Other Translations: Deutsch
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Sutta Nipāta 5.1 Sutta Nipāta 5.1Anthology of Discourses 5.1
Vatthugāthā The Prologue VersesIntroductory Verses
Kosalānaṁ purā rammā, From the delightful city of the Kosalans,From the fair city of the Kosalans
agamā dakkhiṇāpathaṁ; he went to the Southern country,to the southern region
Ākiñcaññaṁ patthayāno, aspiring to nothingness,Reading ākiñcāññaṁ with the Thai text of Nd II and of SnA. The Thai text of the prologue here reads āciññaṁ, “practice, custom.” According to SnA, “nothingness” here means freedom from care. However, it might also mean the meditative state of the dimension of nothingness, and the post-mortem deva realm corresponding to that attainment. This would fit in with the fact that, in the following dialogues, two of his students—Upasīva and Posāla—appear to be familiar with this dimension in their meditation, and quiz the Buddha as to what to do after having attained it.came a brahmin expert in hymns, Ākiñcaññaṁ (“nothingness”) refers to “the dimension of nothingness”, which is an important topic in the chapters to come. It seems he was an acolyte of the Kosalan brahmins such as Āḷāra Kālāma who taught the state of nothingsness as the highest realization, and wanted to find a secluded place to pursue his meditations (MN 26:15.1). The sense of “owning nothing” is also relevant.
brāhmaṇo mantapāragū. a brahman [Bāvarī] who had mastered mantras.aspiring to nothingness.
So assakassa visaye, He, in the land of Assaka,He settled in a region under the shared dominion
aḷakassa samāsane; the neighborhood of Muḷaka,of Assaka and Muḷaka, The inscription Siri Pulumayi at Nasik supports the spelling muḷaka. (Sylvain Lévi, “Gonarda, The Cradle of the Gonardiya”, Journal Of The Andhra Historical Society, vol.9, pt.1, July 1934, pg. 8.)
Vasi godhāvarīkūle, on the bank of the Godhāvarī,where he lived on the bank of the Godāvarī River, This is the only early occurrence of this famed sacred river of the south. It arises near Nashik, Maharashtra, not far from Mumbai on the west coast, and flows east for 1,465 kilometres before emptying in the Bay of Bengal. The name godāvarī means “granter of cows” due to the abundance the river brings to the lands through which it flows. The town at its source was called Govardhana, “cow-prosperity”. Normally spelled godhāvarī in Pali, the form godāvarī is standard in Sanskrit, including Buddhist texts (eg. Mahāvastu 3.363) and it seems the Pali spelling is an error.
uñchena ca phalena ca. lived on gleanings & fruits.getting by on gleanings and fruit.
Tasseva upanissāya, Close byHe was supported
gāmo ca vipulo ahu; was a large village.by a prosperous village nearby.
Tato jātena āyena, And with the income from that villageWith the revenue earned from there
mahāyaññamakappayi. he performed a great sacrifice.he performed a great sacrifice.
Mahāyaññaṁ yajitvāna, Having sacrificed the great sacrifice,When he had completed the great sacrifice,
puna pāvisi assamaṁ; he returned again to his ashram.he returned to his hermitage once more.
Tasmiṁ paṭipaviṭṭhamhi, As soon as he had entered there,Upon his return,
añño āgañchi brāhmaṇo. another brahman came along:another brahmin arrived.
Ugghaṭṭapādo tasito, thirsty, with scratched feet,Foot-sore and thirsty,
paṅkadanto rajassiro; dirty teeth, dusty head.with grotty teeth and dusty head,
So ca naṁ upasaṅkamma, On arrival, he asked Bāvarīhe approached the other
satāni pañca yācati. for five hundred [pieces of money].and asked for five hundred coins.
Tamenaṁ bāvarī disvā, Bāvarī, on seeing him,When Bāvari saw him,
āsanena nimantayi; invited him to sit down,he invited him to sit down,
Sukhañca kusalaṁ pucchi, asked after what is pleasant & skillful,asked of his happiness and well-being,
idaṁ vacanamabravi. and said these words:and said the following.
“Yaṁ kho mama deyyadhammaṁ, “Whatever of mine that could be given away,“Whatever I had available to give,
Sabbaṁ visajjitaṁ mayā; I have disposed of entirely.I have already distributed.
Anujānāhi me brahme, Forgive me, brahman,Believe me, brahmin,
Natthi pañcasatāni me”. I don’t have five hundred.”I don’t have five hundred coins.”
“Sace me yācamānassa, “If you don’t hand over“If, good fellow, you do not
bhavaṁ nānupadassati; to me when I ask,give me what I ask,
Sattame divase tuyhaṁ, within seven days,then on the seventh day,
muddhā phalatu sattadhā”. may your head split into seven pieces.”let your head explode in seven!” The threat of losing one’s head is found at eg. Chāndogya Upaniṣad 1.8.6 and Bṛhadāraṇyaka Upaniṣad 1.3.24, or at 3.9.26 when it actually did fall off. I cannot trace the detail of heads being split in seven to any early Sanskrit texts, but it is found in later texts such as Rāmāyaṇa 7.26.44c and Mahābhārata 14.7.2c.
Abhisaṅkharitvā kuhako, Dissembling, the imposterAfter performing a ritual,
bheravaṁ so akittayi; proclaimed threats.that charlatan uttered his dreadful curse.
Tassa taṁ vacanaṁ sutvā, Hearing his words,When he heard these words,
bāvarī dukkhito ahu. Bāvarī was distressed.Bāvari became distressed.
Ussussati anāhāro, He wasted away, taking no food,Not eating, he grew emaciated,
Sokasallasamappito; afflicted with the arrow of grief,stricken by the dart of sorrow.
Athopi evaṁ cittassa, and, with his mind this way,And in such a state of mind,
Jhāne na ramatī mano. his heart found no delight in jhāna.he could not enjoy absorption.
Utrastaṁ dukkhitaṁ disvā, Seeing him nervous & distressed,Seeing him anxious and distraught,
Devatā atthakāminī; a devatā wishing his welfare,a goddess wishing to help,
Bāvariṁ upasaṅkamma, approached Bāvarīapproached Bāvari
Idaṁ vacanamabravi. and said these words:and said the following.
“Na so muddhaṁ pajānāti, “That imposter, wanting money,“That charlatan understands nothing
Kuhako so dhanatthiko; doesn’t discern heads;about the head, he only wants money.
Muddhani muddhapāte vā, has no knowledge of headsWhen it comes to heads or head-splitting,
Ñāṇaṁ tassa na vijjati”. or the splitting of heads.”he has no knowledge at all.”
“Bhotī carahi jānāsi, “You, sir, surely know.“Then you, Madam, must know—
Taṁ me akkhāhi pucchitā; Explain to me when asked:please answer my question.
Muddhaṁ muddhādhipātañca, heads & the splitting of heads.Let me hear what you say
Taṁ suṇoma vaco tava”. I will listen to your words.”about heads and head-splitting.”
“Ahampetaṁ na jānāmi, “I too don’t know that.“I too do not know that,
Ñāṇamettha na vijjati; I don’t have that knowledge.I have no knowledge in that matter.
Muddhani muddhādhipāte ca, Heads & the splitting of heads:When it comes to heads or head-splitting,
Jinānaṁ hettha dassanaṁ”. That is surely the insight of Victors.”it is the Victors who have vision.”
“Atha ko carahi jānāti, “Then who knows surely“So who then,
Asmiṁ pathavimaṇḍale; in this circle of the earth,in all this vast territory, Note that, in the EBTs, pathavimaṇḍala primarily refers to the region ruled by a Wheel-Turning Monarch. Thus it doesn’t mean “circle” in the sense of “the circle of the earth” but rather a “sphere of influence”, i.e. “territory”.
Muddhaṁ muddhādhipātañca, heads & the splitting of heads?does know about heads and head-splitting?
Taṁ me akkhāhi devate”. Explain that to me, devatā.”Please tell me, goddess.”
“Purā kapilavatthumhā, “Gone forth from the city of Kapilavatthu,“From the city of Kapilavatthu Purā can be either “from the city” (Norman), or “formerly” (commentary, followed by Bodhi and Jayawickrama). I think the poet is deliberately echoing the opening line of the text, where it must mean “from the city”.
Nikkhanto lokanāyako; the chief of the world,the World Leader has gone forth.
Apacco okkākarājassa, a descendant of King Okkāka,He is a scion of King Okkāka,
Sakyaputto pabhaṅkaro. a Sakyan-son, a bringer of light:a Sakyan, and a beacon.
So hi brāhmaṇa sambuddho, He, brahman, is Rightly Self-Awakened,For he, brahmin, is the Awakened One!
Sabbadhammāna pāragū; gone to the far shore of all dhammas;He has gone beyond all things;
Sabbābhiññābalappatto, attainer of all direct knowledges & strengths,he has attained to all knowledge and power;
Sabbadhammesu cakkhumā; one with an Eye that sees all dhammas;his eye sees clearly in all things, “He is the one of clear eye regarding all things.”
Sabbakammakkhayaṁ patto, attainer of the end of all action,he has attained the end of all deeds;
Vimutto upadhikkhaye. released in the ending of acquisitions.he is freed with the ending of attachments.
Buddho so bhagavā loke, He, the One with Eyes, awakened, blessed,That Buddha, the Blessed One in the world,
Dhammaṁ deseti cakkhumā; teaches the Dhamma.the Clear-eyed One, teaches Dhamma.
Taṁ tvaṁ gantvāna pucchassu, Going to him, you ask him.Go to him and ask—
So te taṁ byākarissati”. He will answer you.”he will answer you.”
Sambuddhoti vaco sutvā, Hearing the word Self-Awakened,When he heard the word “Buddha”,
Udaggo bāvarī ahu; Bāvarī was exultant.Bāvari was elated.
Sokassa tanuko āsi, His grief subsided,His sorrow faded,
Pītiñca vipulaṁ labhi. and he gained abundant rapture.and he was filled to brimming with joy.
So bāvarī attamano udaggo, So Bāvarī, gratified, exultant,Uplifted, elated, and inspired,
Taṁ devataṁ pucchati vedajāto; excited, asked the devatā:Bāvari questioned that goddess:
“Katamamhi gāme nigamamhi vā pana, “In which village or town,“But in what village or town,
Katamamhi vā janapade lokanātho; or in which country is the protector of the world?or in what land is the protector of the world,
Yattha gantvāna passemu, Going where can we pay homagewhere we may go and pay respects
Sambuddhaṁ dvipaduttamaṁ”. to the Self-Awakened One, supreme among two-footed beings?”to the Awakened One, best of men?”
“Sāvatthiyaṁ kosalamandire jino, “In Sāvatthī, the Kosalan city, is the Victor of vast discernment,“Near Sāvatthī, home of the Kosalans, is the Victor Mandira is unusual and probably a sign of lateness. Bodhi has “realm”, Norman “city”, but the normal meaning in Sanskrit is a “dwelling place”, and in the Jātakas it is always used in the sense of a home.
Pahūtapañño varabhūrimedhaso; of foremost deep intelligence.abounding in wisdom, vast in intelligence.
So sakyaputto vidhuro anāsavo, He, a matchless Sakyan-son, effluent-free, a bull among men,That Sakyan is indefatigable, free of defilements, The commentary gives the senses vigatadhuro “free of burden” (followed by Norman) and appaṭimo “unrivalled” (followed by Bodhi), but at AN 3.20:2.1 it has the sense “indefatigable” and there seems no reason why it shouldn’t have the same meaning here.
Muddhādhipātassa vidū narāsabho”. is an expert in the splitting of heads.”that captain of men understands head-splitting.”
Tato āmantayī sisse, Then Bāvarī addressed his students,Therefore he addressed his acolytes,
Brāhmaṇe mantapārage; brahmans who had mastered the mantras,brahmins who had mastered the hymns:
“Etha māṇavā akkhissaṁ, “Come, students, I will explain.“Come, students, I shall speak.
Suṇātha vacanaṁ mama. Listen to my words.Listen to what I say.
Yasseso dullabho loke, He whose appearance in the worldToday has arisen in the world
Pātubhāvo abhiṇhaso; is hard often to gain,one whose appearance in the world
Svājja lokamhi uppanno, has today arisen in the world,is hard to find again—
Sambuddho iti vissuto; renowned as Self-Awakened.he is renowned as the Awakened One.
Khippaṁ gantvāna sāvatthiṁ, Going quickly to Sāvatthī,Quickly go to Sāvatthī
Passavho dvipaduttamaṁ”. see the one supreme among two-footed beings.”and see the best of men.”
“Kathaṁ carahi jānemu, “But how, brahman, on seeing him,“Brahmin, how then are we to know
Disvā buddhoti brāhmaṇa; will we know for sure that he’s the One Self-Awakened?the Buddha when we see him?
Ajānataṁ no pabrūhi, Tell us, who don’t know,We don’t know, please tell us,
Yathā jānemu taṁ mayaṁ”. how we will know him.”so we can recognize him.”
“Āgatāni hi mantesu, “There have come down in the mantras“The marks of a great man
Mahāpurisalakkhaṇā; the marks of a Great Man.have been handed down in our hymns.
Dvattiṁsāni ca byākkhātā, Thirty-two are described in all,Thirty-two have been described,
Samattā anupubbaso. step by step.complete and in order.
Yassete honti gattesu, One in whose bodyOne upon whose body is found
Mahāpurisalakkhaṇā; are the marks of a Great Manthese marks of a great man
Dveyeva tassa gatiyo, has two destinations.has two possible destinies,
Tatiyā hi na vijjati. There isn’t a third.there is no third.
Sace agāraṁ āvasati, If he dwells in a home,If he stays at home,
Vijeyya pathaviṁ imaṁ; he will conquer this worldhaving conquered this land
Adaṇḍena asatthena, —without rod, without sword,without rod or sword,
Dhammena manusāsati. but with righteousness— he will rule.he shall govern by principle.
Sace ca so pabbajati, But if he goes forthBut if he goes forth
Agārā anagāriyaṁ; from home into homelessness,from the lay life to homelessness,
Vivaṭṭacchado sambuddho, with his roof opened up,See Sn 2:13, note 3.he becomes an Awakened One, a perfected one,
Arahā bhavati anuttaro. he will be Self-Awakened, a worthy one unexcelled.with veil cast off, supreme.
Jātiṁ gottañca lakkhaṇaṁ, About my caste & clan,Ask him about my birth, clan, and marks,
Mante sisse punāpare; mantras, other students,my hymns and acolytes; and further,
Muddhaṁ muddhādhipātañca, and about heads & the splitting of heads,about heads and head-splitting—
Manasāyeva pucchatha. ask just in your heart.but do so only in your mind!
Anāvaraṇadassāvī, If he is awakened,If he is the Buddha
Yadi buddho bhavissati; seeing without obstruction,of unhindered vision,
Manasā pucchite pañhe, he will answer in speechhe will answer with his voice
Vācāya vissajessati”. the questions asked in your heart.”the questions in your mind.”
Bāvarissa vaco sutvā, Having heard Bāvarī’s words,Sixteen brahmin acolytes
Sissā soḷasa brāhmaṇā; sixteen brahman students—heard what Bāvari said:
Ajito tissametteyyo, Ajita, Tissa-metteyya,Ajita, Tissametteyya,
Puṇṇako atha mettagū. Puṇṇaka & Mettagū,Puṇṇaka and Mettagū,
Dhotako upasīvo ca, Dhotaka & Upasīva,Dhotaka and Upasīva,
Nando ca atha hemako; Nanda & Hemaka,Nanda and then Hemaka,
Todeyya-kappā dubhayo, Todeyya & Kappa,both Todeyya and Kappa,
Jatukaṇṇī ca paṇḍito. the wise Jatukaṇṇin,and Jatukaṇṇī the astute,
Bhadrāvudho udayo ca, Bhadrāvudha & Udaya,Bhadrāvudha and Udaya,
Posālo cāpi brāhmaṇo; Posāla the brahman,and the brahmin Posāla,
Mogharājā ca medhāvī, Mogharāja the intelligent,Mogharāja the intelligent,
Piṅgiyo ca mahāisi. and Piṅgiya the great seer—and Piṅgiya the great seer.
Paccekagaṇino sabbe, all with their own groups,Each of them had their own following,
Sabbalokassa vissutā; famed in all the world,they were renowned the whole world over.
Jhāyī jhānaratā dhīrā, endowed with jhāna, delighting in jhāna, enlightened,Those attentive ones, meditators who love absorption, Bodhi omits dhīrā.
Pubbavāsanavāsitā. perfume with perfumes from previous lives,“Perfume” (vāsanā) here means traces of good qualities.were redolent with the potential of their past deeds. One of the many signs of lateness in this passage. Vāsana in this sense is found only in the very latest strata of canonical and semi-canonical texts such as the Milindapañha, where we find pubbe vāsitavāsanā (Mil 6.2.1:3.2).
Bāvariṁ abhivādetvā, having bowed down to BāvarīHaving bowed to Bāvari,
Katvā ca naṁ padakkhiṇaṁ; and performed circumambulation,and circled him to his right,
Jaṭājinadharā sabbe, wearing coiled hair & deer-skins, all of them,they set out for the north,
Pakkāmuṁ uttarāmukhā. left, setting out for the North.with their dreadlocks and hides.
Aḷakassa patiṭṭhānaṁ, first to the establishment of Muḷaka,First to Patiṭṭhāna of Muḷaka, Modern Paithan. | They travel on the “southern road”, a trading route that linked the prosperous cities of the Gangetic plain via Ujjenī with the western trading ports on the Arabian Sea, then turning east on to Andhra Pradesh on the Bay of Bengal.
Purimāhissatiṁ tadā; then to Māhissatī,then on to the citadel of Māhissatī; The Sinhalese commentary explains puri or pura as “former”, while the Burmese commentary explains it as “citadel”. The city continued under this name for many centuries, so “former” seems unlikely. It is modern Maheshwar.
Ujjeniñcāpi gonaddhaṁ, Ujjenī, Gonaddhā,to Ujjenī and Gonaddhā, Ujjenī is Ujjain. Gonaddhā is not identified, but must have been near Bhopal.
Vedisaṁ vanasavhayaṁ. Vedisā, Vanasa,and Vedisa, and Vanasa. Vedisa is modern Vidisha. Vanasa is called Tumbavana in both inscriptions and Pali commentaries, so may be the modern Tumen.
Kosambiñcāpi sāketaṁ, to Kosambī & Sāketa,Then to Kosambī and Sāketa,
Sāvatthiñca puruttamaṁ; to Sāvatthī, the supreme city,and the capital city of Sāvatthī;
Setabyaṁ kapilavatthuṁ, to Setabya, Kapilavatthu,on they went to Setavyā and Kapilavatthu, Bodhi and Norman have Setavya, but DN 23 shows it is feminine.
Kusinārañca mandiraṁ. the city of Kusinārā,and the homestead at Kusinārā. See my remarks on mandira above. Kusinārā was famously not a city.
Pāvañca bhoganagaraṁ, to Pāva, Bhoganagara,To Pāvā they went, and Bhoga City,
Vesāliṁ māgadhaṁ puraṁ; to Vesālī, the city of the Magadhans,and on to Vesālī and the Magadhan city.
Pāsāṇakaṁ cetiyañca, and then to the Pāsāṇaka shrine,Finally they reached the Pāsāṇaka Shrine,
Ramaṇīyaṁ manoramaṁ. refreshing & lovely.fair and delightful.
Tasitovudakaṁ sītaṁ, Like a thirsty man for cool water,Like a thirsty person to cool water,
Mahālābhaṁva vāṇijo; like a merchant for a great profit,like a merchant to great profit,
Chāyaṁ ghammābhitattova, like one burning from heat for shade,like a heat-struck person to shade,
Turitā pabbatamāruhuṁ. quickly they climbed the mountain.they quickly climbed the mountain.
Bhagavā tamhi samaye, And at that time, the Blessed One,At that time the Buddha,
Bhikkhusaṅghapurakkhato; surrounded by the Saṅgha of monks,at the fore of the mendicant Saṅgha,
Bhikkhūnaṁ dhammaṁ deseti, was teaching the monks the Dhamma,was teaching the mendicants the Dhamma,
Sīhova nadatī vane. like a lion roaring in the forest.like a lion roaring in the jungle.
Ajito addasa buddhaṁ, Ajita saw the Self-Awakened One,Ajita saw the Buddha,
Sataraṁsiṁva bhāṇumaṁ; like the sun with radiance in beams,Following GD in interpreting vīta- here as meaning “straight.”like the sun shining with a hundred rays,
Candaṁ yathā pannarase, like the moon come to fullnesslike the moon on the fifteenth day
Pāripūriṁ upāgataṁ. on the fifteenth day.when it has come into its fullness.
Athassa gatte disvāna, Then, seeing the marksThen he saw his body,
Paripūrañca byañjanaṁ; complete in his body,complete in all features.
Ekamantaṁ ṭhito haṭṭho, he stood to one side, overjoyed,Thrilled, he stood to one side
Manopañhe apucchatha. and in his heart asked the questions:and asked this question in his mind.
“Ādissa jammanaṁ brūhi, “Speak concerning his birth,“Speak about the brahmin’s birth;
Gottaṁ brūhi salakkhaṇaṁ; speak of his clan & marks,of his clan; and his own marks;
Mantesu pāramiṁ brūhi, speak of his perfection in the mantras,what hymns is he proficient in;
Kati vāceti brāhmaṇo”. and how many brahmans does he teach?”and how many he teaches.”
“Vīsaṁ vassasataṁ āyu, “His age is one hundred & twenty,“His age is a hundred and twenty.
So ca gottena bāvarī; and by clan, he is a Bāvarī.By clan he is a Bāvari.
Tīṇissa lakkhaṇā gatte, Three are the marks in his body,There are three marks on his body.
Tiṇṇaṁ vedāna pāragū. three the Vedas he’s mastered.He is a master of the three Vedas,
Lakkhaṇe itihāse ca, In the marks & oral traditions,the teachings on the marks, the testaments,
Sanighaṇḍusakeṭubhe; etymologies & rituals,the vocabularies, and the rituals.
Pañcasatāni vāceti, he teaches five hundred.He teaches recitation to five hundred,
Sadhamme pāramiṁ gato”. In his own doctrine he has reached perfection.”and has reached proficiency in his own teaching.”
“Lakkhaṇānaṁ pavicayaṁ, “Proclaim them in detail—“O supreme man, cutter of craving, Accept variant taṇhacchida for MS kaṅkhacchida (“cutter of doubt”).
Bāvarissa naruttama; Bāvarī’s marks—please reveal in detail
Kaṅkhacchida pakāsehi, O man supreme, cutter of craving,Bāvari’s marks—
Mā no kaṅkhāyitaṁ ahu”. don’t leave us in doubt.”let us doubt no longer!”
“Mukhaṁ jivhāya chādeti, “He can hide his face with his tongue,“He can cover his face with his tongue;
Uṇṇassa bhamukantare; he has a tuft of hair between his brows,there is a tuft of hair between his eyebrows;
Kosohitaṁ vatthaguyhaṁ, his male organ is in a sheath:his private parts are sheathed in a foreskin:
Evaṁ jānāhi māṇava”. Know this, young brahman.”know them as this, student.”
Pucchañhi kiñci asuṇanto, Not hearing anything asked,Hearing the answers
Sutvā pañhe viyākate; but hearing the questions answered,without having heard any questions,
Vicinteti jano sabbo, all the people, excited, with hands palm-to-palm over their hearts,all the people, inspired,
Vedajāto katañjalī. thought:with cupped palms, wondered:
“Ko nu devo vā brahmā vā, “What deva or Brahmā,“Who is it that asked a question with their mind?
Indo vāpi sujampati; or Inda Sujampati“Lord of the Well-born,” an epithet for Sakka, king of the devas of the Thirty-three.Was it a god or divinity?
Manasā pucchite pañhe, asked those questions in his heart?Or Indra, Sujā’s husband?
Kametaṁ paṭibhāsati”. To whom did he [the Buddha] reply?”To whom does the Buddha reply?”
“Muddhaṁ muddhādhipātañca, “Bāvarī asked about heads“Bāvari asks
Bāvarī paripucchati; and the splitting of heads.about heads and head-splitting.
Taṁ byākarohi bhagavā, Explain that, Blessed One.May the Buddha please answer,
Kaṅkhaṁ vinaya no ise”. Subdue our doubt, seer.”and so, O seer, dispel our doubt.”
“Avijjā muddhāti jānāhi, “Know the head to be ignorance,“Know ignorance as the head, This echoes Chāndogya Upaniṣad 1.10 and 1.11, where Uṣasti, an itinerant brahmin wandering east who has just eaten ritually unclean food, warns priests at a royal sacrifice multiple times that one who recites prayers while ignorant (avidvān) of their meaning will suffer their head falling off.
Vijjā muddhādhipātinī; and the splitting of the head, knowledgeand knowledge as the head-splitter,
Saddhāsatisamādhīhi, connected with conviction, mindfulness, concentration,when joined with faith, mindfulness, and immersion,
Chandaviriyena saṁyutā”. desire, & persistence.”and enthusiasm and energy.”
Tato vedena mahatā, Then, with great joy, the young brahman,At that, the student,
Santhambhitvāna māṇavo; putting himself in order,full of inspiration,
Ekaṁsaṁ ajinaṁ katvā, arranging his deer-skin over one shoulder,arranged his antelope-skin cloak over one shoulder,
Pādesu sirasā pati. fell with his head at the Blessed One’s feet:and fell with his head to the Buddha’s feet.
“Bāvarī brāhmaṇo bhoto, “Bāvarī the brahman,“Good fellow, the brahmin Bāvari
Saha sissehi mārisa; together with his students, dear sir—together with his acolytes,
Udaggacitto sumano, exultant in mind, happy at heart—elated and happy,
Pāde vandati cakkhuma”. venerate your feet, Master, One with Eyes.”bows to your feet, O Clear-eyed One!”
“Sukhito bāvarī hotu, “May he be happy, Bāvarī the brahman,“May the brahmin Bāvari be happy,
Saha sissehi brāhmaṇo; together with his students.together with his acolytes.
Tvañcāpi sukhito hohi, And may you, too, be happy, young brahman,And may you, too, be happy!
Ciraṁ jīvāhi māṇava. and live a long time.May you live long, student.
Bāvarissa ca tuyhaṁ vā, All doubts— Bāvarī’sTo Bāvari and you all
Sabbesaṁ sabbasaṁsayaṁ; and all of yours:I grant the opportunity to clear up all doubt.
Katāvakāsā pucchavho, Ask, now that I’ve given leave,Please ask
Yaṁ kiñci manasicchatha”. whatever you wish in your heart.”whatever you want.”
Sambuddhena katokāso, Given leave by the Self-Awakened One,Granted the opportunity by the Buddha,
Nisīditvāna pañjalī; having sat to one side, hands palm-to-palm over his heart,they sat down with cupped palms.
Ajito paṭhamaṁ pañhaṁ, Ajita there addressed the first questionAjita asked the Realized One
Tattha pucchi tathāgataṁ. to the Tathāgata.the first question right there.
Vatthugāthā niṭṭhitā. The Prologue Verses, concluded.vv. 976–1031.The introductory verses are finished.