Theravadan

Other Translations: Deutsch , Srpski

From: Pali, Bhikkhu Sujato , Ṭhānissaro Bhikkhu

Previous Next

Sutta Nipāta 1.9 Sutta Nipāta 1.9Anthology of Discourses 1.9

Hemavatasutta HemavataWith Hemavata

“Ajja pannaraso uposatho, “Today is the fifteenth, the uposatha day.“Today is the fifteenth day sabbath,”

(iti sātāgiro yakkho) (Sātāgira the yakkha)said Sātāgira, the native spirit of mount Sātā,

Dibbā ratti upaṭṭhitā; A divine night is at hand.“a holy night is at hand.

Anomanāmaṁ satthāraṁ, The Teacher perfectly named,Come now, let us see Gotama,

Handa passāma gotamaṁ”. let’s go see Gotama.”the Teacher of peerless name.”

“Kacci mano supaṇihito, “Is his mind well-directed,“Isn’t his mind well-disposed,”

(iti hemavato yakkho) (Hemavata the yakkha)said Hemavata, the native spirit of the Himalayas,

Sabbabhūtesu tādino; Such,1 toward all beings?“impartial toward all creatures?

Kacci iṭṭhe aniṭṭhe ca, Regarding what’s desirable & not,And aren’t his thoughts under control

Saṅkappassa vasīkatā”. are his resolves mastered?”when it comes to likes and dislikes?”

“Mano cassa supaṇihito, “His mind is well-directed“His mind is well-disposed,”

(iti sātāgiro yakkho) (Sātāgira the yakkha)said Sātāgira,

Sabbabhūtesu tādino; and Such toward all beings.“impartial toward all creatures.

Atho iṭṭhe aniṭṭhe ca, And regarding what’s desirable & not,His thoughts are under control

Saṅkappassa vasīkatā”. his resolves are mastered.”when it comes to his likes and dislikes.”

“Kacci adinnaṁ nādiyati, “Does he not take what’s not given?“Doesn’t he not steal?”

(iti hemavato yakkho) (Hemavata the yakkha)said Hemavata,

Kacci pāṇesu saññato; Is he restrained toward beings?“And doesn’t he harm not a creature?

Kacci ārā pamādamhā, Is he far from complacency?Isn’t he far from negligence?

Kacci jhānaṁ na riñcati”. Does he not neglect jhāna?2”And doesn’t he not neglect absorption?”

“Na so adinnaṁ ādiyati, “He doesn’t take what’s not given,“He does not take what is not given,”

(iti sātāgiro yakkho) (Sātāgira the yakkha)said Sātāgira,

Atho pāṇesu saññato; and he’s restrained toward beings.“and he harms not a creature.

Atho ārā pamādamhā, He’s far from complacency and,He is far from negligence—

Buddho jhānaṁ na riñcati”. awakened, he does not neglect jhāna.”the Buddha does not neglect absorption.”

“Kacci musā na bhaṇati, “Does he not tell lies?“Doesn’t he avoid lying?”

(iti hemavato yakkho) (Hemavata the yakkha)said Hemavata,

Kacci na khīṇabyappatho; Do his ways of speaking not cut things off?“And doesn’t he not speak sharply?

Kacci vebhūtiyaṁ nāha, Does he not speak destructively?Doesn’t he avoid backbiting,

Kacci samphaṁ na bhāsati”. Does he not speak idly?3”as well as speaking nonsense?”

“Musā ca so na bhaṇati, “He doesn’t tell lies.“He does not lie,”

(iti sātāgiro yakkho) (Sātāgira the yakkha)said Sātāgira,

Atho na khīṇabyappatho; His ways of speaking don’t cut things off.“nor does he speak sharply.

Atho vebhūtiyaṁ nāha, He doesn’t speak destructively.He avoids backbiting,

Mantā atthañca bhāsati”. Deliberating, he speaks what’s of benefit.”and thoughtfully speaks wise counsel.”

“Kacci na rajjati kāmesu, “Is he not passionate for sensuality?“Doesn’t he find sensual pleasures unattractive?”

(iti hemavato yakkho) (Hemavata the yakkha)said Hemavata,

Kacci cittaṁ anāvilaṁ; Is his mind unmuddied?“And isn’t his mind unclouded?

Kacci mohaṁ atikkanto, Has he gone beyond delusion?Hasn’t he escaped delusion?

Kacci dhammesu cakkhumā”. Does he have an Eye with regard to phenomena?”Does his eye see clearly in all things?”

“Na so rajjati kāmesu, “He’s not passionate for sensuality.“He does not find sensual pleasures attractive,”

(iti sātāgiro yakkho) (Sātāgira the yakkha)said Sātāgira,

Atho cittaṁ anāvilaṁ; His mind is unmuddied.“and his mind is unclouded.

Sabbamohaṁ atikkanto, He has gone beyond all delusion.He has escaped all delusion—

Buddho dhammesu cakkhumā”. Awakened, he has an Eye with regard to phenomena.”the Buddha, whose eye sees clearly in all things.”

“Kacci vijjāya sampanno, “Is he consummate in clear-knowing?“Isn’t he accomplished in knowledge?”

(iti hemavato yakkho) (Hemavata the yakkha)said Hemavata,

Kacci saṁsuddhacāraṇo; Is he pure in his conduct?4“And doesn’t he live a pure life?

Kaccissa āsavā khīṇā, Are his effluents ended?Aren’t his defilements all ended?

Kacci natthi punabbhavo”. Does he have no further becoming?”Doesn’t he have no future lives?”

“Vijjāya ceva sampanno, “He is both consummate in clear-knowing“He is accomplished in knowledge,”

(iti sātāgiro yakkho) (Sātāgira the yakkha)said Sātāgira,

Atho saṁsuddhacāraṇo; & pure in his conduct.“and he does live a pure life.

Sabbassa āsavā khīṇā, All his effluents are ended.His defilements are all ended,

Natthi tassa punabbhavo”. He has no further becoming.”there’ll be no more future lives for him.”

“Sampannaṁ munino cittaṁ, “Consummate the mind of the sage“Accomplished is the sage’s mind

Kammunā byappathena ca; in action & in ways of speech,in action and in speech,

Vijjācaraṇasampannaṁ, as consummate in clear-knowing & conduct,and he’s accomplished in knowledge and conduct

Dhammato naṁ pasaṁsati”. you rightly praise him.”as per the teaching you praise.”

“Sampannaṁ munino cittaṁ, “Consummate the mind of the sage“Accomplished is the sage’s mind

Kammunā byappathena ca; in action & in ways of speech,in action and in speech,

Vijjācaraṇasampannaṁ, as consummate in clear-knowing & conduct,and he’s accomplished in knowledge and conduct

Dhammato anumodasi. you rightly rejoice in him.as per the teaching you rejoice in.

Sampannaṁ munino cittaṁ, Consummate the mind of the sageAccomplished is the sage’s mind

Kammunā byappathena ca; in action & in ways of speech,in action and in speech,

Vijjācaraṇasampannaṁ, consummate in clear-knowing & conduct,and he’s accomplished in knowledge and conduct:

Handa passāma gotamaṁ”. let’s go see Gotama.”come now, let us see Gotama.”

“Eṇijaṅghaṁ kisaṁ vīraṁ, “With legs like an antelope, thin, heroic,“The hero so lean, with antelope calves,

Appāhāraṁ alolupaṁ; eating little, not greedy,not greedy, eating little,

Muniṁ vanasmiṁ jhāyantaṁ, the sage doing jhāna in the forest:the sage meditating alone in the forest,

Ehi passāma gotamaṁ. come, let’s go see Gotama.come now, let us see Gotama.

Sīhaṁvekacaraṁ nāgaṁ, Having gone to the nāga,5 the lion wandering alone,A giant, wandering alone like a lion,

Kāmesu anapekkhinaṁ; indifferent to sensuality,unconcerned for sensual pleasures,

Upasaṅkamma pucchāma, let’s ask him,let’s approach him and ask about

Maccupāsappamocanaṁ. about release from Death’s snare.release from the snare of death.”

Akkhātāraṁ pavattāraṁ, The proclaimer, the preacher,“The communicator, the instructor,

Sabbadhammāna pāraguṁ; attained to the far shore of all phenomena,who has gone beyond all things,

Buddhaṁ verabhayātītaṁ, the awakened one, gone past animosity & fear:Awakened, beyond enmities and fears,

Mayaṁ pucchāma gotamaṁ”. we ask Gotama.”let us ask Gotama.”

“Kismiṁ loko samuppanno, “In what has the world arisen?“What has the world arisen in?”

(iti hemavato yakkho) (Hemavata the yakkha)said Hemavata,

Kismiṁ kubbati santhavaṁ; In what does it make acquaintance?“What does it get close to?

Kissa loko upādāya, From clinging to what is the world?By grasping what

Kismiṁ loko vihaññati”. In what is the world afflicted?”is the world troubled in what?”

“Chasu loko samuppanno, “In six has the world arisen.6“The world’s arisen in six,”

(hemavatāti bhagavā) (the Buddha)said the Buddha to Hemavata.

Chasu kubbati santhavaṁ; In six does it make acquaintance.“It gets close to six.

Channameva upādāya, From clinging just to six is the world,Derived from the six,

Chasu loko vihaññati”. in six is the world7 afflicted.”the world’s troubled in six.”

“Katamaṁ taṁ upādānaṁ, “Which is that clinging“What is that grasping

Yattha loko vihaññati; where the world is afflicted?by which the world is troubled?

Niyyānaṁ pucchito brūhi, When asked the way leading out, please tellTell us the exit when asked:

Kathaṁ dukkhā pamuccati”. how is one released from suffering & stress.”how is one released from all suffering?”

“Pañca kāmaguṇā loke, “The five strings of sensuality in the world,8“The world has five kinds of sensual stimulation,

Manochaṭṭhā paveditā; with the heart described as the sixth:and the mind is said to be the sixth.

Ettha chandaṁ virājetvā, Being dispassioned for desire there:When you’ve discarded desire for these,

Evaṁ dukkhā pamuccati. That’s how one’s released from suffering & stress.you’re released from all suffering.

Etaṁ lokassa niyyānaṁ, That is the way leading out of the worldThis is the exit from the world,

Akkhātaṁ vo yathātathaṁ; proclaimed to you as it really is,explained in accord with the truth.

Etaṁ vo ahamakkhāmi, I have proclaimed to you:The way I’ve explained it is how

Evaṁ dukkhā pamuccati”. That’s how one is released from suffering & stress.”you’re released from all suffering.”

“Ko sūdha tarati oghaṁ, “Who here crosses over the flood?“Who here crosses the flood,

Kodha tarati aṇṇavaṁ; Who here crosses over the ocean?Who crosses the deluge?

Appatiṭṭhe anālambe, Unestablished, without support,9Who, not standing and unsupported,

Ko gambhīre na sīdati”. who doesn’t sink into the deep?”does not sink in the deep?”

“Sabbadā sīlasampanno, “Always consummate in virtue,“Someone who is always endowed with ethics,

Paññavā susamāhito; discerning, well-centered,wise and serene,

Ajjhattacintī satimā, internally percipient,10 mindful,inwardly reflective, mindful,

Oghaṁ tarati duttaraṁ. one crosses over the flood hard to cross.crosses the flood so hard to cross.

Virato kāmasaññāya, Abstaining from perceptions of sensuality,Someone who desists from sensual perception,

Sabbasaṁyojanātigo; overcoming all fetters,who has escaped all fetters,

Nandībhavaparikkhīṇo, having totally ended delight in becoming,and has ended relish for rebirth,

So gambhīre na sīdati”. one doesn’t sink into the deep.11”does not sink in the deep.”

“Gambhīrapaññaṁ nipuṇatthadassiṁ, “The one deeply discerning, seeing the subtle goal,“Behold him of wisdom deep who sees the subtle meaning,

Akiñcanaṁ kāmabhave asattaṁ; having nothing, unattached in sensual becoming:who has nothing, unattached to sensual life,

Taṁ passatha sabbadhi vippamuttaṁ, See him, everywhere released,12everywhere free,

Dibbe pathe kamamānaṁ mahesiṁ. the great seer, going the divine way!the great seer treading the holy road.

Anomanāmaṁ nipuṇatthadassiṁ, Perfectly named, seeing the subtle goal,Behold him of peerless name who sees the subtle meaning,

Paññādadaṁ kāmālaye asattaṁ; granting discernment, unattached to sensual nostalgia:giver of wisdom, unattached to the realm of sensuality:

Taṁ passatha sabbaviduṁ sumedhaṁ, See him, all-knowing, wise,the all-knower, so very intelligent,

Ariye pathe kamamānaṁ mahesiṁ. the great seer, going the noble way!the great seer treading the noble road.

Sudiṭṭhaṁ vata no ajja, Truly, it was well-seen today,It was a fine sight for us today,

Suppabhātaṁ suhuṭṭhitaṁ; well-dawned, well-arisen,a good sunup, a good rising,

Yaṁ addasāma sambuddhaṁ, that we saw the One Self-Awakened,to see the Awakened One,

Oghatiṇṇamanāsavaṁ. crossed over the flood, effluent-free.the undefiled one who has crossed the flood.

Ime dasasatā yakkhā, These ten hundred yakkhas,These thousand native spirits

Iddhimanto yasassino; powerful, prestigious,powerful and glorious,

Sabbe taṁ saraṇaṁ yanti, all go to you for refuge.all go to you for refuge,

Tvaṁ no satthā anuttaro. You are our teacher unexcelled.you are our supreme Teacher.

Te mayaṁ vicarissāma, We will wanderWe shall journey

Gāmā gāmaṁ nagā nagaṁ; from village to village, town to town,village to village, peak to peak,

Namassamānā sambuddhaṁ, paying homage to the One Self-Awakenedpaying homage to the Buddha,

Dhammassa ca sudhammatan”ti. & to the Dhamma’s true rightness.”and the clear rightness of the teaching!”

Hemavatasuttaṁ navamaṁ. The Discourse with Hemavata, the ninth.

Previous Next