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Sutta NipÄta 5.5 Sutta NipÄta 5.5Anthology of Discourses 5.5
MettagÅ«mÄį¹avapucchÄ MettagÅ«ās QuestionsThe Questions of MettagÅ«
āPucchÄmi taį¹ bhagavÄ brÅ«hi me taį¹, āI ask you, Blessed One. Please tell me.āI ask you, Blessed One; please tell me this,ā
(iccÄyasmÄ mettagÅ«) (MettagÅ«)said Venerable MettagÅ«,
MaƱƱÄmi taį¹ vedaguį¹ bhÄvitattaį¹; I regard you as an attainer-of-knowledge, developed in mind.āfor I think you are a knowledge master, evolved.
Kuto nu dukkhÄ samudÄgatÄ ime, From what have the many forms of stressWhere do all these sufferings come from,
Ye keci lokasmimanekarÅ«pÄā. arisen in the world?āin all their countless forms in the world?ā
āDukkhassa ve maį¹ pabhavaį¹ apucchasi, āYou ask me the source of stress.āYou have rightly asked me of the origin of suffering,ā
(mettagÅ«ti bhagavÄ) (the Buddha)replied the Buddha,
Taį¹ te pavakkhÄmi yathÄ pajÄnaį¹; Iāll tell it to you as one who discerns.āI shall tell you as I understand it.
UpadhinidÄnÄ pabhavanti dukkhÄ, From acquisition as cause the many forms of stressFor more on what āacquisitionā (upadhi) means, see Sn 3:12, note 2.Attachment is the source of suffering
Ye keci lokasmimanekarÅ«pÄ. come into being in the world.in all its countless forms in the world.
Yo ve avidvÄ upadhiį¹ karoti, Whoever, unknowing, makes acquisitionsWhen an ignorant person builds up attachments,
Punappunaį¹ dukkhamupeti mando; āthe dullardā comes to stress again & again.that dullard returns to suffering again and again.
TasmÄ pajÄnaį¹ upadhiį¹ na kayirÄ, Therefore, discerning, you shouldnāt create acquisitionsSo let one who understands not build up attachments,
Dukkhassa jÄtippabhavÄnupassÄ«ā. as you stay focused on the birth & origin of stress.āThis verse repeats, word for word, the second set of verses at Sn 3:12.contemplating the inception of suffering and rebirth.ā Niddesa treats jÄti only as ārebirthā and does not connect it with pabhava in the sense of āoriginā. Commentary glosses with jÄtikÄraį¹a, which at SN 3.24:4.4 glosses jÄtipaccaya, where it must mean āby reason of birthā.
āYaį¹ taį¹ apucchimha akittayÄ« no, āWhat we asked, youāve expounded.āWhatever I asked you have explained to me.
AƱƱaį¹ taį¹ pucchÄma tadiį¹
gha brūhi; Now we ask something else. Please tell us.I ask you once more, please tell me this:
Kathaį¹ nu dhÄ«rÄ vitaranti oghaį¹, How do the enlightened cross over the flood ofHow do the attentive cross the flood
JÄtiį¹ jaraį¹ sokapariddavaƱca; birth & aging, lamentation & sorrow?of rebirth, old age, sorrow, and lamenting?
Taį¹ me muni sÄdhu viyÄkarohi, Please, sage, declare this to mePlease, sage, answer me clearly,
TathÄ hi te vidito esa dhammoā. as this Dhamma has been known by you.āfor truly you understand this matter.ā
āKittayissÄmi te dhammaį¹, āI will expound to you DhammaāI shall extol a teaching to you,ā
(mettagÅ«ti bhagavÄ) (the Buddha)replied the Buddha,
Diį¹į¹he dhamme anÄ«tihaį¹; āhere-&-now, not quoted wordsāāthat is apparent in the present, not relying on legends.
Yaį¹ viditvÄ sato caraį¹, knowing which, living mindfully,Having understood it, one who lives mindfully
Tare loke visattikaį¹ā. youāll cross over beyond entanglement in the world.āmay cross over clinging in the world.ā
āTaƱcÄhaį¹ abhinandÄmi, āAnd I relish, Great Seer,āAnd I rejoice, great seer,
mahesi dhammamuttamaį¹; that Dhamma supreme,in that supreme teaching,
Yaį¹ viditvÄ sato caraį¹, knowing which, living mindfully,having understood which, one who lives mindfully
tare loke visattikaį¹ā. Iāll cross over beyond entanglement in the world.āmay cross over clinging in the world.ā
āYaį¹ kiƱci sampajÄnÄsi, āWhatever youāre alert to,āOnce youāve expelled relishing and dogmatism,ā
(mettagÅ«ti bhagavÄ) (the Buddha)replied the Buddha,
Uddhaį¹ adho tiriyaƱcÄpi majjhe; above, below, across, in between:Nd II offers six valid readings of āabove, below, across, in betweenā: (a) above = the future, below = the past, across/in between = the present; (b) above = the deva world, below = hell, across/in between = the human world; (c) above = skillfulness, below = unskillfulness, across/in between = indeterminate qualities; (d) above = the formless property, below = the property of sensuality, across/in between = the property of form; (e) above = pleasant feeling, below = painful feeling, across/in between = neither-pleasant-nor-painful feeling; (f) above = the body from the feet up, below = the body from the crown down, across/in between = the middle of the body.āregarding everything you are aware ofā
Etesu nandiƱca nivesanaƱca, Dispelling any delight, any entrenchment in those things,above, below, all round, betweenāTaking nivesana here as ādogmaā, the same sense as in the Aį¹į¹hakavagga. Otherwise it might just mean āstrong attachmentā.
Panujja viƱƱÄį¹aį¹ bhave na tiį¹į¹he. consciousness should not take a stance in becoming.On consciousness not becoming established, see SN 12:38, SN 12:63ā64, SN 22:53ā54, and SN 22:87, as well as the discussion in The Paradox of Becoming, chapter 7.having cast aside consciousness, donāt continue in existence.
Evaį¹vihÄrÄ« sato appamatto, The monk who dwells thus āmindful, heedfulāA mendicant who wanders meditating like this,
Bhikkhu caraį¹ hitvÄ mamÄyitÄni; letting go of his sense of mine,diligent and mindful, calling nothing their own,
JÄtiį¹ jaraį¹ sokapariddavaƱca, birth & aging, lamentation & sorrow,would, being wise, give up the suffering
Idheva vidvÄ pajaheyya dukkhaį¹ā. knowing right here would abandon stress.āof rebirth, old age, sorrow and lamenting right here.ā
āEtÄbhinandÄmi vaco mahesino, āI relish, Gotama, the Great Seerās wordsāI rejoice in the words of the great seer!
Sukittitaį¹ gotamanÅ«padhÄ«kaį¹; well-expounded, without acquisition,You have expounded non-attachment well, Gotama.
AddhÄ hi bhagavÄ pahÄsi dukkhaį¹, for yes, Blessed One, youāve abandoned stressClearly the Buddha has given up suffering,
TathÄ hi te vidito esa dhammo. as this Dhamma has been known by you.for truly you understand this matter.
Te cÄpi nÅ«nappajaheyyu dukkhaį¹, And they, too, would abandon stressSurely, sage, those youād regularly instruct
Ye tvaį¹ muni aį¹į¹hitaį¹ ovadeyya; those whom you, sage, would admonish unceasingly.would also give up suffering.
Taį¹ taį¹ namassÄmi samecca nÄga, Having met you, I bow down to you, NÄga.Having met, I bow especially to you, O spiritual giant; The expression taį¹ taį¹ namassÄmi also occurs at Snp 5.6:3.3 and Ja 159:1.3. In each case the context is similar: it is an address in second person, followed by a wish or aspiration. The commentary explains the phrase either as tasmÄ taį¹ (ātherefore I bow to youā) or as taį¹ evarÅ«paį¹ (āI bow to you of such a kindā). The Niddesa ignores the doubled pronoun, which implies it did not give it any special significance (Cnd 8:93.1). I take it as emphatic: āI bow especially to youā.
Appeva maį¹ bhagavÄ aį¹į¹hitaį¹ ovadeyyaā. Perhaps you will admonish me unceasingly.āhopefully the Buddha may regularly instruct me.ā
āYaį¹ brÄhmaį¹aį¹ vedagumÄbhijaƱƱÄ, āWhoever you recognize as a brahman, an attainer-of-knowledgeāAny brahmin recognized as a knowledge master,
AkiƱcanaį¹ kÄmabhave asattaį¹; possessing nothing, unentangled in sensuality & becomingāwho has nothing, unattached to sensual life,
AddhÄ hi so oghamimaį¹ atÄri, yes, he has crossed over this flood.clearly has crossed this flood,
Tiį¹į¹o ca pÄraį¹ akhilo akaį¹
kho. Having crossed to the far shore, heās free from rigidity, free from doubt.crossed to the far shore, kind, wishless.
VidvÄ ca yo vedagÅ« naro idha, And anyone who has realized, who is an attainer-of-knowledge here,And a wise person here, a knowledge master,
BhavÄbhave saį¹
gamimaį¹ visajja; having unentangled the bond to becoming and non-,Becoming and non-becoming (or dis-becoming) are the two subtlest objects of craving that keep the round of birth and death going. See Ud 3:10, Iti 49, and MN 49, note 10, as well as The Paradox of Becoming.having untied the bond to life after life,
So vÄ«tataį¹ho anÄ«gho nirÄso, free of craving, untroubled, undesiringāhe,free of craving, untroubled, with no need for hope,
AtÄri so jÄtijaranti brÅ«mÄ«āti. I tell you, has crossed over birth & aging.āhas crossed over rebirth and old age, I declare.ā
MettagÅ«mÄį¹avapucchÄ catutthÄ«. MettagÅ«ās Questions, the fourth.