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Sutta Nipāta 5.19 Sutta Nipāta 5.19Anthology of Discourses 5.19
Pārāyanānugītigāthā The Verses Chanted in Praise of “To the Far Shore”Preserving the Way to the Far Shore
“Pārāyanamanugāyissaṁ, “I will recite ‘To the Far Shore.’“I shall keep reciting the Way to the Far Shore,” To anugāyati is to keep on reciting, as the brahmins did with their hymns descended from seers of old (as eg. AN 5.192:3.1).
(iccāyasmā piṅgiyo) (Piṅgiya)Per SnA, once their questions were answered the sixteen brahmans requested and received the Going-forth and Acceptance. Afterward Piṅgiya — now Ven. Piṅgiya — asked and received the Buddha’s permission to return to Bāvarī and report on their trip.said Venerable Piṅgiya,
Yathāddakkhi tathākkhāsi; As he saw, so he taught—“which was taught as it was seen
Vimalo bhūrimedhaso, stainless, of deep intelligence,by the immaculate one of vast intelligence.
Nikkāmo nibbano nāgo; the Nāga with no sensuality, no forest:Following the Sri Lankan and Burmese readings, nikkāmo nibbano nāgo (the Thai has nibbuto, “unbound,” for nibbano; the PTS has nātho, “protector,” for nāgo) — a reading Nd II confirms. Per Nd II, “no forest” here means free of the “forests” of passion, aversion, delusion, resentment, and the rest of the unskillful mental fabrications; see Dhp 283.He is desireless, unentangled, a spiritual giant:
Kissa hetu musā bhaṇe. For what reason would he tell a lie?why would he speak falsely?
Pahīnamalamohassa, His delusion & stains left behind; left behind,Come, let me extol
mānamakkhappahāyino; his hypocrisy, conceit:in sweet words of praise
Handāhaṁ kittayissāmi, Let me praisethe one who’s given up stains and delusions,
giraṁ vaṇṇūpasañhitaṁ. his beautiful words.conceit and contempt.
Tamonudo buddho samantacakkhu, He who is truly described as dispeller of darkness, awakened, All-around Eye,The Buddha, All-seer, dispeller of darkness,
Lokantagū sabbabhavātivatto; gone to the end of the cosmos, all his becoming transcended,See SN 35:82, SN 35:116, and AN 4:45.has gone to world’s end, beyond all rebirths;
Anāsavo sabbadukkhappahīno, effluent-free, his stress all abandoned:he is free of defilements, and has given up all suffering,
Saccavhayo brahme upāsito me. He is served by me.the rightly-named one, brahmin, is revered by me.
Dijo yathā kubbanakaṁ pahāya, As a bird leaving a scrubby groveLike a bird that flees a little copse,
Bahupphalaṁ kānanamāvaseyya; would dwell in a forest abundant in fruit,to roost in a forest abounding in fruit,
Evampahaṁ appadasse pahāya, even so, I have left those of next-to-no vision,I’ve left the near-sighted behind,
Mahodadhiṁ haṁsoriva ajjhapatto. have arrived like a swan at a large lake.like a swan come to a great river.
Ye me pubbe viyākaṁsu, In the past,Those who explained to me previously,
Huraṁ gotamasāsanā; before hearing Gotama’s message,before Gotama’s teaching,
Iccāsi iti bhavissati, when anyone explained ‘It is,’ ‘It will be,’said ‘thus it was’ or ‘so it shall be’.
Sabbaṁ taṁ itihītihaṁ; all that was hearsay, quotation marks.All that was just the testament of hearsay;
Sabbaṁ taṁ takkavaḍḍhanaṁ. All that promoted conjecture and gave me no pleasure.The clause “and gave me no pleasure” appears in the Thai edition but not in the others.all that just fostered speculation.
Eko tamanudāsino, Sitting alone—the dispeller of darkness,Alone, the dispeller of darkness
jutimā so pabhaṅkaro; shining, bringer of light,is brilliant, a beacon:
Gotamo bhūripaññāṇo, Gotama of deep knowledge,Gotama, vast in wisdom,
gotamo bhūrimedhaso. Gotama of deep intelligence:Gotama, vast in intelligence.
Yo me dhammamadesesi, He taught me the DhammaHe is the one who taught me Dhamma,
Sandiṭṭhikamakālikaṁ; timeless, visible here-&-now,apparent in the present life, immediately effective,
Taṇhakkhayamanītikaṁ, the ending of craving, calamity-free,the untroubled, the end of craving,
Yassa natthi upamā kvaci”. whose likeness is nowhere at all.”to which there is no compare.”
“Kiṁ nu tamhā vippavasasi, “Piṅgiya, for even a moment“Why would you dwell apart from him This verse and the next were apparently spoken by Bāvarī.
muhuttamapi piṅgiya; can you stay apart from him—even for an hour, Piṅgiya?
Gotamā bhūripaññāṇā, Gotama of deep knowledge,From Gotama, vast in wisdom,
gotamā bhūrimedhasā. Gotama of deep intelligence,from Gotama, vast in intelligence?
Yo te dhammamadesesi, who taught you the DhammaHe is the one who taught you Dhamma,
Sandiṭṭhikamakālikaṁ; timeless, visible here-&-now,apparent in the present life, immediately effective,
Taṇhakkhayamanītikaṁ, the ending of craving, calamity-free,the untroubled, the end of craving,
Yassa natthi upamā kvaci”. whose likeness is nowhere at all?”to which there is no compare.”
“Nāhaṁ tamhā vippavasāmi, “No, brahman, not even for a moment“I never dwell apart from him,
Muhuttamapi brāhmaṇa; can I stay apart from him—not even for an hour, brahmin.
Gotamā bhūripaññāṇā, Gotama of deep knowledge,From Gotama, vast in wisdom,
Gotamā bhūrimedhasā. Gotama of deep intelligence,from Gotama, vast in intelligence.
Yo me dhammamadesesi, who taught me the DhammaHe is the one who taught me Dhamma,
Sandiṭṭhikamakālikaṁ; timeless, visible here-&-now,apparent in the present life, immediately effective,
Taṇhakkhayamanītikaṁ, the ending of craving, calamity-free,the untroubled, the end of craving,
Yassa natthi upamā kvaci. whose likeness is nowhere at all.to which there is no compare.
Passāmi naṁ manasā cakkhunāva, I see him with my heart as if with my eye—Being diligent, I see him
Rattindivaṁ brāhmaṇa appamatto; heedful, brahman, by day & by night.in my mind’s eye day and night.
Namassamāno vivasemi rattiṁ, I spend the night paying homage to him,I spend the night in homage to him,
Teneva maññāmi avippavāsaṁ. and that way, as it were, not staying apart.hence I think I dwell with him.
Saddhā ca pīti ca mano sati ca, My conviction, rapture, mindfulness, & heart,My faith and joy and intent and mindfulness
Nāpentime gotamasāsanamhā; don’t stray from Gotama’s message.never stray from Gotama’s teaching.
Yaṁ yaṁ disaṁ vajati bhūripañño, To whatever direction he goes, the one deeply discerning,I bow to whatever direction
Sa tena teneva natohamasmi. to that direction I bow down.the one of vast wisdom heads.
Jiṇṇassa me dubbalathāmakassa, I am old, my stamina frail,I’m old and feeble,
Teneva kāyo na paleti tattha; which is why my body doesn’t run away to there.so my body cannot go there,
Saṅkappayantāya vajāmi niccaṁ, But through the machine of my resolves I constantly go,but I always travel in my thoughts,
Mano hi me brāhmaṇa tena yutto. for my heart, brahman, is connected to him.for my mind, brahmin, is bound to him.
Paṅke sayāno pariphandamāno, Floundering in the mud,Lying floundering in the mud,
Dīpā dīpaṁ upaplaviṁ; I swam from island to island,I drifted from island to island.
Athaddasāsiṁ sambuddhaṁ, but then I saw the One Self-Awakened,Then I saw the Buddha,
Oghatiṇṇamanāsavaṁ”. crossed over the flood, effluent-free.”the undefiled one who has crossed the flood.”
“Yathā ahū vakkali muttasaddho, “As Vakkali has shown his conviction—Per Nd IIA, “showing conviction” means reaching arahantship through the strength of conviction — though the phrase seems to carry a broader sense at SN 6:1. Ven. Vakkali’s story is told at SN 22:87; at AN 1:147 (1:208) the Buddha names him foremost among the monks in being decisive through conviction. This Bhadrāvudha appears to be the same one from Sn 5:12; Āḷavi Gotama isn’t mentioned anywhere else in the Canon.“Just as Vakkali was committed to faith—This verse is apparently spoken by the Buddha.
Bhadrāvudho āḷavigotamo ca; as Bhadrāvudha & Āḷavi Gotama too—Bhadrāvudha and Gotama of Āḷavī too—
Evamevaṁ tvampi pamuñcassu saddhaṁ, so will you show your conviction, Piṅgiya.so too you should commit to faith.
Gamissasi tvaṁ piṅgiya maccudheyyassa pāraṁ”. You will go beyond the realm of death.”You will go, Piṅgiya, beyond the domain of death.”
“Esa bhiyyo pasīdāmi, “I feel confidence all the more,“My confidence grows
Sutvāna munino vaco; having heard the words of the sage,as I hear the word of the sage,
Vivaṭṭacchado sambuddho, his roof opened-up, self-awakened,the Buddha with veil cast off,
Akhilo paṭibhānavā. quick-witted, free from rigidity.so kind and eloquent.
Adhideve abhiññāya, Knowing the supreme devas,At AN 8:71 (AN 8:64 by the PTS count) the Buddha says he didn’t claim full awakening until his knowledge of the deva world was complete.Having directly known all about the gods, That adhideva means “about the gods” is established at MN 90:17.8.
Sabbaṁ vedi varovaraṁ; he knows all dhammas, from high to low:he understands all top to bottom,
Pañhānantakaro satthā, the Teacher who puts an end to the questionsthe Teacher who settles all questions
Kaṅkhīnaṁ paṭijānataṁ. of those admitting their doubt.for those who admit their doubts.
Asaṁhīraṁ asaṅkuppaṁ, To the untaken-in, unshaken,See MN 131.The unfaltering, the unshakable:
Yassa natthi upamā kvaci; whose likeness is nowhere at all:that to which there is no compare.
Addhā gamissāmi na mettha kaṅkhā, Yes, I will go there. I’ve no doubt about that.For sure I will go there, I have no doubt of that.
Evaṁ maṁ dhārehi adhimuttacittan”ti. Remember me thus as one whose mind is decided.”See also: SN 55:23.Remember me as one whose mind is made up.”
Pārāyanavaggo pañcamo. The Fifth Chapter, To the Far Shore, is finished.
Suttuddānaṁ The Index of Discourses
Urago dhaniyopi ca,
Khaggavisāṇo kasi ca;
Cundo bhavo punadeva,
Vasalo ca karaṇīyañca;
Hemavato atha yakkho,
Vijayasuttaṁ munisuttavaranti.
Paṭhamakaṭṭhavaro varavaggo,
Dvādasasuttadharo suvibhatto;
Desito cakkhumatā vimalena,
Suyyati vaggavaro uragoti.
Ratanāmagandho hirimaṅgalanāmo,
Sucilomakapilo ca brāhmaṇadhammo;
Nāvā kiṁsīlauṭṭhahano ca,
Rāhulo ca punapi vaṅgīso.
Sammāparibbājanīyopi cettha,
Dhammikasuttavaro suvibhatto;
Cuddasasuttadharo dutiyamhi,
Cūḷakavaggavaroti tamāhu.
Pabbajjapadhānasubhāsitanāmo,
Pūraḷāso punadeva māgho ca;
Sabhiyaṁ keṇiyameva sallanāmo,
Vāseṭṭhavaro kālikopi ca.
Nālakasuttavaro suvibhatto,
Taṁ anupassī tathā punadeva;
Dvādasasuttadharo tatiyamhi,
Suyyati vaggavaro mahānāmo.
Kāmaguhaṭṭhakaduṭṭhakanāmā,
Suddhavaro paramaṭṭhakanāmo;
Jarā mettiyavaro suvibhatto,
Pasūramāgaṇḍiyā purābhedo.
Kalahavivādo ubho viyuhā ca,
Tuvaṭakaattadaṇḍasāriputtā;
Soḷasasuttadharo catutthamhi,
Aṭṭhakavaggavaroti tamāhu.
Magadhe janapade ramaṇīye,
Desavare katapuññanivese;
Pāsāṇakacetiyavare suvibhatte,
Vasi bhagavā gaṇaseṭṭho.
Ubhayavāsamāgatiyamhi,
Dvādasayojaniyā parisāya;
Soḷasabrāhmaṇānaṁ kira puṭṭho,
Pucchāya soḷasapañhakammiyā;
Nippakāsayi dhammamadāsi.
Atthapakāsakabyañjanapuṇṇaṁ,
Dhammamadesesi parakhemajaniyaṁ;
Lokahitāya jino dvipadaggo,
Suttavaraṁ bahudhammavicitraṁ;
Sabbakilesapamocanahetuṁ,
Desayi suttavaraṁ dvipadaggo.
Byañjanamatthapadaṁ samayuttaṁ,
Akkharasaññitaopamagāḷhaṁ;
Lokavicāraṇañāṇapabhaggaṁ,
Desayi suttavaraṁ dvipadaggo.
Rāgamale amalaṁ vimalaggaṁ,
Dosamale amalaṁ vimalaggaṁ;
Mohamale amalaṁ vimalaggaṁ,
Lokavicāraṇañāṇapabhaggaṁ;
Desayi suttavaraṁ dvipadaggo.
Klesamale amalaṁ vimalaggaṁ,
Duccaritamale amalaṁ vimalaggaṁ;
Lokavicāraṇañāṇapabhaggaṁ,
Desayi suttavaraṁ dvipadaggo.
Āsavabandhanayogākilesaṁ,
Nīvaraṇāni ca tīṇi malāni;
Tassa kilesapamocanahetuṁ,
Desayi suttavaraṁ dvipadaggo.
Nimmalasabbakilesapanūdaṁ,
Rāgavirāgamanejamasokaṁ;
Santapaṇītasududdasadhammaṁ,
Desayi suttavaraṁ dvipadaggo.
Rāgañca dosakamabhañjitasantaṁ,
Yonicatuggatipañcaviññāṇaṁ;
Taṇhāratacchadanatāṇalatāpamokkhaṁ,
Desayi suttavaraṁ dvipadaggo.
Gambhīraduddasasaṇhanipuṇaṁ,
Paṇḍitavedaniyaṁ nipuṇatthaṁ;
Lokavicāraṇañāṇapabhaggaṁ,
Desayi suttavaraṁ dvipadaggo.
Navaṅgakusumamālagīveyyaṁ,
Indriyajhānavimokkhavibhattaṁ;
Aṭṭhaṅgamaggadharaṁ varayānaṁ,
Desayi suttavaraṁ dvipadaggo.
Somupamaṁ vimalaṁ parisuddhaṁ,
Aṇṇavamūpamaratanasucittaṁ;
Pupphasamaṁ ravimūpamatejaṁ,
Desayi suttavaraṁ dvipadaggo.
Khemasivaṁ sukhasītalasantaṁ,
Maccutatāṇaparaṁ paramatthaṁ;
Tassa sunibbutadassanahetuṁ,
Desayi suttavaraṁ dvipadaggoti.
Suttanipātapāḷi samattā. The Anthology of Discourses is completed.