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Sutta NipÄta 5.12 Sutta NipÄta 5.11Anthology of Discourses 5.12
Jatukaį¹į¹imÄį¹avapucchÄ Jatukaį¹į¹inās QuestionThe Questions of Jatukaį¹į¹Ä«
āSutvÄnahaį¹ vÄ«ramakÄmakÄmiį¹, āHearing, hero, of one with no desire for sensuality,āHearing of the hero with no desire for sensual pleasures,ā
(iccÄyasmÄ jatukaį¹į¹i) (Jatukaį¹į¹in)said Venerable Jatukaį¹į¹Ä«,
OghÄtigaį¹ puį¹į¹humakÄmamÄgamaį¹; Iāve come to ask the one gone beyond the flood, sensuality-free:āwho has passed over the flood, Iāve come with a question for that desireless one.
Santipadaį¹ brÅ«hi sahajanetta, Tell me the state of peace, Blessed One, Simultaneous Eye.Per Nd II, the Buddha is called the Simultaneous Eye because the eye of his omniscience arose at the very moment of his awakening. It seems unlikely Jatukaį¹į¹in would have that idea in mind on first addressing the Buddha, though ā more plausibly heās alluding to the Buddhaās ability to see and understand things the instant they arise.Tell me the state of peace, O natural visionary. While the exact sense of the unique term sahajanetta is open to interpretation, surely Normanās āomniscient oneā (following Niddesa) is not right.
YathÄtacchaį¹ bhagavÄ brÅ«hi metaį¹. Tell me as it actually is.Tell me this, Blessed One, as it really is.
BhagavÄ hi kÄme abhibhuyya iriyati, For the Blessed One lives having conquered sensuality,For, having mastered sensual desires, the Blessed One proceeds, The following line lacks a verb, and Norman, Bodhi, and ĆÄį¹adÄ«pa all construe it with abhibhuyya: the sun āovercomesā the earth. But that doesnāt make sense. Rather, the idiom abhibhuyya iriyati leans on irayati in the sense āto keep going, to proceedā. The Buddha āproceedsā (i.e. keeps living) after mastering desires, like the sun āproceedsā shedding light on the earth.
Ädiccova pathaviį¹ tejÄ« tejasÄ; as the radiant sun, in its radiance, the earth.as the blazing sun shines on the earth.
ParittapaƱƱassa me bhÅ«ripaƱƱa, Limited my discernment, O Deeply Discerning.May you of vast wisdom explain the teaching
Äcikkha dhammaį¹ yamahaį¹ vijaƱƱaį¹; Teach me to know the Dhamma,to me of little wisdom so that I may understand
JÄtijarÄya idha vippahÄnaį¹ā. the abandoning here of birth & aging.āthe giving up of rebirth and old age here.ā
āKÄmesu vinaya gedhaį¹, āSubdue greed for sensuality,āWith desire for sensual pleasures dispelled,ā Niddesa, followed by Bodhi, Norman, and ĆÄį¹adÄ«pa, takes vinaya as optative. But where the same phrase occurs at Kp 9:10.3 and Snp 1.8:10.3 it is clearly absolutive. Moreover, the next includes the absolutive daį¹į¹hu, which elsewhere follows a similar line with an absolutive verb: kÄmesvÄdÄ«navaį¹ disvÄ.
(jatukaį¹į¹Ä«ti bhagavÄ) (the Buddha)replied the Buddha,
Nekkhammaį¹ daį¹į¹hu khemato; & see renunciation as rest.āseeing renunciation as sanctuary,
UggahÄ«taį¹ nirattaį¹ vÄ, Let there be nothing graspeddonāt be taking up or putting down As in the Aį¹į¹hakavagga, it is essential that this phrase be rendered in an active present tense. It is not that nothing has ever been taken up or put down, but that they are no longer actively engaging in taking up and putting down.
MÄ te vijjittha kiƱcanaį¹. or rejected by you.anything at all.
Yaį¹ pubbe taį¹ visosehi, Burn up whatās before,What came before, let wither away,
pacchÄ te mÄhu kiƱcanaį¹; and have nothing for after.and after, let there be nothing.
Majjhe ce no gahessasi, If you donāt grasp at whatās in between,Per Nd II, ābeforeā refers to defilements tied to the past, āafterā to defilements tied to the future, and āin betweenā to the five aggregates ā form, feeling, perception, thought-fabrications, and sensory consciousness ā in the present.If you donāt grasp at the middle,
upasanto carissasi. you will go about, calm.you will live at peace.
Sabbaso nÄmarÅ«pasmiį¹, One completely devoid of greedOne rid of greed, brahmin,
VÄ«tagedhassa brÄhmaį¹a; for name-&-form, brahman,for the whole realm of name and form,
ÄsavÄssa na vijjanti, has no effluentshas no defilements by which
Yehi maccuvasaį¹ vajeāti. by which he would go under MÄraās sway.āthey might fall under the sway of Death.ā
Jatukaį¹į¹imÄį¹avapucchÄ ekÄdasamÄ. Jatukaį¹į¹inās Questions, the eleventh.