The Dhammapada and The Sutta-Nipâta — SBE Vol. 10 (trans. F. Max Müller and V. Fausbøll, Clarendon Press, 1881)

(1092)

3. ‘This matchless island, possessing nothing (and) grasping after nothing, I call Nibbana, the destruction of decay and death’. (1093)

1 Tva%t ka me dipam* akkhahi
Yatha yidam naparam siya.

* Akifikanam anadinam
Etam dipam anaparam
Nibbanam iti nam brimi
Garamakkuparikkhayam.,

Akifizanan ti kifdanapafipakkham, anddanan ti AdAnapaépakkham, kifinanddanavipasaman ti vuttam hoti. Commentator.

* B reads disam.

p. 204

4. ‘Those who, having understood this, are thoughtful (and) calm, because they have seen the Dhamma, do not fall into the power of Mara, and are not the companions of Mara.’ (1094)

Kappamazavapuskha is ended.

12. GATUKANNIMANAVAPUKKHA.

1. ‘Having heard of a hero free from lust,—so said the venerable Gatukazzin,—‘ who has crossed the stream, I have come to ask him who is free from lust; tell me the seat of peace, O thou with the born eye (of wisdom), tell me this truly, O Bhagavat. (1095)

2. ‘For Bhagavat wanders about after having conquered lust as the hot sun (conquers) the earth by its heat ; tell the Dhamma to me who has (only) little understanding, O thou of great understanding, that I may ascertain how to leave in this world birth and decay.’ (1096)

3. ‘Subdue thy greediness for sensual pleasures,— O Gatukazzin,’ so said Bhagavat,—‘ having considered the forsaking of the world as happiness, let there not be anything either grasped after or rejected by thee’. (1097)

4. ‘What is before thee, lay that aside; let there be nothing behind thee; if thou wilt not grasp after what is in the middle, thou wilt wander calm. (1098)

1 Kamesu vinaya gedham,
Nekkhammam dasthu khemato
Uggahitam nirattam va
Mé te viggittha kifianam.

® Comp. supra, Attadandasutta, v. 15.

p. 205

5. ‘For him whose greediness for name and form is wholly gone, O Brahmaza, for him there are no passions by which he might fall into the power of death,’ (1099)

Gatukaznimanavapukkha is ended.

13. BHADRAVUDHAMAWAVAPUKAKZA.

1. ‘I entreat the wise (Buddha), the houseless, who cuts off desire, —so (said) the venerable BhadrAvudha,—‘who is free from commotion, forsakes joy, has crossed the stream, is liberated, and who leaves time behind ; having heard the chief’s (word), they will go away from here’. (1100)

2. ‘Different people have come together from the provinces, longing (to hear) thy speech, O hero; do thou expound it thoroughly to them, for this Dhamma is well known to thee.’ (1101)

3. ‘Let one wholly subdue the desire of grasping (after everything)—O Bhadravudha,’ so said Bhagavat,—‘above, below, across, and in the middle; for whatever they grasp after in the world, just by that Mara follows the man. (1102)

4. ‘Therefore, knowing this, let not the thoughtful Bhikkhu grasp after anything in all the world, considering as creatures of desire this generation, sticking fast in the realm of death.’ (1103)

Bhadravudhamamavapukkfa is ended.

(1102)

4. ‘Therefore, knowing this, let not the thoughtful Bhikkhu grasp after anything in all the world, considering as creatures of desire this generation, sticking fast in the realm of death.’ (1103)

Bhadravudhamamavapukkfa is ended.

1 Okamgaham tanhakkhidam anegam
Nandimgaham oghatinnam vimuttam
Kappamgaham abhiyase sumedham,
Sutvina nagassa apanamissanti ito.

p. 206

14. UDAYAMANAVAPUKKZA.

1. ‘To Buddha who is sitting meditating, free from pollution,—so said the venerable Udaya,— ‘having performed his duty, who is without passion, accomplished in all things (dhamma), I have come with a question; tell me the deliverance by knowledge, the splitting up of ignorance.’ (1104)

2. ‘(It consists in) leaving lust and desire,—O
Udaya, so said Bhagavat,—‘and both (kinds of)
grief, and driving away sloth, and warding off misbehaviour. (1105)

3. ‘The deliverance by knowledge which is purified by equanimity and thoughtfulness and preceded by reasoning on Dhamma I will tell thee, the splitting up of ignorance’. (1106)

4. Udaya: ‘ What is the bond of the world, what is its practice? By the leaving of what is Nibbana said to be ??’ (1107)

5. Buddha: ‘The world is bound by pleasure,
reasoning is its practice; by the leaving of desire
Nibbana is said to be.’ (1108)

6. Udaya: ‘How does consciousness cease in him that wanders thoughtful? Having come to ask thee, let us hear thy words.’ (1109)

1 Upekhésatisamsuddham
Dhammatakkapuregavam
Afavimokham pabrfimi
Aviggaya pabhedanam.

2 Kim su samyogano loko,
Kim su tassa vikarana
Kiss’ assa. vippahanena
Nibbanam iti vukhati?

p. 207

7. Buddha: ‘For him who both inwardly and outwardly does not delight in sensation, for him who thus wanders thoughtful, consciousness ceases.’ = (11 10)

Udayamazavapusséa is ended.

15. POSSALAMAWAVAPUXKAA.

1. ‘He who shows the past (births, &c.),’—so said the venerable Posdla,—‘ who is without desire and has cut off doubt, to him who is accomplished in all things (dhamma), I have come supplicatingly with a question. (1111)

2, ‘O Sakka, I ask about his knowledge who is aware of past shapes, who casts off every corporeal form, and who sees that there exists nothing either internally or externally ; how can such a one be led (by anybody)? ?’ (1112)

3. ‘ Tathagata, knowing all the faces of consciousness,—O Posila,’ so said Bhagavat,—‘ knows (also) him who stands delivered, devoted to that (object) 2. (1113)

4. ‘Having understood that the bonds of pleasure do not originate in nothingness (?), he sees clearly in

1 Vibhfitarfipasatiissa
Sabbak4yapahayino
Agghattait ka bahiddha fa
Natthi kivifiti passato
Nanam SakkAnupukshami,
Katham neyyo tathdvidho.
2 Vintfanatthitiyo sabba—Poséla ti Bhagava—
Abhiganam Tathagato
Tinhantam enam ganati
Vimuttam tapparayanam.

p. 208

this (matter), this (is) the knowledge of a perfect, accomplished Brahmaza',’ (1114)

Posdlamazavapuskha is ended.

16. MOGHARAGAMANAVAPUKKAZA.

2 Vintfanatthitiyo sabba—Poséla ti Bhagava—
Abhiganam Tathagato
Tinhantam enam ganati
Vimuttam tapparayanam.

p. 208

this (matter), this (is) the knowledge of a perfect, accomplished Brahmaza',’ (1114)

Posdlamazavapuskha is ended.

16. MOGHARAGAMANAVAPUKKAZA.

1. ‘ Twice have I asked Sakka,’"—so said the venerable Mogharagan,—‘ but the clearly-seeing has not explained it to me; if the divine Isi is asked for the third time, he will explain it, so I have heard. (1115) 2. ‘There is this world, the other world, Brah-

man’s world together with the world of the gods;
I do not know thy view, the famous Gotama’s
(view). (1116)

3. ‘To this man who sees what is good I have come supplicatingly with a question: How is any one to look upon the world that the king of death may not see him ?’ (1117)

4. ‘Look upon the world as void, O Mogharagan, being always thoughtful; having destroyed the view of oneself (as really existing), so one may overcome death ; the king of death will not see him who thus regards the world ®.’ (1118)

Mogharagamazavapusséha is ended.

1 Akifikafiiifsambhavam
Nandtsamyoganam iti
Evam evam abhifiaya
Tato tattha vipassati,
Etam fianam tathamtassa
Braéhmanassa vusimato.

® Comp. Dhp. v. 170,

p. 209

17. PPINGIYAMANAVAPUXKnA.

1. ‘I am old, feeble, colourless,’-—so said the venerable Pingiya,—‘ my eyes are not clear, my hearing is not good; lest I should perish a fool on the way, tell me the Dhamma, that I may know how to leave birth and decay in this world.’ (1119)

2. ‘Seeing others afflicted by the body,—O Pingiya,’ so said Bhagavat,—‘ (seeing) heedless people suffer in their bodies ;—therefore, O Pingiya, shalt thou be heedful, and leave the body behind, that thou mayest never comg to exist again.’ (1120)

3. Pingiya: ‘Four regions, four intermediate regions, above and below, these are the ten regions; there is nothing which has not been seen, heard, or thought by thee, and (is there) anything in the world not understood (by thee)? Tell (me) the Dhamma, that I may know how to leave birth and decay in this world.’ (1121)

4. ‘Seeing men seized with desire,—O Pingiya,’ so said Bhagavat,—‘ tormented and overcome by decay, —therefore thou, O Pingiya, shalt be heedful, and leave desire behind, that thou mayest never come to exist again,’ (1122)

Pingiyama4wzavapuséhé is ended.

This said Bhagavat, living in Magadha at Pasanaka Ketiya (the Rock Temple). Sought by sixteen Bréhmazas, the followers (of Bavart, and) questioned by each of them in turn, he responded to the questions. If a man, having understood the meaning and tenor of each question, lives according to the Dhamma, then he will go to the further shore of decay and death, for these Dhammas lead to the

[10] Pp. 210 further shore, and therefore this order of Dhamma was called ‘the way to the other shore.’