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Sutta NipÄta 5.2 Sutta NipÄta 5.2Anthology of Discourses 5.2
AjitamÄį¹avapucchÄ Ajitaās QuestionsThe Questions of Ajita
āKenassu nivuto loko, āWith what is the world shrouded?āBy what is the world shrouded?ā
(iccÄyasmÄ ajito) (Ajita)said Venerable Ajita.
Kenassu nappakÄsati; Because of what doesnāt it shine?āWhy does it not shine?
KissÄbhilepanaį¹ brÅ«si, With what is it smeared? Tell me.Tell me, what is its sullying?
Kiį¹su tassa mahabbhayaį¹ā. What is its great danger & fear?āWhat is its greatest fear?ā
āAvijjÄya nivuto loko, āWith ignorance the world is shrouded.āThe world is shrouded in ignorance.ā
(ajitÄti bhagavÄ) (the Buddha)replied the Buddha.
VevicchÄ pamÄdÄ nappakÄsati; Because of stinginess, heedlessness, it doesnāt shine.The Thai edition notes that this word is excessive for the lineās meter.āAvarice and negligence make it not shine.
JappÄbhilepanaį¹ brÅ«mi, With longing itās smearedāI tell you.Muttered prayer is its sullying, I say.
Dukkhamassa mahabbhayaį¹ā. Suffering-stress: its great danger & fear.āSuffering is its greatest fear.ā
āSavanti sabbadhi sotÄ, āThey flow every which way, the streams.Per Nd II, the streams that āflow every which wayā are the streams of craving, views, conceit, defilement, corruption, and ignorance flowing out through the six sense media. This opening half-line of Ajitaās second set of questions is identical to the opening half-line of Dhp 340.āThe streams flow everywhere,ā The same verse was asked of MahÄvÄ«ra at IsibhÄsiyÄiį¹ 29.1. The answers are quite different, however, as the Buddha directly addresses the question whereas MahÄvÄ«raās response is more oblique.
(iccÄyasmÄ ajito) (Ajita)said Venerable Ajita.
SotÄnaį¹ kiį¹ nivÄraį¹aį¹; What is their blocking,āWhat is there to block them?
SotÄnaį¹ saį¹varaį¹ brÅ«hi, what their restraintātell meāAnd tell me the restraint of streamsā
Kena sotÄ pidhiyyareā. with what are they finally stopped?āby what are they locked out?ā
āYÄni sotÄni lokasmiį¹, āWhatever streams there are in the world:āThe streams in the world,ā
(ajitÄti bhagavÄ) (the Buddha)replied the Buddha,
Sati tesaį¹ nivÄraį¹aį¹; Their blocking is mindfulness,āare blocked by mindfulness.
SotÄnaį¹ saį¹varaį¹ brÅ«mi, mindfulness is their restraintāI tell youāI tell you the restraint of streamsā
PaƱƱÄyete pidhiyyareā. with discernment theyāre finally stopped.āthey are locked out by wisdom.ā
āPaĆ±Ć±Ä ceva sati yaƱca, āDiscernment & mindfulness,āThat wisdom and mindfulness,ā
(iccÄyasmÄ ajito) (Ajita)said Venerable Ajita,
NÄmarÅ«paƱca mÄrisa; name-&-form, dear sir:āand that which is name and form, good fellow;
Etaį¹ me puį¹į¹ho pabrÅ«hi, Tell me, when asked this,when questioned, please tell me of this:
Katthetaį¹ uparujjhatiā. where are they brought to a halt?āwhere does this all cease?ā
āYametaį¹ paƱhaį¹ apucchi, āThis question youāve asked, Ajita,āThis question which you have asked,
ajita taį¹ vadÄmi te; Iāll answer it for youāI shall answer you, Ajita.
Yattha nÄmaƱca rÅ«paƱca, where name-&-formWhere name and form
asesaį¹ uparujjhati; are brought to a halt without trace:cease with no residue left behindā
ViƱƱÄį¹assa nirodhena, With the cessation of consciousnesswith the cessation of consciousness,
etthetaį¹ uparujjhatiā. theyāre here brought to a halt.āSee DN 11, DN 15, MN 49, and SN 12:67. Asaį¹
ga, in the YogÄcÄrabhÅ«mi, quotes a Sanskrit version of this sutta that inserts at this point the final question-and-answer on how consciousness itself is brought to a halt ā the exchange that, in the Pali, instead appears at the end of Sn 5:13. A Sanskrit manuscript found at Turfan contains the same insertion at the same point, along with traces of other insertions.here they cease.ā
āYe ca saį¹
khÄtadhammÄse, āThose here who have fathomed the Dhamma,āThere are those who have appraised the teaching, āAppraisedā is saį¹
khÄta, literally ācalculated, enumeratedā. | DhammÄse is an archaic masculine nominative plural found only in poetry (eg. sÄvakÄse at DN 21:1.12.11, gatÄse at SN 1.37:9.1).
ye ca sekhÄ puthÅ« idha; those who are learners, those who are run-of-the-mill:and many kinds of trainees here.
Tesaį¹ me nipako iriyaį¹, When you, dear sir, astute,Now you, being alert, are asked
puį¹į¹ho pabrÅ«hi mÄrisaā. are asked this, tell me their manner of life.āIn SN 12:31 the Buddha puts this same question to Ven. SÄriputta, who, with some prodding, gives an answer the Buddha endorses. A learner, he says, rightly sees that each of the aggregates has come into being, has arisen from a specific nutriment, and would cease with the cessation of that nutriment, and trains for disenchantment with, dispassion toward, and the cessation of each in turn. One who has fathomed the Dhamma sees the same three things but is already released ā through disenchantment, dispassion, cessation, and freedom from clinging ā from what has come into being, from its nutriment, and from its liability to cease.to tell me their behavior, good fellow.ā
āKÄmesu nÄbhigijjheyya, āHe should not hanker for sensual pleasures,āNot greedy for sensual pleasures,
ManasÄnÄvilo siyÄ; should be limpid in mind.their mind would be unclouded.
Kusalo sabbadhammÄnaį¹, Skilled in all mental qualities,Skilled in all things,
Sato bhikkhu paribbajeāti. he, the monk, should wander mindfully.āa mendicant would wander mindful.ā
AjitamÄį¹avapucchÄ paį¹hamÄ. Ajitaās Questions, the first.