“Na me diṭṭho ito pubbe,
(iccāyasmā sāriputto)
Na suto uda kassaci;
Evaṁ vagguvado satthā,
Tusitā gaṇimāgato.
“I have never before seen,
(said the venerable Sāriputta),
nor ever heard before from anyone;
About a teacher of such lovely speech,
who has come from Tusitā, leader of a group—
Sadevakassa lokassa,
yathā dissati cakkhumā;
Sabbaṁ tamaṁ vinodetvā,
ekova ratimajjhagā.
As the |clear-eyed one::who can see, gifted with sight [cakkhumant]| is seen,
in the world with its gods;
Having dispelled all |darkness::ignorance, gloom, murkiness [tamas]|,
alone he has attained true delight.
Taṁ buddhaṁ asitaṁ tādiṁ,
akuhaṁ gaṇimāgataṁ;
Bahūnamidha baddhānaṁ,
atthi pañhena āgamaṁ.
To the Buddha, |detached::untied, free [asita]|, |steadfast::unmoved, unaffected [tādī]|,
|trustworthy::not deceitful, straightforward [akuha]|, come as leader of a group;
On behalf of the many here who are bound,
I have come with an inquiry.
Bhikkhuno vijigucchato,
bhajato rittamāsanaṁ;
Rukkhamūlaṁ susānaṁ vā,
pabbatānaṁ guhāsu vā.
When a bhikkhu |has had enough::feeling aversion toward the world of sensuality [vijigucchanta]|,
and resorts to a |solitary::secluded [rittaṁ]| seat;
To the foot of a tree or a |cemetery::place of cremation, graveyard [susāna]|,
or in mountain caves;
Uccāvacesu sayanesu,
kīvanto tattha bheravā;
Yehi bhikkhu na vedheyya,
nigghose sayanāsane.
In the various kinds of lodgings,
how many |terrors::fears, frights [bherava]| may arise;
because of which a bhikkhu should not |tremble::shake, become agitated [vedhati]|,
dwelling in a quiet retreat?
Katī parissayā loke,
gacchato agataṁ disaṁ;
Ye bhikkhu abhisambhave,
pantamhi sayanāsane.
How many |dangers::difficulties, risks [parissaya]| in the world,
confront one going to the untraveled region;
[obstacles] that a bhikkhu must |overcome::endure, master, withstand [abhisambhava]|,
when dwelling in a remote retreat?
Kyāssa byappathayo assu,
kyāssassu idha gocarā;
Kāni sīlabbatānāssu,
pahitattassa bhikkhuno.
What way of speech should he adopt?
On what resorts should he rely?
What should be the |rules and observances::precepts and practices, ethics and observances, rites and rituals [sīlabbata]|,
of a bhikkhu who is |determined::resolute, applying oneself [pahitatta]|?
Kaṁ so sikkhaṁ samādāya,
ekodi nipako sato;
Kammāro rajatasseva,
niddhame malamattano”.
Having undertaken what training,
while dwelling |unified::concentrated, one-pointed [ekodi]|, |prudent::sensible and careful when making judgments and decisions, discerning [nipaka]|, and |mindful::remembering to be present with continuous effort, observing the body in and of itself, feelings in and of itself, mind in and of itself, mental qualities in and of itself [sata]|;
would he purify his |impurities::defilements, pollutants, stains [mala]|,
as a smith [removes the flaws] of silver?”
“Vijigucchamānassa yadidaṁ phāsu,
(sāriputtāti bhagavā)
Rittāsanaṁ sayanaṁ sevato ce;
Sambodhikāmassa yathānudhammaṁ,
Taṁ te pavakkhāmi yathā pajānaṁ.
“What is pleasant for one who has had enough,
(The Blessed One said to Sāriputta)
who resorts to a solitary lodging;
Desiring |full awakening::enlightenment [sambodhi]| according to the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|,
I will explain to you as I have known it.
Pañcannaṁ dhīro bhayānaṁ na bhāye,
Bhikkhu sato sapariyantacārī;
Ḍaṁsādhipātānaṁ sarīsapānaṁ,
Manussaphassānaṁ catuppadānaṁ.
A wise one, a mindful bhikkhu |of bounded conduct::who is self-restrained [sapariyantacārī]|,
should not be afraid of five perils:
|Gadflies and other flies::stinging and flying insects [ḍaṁsādhipātā]|, |creeping creatures::snakes, reptiles [sarīsapā]|,
human encounters, and four-footed animals.
Paradhammikānampi na santaseyya,
Disvāpi tesaṁ bahubheravāni;
Athāparāni abhisambhaveyya,
Parissayāni kusalānuesī.
Nor should he be disturbed by followers of other doctrines,
even when he sees the many terrors they pose;
One seeking the good should overcome,
any other dangers [he encounters].
Ātaṅkaphassena khudāya phuṭṭho,
Sītaṁ athuṇhaṁ adhivāsayeyya;
So tehi phuṭṭho bahudhā anoko,
Viriyaṁ parakkammadaḷhaṁ kareyya.
Struck by sickness or by hunger,
he should endure the cold and the heat;
Though affected in many ways, the homeless one,
should remain firm in |making continuous effort::persevering, striving [parakkamma]|.
Theyyaṁ na kāre na musā bhaṇeyya,
Mettāya phasse tasathāvarāni;
Yadāvilattaṁ manaso vijaññā,
Kaṇhassa pakkhoti vinodayeyya.
He should not steal, nor speak a lie,
he should suffuse the |frail::trembling, with craving [tasa]| and |firm::stable, stationary, without craving [thāvara]| with |loving-kindness::goodwill, friendliness, benevolence [metta]|;
If he should recognize any |blemish::corruption, stirred up state [āvilatta]| of the mind,
he should dispel it as ‘a faction of the Dark One.’
Kodhātimānassa vasaṁ na gacche,
Mūlampi tesaṁ palikhañña tiṭṭhe;
Athappiyaṁ vā pana appiyaṁ vā,
Addhā bhavanto abhisambhaveyya.
Let him not fall under the sway of |anger::rage, wrath, fury, indignation [kodha]| or |arrogance::haughtiness, self-importance [atimāna]|,
their very roots he should dig out and stand firm;
Then, withstanding the pleasing and displeasing,
he should overcome them as well.
Paññaṁ purakkhatvā kalyāṇapīti,
Vikkhambhaye tāni parissayāni;
Aratiṁ sahetha sayanamhi pante,
Caturo sahetha paridevadhamme.
Giving precedence to |wisdom::distinctive knowledge, discernment [pañña]|, rejoicing in the good,
he should overcome those obstacles;
He should subdue discontentment in the solitary lodging,
and prevail over the four grounds for lamentation.
Kiṁsū asissāmi kuva vā asissaṁ,
Dukkhaṁ vata settha kvajja sessaṁ;
Ete vitakke paridevaneyye,
Vinayetha sekho aniketacārī.
‘What will I eat? Where will I eat?
Ugh, I slept badly! Where will I sleep tonight?’
These |distressing::lamentable, sorrowful [paridevaneyya]| thoughts should be dispelled,
by the one in training, wandering without abode.
Annañca laddhā vasanañca kāle,
Mattaṁ so jaññā idha tosanatthaṁ;
So tesu gutto yatacāri gāme,
Rusitopi vācaṁ pharusaṁ na vajjā.
Having obtained food and robe on appropriate occasions,
he should know |moderation::correct measure [matta]| for the sake of |contentment::gratification, satisfaction [tosana]|;
Guarded in these things, wandering restrained in the village,
even when provoked, he should not speak |harshly::roughly, sharply, unkindly [pharusa]|.
Okkhittacakkhu na ca pādalolo,
Jhānānuyutto bahujāgarassa;
Upekkhamārabbha samāhitatto,
Takkāsayaṁ kukkucciyūpachinde.
|With eyes cast down::with lowered gaze [okkhittacakkhu]| and |without wanderlust::not footloose, lit. not with restless feet [na + pādalola]|,
|engaged in meditation::intent on jhāna [jhānānuyutta]|, he should cultivate wakefulness;
|Being self-composed::internally settled, inwardly focused [samāhitatta]|, |arousing equanimity::generating equipoise [upekkhamārabbha]|,
he should cut off |restlessness::uneasiness, anxiety [kukkucciya]| and |tendency::disposition, inclination [āsaya]| to |speculate::apply logic, conjecture, think [takka]|.
Cudito vacībhi satimābhinande,
Sabrahmacārīsu khilaṁ pabhinde;
Vācaṁ pamuñce kusalaṁ nātivelaṁ,
Janavādadhammāya na cetayeyya.
A mindful one should receive reproach calmly,
and dissolve |barrenness toward::coldness toward, hard-heartedness toward [khila]| spiritual companions;
Let him speak what is wholesome while |being concise::lit. not over the limit [nātivelaṁ]|,
and let him not be concerned with |talk of the world::things which people gossip about, rumours which the people talk about [janavādadhamma]|.
Athāparaṁ pañca rajāni loke,
Yesaṁ satīmā vinayāya sikkhe;
Rūpesu saddesu atho rasesu,
Gandhesu phassesu sahetha rāgaṁ.
Further, there are five kinds of dust in the world,
for the removal of which a mindful one should train;
One should overcome |passion::intense desire, strong emotion, infatuation, obsession, lust [rāga]| for |forms::visible objects such as beautiful sights, faces, expressions, art, ornaments, possessions, status symbols, admired appearances, enticing scenery, or objects of desire and attachment [rūpe]|, |sounds::auditory experiences such as speech, music, praise, blame, ambient noise, verbal expression, or melodic tones—any sound that can stir emotion, craving for praise, aesthetic delight, or attachment to communication and identity [saddā]|,
and after that, |flavors::a taste or flavor such as sweetness, bitterness, sourness, saltiness, spiciness, richness, or subtle notes like umami or astringency—an object of gustatory experience that can become desirable, comforting, or indulgent [rasa]|, |odors::smells and fragrances experienced through the nose, including perfumes, flowers, food aromas, earth after rain, incense, or even stench—any olfactory experience that may evoke craving, aversion, nostalgia, comfort, or sensual pleasure [gandhā]|, and |contacts::sense impingements, raw experiences, touches [phasse]|.
Etesu dhammesu vineyya chandaṁ,
Bhikkhu satimā suvimuttacitto;
Kālena so sammā dhammaṁ parivīmaṁsamāno,
Ekodibhūto vihane tamaṁ so”ti.
Having removed |desire::intention, wish, impulse, interest [chanda]| for these things,
a mindful bhikkhu, his mind well liberated;
By |thoroughly examining::investigating all aspects of [parivīmaṁsamāna]| the Dhamma at the proper time,
becoming |unified::becoming whole, becoming integrated [ekodibhūta]|, he dispels the darkness.”