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Snp 5.1PTS Snp 1906 min read

Introductory Verses

Vatthugāthā

A brahman teacher sends his students to the Buddha to see if the latter is truly awakened.

Translated by Bhikkhu Sujato · Pāli: Mahāsaṅgīti Tipiṭaka · Public domain (CC0) via SuttaCentral

  • 0.1Sutta Nipāta 5.1Anthology of Discourses 5.1

0.2VatthugāthāIntroductory Verses

1.1Kosalānaṁ purā rammā,From the fair city of the Kosalans1.2agamā dakkhiṇāpathaṁ;to the southern region1.3Ākiñcaññaṁ patthayāno,came a brahmin expert in hymns,11.4brāhmaṇo mantapāragū.aspiring to nothingness.

2.1So assakassa visaye,He settled in a region under the shared dominion2.2aḷakassa samāsane;of Assaka and Muḷaka,22.3Vasi godhāvarīkūle,where he lived on the bank of the Godāvarī River,32.4uñchena ca phalena ca.getting by on gleanings and fruit.

3.1Tasseva upanissāya,He was supported3.2gāmo ca vipulo ahu;by a prosperous village nearby.3.3Tato jātena āyena,With the revenue earned from there3.4mahāyaññamakappayi.he performed a great sacrifice.

4.1Mahāyaññaṁ yajitvāna,When he had completed the great sacrifice,4.2puna pāvisi assamaṁ;he returned to his hermitage once more.4.3Tasmiṁ paṭipaviṭṭhamhi,Upon his return,4.4añño āgañchi brāhmaṇo.another brahmin arrived.

5.1Ugghaṭṭapādo tasito,Foot-sore and thirsty,5.2paṅkadanto rajassiro;with grotty teeth and dusty head,5.3So ca naṁ upasaṅkamma,he approached the other5.4satāni pañca yācati.and asked for five hundred coins.

6.1Tamenaṁ bāvarī disvā,When Bāvari saw him,6.2āsanena nimantayi;he invited him to sit down,6.3Sukhañca kusalaṁ pucchi,asked of his happiness and well-being,6.4idaṁ vacanamabravi.and said the following.

7.1“Yaṁ kho mama deyyadhammaṁ,“Whatever I had available to give,7.2Sabbaṁ visajjitaṁ mayā;I have already distributed.7.3Anujānāhi me brahme,Believe me, brahmin,7.4Natthi pañcasatāni me”.I don’t have five hundred coins.”

8.1“Sace me yācamānassa,“If, good fellow, you do not8.2bhavaṁ nānupadassati;give me what I ask,8.3Sattame divase tuyhaṁ,then on the seventh day,8.4muddhā phalatu sattadhā”.let your head explode in seven!”4

9.1Abhisaṅkharitvā kuhako,After performing a ritual,9.2bheravaṁ so akittayi;that charlatan uttered his dreadful curse.9.3Tassa taṁ vacanaṁ sutvā,When he heard these words,9.4bāvarī dukkhito ahu.Bāvari became distressed.

10.1Ussussati anāhāro,Not eating, he grew emaciated,10.2Sokasallasamappito;stricken by the dart of sorrow.10.3Athopi evaṁ cittassa,And in such a state of mind,10.4Jhāne na ramatī mano.he could not enjoy absorption.

11.1Utrastaṁ dukkhitaṁ disvā,Seeing him anxious and distraught,11.2Devatā atthakāminī;a goddess wishing to help,11.3Bāvariṁ upasaṅkamma,approached Bāvari11.4Idaṁ vacanamabravi.and said the following.

12.1“Na so muddhaṁ pajānāti,“That charlatan understands nothing12.2Kuhako so dhanatthiko;about the head, he only wants money.12.3Muddhani muddhapāte vā,When it comes to heads or head-splitting,12.4Ñāṇaṁ tassa na vijjati”.he has no knowledge at all.”

13.1“Bhotī carahi jānāsi,“Then you, Madam, must know—13.2Taṁ me akkhāhi pucchitā;please answer my question.13.3Muddhaṁ muddhādhipātañca,Let me hear what you say13.4Taṁ suṇoma vaco tava”.about heads and head-splitting.”

14.1“Ahampetaṁ na jānāmi,“I too do not know that,14.2Ñāṇamettha na vijjati;I have no knowledge in that matter.14.3Muddhani muddhādhipāte ca,When it comes to heads or head-splitting,14.4Jinānaṁ hettha dassanaṁ”.it is the Victors who have vision.”

15.1“Atha ko carahi jānāti,“So who then,15.2Asmiṁ pathavimaṇḍale;in all this vast territory,515.3Muddhaṁ muddhādhipātañca,does know about heads and head-splitting?15.4Taṁ me akkhāhi devate”.Please tell me, goddess.”

16.1“Purā kapilavatthumhā,“From the city of Kapilavatthu616.2Nikkhanto lokanāyako;the World Leader has gone forth.16.3Apacco okkākarājassa,He is a scion of King Okkāka,16.4Sakyaputto pabhaṅkaro.a Sakyan, and a beacon.

17.1So hi brāhmaṇa sambuddho,For he, brahmin, is the Awakened One!17.2Sabbadhammāna pāragū;He has gone beyond all things;17.3Sabbābhiññābalappatto,he has attained to all knowledge and power;17.4Sabbadhammesu cakkhumā;his eye sees clearly in all things,717.5Sabbakammakkhayaṁ patto,he has attained the end of all deeds;17.6Vimutto upadhikkhaye.he is freed with the ending of attachments.

18.1Buddho so bhagavā loke,That Buddha, the Blessed One in the world,18.2Dhammaṁ deseti cakkhumā;the Clear-eyed One, teaches Dhamma.18.3Taṁ tvaṁ gantvāna pucchassu,Go to him and ask—18.4So te taṁ byākarissati”.he will answer you.”

19.1Sambuddhoti vaco sutvā,When he heard the word “Buddha”,19.2Udaggo bāvarī ahu;Bāvari was elated.19.3Sokassa tanuko āsi,His sorrow faded,19.4Pītiñca vipulaṁ labhi.and he was filled to brimming with joy.

20.1So bāvarī attamano udaggo,Uplifted, elated, and inspired,20.2Taṁ devataṁ pucchati vedajāto;Bāvari questioned that goddess:20.3“Katamamhi gāme nigamamhi vā pana,“But in what village or town,20.4Katamamhi vā janapade lokanātho;or in what land is the protector of the world,20.5Yattha gantvāna passemu,where we may go and pay respects20.6Sambuddhaṁ dvipaduttamaṁ”.to the Awakened One, best of men?”

21.1“Sāvatthiyaṁ kosalamandire jino,“Near Sāvatthī, home of the Kosalans, <j>is the Victor821.2Pahūtapañño varabhūrimedhaso;abounding in wisdom, vast in intelligence.21.3So sakyaputto vidhuro anāsavo,That Sakyan is indefatigable, free of defilements,921.4Muddhādhipātassa vidū narāsabho”.that captain of men understands head-splitting.”

22.1Tato āmantayī sisse,Therefore he addressed his acolytes,22.2Brāhmaṇe mantapārage;brahmins who had mastered the hymns:22.3“Etha māṇavā akkhissaṁ,“Come, students, I shall speak.22.4Suṇātha vacanaṁ mama.Listen to what I say.

23.1Yasseso dullabho loke,Today has arisen in the world23.2Pātubhāvo abhiṇhaso;one whose appearance in the world23.3Svājja lokamhi uppanno,is hard to find again—23.4Sambuddho iti vissuto;he is renowned as the Awakened One.23.5Khippaṁ gantvāna sāvatthiṁ,Quickly go to Sāvatthī23.6Passavho dvipaduttamaṁ”.and see the best of men.”

24.1“Kathaṁ carahi jānemu,“Brahmin, how then are we to know24.2Disvā buddhoti brāhmaṇa;the Buddha when we see him?24.3Ajānataṁ no pabrūhi,We don’t know, please tell us,24.4Yathā jānemu taṁ mayaṁ”.so we can recognize him.”

25.1“Āgatāni hi mantesu,“The marks of a great man25.2Mahāpurisalakkhaṇā;have been handed down in our hymns.25.3Dvattiṁsāni ca byākkhātā,Thirty-two have been described,25.4Samattā anupubbaso.complete and in order.

26.1Yassete honti gattesu,One upon whose body is found26.2Mahāpurisalakkhaṇā;these marks of a great man26.3Dveyeva tassa gatiyo,has two possible destinies,26.4Tatiyā hi na vijjati.there is no third.

27.1Sace agāraṁ āvasati,If he stays at home,27.2Vijeyya pathaviṁ imaṁ;having conquered this land27.3Adaṇḍena asatthena,without rod or sword,27.4Dhammena manusāsati.he shall govern by principle.

28.1Sace ca so pabbajati,But if he goes forth28.2Agārā anagāriyaṁ;from the lay life to homelessness,28.3Vivaṭṭacchado sambuddho,he becomes an Awakened One, a perfected one,28.4Arahā bhavati anuttaro.with veil cast off, supreme.

29.1Jātiṁ gottañca lakkhaṇaṁ,Ask him about my birth, clan, and marks,29.2Mante sisse punāpare;my hymns and acolytes; and further,29.3Muddhaṁ muddhādhipātañca,about heads and head-splitting—29.4Manasāyeva pucchatha.but do so only in your mind!

30.1Anāvaraṇadassāvī,If he is the Buddha30.2Yadi buddho bhavissati;of unhindered vision,30.3Manasā pucchite pañhe,he will answer with his voice30.4Vācāya vissajessati”.the questions in your mind.”

31.1Bāvarissa vaco sutvā,Sixteen brahmin acolytes31.2Sissā soḷasa brāhmaṇā;heard what Bāvari said:31.3Ajito tissametteyyo,Ajita, Tissametteyya,31.4Puṇṇako atha mettagū.Puṇṇaka and Mettagū,

32.1Dhotako upasīvo ca,Dhotaka and Upasīva,32.2Nando ca atha hemako;Nanda and then Hemaka,32.3Todeyya-kappā dubhayo,both Todeyya and Kappa,32.4Jatukaṇṇī ca paṇḍito.and Jatukaṇṇī the astute,

33.1Bhadrāvudho udayo ca,Bhadrāvudha and Udaya,33.2Posālo cāpi brāhmaṇo;and the brahmin Posāla,33.3Mogharājā ca medhāvī,Mogharāja the intelligent,33.4Piṅgiyo ca mahāisi.and Piṅgiya the great seer.

34.1Paccekagaṇino sabbe,Each of them had their own following,34.2Sabbalokassa vissutā;they were renowned the whole world over.34.3Jhāyī jhānaratā dhīrā,Those attentive ones, <j>meditators who love absorption,1034.4Pubbavāsanavāsitā.were redolent with the potential <j>of their past deeds.11

35.1Bāvariṁ abhivādetvā,Having bowed to Bāvari,35.2Katvā ca naṁ padakkhiṇaṁ;and circled him to his right,35.3Jaṭājinadharā sabbe,they set out for the north,35.4Pakkāmuṁ uttarāmukhā.with their dreadlocks and hides.

36.1Aḷakassa patiṭṭhānaṁ,First to Patiṭṭhāna of Muḷaka,1236.2Purimāhissatiṁ tadā;then on to the citadel of Māhissatī;1336.3Ujjeniñcāpi gonaddhaṁ,to Ujjenī and Gonaddhā,1436.4Vedisaṁ vanasavhayaṁ.and Vedisa, and Vanasa.15

37.1Kosambiñcāpi sāketaṁ,Then to Kosambī and Sāketa,37.2Sāvatthiñca puruttamaṁ;and the capital city of Sāvatthī;37.3Setabyaṁ kapilavatthuṁ,on they went to Setavyā and Kapilavatthu,1637.4Kusinārañca mandiraṁ.and the homestead at Kusinārā.17

38.1Pāvañca bhoganagaraṁ,To Pāvā they went, and Bhoga City,38.2Vesāliṁ māgadhaṁ puraṁ;and on to Vesālī and the Magadhan city.38.3Pāsāṇakaṁ cetiyañca,Finally they reached the Pāsāṇaka Shrine,38.4Ramaṇīyaṁ manoramaṁ.fair and delightful.

39.1Tasitovudakaṁ sītaṁ,Like a thirsty person to cool water,39.2Mahālābhaṁva vāṇijo;like a merchant to great profit,39.3Chāyaṁ ghammābhitattova,like a heat-struck person to shade,39.4Turitā pabbatamāruhuṁ.they quickly climbed the mountain.

40.1Bhagavā tamhi samaye,At that time the Buddha,40.2Bhikkhusaṅghapurakkhato;at the fore of the mendicant Saṅgha,40.3Bhikkhūnaṁ dhammaṁ deseti,was teaching the mendicants the Dhamma,40.4Sīhova nadatī vane.like a lion roaring in the jungle.

41.1Ajito addasa buddhaṁ,Ajita saw the Buddha,41.2Sataraṁsiṁva bhāṇumaṁ;like the sun shining with a hundred rays,41.3Candaṁ yathā pannarase,like the moon on the fifteenth day41.4Pāripūriṁ upāgataṁ.when it has come into its fullness.

42.1Athassa gatte disvāna,Then he saw his body,42.2Paripūrañca byañjanaṁ;complete in all features.42.3Ekamantaṁ ṭhito haṭṭho,Thrilled, he stood to one side42.4Manopañhe apucchatha.and asked this question in his mind.

43.1“Ādissa jammanaṁ brūhi,“Speak about the brahmin’s birth;43.2Gottaṁ brūhi salakkhaṇaṁ;of his clan; and his own marks;43.3Mantesu pāramiṁ brūhi,what hymns is he proficient in;43.4Kati vāceti brāhmaṇo”.and how many he teaches.”

44.1“Vīsaṁ vassasataṁ āyu,“His age is a hundred and twenty.44.2So ca gottena bāvarī;By clan he is a Bāvari.44.3Tīṇissa lakkhaṇā gatte,There are three marks on his body.44.4Tiṇṇaṁ vedāna pāragū.He is a master of the three Vedas,

45.1Lakkhaṇe itihāse ca,the teachings on the marks, the testaments,45.2Sanighaṇḍusakeṭubhe;the vocabularies, and the rituals.45.3Pañcasatāni vāceti,He teaches recitation to five hundred,45.4Sadhamme pāramiṁ gato”.and has reached proficiency in his own teaching.”

46.1“Lakkhaṇānaṁ pavicayaṁ,“O supreme man, cutter of craving,1846.2Bāvarissa naruttama;please reveal in detail46.3Kaṅkhacchida pakāsehi,Bāvari’s marks—46.4Mā no kaṅkhāyitaṁ ahu”.let us doubt no longer!”

47.1“Mukhaṁ jivhāya chādeti,“He can cover his face with his tongue;47.2Uṇṇassa bhamukantare;there is a tuft of hair between his eyebrows;47.3Kosohitaṁ vatthaguyhaṁ,his private parts are sheathed in a foreskin:47.4Evaṁ jānāhi māṇava”.know them as this, student.”

48.1Pucchañhi kiñci asuṇanto,Hearing the answers48.2Sutvā pañhe viyākate;without having heard any questions,48.3Vicinteti jano sabbo,all the people, inspired,48.4Vedajāto katañjalī.with cupped palms, wondered:

49.1“Ko nu devo vā brahmā vā,“Who is it that asked a question with their mind?49.2Indo vāpi sujampati;Was it a god or divinity?49.3Manasā pucchite pañhe,Or Indra, Sujā’s husband?49.4Kametaṁ paṭibhāsati”.To whom does the Buddha reply?”

50.1“Muddhaṁ muddhādhipātañca,“Bāvari asks50.2Bāvarī paripucchati;about heads and head-splitting.50.3Taṁ byākarohi bhagavā,May the Buddha please answer,50.4Kaṅkhaṁ vinaya no ise”.and so, O seer, dispel our doubt.”

51.1“Avijjā muddhāti jānāhi,“Know ignorance as the head,1951.2Vijjā muddhādhipātinī;and knowledge as the head-splitter,51.3Saddhāsatisamādhīhi,when joined with faith, mindfulness, and immersion,51.4Chandaviriyena saṁyutā”.and enthusiasm and energy.”

52.1Tato vedena mahatā,At that, the student,52.2Santhambhitvāna māṇavo;full of inspiration,52.3Ekaṁsaṁ ajinaṁ katvā,arranged his antelope-skin cloak over one shoulder,52.4Pādesu sirasā pati.and fell with his head to the Buddha’s feet.

53.1“Bāvarī brāhmaṇo bhoto,“Good fellow, the brahmin Bāvari53.2Saha sissehi mārisa;together with his acolytes,53.3Udaggacitto sumano,elated and happy,53.4Pāde vandati cakkhuma”.bows to your feet, O Clear-eyed One!”

54.1“Sukhito bāvarī hotu,“May the brahmin Bāvari be happy,54.2Saha sissehi brāhmaṇo;together with his acolytes.54.3Tvañcāpi sukhito hohi,And may you, too, be happy!54.4Ciraṁ jīvāhi māṇava.May you live long, student.

55.1Bāvarissa ca tuyhaṁ vā,To Bāvari and you all55.2Sabbesaṁ sabbasaṁsayaṁ;I grant the opportunity to clear up all doubt.55.3Katāvakāsā pucchavho,Please ask55.4Yaṁ kiñci manasicchatha”.whatever you want.”

56.1Sambuddhena katokāso,Granted the opportunity by the Buddha,56.2Nisīditvāna pañjalī;they sat down with cupped palms.56.3Ajito paṭhamaṁ pañhaṁ,Ajita asked the Realized One56.4Tattha pucchi tathāgataṁ.the first question right there.

56.5Vatthugāthā niṭṭhitā.The introductory verses are finished.

Translator’s notes

  1. Ākiñcaññaṁ (“nothingness”) refers to “the dimension of nothingness”, which is an important topic in the chapters to come. It seems he was an acolyte of the Kosalan brahmins such as Āḷāra Kālāma who taught the state of nothingsness as the highest realization, and wanted to find a secluded place to pursue his meditations (MN 26:15.1). The sense of “owning nothing” is also relevant.

    ↩ snp5.1:1.3
  2. The inscription Siri Pulumayi at Nasik supports the spelling muḷaka. (Sylvain Lévi, “Gonarda, The Cradle of the Gonardiya”, Journal Of The Andhra Historical Society, vol.9, pt.1, July 1934, pg. 8.)

    ↩ snp5.1:2.2
  3. This is the only early occurrence of this famed sacred river of the south. It arises near Nashik, Maharashtra, not far from Mumbai on the west coast, and flows east for 1,465 kilometres before emptying in the Bay of Bengal. The name godāvarī means “granter of cows” due to the abundance the river brings to the lands through which it flows. The town at its source was called Govardhana, “cow-prosperity”. Normally spelled godhāvarī in Pali, the form godāvarī is standard in Sanskrit, including Buddhist texts (eg. Mahāvastu 3.363) and it seems the Pali spelling is an error.

    ↩ snp5.1:2.3
  4. The threat of losing one’s head is found at eg. Chāndogya Upaniṣad 1.8.6 and Bṛhadāraṇyaka Upaniṣad 1.3.24, or at 3.9.26 when it actually did fall off. I cannot trace the detail of heads being split in seven to any early Sanskrit texts, but it is found in later texts such as Rāmāyaṇa 7.26.44c and Mahābhārata 14.7.2c.

    ↩ snp5.1:8.4
  5. Note that, in the EBTs, pathavimaṇḍala primarily refers to the region ruled by a Wheel-Turning Monarch. Thus it doesn’t mean “circle” in the sense of “the circle of the earth” but rather a “sphere of influence”, i.e. “territory”.

    ↩ snp5.1:15.2
  6. Purā can be either “from the city” (Norman), or “formerly” (commentary, followed by Bodhi and Jayawickrama). I think the poet is deliberately echoing the opening line of the text, where it must mean “from the city”.

    ↩ snp5.1:16.1
  7. “He is the one of clear eye regarding all things.”

    ↩ snp5.1:17.4
  8. Mandira is unusual and probably a sign of lateness. Bodhi has “realm”, Norman “city”, but the normal meaning in Sanskrit is a “dwelling place”, and in the Jātakas it is always used in the sense of a home.

    ↩ snp5.1:21.1
  9. The commentary gives the senses vigatadhuro “free of burden” (followed by Norman) and appaṭimo “unrivalled” (followed by Bodhi), but at AN 3.20:2.1 it has the sense “indefatigable” and there seems no reason why it shouldn’t have the same meaning here.

    ↩ snp5.1:21.3
  10. Bodhi omits dhīrā.

    ↩ snp5.1:34.3
  11. One of the many signs of lateness in this passage. Vāsana in this sense is found only in the very latest strata of canonical and semi-canonical texts such as the Milindapañha, where we find pubbe vāsitavāsanā (Mil 6.2.1:3.2).

    ↩ snp5.1:34.4
  12. Modern Paithan.

    They travel on the “southern road”, a trading route that linked the prosperous cities of the Gangetic plain via Ujjenī with the western trading ports on the Arabian Sea, then turning east on to Andhra Pradesh on the Bay of Bengal.

    ↩ snp5.1:36.1
  13. The Sinhalese commentary explains puri or pura as “former”, while the Burmese commentary explains it as “citadel”. The city continued under this name for many centuries, so “former” seems unlikely. It is modern Maheshwar.

    ↩ snp5.1:36.2
  14. Ujjenī is Ujjain. Gonaddhā is not identified, but must have been near Bhopal.

    ↩ snp5.1:36.3
  15. Vedisa is modern Vidisha. Vanasa is called Tumbavana in both inscriptions and Pali commentaries, so may be the modern Tumen.

    ↩ snp5.1:36.4
  16. Bodhi and Norman have Setavya, but DN 23 shows it is feminine.

    ↩ snp5.1:37.3
  17. See my remarks on mandira above. Kusinārā was famously not a city.

    ↩ snp5.1:37.4
  18. Accept variant taṇhacchida for MS kaṅkhacchida (“cutter of doubt”).

    ↩ snp5.1:46.1
  19. This echoes Chāndogya Upaniṣad 1.10 and 1.11, where Uṣasti, an itinerant brahmin wandering east who has just eaten ritually unclean food, warns priests at a royal sacrifice multiple times that one who recites prayers while ignorant (avidvān) of their meaning will suffer their head falling off.

    ↩ snp5.1:51.1