Ākiñcaññaṃ patthayāno, brāhmaṇo mantapāragū.

So assakassa visaye, aḷakassa ^[2] samāsane;

Vasi godhāvarīkūle, uñchena ca phalena ca.

Tasseva upanissāya, gāmo ca vipulo ahu;

Tato jātena āyena, mahāyaññamakappayi.

Mahāyaññaṃ yajitvāna, puna pāvisi assamaṃ;

Tasmiṃ paṭipaviṭṭhamhi, añño āgañchi brāhmaṇo.

Ugghaṭṭapādo tasito ^[3], paṅkadanto rajassiro;

So ca naṃ upasaṅkamma, satāni pañca yācati.

Tamenaṃ bāvarī disvā, āsanena nimantayi;

Sukhañca kusalaṃ pucchi, idaṃ vacanamabravi.

‘‘Yaṃ kho mama deyyadhammaṃ, sabbaṃ visajjitaṃ mayā;

Anujānāhi me brahme, natthi pañcasatāni me’’.

Sattame divase tuyhaṃ, muddhā phalatu sattadhā’’.

Tassa taṃ vacanaṃ sutvā, bāvarī dukkhito ahu.

Ussussati anāhāro, sokasallasamappito;

Athopi evaṃ cittassa, jhāne na ramatī mano.

Utrastaṃ dukkhitaṃ disvā, devatā atthakāminī;

Bāvariṃ upasaṅkamma, idaṃ vacanamabravi.

Muddhani muddhapāte vā, ñāṇaṃ tassa na vijjati’’.

‘‘Bhotī carahi jānāsi, taṃ me akkhāhi pucchitā;

Muddhaṃ muddhādhipātañca, taṃ suṇoma vaco tava’’.

‘‘Ahampetaṃ na jānāmi, ñāṇamettha na vijjati;

Muddhani muddhādhipāte ca, jinānaṃ hettha ^[4] dassanaṃ’’.

‘‘Atha ko carahi jānāti, asmiṃ pathavimaṇḍale ^[5];

Muddhaṃ muddhādhipātañca, taṃ me akkhāhi devate’’.

Apacco okkākarājassa, sakyaputto pabhaṅkaro.

‘‘So hi brāhmaṇa sambuddho, sabbadhammāna pāragū;

Sabbābhiññābalappatto, sabbadhammesu cakkhumā;

Sabbakammakkhayaṃ patto, vimutto upadhikkhaye.

‘‘Buddho so bhagavā loke, dhammaṃ deseti cakkhumā;

Sokassa tanuko āsi, pītiñca vipulaṃ labhi.

So bāvarī attamano udaggo, taṃ devataṃ pucchati vedajāto;

‘‘Katamamhi gāme nigamamhi vā pana, katamamhi vā janapade lokanātho;

Yattha gantvāna passemu ^[6], sambuddhaṃ dvipaduttamaṃ’’ ^[7],.

‘‘Sāvatthiyaṃ kosalamandire jino, pahūtapañño varabhūrimedhaso;

So sakyaputto vidhuro anāsavo, muddhādhipātassa vidū narāsabho’’.

‘‘Etha māṇavā akkhissaṃ, suṇātha vacanaṃ mama.

Svājja lokamhi uppanno, sambuddho iti vissuto;

Khippaṃ gantvāna sāvatthiṃ, passavho dvipaduttamaṃ’’.

‘‘Kathaṃ carahi jānemu, disvā buddhoti brāhmaṇa;

Ajānataṃ no pabrūhi, yathā jānemu taṃ mayaṃ’’.

Dvattiṃsāni ca ^[8] byākkhātā, samattā anupubbaso.

‘‘Yassete honti gattesu, mahāpurisalakkhaṇā;

Dveyeva tassa gatiyo, tatiyā hi na vijjati.

‘‘Sace agāraṃ āvasati ^[9], vijeyya pathaviṃ imaṃ;

Adaṇḍena asatthena, dhammenamanusāsati.

Vivaṭṭacchado ^[10] sambuddho, arahā bhavati anuttaro.

‘‘Jātiṃ gottañca lakkhaṇaṃ, mante sisse punāpare;

Muddhaṃ muddhādhipātañca, manasāyeva pucchatha.

‘‘Anāvaraṇadassāvī, yadi buddho bhavissati;

Manasā pucchite pañhe, vācāya vissajessati’’.

Bāvarissa vaco sutvā, sissā soḷasa brāhmaṇā;

Ajito tissametteyyo, puṇṇako atha mettagū.

Todeyyakappā dubhayo, jatukaṇṇī ca paṇḍito.

Mogharājā ca medhāvī, piṅgiyo ca mahāisi.

Paccekagaṇino sabbe, sabbalokassa vissutā;

Jhāyī jhānaratā dhīrā, pubbavāsanavāsitā.

Jaṭājinadharā sabbe, pakkāmuṃ uttarāmukhā.

Aḷakassa patiṭṭhānaṃ, purimāhissatiṃ ^[11] tadā;

Ujjeniñcāpi gonaddhaṃ, vedisaṃ vanasavhayaṃ.

Kosambiñcāpi sāketaṃ, sāvatthiñca puruttamaṃ;

Setabyaṃ kapilavatthuṃ, kusinārañca mandiraṃ.

Pāsāṇakaṃ cetiyañca, ramaṇīyaṃ manoramaṃ.

Chāyaṃ dhammābhitattova, turitā pabbatamāruhuṃ.

Bhagavā tamhi samaye, bhikkhusaṅghapurakkhato;

Bhikkhūnaṃ dhammaṃ deseti, sīhova nadatī vane.

Ajito addasa buddhaṃ, sataraṃsiṃ ^[12] va bhāṇumaṃ;

Candaṃ yathā pannarase, pāripūriṃ upāgataṃ.

Athassa gatte disvāna, paripūrañca byañjanaṃ;

Ekamantaṃ ṭhito haṭṭho, manopañhe apucchatha.

‘‘Ādissa jammanaṃ ^[13] brūhi, gottaṃ brūhi salakkhaṇaṃ ^[14];

Mantesu pāramiṃ brūhi, kati vāceti brāhmaṇo’’.

‘‘Vīsaṃ vassasataṃ āyu, so ca gottena bāvarī;

Tīṇissa lakkhaṇā gatte, tiṇṇaṃ vedāna pāragū.

Pañcasatāni vāceti, sadhamme pāramiṃ gato’’.

Kaṅkhacchida ^[15] pakāsehi, mā no kaṅkhāyitaṃ ahu’’.

‘‘Mukhaṃ jivhāya chādeti, uṇṇassa bhamukantare;

Kosohitaṃ vatthaguyhaṃ, evaṃ jānāhi māṇava’’.

Vicinteti jano sabbo, vedajāto katañjalī.

‘‘Ko nu devo vā brahmā vā, indo vāpi sujampati;

Manasā pucchite pañhe, kametaṃ paṭibhāsati.

‘‘Muddhaṃ muddhādhipātañca, bāvarī paripucchati;

Taṃ byākarohi bhagavā, kaṅkhaṃ vinaya no ise’’.

‘‘Avijjā muddhāti jānāhi, vijjā muddhādhipātinī;

Saddhāsatisamādhīhi, chandavīriyena saṃyutā’’.

Tato vedena mahatā, santhambhitvāna māṇavo;

Ekaṃsaṃ ajinaṃ katvā, pādesu sirasā pati.

‘‘Bāvarī brāhmaṇo bhoto, saha sissehi mārisa;

Udaggacitto sumano, pāde vandati cakkhuma’’.

Tvañcāpi sukhito hohi, ciraṃ jīvāhi māṇava.

Katāvakāsā pucchavho, yaṃ kiñci manasicchatha’’.

Sambuddhena katokāso, nisīditvāna pañjalī;

Ajito paṭhamaṃ pañhaṃ, tattha pucchi tathāgataṃ.

Vatthugāthā niṭṭhitā.

1. Ajita-manava-puccha: Ajita's Questions

[Ajita:] With what is the world shrouded?

Because of what doesn't it shine?

With what is it smeared? Tell me. What is its great danger & fear?

[The Buddha:] With ignorance the world is shrouded.

Because of stinginess, heedlessness, it doesn't shine.

With longing it's smeared — I tell you. Suffering-stress: its great danger & fear.

[Ajita:] They flow every which way, the streams.

What is their blocking,

what their restraint — tell me — with what are they finally stopped?

[The Buddha:] Whatever streams there are in the world:

their blocking is mindfulness, mindfulness

is their restraint — I tell you — with discernment they're finally stopped.

[Ajita:] Discernment & mindfulness,

name & form, dear sir:

Tell me, when asked this, where are they brought to a halt?

[The Buddha:] This question you've asked, Ajita, I'll answer it for you —

where name & form are brought to a halt without trace:

With the cessation of consciousness they're brought to a halt.

[Ajita:] Those here who have fathomed the Dhamma, those who are learners, those who are run-of-the-mill:

When you, dear sir, astute, are asked this, tell me their manner of life.

[The Buddha:] He should not hanker for sensual pleasures, should be limpid in mind.

Skilled in all mental qualities, he, the monk, should live his life mindfully.

Ajitamāṇavapucchā paṭhamā niṭṭhitā. ^[16]

2. Tissa-metteyya-manava-puccha: Tissa-metteyya's Questions

[Tissa-metteyya:] Who here in the world is contented?

Who has no agitations?

What thinker knowing both sides, doesn't adhere in between?

Whom do you call a great person? Who here has gone past the seamstress: craving.

[The Buddha:] He who in the midst of sensualities, follows the holy life,

always mindful, craving-free;

the monk who is — through fathoming things — Unbound: he has no agitations.

He, the thinker knowing both sides, doesn't adhere in between.

He I call a great person. He here has gone past the seamstress: craving.

Tissametteyyamāṇavapucchā dutiyā niṭṭhitā. ^[17]

3. Punnaka-manava-puccha: Punnaka's Questions

[Punnaka:] To the one unperturbed, who has seen the root [of all things],

I have come with a question.

Because of what have many human seers — noble warriors, brahmans —

offered sacrifices to devas here in the world? I ask you, O Blessed One. Please tell me.

[The Buddha:] Those many human seers

— noble warriors, brahmans —

who have offered sacrifices to devas here in the world, Punnaka, hoping for more of this state of being,

offered their sacrifices because of aging.

[Punnaka:] Those many human seers

— noble warriors, brahmans —

who have offered sacrifices to devas here in the world: Have they, O Blessed One, heeding the path of sacrifice,

crossed over birth & aging? I ask you, O Blessed One. Please tell me.

[The Buddha:] They hoped for, liked, longed for, so sacrificed —

they longed for sensuality, dependent on gain. I tell you: those who take on the yoke of sacrifice, impassioned with the passion for becoming,

have not crossed over birth & aging.

[Punnaka:] If those who take on the yoke of sacrifice

haven't crossed over the flood, dear sir,

then who in the world of beings divine & human has crossed over birth & aging?

I ask you, O Blessed One. Please tell me.

[The Buddha:] He who has fathomed the far & near in the world,

for whom there is nothing perturbing in the world —

his vices evaporated, undesiring, untroubled, at peace — he, I tell you, has crossed over birth & aging.

Puṇṇakamāṇavapucchā tatiyā niṭṭhitā. ^[18]

4. Mettagu-manava-puccha: Mettagu's Questions

[Mettagu:] I ask you, O Blessed One. Please tell me.

I regard you as knowledgeable, with your self developed.

From what have the many forms of stress & suffering arisen in the world?

[The Buddha:] If you ask me the coming-into-being of stress & suffering,

I will tell it to you as one who discerns.

From acquisition ^[19] as cause the many forms of stress & suffering come into being in the world.

Whoever, unknowing, makes acquisitions — the fool — comes to stress & suffering again & again.

So one who's discerning, focused on the birth of stress & suffering, their coming-into-being, should make no acquisitions.

[Mettagu:] What we asked, you've expounded. Now we ask something else. Please tell us.

How do the prudent cross over the flood of birth & aging, lamentation & sorrow?

Please, sage, declare this to me as this Dhamma has been known by you.

[The Buddha:] I will teach you the Dhamma

— in the here & now, not quoted words —

knowing which, living mindfully, you'll cross over beyond entanglement in the world.

[Mettagu:] And I relish, Great Seer, that Dhamma supreme,

knowing which, living mindfully, I'll cross over beyond entanglement in the world.

[The Buddha:] Whatever you're alert to,

above, below, across, in between:^[20]

dispelling any delight, any laying claim to those things, consciousness should not take a stance in becoming.

The monk who dwells thus — mindful, heedful — letting go of his sense of mine,

knowing right here would abandon birth & aging, lamentation & sorrow, stress & suffering.

[Mettagu:] I relish, Gotama, the Great Seer's words well-expounded, without acquisition,

for yes, O Blessed One, you've abandoned stress & suffering as this Dhamma has been known by you.

And they, too, would abandon stress & suffering those whom you, sage, would admonish unceasingly.

Having met you, I bow down to you, Great One. Perhaps you will admonish me unceasingly.

[The Buddha:] Whoever you recognize as a knowledgeable brahman, possessing nothing, unentangled in sensuality & becoming

yes, he has crossed over the flood. Having crossed to the far shore, he is without harshness or doubt.

And any one who has realized, who is knowledgeable here, having unentangled the bond to becoming and non-, ^[21]

free of craving, untroubled, undesiring — he, I tell you, has crossed over birth & aging.

Mettagūmāṇavapucchā catutthī niṭṭhitā.

5. Dhotaka-manava-puccha: Dhotaka's Questions

[Dhotaka:] I ask you, O Blessed One. Please tell me.

I hope for your words, Great Seer.

Having heard your pronouncement, I'll train for my own Unbinding.

[The Buddha:] In that case, be ardent — astute & mindful right here.

Then, having heard my pronouncement, train for your own Unbinding.

[Dhotaka:] I see in the world of beings divine & human, a brahman who lives possessing nothing.

I pay homage to him the All-around Eye. From my doubts, O Sakyan, release me!

[The Buddha:] No one in the world, Dhotaka, can I release from doubting.

But knowing the most excellent Dhamma, you will cross over the flood.

[Dhotaka:] Teach with compassion, O brahman, the Dhamma of seclusion so that I may know —

so that I, unafflicted as space, may live right here, independent, at peace.

[The Buddha:] I will teach you peace — in the here & now, not quoted words —

knowing which, living mindfully, you'll go beyond entanglement in the world.

[Dhotaka:] And I relish, Great Seer, that peace supreme,

knowing which, living mindfully, I'll go beyond entanglement in the world.

[The Buddha:] Whatever you're alert to,

above, below, across, in between:

knowing it as a bond in the world, don't create craving for becoming or non-.

Dhotakamāṇavapucchā pañcamī niṭṭhitā. ^[22]

6. Upasiva-manava-puccha: Upasiva's Questions

[Upasiva:] Alone, Sakyan, & with nothing to rely on,

I can't venture across the great flood.

Tell me, All-around Eye, the support to rely on for crossing over this flood.

[The Buddha:] Mindfully focused on nothingness, ^[23]

relying on 'There isn't,' you should cross over the flood.

Abandoning sensual pleasures, abstaining from conversations, keep watch for the ending of craving, night & day.

[Upasiva:] One free from passion for all sensual pleasures

relying on nothingness, letting go of all else,

released in the highest emancipation of perception: Does he stay there unaffected?

[The Buddha:] One free from passion for all sensual pleasures

relying on nothingness, letting go of all else,

released in the highest emancipation of perception: He stays there unaffected.

If he stays there, O All-around Eye, unaffected for many years,

right there would he be cooled & released? Would his consciousness be like that?

[The Buddha:] As a flame overthrown by the force of the wind

goes to an end that cannot be classified,^[24]

so the sage free from naming activity goes to an end that cannot be classified.

[Upasiva:] He who has reached the end: Does he not exist, or is he for eternity free from dis-ease?

Please, sage, declare this to me as this phenomenon has been known by you.

One who has reached the end has no criterion ^[25]

by which anyone would say that — for him it doesn't exist.

When all phenomena are done away with,^[26] all means of speaking are done away with as well.

Upasīvamāṇavapucchā chaṭṭhī niṭṭhitā.

7. Nanda-manava-puccha: Nanda's Questions

[Nanda:] There are in the world sages, they say

— in what way?

Do they call one a sage for possessing knowledge or possessing a way of life?

[The Buddha:] Not on account of his views, learning, or knowledge

do the skilled here, Nanda, call one a sage.

Those who live disarmed, undesiring, untroubled: those, I say, are called sages.

[Nanda:] Whatever brahmans & contemplatives

describe purity in terms of views & learning,

describe purity in terms of precepts & practices, describe purity in terms of manifold ways:

have they, dear sir, living there in that way, crossed over birth & aging?

I ask you, O Blessed One. Please tell me.

[The Buddha:] Whatever brahmans & contemplatives

describe purity in terms of views & learning,

describe purity in terms of precepts & practices, describe purity in terms of manifold ways:

none of them, living there in that way, I tell you, have crossed over birth & aging.

[Nanda:] Whatever brahmans & contemplatives

describe purity in terms of views & learning,

describe purity in terms of precepts & practices, describe purity in terms of manifold ways:

if, sage, as you say, they've not crossed over the flood, then who in the world of beings divine & human

has crossed over birth & aging? I ask you, O Blessed One. Please tell me.

[The Buddha:] I don't say that all brahmans & contemplatives

are shrouded in birth & aging.

Those here who've abandoned what's seen, heard, & sensed, precepts & practices ^[27] — all —

who've abandoned their manifold ways — again, all — who, comprehending craving, are effluent-free:

they are the ones, I tell you, who've crossed over the flood.

[Nanda:] I relish, Gotama, the Great Seer's words well-expounded, without acquisition.

Those here who've abandoned what's seen, heard, & sensed, precepts & practices — all —

who've abandoned their manifold ways — again, all — who, comprehending craving, are effluent-free:

I, too, say they've crossed over the flood.

Nandamāṇavapucchā sattamā niṭṭhitā.

8. Hemaka-manava-puccha: Hemaka's Question

[Hemaka:] In the past,

before hearing Gotama's teaching,

when anyone explained 'It was,' 'It will be,' all that was hearsay, quoted words.

All that promoted conjecture and gave me no pleasure.

Now, sage, teach me the Dhamma demolishing craving,

knowing which, living mindfully, one would cross over beyond entanglement in the world.

[The Buddha:] Here, Hemaka, with regard to things that are dear — seen, heard, sensed, & cognized —

there is: the dispelling of passion & desire, the undying state of Unbinding.

Those knowing this, mindful, fully unbound in the here & now,

are forever calmed, have crossed over beyond entanglement in the world.

Hemakamāṇavapucchā aṭṭhamā niṭṭhitā.

9. Todeyya-manava-puccha: Todeyya's Questions

[Todeyya:] One in whom there dwell no sensualities;

one in whom no craving is found;

one who has crossed over perplexity — his emancipation: what is it like?

[The Buddha:] One in whom there dwell no sensualities;

one in whom no craving is found;

one who has crossed over perplexity — his emancipation is not other than that.

[Todeyya:] Is he without desire, or desiring? Discerning or still acquiring discernment?

Describe the sage to me, Sakyan with the all-around eye, so that I may recognize what he is like.

[The Buddha:] He's without desire, not desiring; discerning, not still acquiring discernment.

Recognize the sage, Todeyya, as having nothing, unentangled in sensuality & becoming.

Todeyyamāṇavapucchā navamā niṭṭhitā.

10. Kappa-manava-puccha: Kappa's Question

[Kappa:] For one stranded in the middle of the lake,

in the flood of great danger — birth —

overwhelmed with aging & death: Tell me the island, dear sir,

and show me the island so that this may not happen again.

[The Buddha:] For one stranded in the middle of the lake,

in the flood of great danger — birth —

overwhelmed with aging & death, I will tell you the island, Kappa.

Having nothing, clinging to no thing: That is the island, there is no other.

That's Unbinding, I tell you, the total ending of aging & death.

Those knowing this, mindful, fully unbound in the here & now,

don't serve as Mara's servants, don't come under Mara's sway.

Kappamāṇavapucchā dasamā niṭṭhitā.

11. Jatukaṇṇimāṇavapucchā

[Jatukannin:] Hearing that there was a hero — desiring no sensuality,

having crossed over the flood — I've come with a question:

Tell me the state of peace, O One with quick eyes. O Blessed One, tell me as it actually is.

For the Blessed One lives having surpassed sensuality, as the radiant sun, in its radiance, the earth.

Limited my discernment, O One whose discernment's profound. Teach me to know the Dhamma,

the abandoning here of birth & aging.

[The Buddha:] Subdue greed for sensual pleasures, & see renunciation as rest.

Let there be nothing grasped or rejected by you.

Burn up what's before, and have nothing for after.

If you don't grasp at what's in between, ^[28] you will go about, calm.

One completely devoid of greed for name & form, brahman,

has no effluents by which he would go under Mara's sway.

Jatukaṇṇimāṇavapucchā ekādasamā niṭṭhitā.

12. Bhadravudha-manava-puccha: Bhadravudha's Questions

[Bhadravudha:] I entreat the one who is very intelligent, released, unperturbed — who has abandoned home, abandoned delight, abandoned resemblances,

cut through craving, crossed over the flood.

Having heard the Great One, they will leave —

the many gathered from many lands, hero, in hope of your words.

So tell them, please, how this Dhamma has been known to you.

[The Buddha:] Subdue craving & clinging — all —

above, below, across, in between. ^[29]

For whatever people cling to in the world, it's through that that Mara pursues them.

So a monk, mindful, seeing these people clinging to entanglement

as entangled in Death's realm, should cling to nothing in all the world, every world.

Bhadrāvudhamāṇavapucchā dvādasamā niṭṭhitā.

13. Udaya-manava-puccha: Udaya's Questions

[Udaya:] To the one in jhana seated dustless, passionless, his task done, effluent-free,

gone to the beyond of all phenomena, I've come with a question.

Tell me the gnosis of emancipation, the breaking open of ignorance.

[The Buddha:] The abandoning both of sensual desires, & of unhappiness,

the dispelling of sloth, the warding off of anxieties,

equanimity-&-mindfulness purified, with inspection of mental qualities swift in the forefront:

That I call the gnosis of emancipation, ^[30] the breaking open of ignorance. ^[31]

[Udaya:] With what is the world fettered? With what is it examined?

Through the abandoning of what is there said to be Unbinding?

[The Buddha:] With delight the world's fettered. With directed thought it's examined.

Through the abandoning of craving is there said to be Unbinding.

[Udaya:] Living mindful in what way does one bring consciousness to a halt?

We've come questioning to the Blessed One. Let us hear your words.

[The Buddha:] Not relishing feeling, inside or out:

One living mindful in this way brings consciousness to a halt. ^[32]

Udayamāṇavapucchā terasamā niṭṭhitā.

14. Posala-manava-puccha: Posala's Questions

[Posala:] To one who reveals the past — unperturbed, his doubts cut through —

who has gone to the beyond of all phenomena, I've come with a question.

I ask the Sakyan about the knowledge ^[33] of one devoid of perception of forms, who has abandoned all the body, every body,

who sees, within & without, 'There is nothing':

How is he to be led further on?

[The Buddha:] The Tathagata, knowing directly all stations of consciousness, ^[34]

knows for one stationed in them release & the steps leading there.

Knowing directly the origin of nothingness to be the fetter of delight,

one then sees there clearly.

That's his genuine knowledge — the brahman who has lived to fulfillment.

Posālamāṇavapucchā cuddasamā niṭṭhitā.

15. Mogharaja-manava-puccha: Mogharaja's Question

[Mogharaja:] Twice now, O Sakyan, I've asked you,

but you, One with vision, haven't answered me.

When asked the third time the celestial seer answers: so I have heard.

This world, the next world, the Brahma world with its devas:

I don't know how they're viewed by the glorious Gotama.

So to the one who has seen to the far extreme, I've come with a question:

How does one view the world so as not to be seen by Death's king?

[The Buddha:] View the world, Mogharaja, as empty — always mindful

to have removed any view about self. This way one is above & beyond death.

This is how one views the world so as not to be seen by Death's king.

Mogharājamāṇavapucchā pannarasamā niṭṭhitā. ^[35]

16. Pingiya-manava-puccha: Pingiya's Question

[Pingiya:] I'm old & weak, my complexion dull.

I've blurry eyes and trouble hearing,

but may I not perish deluded, confused!

Teach me the Dhamma so that I may know

the abandoning here of birth & aging.

[The Buddha:] Seeing people suffering on account of their bodies —

heedless people are oppressed on account of their bodies —

then heedful, Pingiya,

let go of the body for the sake of no further becoming.

[Pingiya:] In the four cardinal directions, the four intermediate, above & below — the ten directions —

there is nothing in the world unseen, unheard, unsensed, uncognized by you.

Teach me the Dhamma so that I may know the abandoning here of birth & aging.

[The Buddha:] Seeing people, victims of craving —

aflame, overwhelmed with aging —

then heedful, Pingiya, let go of craving for the sake of no further becoming.

Piṅgiyamāṇavapucchā soḷasamā niṭṭhitā.

Pārāyanatthutigāthā

Ajito tissametteyyo, puṇṇako atha mettagū;

Dhotako upasīvo ca, nando ca atha hemako.

Bhadrāvudho udayo ca, posālo cāpi brāhmaṇo;

Ete buddhaṃ upāgacchuṃ, sampannacaraṇaṃ isiṃ;

Pucchantā nipuṇe pañhe, buddhaseṭṭhaṃ upāgamuṃ.

Tesaṃ buddho pabyākāsi, pañhe puṭṭho yathātathaṃ;

Pañhānaṃ veyyākaraṇena, tosesi brāhmaṇe muni.

Te tositā cakkhumatā, buddhenādiccabandhunā;

Brahmacariyamacariṃsu, varapaññassa santike.

Tathā yo paṭipajjeyya, gacche pāraṃ apārato.

Apārā pāraṃ gaccheyya, bhāvento maggamuttamaṃ;

Maggo so pāraṃ gamanāya, tasmā pārāyanaṃ iti.

Pārāyanānugītigāthā

‘‘Pārāyanamanugāyissaṃ, (iccāyasmā piṅgiyo)

Yathāddakkhi tathākkhāsi, vimalo bhūrimedhaso;

Nikkāmo nibbano ^[39] nāgo, kissa hetu musā bhaṇe.

Handāhaṃ kittayissāmi, giraṃ vaṇṇūpasañhitaṃ.

‘‘Tamonudo buddho samantacakkhu, lokantagū sabbabhavātivatto;

‘‘Dijo yathā kubbanakaṃ pahāya, bahupphalaṃ kānanamāvaseyya;

Evaṃ pahaṃ appadasse pahāya, mahodadhiṃ haṃsoriva ajjhapatto.

‘‘Yeme pubbe viyākaṃsu, huraṃ gotamasāsanā;

Iccāsi iti bhavissati;

Sabbaṃ taṃ itihitihaṃ, sabbaṃ taṃ takkavaḍḍhanaṃ.

‘‘Eko tamanudāsino, jutimā so pabhaṅkaro;

Gotamo bhūripaññāṇo, gotamo bhūrimedhaso.

Gotamā bhūripaññāṇā, gotamā bhūrimedhasā.

‘‘Yo te dhammamadesesi, sandiṭṭhikamakālikaṃ;

Taṇhakkhayamanītikaṃ, yassa natthi upamā kvaci’’.

‘‘Nāhaṃ tamhā vippavasāmi, muhuttamapi brāhmaṇa;

Gotamā bhūripaññāṇā, gotamā bhūrimedhasā.

‘‘Yo me dhammamadesesi, sandiṭṭhikamakālikaṃ;

Taṇhakkhayamanītikaṃ, yassa natthi upamā kvaci.

Namassamāno vivasemi rattiṃ, teneva maññāmi avippavāsaṃ.

‘‘Saddhā ca pīti ca mano sati ca, nāpenti me gotamasāsanamhā;

Yaṃ yaṃ disaṃ vajati bhūripañño, sa tena teneva natohamasmi.

Saṃkappayantāya ^[40] vajāmi niccaṃ, mano hi me brāhmaṇa tena yutto.

‘‘Paṅke sayāno pariphandamāno, dīpā dīpaṃ upaplaviṃ ^[41];

Athaddasāsiṃ sambuddhaṃ, oghatiṇṇamanāsavaṃ’’.

‘‘Yathā ahū vakkali muttasaddho, bhadrāvudho āḷavi gotamo ca;

Evameva tvampi pamuñcassu saddhaṃ,

Gamissasi tvaṃ piṅgiya maccudheyyassa pāraṃ’’ ^[42].

‘‘Esa bhiyyo pasīdāmi, sutvāna munino vaco;

Pañhānantakaro satthā, kaṅkhīnaṃ paṭijānataṃ.

Addhā gamissāmi na mettha kaṅkhā, evaṃ maṃ dhārehi adhimuttacitta’’nti.

Pārāyanavaggo pañcamo niṭṭhito.

Suttuddānaṃ –

Cundo bhavo punadeva, vasalo ca karaṇīyañca;

Hemavato atha yakkho, vijayasuttaṃ munisuttavaranti.

Paṭhamakaṭṭhavaro varavaggo, dvādasasuttadharo suvibhatto;

Desito cakkhumatā vimalena, suyyati vaggavaro uragoti.

Ratanāmagandho hirimaṅgalanāmo, sucilomakapilo ca brāhmaṇadhammo;

Sammāparibbājanīyopi cettha, dhammikasuttavaro suvibhatto;

Cuddasasuttadharo dutiyamhi, cūḷakavaggavaroti tamāhu.

Pabbajjapadhānasubhāsitanāmo, pūraḷāso punadeva māgho ca;

Sabhiyaṃ keṇiyameva sallanāmo, vāseṭṭhavaro kālikopi ca.

Nālakasuttavaro suvibhatto, taṃ anupassī tathā punadeva;

Dvādasasuttadharo tatiyamhi, suyyati vaggavaro mahānāmo.

Jarā mettiyavaro suvibhatto, pasūramāgaṇḍiyā purābhedo.

Magadhe janapade ramaṇīye, desavare katapuññanivese;

Pāsāṇakacetiyavare suvibhatte, vasi bhagavā gaṇaseṭṭho.

Ubhayavāsamāgatiyamhi ^[46], dvādasayojaniyā parisāya;

Soḷasabrāhmaṇānaṃ kira puṭṭho, pucchāya soḷasapañhakammiyā;

Nippakāsayi dhammamadāsi.

Atthapakāsakabyañjanapuṇṇaṃ, dhammamadesesi parakhemajaniyaṃ ^[47];

Lokahitāya jino dvipadaggo, suttavaraṃ bahudhammavicitraṃ;

Sabbakilesapamocanahetuṃ, desayi suttavaraṃ dvipadaggo.

Byañjanamatthapadaṃ samayuttaṃ ^[48], akkharasaññitaopamagāḷhaṃ;

Lokavicāraṇañāṇapabhaggaṃ, desayi suttavaraṃ dvipadaggo.

Mohamale amalaṃ vimalaggaṃ, lokavicāraṇañāṇapabhaggaṃ;

Desayi suttavaraṃ dvipadaggo.

Lokavicāraṇañāṇapabhaggaṃ, desayi suttavaraṃ dvipadaggo.

Āsavabandhanayogākilesaṃ, nīvaraṇāni ca tīṇi malāni;

Tassa kilesapamocanahetuṃ, desayi suttavaraṃ dvipadaggo.

Nimmalasabbakilesapanūdaṃ, rāgavirāgamanejamasokaṃ;

Taṇhāratacchadanatāṇalatāpamokkhaṃ ^[50], desayi suttavaraṃ dvipadaggo.

Gambhīraduddasasaṇhanipuṇaṃ, paṇḍitavedaniyaṃ nipuṇatthaṃ;

Lokavicāraṇañāṇapabhaggaṃ, desayi suttavaraṃ dvipadaggo.

Navaṅgakusumamālagīveyyaṃ, indriyajhānavimokkhavibhattaṃ;

Aṭṭhaṅgamaggadharaṃ varayānaṃ, desayi suttavaraṃ dvipadaggo.

Pupphasamaṃ ravimūpamatejaṃ, desayi suttavaraṃ dvipadaggo.

Khemasivaṃ sukhasītalasantaṃ, maccutatāṇaparaṃ paramatthaṃ;

Tassa sunibbutadassanahetuṃ, desayi suttavaraṃ dvipadaggoti.

Suttanipātapāḷi niṭṭhitā.