #and$ abundanceL``
``-efinitely not, 9enerable )ir.`` ``herefore, Dnanda, in this case, >ust this is the cause, this the source, this the
origin, this the condition of nameGandGform, that is consciousness.
`Jrom the condition of nameGandGform there is consciousness`, thus this was said8 now, Dnanda, how from
the condition of nameGandGform there is consciousness, this should be understood also in this way% Jor, Dnanda, if
consciousness were not to gain support #patiha$ in nameGandGform, would perhaps the future arising and
origination of birth, old age, death, and suffering
/
be discernedL`` ``-efinitely not, 9enerable )ir.`` ``herefore,
Dnanda, in this case, >ust this is the cause, this the source, this the origin, this the condition of consciousness, that is
nameGandGform. #It is$ to this e"tent, Dnanda, #that$ one might be born, one might age, one might die, one might fall
away, one might rearise
C
8 to this e"tent there is a path for designation, to this e"tent there is a path for language, to
this e"tent there is a path for concepts, to this e"tent there is scope for wisdom, to this e"tent the round #of rebirths$
rolls on for the manifestation #papanya$ #of$ this world, that is nameGandGform together with consciousness.`` #-
II CE,.$
Y Y Y
#- II CB,E$ ``When #yato$, Dnanda, a monk does not regard feeling as self
I
, and #pi$ does not regard the self as
without feeling, and he does not regard `my self feels, for my self is sub>ect to feeling`8 he, thus nonGregarding, does
1
#sati. I assume this is another e"ample of the !erbal rootas in the singular being used for the plural, see Warder pp.B/ and BI. he whole
e"pression is a locati!e absolute.
2
Pai,hasamphasso. Pai,ha means `resistance`M`impingement`.
3
Kkkamissatha, conditional tense, middle con>ugation, see Warder p.AA..
4
Mtu, geniti!e of arGstem, see Warder p..01.
5
I read this long compound as two d!anda compounds, with respecti!ely two and four members, forming a tappurisa compound between
them.
6
6iddle con>ugation optati!e, see Warder p.A0/. Presumably the 7uddha here uses the optati!e because he himself is no longer sub>ect to
these e!ents.
7
;it. `#that$ feeling is self`.
84
not attach to anything in the world,
0
not attaching he is not agitated
.
, being nonGagitated he becomes internally
e"tinguished #and$ he understands% `7irth has been e"hausted, the holyGlife has been li!ed, what should be done
A
has been done, there is no further for this world
E
`. Who might say this #eva$, Dnanda, concerning a monk
/
whose
mind is thus liberated% `he has such a !iew% ``he ath4gata e"ists after death``,` that is not proper. #`&e has such a
!iew%$ ``he ath4gata e"ists not ... ``,` that is not proper. Why is thatL As far as, Dnanda, U3&!V designation, as far as
the path of designation, as far as language, as far as the path of language, as far as concepts, as far as the path of
concepts, as far as wisdom, as far as the scope of wisdom, as far as the round #of rebirths$, as far as the round #of
rebirths$ rolls on, ha!ing directly known that #tad$, the monk is liberated8 the idea
C
% `his
I
!iew is% ``ha!ing directly
known that, a liberated monk does not know #and$ does not see``,` that is not proper.
B
Dnanda, there are these se!en stations of consciousness and two spheres.
Which se!enL here are, Dnanda, beings who ha!e di!ersity in body
H
#and$ di!ersity of perception
01
, to wit,
human beings, some gods, and some lowerGrealm beings
00
. his is the first station of consciousness. here are,
Dnanda, beings who ha!e di!ersity in body #and$ unity of perception, to wit, the gods who belong to 7rahm4s
group, who ha!e originated through the first
0.
. his is the second station of consciousness. here are, Dnanda,
beings who ha!e unity in body #and$ di!ersity of perception, to wit, the gods who belong to the world of radiance
0A
.
his is the third station of consciouness. here are, Dnanda, beings who ha!e unity in body #and$ unity of
perception, to wit, the gods who belong to the lustrous world. his is the fourth station of consciousness. here are,
Dnanda, beings who, due to the complete transcending of perceptions of form, due to the ending of perceptions of
resistance, due to the nonGattention to perceptions of di!ersity, percei!ing% `space is unlimited`, belong to
0E
the
sphere of unlimitedness of space. his is the fifth station of consciousness. here are, Dnanda, beings who, ha!ing
completely transcended the sphere of unlimitedness of space, percei!ing% `consciousness is unlimited`, belong to the
sphere of unlimitedness of consciousness. his is the si"th station of consciousness. here are, Dnanda, beings who,
ha!ing completely transcended the sphere of unlimitedness of consciousness, percei!ing% `there is nothing`, belong
to the sphere of nothingness. his is the se!enth station of consciousness.
#here is$ the sphere of beings without perception, #and$ the sphere of neitherGperceptionGnorGnonG
perception is the second.
here, Dnanda, this which is the first station of consciousness, which has di!ersity of bodies, which has
di!ersity of perceptions G to wit, human beings, some gods, and some lowerGrealm beings G who, Dnanda,
understands it
0/
, understands its origin, understands its ending, understands its en>oyment, understands its
disad!antage, and understands the liberation from it
0C
, is it proper for him
0I
to delight there
0B
L`` ``-efinitely not,
9enerable )ir.`` ... etc ... ``here, Dnanda, this which is the se!enth station of consciousness G which, ha!ing
completely transcended the sphere of unlimitedness of consciousness, percei!ing% `there is nothing`, belongs to the
sphere of nothingness G who, Dnanda, understands it ... and understands the liberation from it, is it proper for him
U3'"V to delight thereL`` ``-efinitely not, 9enerable )ir.`` ``here, Dnanda, this which is the sphere of beings without
perception, who, Dnanda, understands it ... and understands the liberation from it, is it proper for him to delight
thereL`` ``-efinitely not, 9enerable )ir.`` ``here, Dnanda, this which is the sphere of neitherGperceptionGnorGnonG
perception, who, Dnanda, understands it ... and understands the liberation from it, is it proper for him to delight
thereL`` ``-efinitely not, 9enerable )ir.`` ``When, Dnanda, a monk, ha!ing known according to actuality the
origination, ending, en>oyment, disad!antage, and the liberation from these se!en stations of consciousness and
1
;it. `attaches to nothing in the world`.
2
Paritassati, note that the Pali form is acti!e. )ee ,-7 p.IC/, note 0AI for a discussion of this term.
3
@r `the duty`. Juture passi!e participle functioning as a noun, see Warder p.01E.
4
I.e., there is no further e"istence.
5
Accusati!e of specification of state, Warder pp.0IG0B.
6
`he idea` is the counterpart to the ti of the Pali.
7
I.e., the liberated monk.
8
I.e., the idea is not correct.
9
(nattaky, a bahubb2hi compound #with tappurisa structure$ *ualifying satt, `beings`. 3ote the re!ersal of the two elements of the
compound compared to a proper tappurisa compound, see Warder p.0AB.
10
(nattasaino, another bahubb2hi with tappurisa structure.
11
+iniptik, lit. `lowerGrealmGers`.
12
Pahambhinibbatt. he ,ommentary e"plains this to mean `origination through the first >h4na`. I.e., born there on account of ha!ing attained
the first >h4na.
13
>bhassar, I read it as an ad>ecti!e.
14
>ksnacyatan7pa,, translating upa, simply as `belong to`, see -P. he compound is an ad>ecti!e *ualifying satt, `beings`.
15
I.e., the first station of consciousness, ta, accusati!e feminine.
16
-ass nissaraa, more literally `the lea!ing behind of it`.
17
-ena, lit. `by him`.
18
-ad, here seems to function as an ad!erb. If it did refer back to the first station of consciousness it would ha!e had to be in the feminine
gender, i.e. ta.
85
these two spheres, is liberated due to nonGattachment
0
, he #aya$, Dnanda, is called a monk who is liberated
through wisdom.
Dnanda, there are these eight freedoms. Which eightL Possessing material form
.
, one sees forms. his is the
first freedom. Possessing perception of the immaterial internally, one sees forms e"ternally. his is the second
freedom. @ne is intent on the perception
A
`beautiful`. his is the third freedom. -ue to the complete transcending of
perceptions of form, due to the ending of perceptions of resistance, due to the nonGattention to perceptions of
di!ersity, percei!ing% `space is unlimited`, he, ha!ing entered #it$, dwells in the sphere of unlimitedness of space.
his is the fourth freedom. &a!ing completely transcended the sphere of unlimitedness of space, percei!ing%
`consciousness is unlimited`, he, ha!ing entered #it$, dwells in the sphere of unlimitedness of consciousness. his is
the fifth freedom. &a!ing completely transcended the sphere of unlimitedness of consciousness, percei!ing% `there
is nothing`, he, ha!ing entered #it$, dwells in the sphere of nothingness. his is the si"th freedom. &a!ing
completely transcended the sphere of nothingness, he, ha!ing entered #it$, dwells in the sphere of neitherG
perceptionGnorGnonGperception. his is the se!enth freedom. &a!ing completely transcended the sphere of neitherG
perceptionGnorGnonGperception, he, ha!ing entered #it$, dwells in the cessation of perception and feeling. his is the
eighth freedom. Dnanda, there are these eight freedoms.
When, Dnanda, a monk attains these eight freedoms G in forward order, attains #them$ in re!erse order, and
#pi$ attains #them$ in forward and re!erse order, attains and #pi$ emerges whereGdesiring, whichGdesiring,
E
asGlongG
asGdesiring,
/
#and$ due to the e"haustion of the outflowings, he dwells, ha!ing entered upon, ha!ing realiNed,
ha!ing himself directly known in this !ery life the release in mind, the release by wisdom, which is without
outflowings G he #aya$, Dnanda, is called a monk who is released in both ways
C
, and, Dnanda, there is no other
release in both ways beyond
I
or more e"cellent than this release in both ways.`` he 7lessed @ne said this. Pleased,
9enerable Dnanda delighted in the speech of the 7lessed @ne. #- II I0,.H$
)e*translation into Pali #- I 0B/,00 G 0BC,0.$
Exercise 3"
#+atta or #nuhubha in transition to vatta$ #- III 0HH,./ G .11,.$
owards the delightful SttarakurK, the beautiful 6ah4G3eru,
here people are born who are unselfish, unpossessing.
hey do not sow a seed and #pi$ ploughs are not drawn,
he people eat rice which is ripening without culti!ation
B
.
Without bran,
H
huskless, pure, sweetGsmelling riceGfruit,
&a!ing cooked #it$ in a gourd, from that they eat a meal.
Y Y Y Y Y
#- III .10,.1 G .1.,0E$
here, is a tree, which has constant fruit,
01
which is full of !arious groups of birds,
00
1
#nupd, ablati!e of cause.
2
/7p*, possessi!e ad>ecti!e, see Warder p.0...
3
Again, I ha!e added `the perception` as a counterpart to the Pali ti #t6eva O ti P eva$.
4
I.e., which attainment he desires, cf. ,om. Aadicchika O yad P icchika.
5
hree a!yay2bh4!a compounds #i.e., ad!erbs$ *ualifying `attains` and `emerges`.
6
1bhatobh,avimutto, lit. `released in both parts`.
7
1ttaritar, lit. `more beyond` or simply `superior`.
8
#kahapkima O a P kaOa #`ploughed`, past participle of kasati$ P pkima #`ripening`$, lit. `unploughedGripening`. @r one could read akaha
as a noun #see -P$ meaning `unploughed ground`, the compound then being a bahubb2hi with tappurisa structure, `which is ripening in
unculti!ated ground`.
9
#kaa, see -P.
10
(iccapha', bahubb2hi compound with kammadh4raya structure.
11
(n:dija:,aa:yuta. A tappurisa compound, dija,aa, `groups of birds`, within a kammadh4raya compound, nndija,aa, `!arious groups
of birds`, within a tappurisa compound, nndija,ayuta, `full of !arious groups of birds`, the whole construction being a bahubb2hi
86
Which is resounding with peacocks and herons,
0
together with pleasant #va,,u$ cuckoos and so on
.
.
&ere is the sound of partridges and also #atho$ @QQha!acittakas
A
,
Wild cocks, KuW2rakas, #and$ Pokkharas4takas in the gro!e.
&ere is the sound of parrots and mynas
E
and -a=Zam4na!akas,
All the time that Ku!era`s lotus pond always shines.
/

People
C
point it
I
out
B
thus% ``Jrom here, that northern region``.
Which region
H
he protects, he the famous great king G
he ;ord of the Yakkhas, Ku!era thus he is named,
&e delights,
01
honoured
00
by dancing and singing Yakkhas.
#+atta$ #- II .C/,0C G .CI,0A$
;ady )uriya!accas4,
0.
I re!ere
0A
your father, imbaru,
7y whom, you, @ beautiful ;ady, who are a producer of >oy
0E
for me, were born.
;ike a pleasant #kanto$ wind to one who is perspiring
0/
, like water for the thirsty
0C
,
You are radiant #and$ dear to me, like the -hamma of the arahants
0I
.
Indeed #eva$ medicine for one who is afflicted, like food for one who is hungry
0B
,
'"tinguish
0H
, lady, as #iva$ with water that which is burning
.1
.
;ike an elephant scorched by the heat
.0
#plunges into$ a coolGwatered lotus pool furnished with stamen and pollen
..
,
I plunge into
.A
your breast and stomach.
And like an elephant beyond the goad, #thinking$ beaten by me is the pike and lance,
Into"icated by a shapely
.E
thigh, I do not understand the proper action
./
.
compound *ualifying rukkh.
1
May7ra:koca:abhirud, d!anda #may7rakoca$ within tappurisa #may7rakocbhirud$, functioning as a bahubb2hi.
2
he correct reading here according to -P is koki'd*hi va,,uhi. &oki'd*hi F koki'a #`cuckoo`$ P d*hi, where d*hi means `beginning with`, thus
`etc.`M`and so on`.
3
A type of bird, as are the following.
4
Suka:s'ika:sadd6.
5
&uvera is one of the Jour (reat Kings.
6
)ano, collecti!e singular noun and thus a singular !erb.
7
(a, refers back to 1ttarakur7.
8
>cikkhat*, see -P. 3ote the irregular lengthening of the final * due to the metre.
9
3ote the relati!eMdemonstrati!e construction with the relati!e clause coming after the demonstrati!e clause. Aa disa, `which direction`,
thus refers back to s uttardis, `that northern direction`. he full stop in Warder`s te"t after jano is thus misleading.
10
/amati. It is possible that ya disa, `which region`, should be regarded as a patient of this !erb as well, thus, `he delights in which region`,
referring back to `that northern region`.
11
Purakkhato, see P'-.
12
0hadde suriyavaccase, feminine !ocati!e. +accase seems to be deri!ed from a rootvacc meaning `splendour`.
13
+ande, present tense middle con>ugation, see Warder p.A0/.
14
>nand:janan*, feminine, *ualifying `you` #implied by 6siOasi$.
15
Sedaka, note the accusati!e where one might ha!e e"pected the dati!e.
16
Pipsino, dati!e.
17
#rahatam, geniti!e plural. his could also be read as a dati!e, `like the -hamma to the arahants`.
18
)i,hacchato, present participle geniti!e of the desiderati!e con>ugation #see Warder p.A/.$, lit. `for the one desiring to eat`. Present participle
used as an `actor !erbal noun`, see 3,+P III C...
19
Parinibbpaya, causati!e imperati!e.
20
)a'anta, another present participle used as a noun. According to the ,om. it is the poet`s fe!er, lust, and desire #pariLha, kama, and r,a$ that
are to be e"tinguished.
21
he first part of line two is placed first.
22
I.e., lotus flowers with stamen and pollen, see ,om.
23
K,he, middle con>ugation, see Warder p.A0/.
24
Makkhaa, I read it as an ad>ecti!e.
25
&raa, see -P.
87
,oncerning you I ha!e a tied mind
0
, the mind is altered
.
,
I am not able to go back, like a fish
A
which has de!oured a hook.
@ ;ady with lo!ely thigh
E
, embrace me
/
8 embrace me, @ one with lo!ely eyes
C
,
'mbrace me, @ beautiful ;ady, this has been yearned for by me.
Indeed, there being little sensual pleasure for me, manyfold
I
has come about
B
from the one who has wa!y hair
H
,
;ike a gift to Arahants
01
.
Whate!er #ya$ merit there is which has been made by me with regard to such kinds #of$ arahants,
;et that #ta$ ripen
00
for me together with you, in all aspects beautiful ;ady
0.
.
Whate!er merit there is which has been made by me with reference to this circle of earth
0A
,
;et that ripen for me together with you, in all aspects beautiful ;ady.
;ike the son of the )akyans who, through >h4na, is concentrated, wise, mindful,
A )age wishing for
0E
the deathless, #so$ I #am desiring$
0/
you #ta$, )uriya!accas4.
And #pi$ as the sage would delight, ha!ing attained the supreme awakening,
)o I would delight, @ beautiful ;ady, #when$ gone to se"ual union
0C
with you.
And if )akka the lord of the 4!atimsa #(ods$ were to grant
0I
me a boon,
AhF ;ady I would #still$ choose you
0B
#ta$, so strong is my desire.
;ike #va$ a )4la #tree$ soon #na cira$ blossoming, @ !ery intelligent ;ady,
+e!ering, I honour
0H
your father, who has #yassa$ this
.1
kind #of$ offspring #paj$.
.0
#-uhubha$ #- II .E0,BG0C$
``I, who ha!e doubt,
..
ask )anaXkum4ra the 7rahm4,
Who is free from doubt #aka2khi$, concerning things known by another
.A
%
Where standing
.E
and training in what,
1
;it. `I am one who has a tied mind`.
2
+iparimita, past participle of a denominati!e !erb #see Warder p.A0C$, or past participle causati!e.
3
#mbujo O ambu #`water`$ P Gja #`born`$, i.e. one born in water.
4
+m7ru F vma G 7ru. +m7ru and bhadde are !ocati!es, vm7ru being an ad>ecti!e to bhadde, `lady who has a lo!ely thigh`.
5
Saja is imperati!e.
6
Manda'ocane. Manda also means `lo!ely`, see P'-. I take the compound to be a !ocati!e.
7
I.e., many types of sensual pleasure.
8
Sampdi. I read it as a passi!e aorist formed directly from the root, see Warder pp.0//G0/C.
9
+e''itakesiy. &esi(n is apparently a possessi!e ad>ecti!eMnoun, `#one who is$ ha!ing #wa!y$ hair`, see -P.
10
I.e., a gift to an arahant can bear kammic fruit in terms of sensual pleasures. 3ote the accusati!e plural where one might ha!e e"pected the
dati!e.
11
+ipaccata, middle con>ugation third person singular imperati!e, see Warder p.A0/.
12
Sabba:a2,a:ka'yni, !ocati!e.
13
I.e., on this earth.
14
)i,isno, a contracted form of ji,imsamno, see 3,+P I9 E... he !erb is of the desiderati!e con>ugation, see Warder pp.A/.GA/A.
15
)upplied by the ,om.
16
Miss*bhva, lit. `mi"edGstate`.
17
%ajj, `if ... were to grant`, third person singular optati!e of d, see Warder p.A/I.
18
he point seems to be that he would prefer her to a boon from )akka.
19
(amassmi, present tense.
20
I read s6 as s agreeing with paj.
21
According to -P, and perhaps it is preferable, this last phrase should read, yasss6 etdis* paj, `of whom you are #yassa G asi$ such a kind #of$
offspring`, i.e. someone special.
22
&a2kh*, possessi!e ad>ecti!e *ualifying `I`, Warder p.0...
23
Presumably referring to )anaXkum4ra the 7rahm4.
24
he word is compounded in the P) te"t, katthahito, thus the double in hito.
88
-oes a mortal obtain
0
the immortal 7rahm4GworldL``
``&a!ing abandoned possessi!eness
.
among humans
A
, brahmin,
7eing concentrated, intent on compassion,
)tanding here and training here,
A mortal obtains the immortal 7rahm4Gworld.``
#Kpacchandasaka$ #- II EH,..G./$
Patient
E
forbearance #titikkh$ is the highest asceticism
/
, 3ibb4na is the highest, the 7uddhas say8
7ecause one gone forth who is harming another, harassing another, is not an ascetic.
#/athoddhat$ #- III 0//,0AG0C$
If one who is suchGkind
C
dwells in a house,
&e goes to preGeminence of the ones
I
who indulge in sensuality,
@ne who is superior
B
to him
H
is not found,
&e li!es #iriyati$ ha!ing con*uered
01
?ambud2pa
00
.
#+amsah$ #- III 0EI,/GB P 0EB,.EG.I$
In truth, -hamma, taming, and restraint,
And in obser!ance days which are a shelter
0.
of !irtue and purity,
0A
In gi!ing, harmlessness, #and$ nonG!iolence he delights,
0E
&a!ing firmly
0/
undertaken #these$, he conducted himself perfectly
0C
.
7efore, formerly, in earlier births,
A human being who was bringing happiness to many
0I
,
Who was dri!ing away an"iety, terror, and fear,
0B
Who was eager concerning protection, safety, and shelter
0H
.
#Pamitakkhar$ #- III 0CH,./G.B$
he one delighting in conduct in accordance with -hamma,
.1
1
Pappoti, see Warder p.AI.
2
Mamatta, lit. `mineness`.
3
Manujesu. ,ould also be read as a locati!e of reference.
4
&hant*, reading it as an ad>ecti!e, see -P.
5
Parama tapo. -apo must be a nominati!e neuter noun of the asGstem #see Warder p.0/E$, and parama a neuter ad>ecti!e agreeing with it.
6
-athvidho, here functions as a noun.
7
I.e., among the ones.
8
1ttaritaro, ad>ecti!e *ualifying tathvidho.
9
-ena, instrumental of comparison, see Warder pp.EEGE/.
10
#bhibhuyya. Apparently a gerund, see -P.
11
I.e., India.
12
>'aya, lit. `resting place`.
13
Soceyya:s*'a:'aya:uposathesu. his compound can be read in many ways, but I take it to be a d!anda compound #soceyya:s*'a$ within a
tappurisa #soceyyas*'a:'aya$ within a kammadh4raya.
14
/ato, lit. `the one who is delighted`, the agent of the following two !erbs. /ato takes the locati!e, `delighted in`, and thus relates to the whole
series of foregoing locati!es.
15
%aLha, ad!erb.
16
Samatta, ad!erb.
17
0ahPna, dati!e.
18
1bbe,auttsabhaypan7dano O ubbe,a G uttsa P bhaya G apan7dano. A bahubb2hi compound structured as a three member d!anda compound
within a tappurisa compound.
19
;ocati!e of reference.
20
%hammacariybhirato F dhamma G cariya G abhirato, a double tappurisa compound. In the subGcompound dhammacariya the case relation may
be e"plained as ablati!e, `conduct coming from -hamma`, thus `conduct in accordance with -hamma`.
89
Was
0
leading in the habits #dhammesu$ of good conduct,
.
#And$ the crowd which was his following
A
,
'"perienced
E
the fruit of #their$ merit in the hea!ens.
/
#/ucir$ #- III 0CC,.1G.A$
3ot with hand, and not with stick and clod,
@r with sword or again by striking #vadha$ to death,
And not by imprisonment or by intimidation
C
%
&e was #ahu$ a nonGharasser who did not harass
I
the people.
#Pupphita,,$ #- III 0/A,0HG..$
&a!ing passed away, ha!ing #samno$ again come here,
he baby, the !ery delicate Prince #sus7kumro$ obtains
B
)uppleness in hands and feet
H
and netlike
01
,
'"ceedingly splendid #atirucira$, !ery soft, and beautiful
00
.
#Sv,at$ #- II ./E,0IG.1$
&a!ing cut the stake, ha!ing cut the bar, ha!ing knocked out the royal stake, imperturbable
0.

hey fare, pure, stainless, wellGtamed
0A
by the one with !ision,
0E
the young great beings
0/
.
#1pahitappacupita$ #- III 0/H,.B G 0C1,C$
&e resol!ed on
0C
nonGanger #akkodha$ and ga!e gifts
0I
,
And fine clothes pleasant to the skin8
'stablished in a former
0B
e"istence
0H
,
&e dispensed
.1
like a god raining on
.0
the earth.
&a!ing done that, he fell away from here8 ha!ing arisen in hea!en,
And ha!ing e"perienced the fruit and result of the good action
..
,
&e who has a golden body and brilliant skin
.A
,
1
#hu, root aorist, see Warder pp.A/AGA/E.
2
Sucaritesu and dhammesu agree with each other, lit. `habits which were good conduct`, thus `habits of good conduct`.
3
#nvyiko, ad>ecti!e *ualifying bahujjano, `crowd`.
4
+edayitha, middle con>ugation third person singular aorist, see Warder p.A0/.
5
According to 6aurice Walshe`s translation `the one delighting in conduct in accordance with -hamma` #i.e., the 7odhisatt!a$ is the one who
`e"perienced the fruit ... in the hea!ens`. 7oth meanings are possible as it is not clear who is the agent of the !erb vedayitha, `e"perienced`.
6
he placing of the cas and the vs seems a bit arbitrary and may be connected to the metre. Apparently, >udging from the prose immediately
preceding the !erse #see the ;akkha=aG)utta$ a v should be understood between each item listed. he na at the beginning seems to relate to all
the items.
7
;ehay*, aorist. 3ote the long * for metrical reasons.
8
Pai'abhat*, note the metrically lengthened final *.
9
&ara:cara:muduta. 3ote the long in cara, presumably poetic licence to fit the metre. Ssually the stem form caraa would be used in a
compound.
10
)'ino. Accusati!e plural, apparently *ualifying kara, `hands`, and cara, `feet`, inside the pre!ious compound.
11
#ti:rucira:suva,,u:dassaneyya, again *ualifying hands and feet it seems.
12
#nej, ad>ecti!e *ualifying susun, in the ne"t line.
13
Sudant. Warder`s book is missing the suG.
14
Walshe`s translation is wrong at this point.
15
Susun,a. (, has a sense beyond `elephant`% it is also a synonym for `an arahant` and other great beings.
16
#dhihah*, aorist, see -P. Again note the lengthening of the final * to fit the metre #metri causa$.
17
%na, singular in the Pali but the meaning seems best con!eyed by the 'nglish plural.
18
Purimatara, lit. `more former`.
19
I.e., while he was li!ing a pre!ious life, purimatara:bhava:hito.
20
I.e., was generous.
21
#bhivassa, present participle agreeing with suro, `god`.
22
&ata, used as a noun. Sukata pha'avipka, lit. `the good action which has fruit and result`. he P) edition has sukatapha'avipka in one
compound which might be preferable as it allows the geniti!e relation between pha'avipka and sukata.
23
&anaka:tanu:nibha:taco, noun or ad>ecti!e *ualifying the sub>ect of bhavati. +eading karaka and nibha as ad>ecti!es.
90
&e is here, like #iva$ Inda the most e"cellent of gods
0
.
#1,,at$ #- III 0CB,01G0A P 0CB,0B G 0CH,.$
3ot staring and not furti!e,
And not an inscrutable obser!er,
Spright, thus frank with upright mind,
.
With a lo!ing eye, he is an obser!er of the people. #- III 0CB,0A$ ...
#- III 0CB,0B$ People
A
who are proficient and subtle,
And
E
much skilled in signs,
/
#And$ skilled in the subtle eye,
C
hey declare him
I
% ``he one who is a lo!ely sight.
B
``
he one who is a lo!ely sight, e!en #pi$ being a householder,
H
&e is held dear
01
by the many
00
,
7ut if
0.
he is not a householder, #but$ an ascetic,
&e is
0A
dear to the many, a destroyer of sorrow.
)e*translation into Pali #- I 0BC,0A G 0BH,01$
1
Sura:varataro, tappurisa compound where sura should be understood as the geniti!e plural according to the ,om. hus, this is a `superlati!e`
comparison, see Warder pp.0.AG0./.
2
A series of singular nominati!es *ualifying udikkhit, `obser!er`, in the ne"t line.
3
Manuj, mo!ed up from line three.
4
Pana, also has a connecti!e sense, see P'-.
5
@r `skilled in many signs`.
6
Sukhuma:nayana:kusa'. he first three lines ha!e four ad>ecti!es *ualifying `people`.
7
I.e., they declare that he is ...
8
Piyadassano, noun.
9
I.e., e!en if he is a householder.
10
Piyyito, past participle denominati!e from piya.
11
0ahPna, dati!e, i.e. `#dear$ to the many`. 3ote that bahu normally functions as an ad>ecti!e but here is a noun. In the Pali ad>ecti!es and
nouns are often used interchangeably.
12
Aadi ca, dis>uncti!e sense, see P'-.
13
0havat*, final * metri causa.
91