26. Nirvāṇavarga
The Chapter about Nirvāṇa
(32 Verses)
[563 ≈ SN 1.17:3]
[adm. + sim.]
Kurmo yathāṅgāni svake kapāle, samādadhītātmavitarkitāni,
Like a tortoise would gather its limbs inside its shell, one should gather his own thoughts,
aniḥśrito hy anyam aheṭhayānaḥ, parinirvṛto nāpavadeta kaṁ cit. 26.1
independent, not harming another, fully emancipated, one should not blame anyone.
Kurmaḥ (m. nom. sg.) a tortoise; yathā (indec.) just as; aṅgāni (n. acc. pl.) limbs; svake (m. loc. sg.) inside its; kapāle (m. loc. sg.) shell; samādadhīta (3rd. sg. opt.) one should gather; ātma-vitarkitāni (n. acc. pl.) his own thoughts; a-niḥśritaḥ (m. nom. sg.) independent; hi (indec.) for; anyam (m. acc. sg.) another; a-heṭhayānaḥ (m. nom. sg. prp.) not harming; parinirvṛtaḥ (m. nom. sg. pp.) fully emancipated; na (indec.) not; apavadeta (3rd. sg. opt.) one should blame; kaṁ cit (m. acc. sg.) anyone.
Kummo va aṅgāni sake kapāle, samodahaṁ bhikkhu manovitakke,
Like a tortoise would gather its limbs inside its shell, a monastic should gather his thoughts,
anissito aññam-aheṭhayāno, parinibbuto nūpavadeyya kañci.
independent, not harming another, fully emancipated, one should not blame anyone.
[564 ≈ Dhp 184]
[stm.]
Kṣāntiḥ paramaṁ tapas titīkṣā, Nirvāṇaṁ paramaṁ vadanti Buddhāḥ,
Enduring forbearance is the supreme austerity, Nirvāṇa is supreme say the Buddhas,
na hi pravrajitaḥ paropatāpī, śramaṇo bhavati paraṁ viheṭhayaṁ vai. 26.2
for one gone forth is not one who hurts another, an ascetic is not one who harasses another.
Kṣāntiḥ (f. nom. sg.) forbearance; paramam (n. nom. sg.) the supreme; tapaḥ (n. nom. sg.) austerity; titīkṣā (f. nom. sg.) enduring; Nirvāṇam (n. nom. sg.) Nirvāṇa; paramam (n. nom. sg.) the supreme; vadanti (3rd. pl. pres.) they say; Buddhāḥ (m. nom. pl.) the Buddhas; na (indec.) not; hi (indec.) for; pravrajitaḥ (m. nom. sg.) one who has gone forth; paro (m. nom. sg.) another; pātāpī (m. nom. sg.) one who harms; śramaṇaḥ (m. nom. sg.) an ascetic; bhavati (3rd. sg. pres.) is; param (m. acc. sg.) another; viheṭhayan (m. nom. sg. prp.) harassing; vai (indec.) indeed.
Khantī paramaṁ tapo titikkhā, Nibbānaṁ paramaṁ vadanti Buddhā,
Enduring forbearance is the supreme austerity, Nibbāna is supreme say the Buddhas,
na hi pabbajito parūpaghātī, samaṇo hoti paraṁ viheṭhayanto.
for one gone forth is not one who hurts another, an ascetic is not one who harasses another.
[565 ≈ Dhp 133]
[adm.]
Mā kaṁ cit paruṣaṁ brūthaḥ, proktāḥ prativadanti tam,
Do not say anything harsh, spoken to, they answer him back,
duḥkhā hi saṁrambhakathāḥ, pratidaṇḍaṁ spṛśanti hi. 26.3
impetuous talk is indeed suffering, they indeed strike you with a counter-blow.
Mā (indec.) do not; kaṁ cit (m. acc. sg.) anyone; paruṣam (n. acc. sg.) harsh; brūthaḥ (2nd. pl. imp.) say; proktāḥ (m. nom. pl. pp.) having been spoken to; prativadanti (3rd. pl. pres.) they answer back; tam (m. acc. sg. dem. pron.) him; duḥkhāḥ (f. nom. pl.) suffering; hi (indec.) indeed; saṁrambha-kathāḥ (f. nom. pl.) impetuous talk; pratidaṇḍam (m. acc. sg.) a counter-blow; spṛśanti (3rd. pl. pres.) they strike; hi (indec.) indeed.
Māvoca pharusaṁ kañci, vuttā paṭivadeyyu’ taṁ,
Do not say anything harsh, spoken to they might answer him back,
dukkhā hi sārambhakathā, paṭidaṇḍā phuseyyu’ taṁ.
impetuous talk is indeed suffering, Sarambhakathā is equated with quarrelsome speech (karaṇuttarā) and contentious speech (yugaggāhakathā) in the commentary. they might strike you with counter-blows.
[566 cf. Dhp 134 below]
[stm. + sim.]
Yadīrayasi hātmānaṁ, kaṁsīvopahatā sadā,
If you yourself are agitated, like a gong that has been struck repeatedly, I.e. if you always react like a gong that has no choice but just sounds out.
jātimaraṇasaṁsāraṁ ciraṁ hy anubhaviṣyasi. 26.4
you will experience the transmigration of births and deaths for a long time.
Yadi (indec.) if; īrayasi (2nd. sg. pres) you agitate; hā (metrical filler); ātmānam (m. acc. sg.) yourself; kaṁsī (m. nom. sg.) a gong; iva (indec.) like; upahatāḥ (m. nom. sg. pp.) struck; sadā (indec.) always; jāti-maraṇa-saṁsāram (m. acc. sg.) the transmigration of birth and death; ciram (indec.) for a long time; hy (euphonic particle); anubhaviṣyasi (2nd. sg. fut.) you will experience.
[567 ≈ Dhp 134]
[stm. + sim.]
Na tv īrayasi hātmānaṁ kaṁsir nopahatā yathā,
But if you yourself are not agitated, like a gong that has not been struck,
eṣa prāpto ’si Nirvāṇaṁ, saṁrambhas te na vidyate. 26.5
you are one who has attained Nirvāṇa, impetuosity is not found in you.
Na (indec.) not; tu (indec.) but; īrayasi (2nd. sg. pres.) you agitate; hā (metrical filler); ātmānam (m. acc. sg.) yourself; kaṁsiḥ (m. nom. sg.) a gong; na (indec.) not; upahatā (m. nom. sg. pp.) struck; yathā (indec.) as; eṣaḥ (m. nom. sg. pers. pron.) this; prāptaḥ (m. nom. sg. pp.) attained; asi (2nd. sg. pres.) you are; Nirvāṇam (n. acc. sg.) Nirvāṇa; saṁrambhaḥ (m. nom. sg.) impetuosity; te (m. gen. sg. dem. pron.) in you; na (indec.) not; vidyate (3rd. sg. pres. pass.) is found.
Sace neresi attānaṁ, kaṁso upahato yathā,
If you do not agitate yourself, like a broken gong, The commentator, not having recourse to the two verses in the Udānavarga, has interpreted this as a broken gong, and describes it as lying on the floor. The two verses together make the meaning clear: if you are reactive you are in saṁsāra, if you are not reactive, you have attained Nibbāna. A broken gong also of course does not react. Both readings/understandings seem possible.
esa pattosi Nibbānaṁ, sārambho te na vijjati.
you are one who has attained Nibbāna, impetuosity is not found in you.
[568 ≈ Dhp 204]
[stm.]
Ārogyaparamā lābhā, saṁtuṣṭiparamaṁ dhanam,
Health is the supreme gain, contentment is the supreme wealth,
viśvāsaparamaṁ mitraṁ, Nirvāṇaparamaṁ sukham. 26.6
the trustworthy one is the supreme friend, Nirvāṇa is the supreme happiness.
Ārogya-paramā (f. nom. sg.) health is supreme; lābhā (f. nom. sg.) gain; saṁtuṣṭi-paramam (n. nom. sg.) contentment is supreme; dhanam (n. nom. coll. sg.) wealth; viśvāsa-paramam (n. nom. sg.) a trustworthy one is supreme; mitram (n. nom. sg.) a friend; Nirvāṇa-paramam (n. nom. sg.) Nirvāṇa is supreme; sukham (n. nom. coll. sg.) happiness.
Ārogyaparamā lābhā, santuṭṭhi paramaṁ dhanaṁ,
Health is the supreme gain, contentment is the supreme wealth,
vissāsā paramā ñāti, Nibbānaṁ paramaṁ sukhaṁ.
the trustworthy one is the supreme kin, Nibbāna is the supreme happiness.
[569 ≈ Dhp 203]
[adm.]
Kṣudhā parama rogāṇāṁ, saṁskārā duḥkham eva tu,
Hunger is supreme amongst sicknesses, but conditioned things are truly suffering,
etaj jñātvā yathābhūtaṁ, Nirvāṇaparamo bhavet. 26.7
knowing this as it really is, let Nirvāṇa be supreme.
Kṣudhā (f. nom. sg.) hunger; paramā (f. nom. sg.) supreme; rogāṇām (m. gen. pl.) among sicknesses; saṁskārāḥ (m. nom. pl.) conditioned things; duḥkham (n. nom. coll. sg.) suffering; eva (indec.) truly; tu (indec.) but; etat (n. nom. sg. dem. pron.) this ; jñātvā (abs.) having known; yathā-bhūtam (indec.) as it really is; Nirvāṇam (n. nom. sg.) Nirvāṇa; paramam (n. nom. sg.) the supreme; bhavet (3rd. sg. opt.) let it be.
Jighacchā paramā rogā, saṅkhāraparamā dukhā,
Hunger The Pāḷi employs a different word with the same meaning as Sanksrit Kṣudha. is the supreme sickness, conditioned things are the supreme suffering,
etaṁ ñatvā yathābhūtaṁ, Nibbānaṁ paramaṁ sukhaṁ.
knowing this as it really is, Nibbāna is the supreme happiness. There is a difference in mood between the Sanskrit with its optative bhavet, let it be, should be, and the Pāḷi declaration.
[570 cf. Dhp 203c-d]
[adm.]
Alpakāḥ sugatiṁ yānti, bahavo yānti durgatim,
Few go to a good destination, many go to a bad destination,
etaj jñātvā yathābhūtaṁ, Nirvāṇaparamo bhavet. 26.8
knowing this as it really is, let Nirvāṇa be supreme.
Alpakāḥ (m. nom. pl.) few; su-gatim (f. acc. sg.) a good destination; yānti (3rd. pl. pres.) they go; bahavaḥ (m. nom. pl.) many; yānti (3rd. pl. pres.) they go; dur-gatim (f. acc. sg.) a bad destination; etat (n. nom. sg. dem. pron.) this ; jñātvā (abs.) having known; yathā-bhūtam (indec.) as it really is; Nirvāṇam (n. nom. sg.) Nirvāṇa; paramam (n. nom. sg.) the supreme; bhavet (3rd. sg. opt.) let it be.
[571]
[stm.]
Sahetuṁ sugatiṁ yānti, sahetuṁ yānti durgatim,
With cause they go to a good destination, with cause they go to a bad destination,
sahetuṁ Parinirvānti, hy evam etat sahetukam. 26.9
with cause they attain complete emancipation, thus (all) this has a cause.
Sa-hetum (m. acc. sg.) with a cause; su-gatim (f. acc. sg.) a good destination; yānti (3rd. pl. pres.) they go; sa-hetum (m. acc. sg.) with a cause; yānti (3rd. pl. pres.) they go; dur-gatim (f. acc. sg.) a bad destination; sa-hetum (m. acc. sg.) with a cause; Parinirvānti (3rd. pl. pres.) they attain complete emancipation; hy (separator); evam (indec.) thus; etat (n. nom. sg. dem. pron.) this ; sa-hetukam (n. nom. sg.) having a cause.
[572]
[stm. + ana.]
Gatir mṛgāṇāṁ pravaṇam, ākāśaṁ pakṣiṇāṁ gatiḥ,
The destination of deer is the glen, the destination of birds is the sky,
Dharmo gatir vibhāgīnāṁ, Nirvāṇaṁ tv Arhatāṁ gatiḥ. 26.10
the destination of the discerning is the Dharma, but the destination of the Arhats is Nirvāṇa.
Gatiḥ (f. nom. sg.) destination; mṛgāṇām (m. gen. pl.) of deer; pravaṇam (n. nom. sg.) a glen; ākāśam (n. nom. sg.) the sky; pakṣiṇām (m. gen. pl.) of birds; gatiḥ (f. nom. sg.) destination; Dharmaḥ (m. nom. sg.) the Dharma; gatiḥ (f. nom. sg.) destination; vibhāgīnām (m. gen. pl.) of the discerning; Nirvāṇam (n. nom. sg.) Nirvāṇa; tu (indec.) but; Arhatām (m. gen. pl.) of the Arhats; gatiḥ (f. nom. sg.) destination.
573 and 574 are mainly empty padas, the only text that can be made out is in line b of 574: na saṁvaset, they should not be clothed. I omit the verses here.
[575]
[stm.]
Na hīdaṁ hīnavīryeṇa, mandenāpy avijānatā,
Not by the one of little energy, by the foolish or even the ignorant,
Nirvāṇaṁ śakyam adhigantuṁ, sarvagrantha pradālanam. 26.11
is one able to attain Nirvāṇa, which is the destroyer of all knots. In Pāḷi four knots are recognised, that of the body, covetousness, ill-will and clinging to rules and vows.
Na (indec.) not; hi (metrical filler); idam (n. nom. sg. dem. pron.) this ; hīna-vīryeṇa (m. inst. sg.) by one of little energy; mandena (m. inst. sg.) by the foolish; api (indec.) even; a-vijānatā (m. inst. sg. prp.) by the ignorant one; Nirvāṇam (n. acc. sg.) Nirvāṇa; śakyam (n. nom. sg.) able; adhigantum (inf.) to attain; sarva-grantha (n. acc. coll. sg.) all knots; pradālanam (n. nom. sg.) the destroyer.
Again there was a verse 576 in which the only word that could be deciphered was kāmeṣu, in desires. I omit it here.
[577 ≈ Dhp 369]
[stm. + ana.]
Siñca bhikṣor imāṁ nāvaṁ, siktā laghvī bhaviṣyati,
Bail out this boat, monastic, having been bailed out it will be light,
hitvā rāgaṁ ca doṣaṁ ca, tato Nirvāṇam eṣyasi. 26.12
abandoning passion and hatred, from there you will go to Nirvāṇa.
Siñca (2nd. sg. imp.) bail out; bhikṣo (m. voc. sg.) monastic; imām (f. acc. sg. dem. pron.) this; nāvam (f. acc. sg.) boat; siktā (f. nom. sg. pp.) having been bailed out; laghvī (f. nom. sg.) light; bhaviṣyati (3rd. sg. fut.) it will be; hitvā (abs.) abandoning; rāgam (m. acc. sg.) passion; ca (indec.) and; doṣam (m. acc. sg.) hatred; ca (indec.) and; tataḥ (indec.) from there; Nirvāṇam (n. acc. sg.) Nirvāṇa; eṣyasi (2nd. sg. fut.) you will go.
Siñca bhikkhu imaṁ nāvaṁ, sittā te lahum-essati,
Bail out this boat, monastic, having been bailed out it will go swiftly,
chetvā rāgañ-ca dosañ-ca, tato Nibbānam-ehisi.
cutting off passion and hatred, from there you will go to Nibbāna.
[578 ≈ Ud 6.3:1]
[stm.]
Abhūt pūrve, tato nābhūn, nābhūt pūrve, tato hy abhūt,
Before it was, then it was not, before it was not, then it was,
na cābhūn na bhaviṣyati, na vāpy etarhi vidyate. 26.13
it was not, and it will not be, and even at present it is not found.
Abhūt (3rd. sg. aor.) it was; pūrve (indec.) before; tataḥ (indec.) then; na (indec.) not; abhūt (3rd. sg. aor.) it was; na (indec.) not; abhūt (3rd. sg. aor.) it was; pūrve (indec.) before; tataḥ (indec.) then; hy (separator); abhūt (3rd. sg. aor.) it was; na (indec.) not; ca (indec.) and; abhūt (3rd. sg. aor.) it was; na (indec.) not; bhaviṣyati (3rd. sg. fut.) it will be; na (indec.) not; vā (indec.) or; api (indec.) even; etarhi (indec.) at present; vidyate (3rd. sg. pres. pass.) is found.
Ahu pubbe, tadā nāhu, nāhu pubbe, tadā ahu,
Before it was, then it was not, before it was not, then it was,
na cāhu, na ca bhavissati, na cetarahi vijjati.
it was not, and it will not be, and at present it is not found. The Pāḷi commentary explains this terse verse as meaning: Before defilements were, at path they were no more, before the faultless state was not, then at path it came into being. The last pādayuga emphasises that neither defilements nor the faultless state exist inherently, in any of the three times, i.e. they are anatta, selfless.
[579]
[stm.]
Durdṛśaṁ satyam acalaṁ, sudṛśaṁ pratividhyataḥ,
The unshakeable truth is hard to see, (but) for one who comprehends it is easy to see,
tṛṣṇākṣayaṁ paśyato hi, duḥkhasyānto nirucyate. 26.14
indeed for the one who sees the destruction of craving, the end of suffering is declared.
Dur-dṛśam (n. nom. sg.) hard to see; satyam (n. nom. sg.) truth; a-calam (n. nom. sg.) unshakeable; su-dṛśam (n. nom. sg.) easy to see; pratividhyataḥ (m. gen. sg. prp. mid.) for one who comprehends; tṛṣṇā (f. acc. sg.) craving; kṣayam (m. acc. sg.) destruction; paśyataḥ (m. gen. sg. prp.) for one who sees; hi (indec.) indeed; duḥkhasya (n. gen. coll. sg.) of suffering; antaḥ (m. nom. sg.) the end; nirucyate (3rd. sg. pres. pass.) is declared.
[580]
[stm.]
Chitvā tṛṣṇāṁ, praśāmyeha rajaḥ sarvaṁ, samāhitaḥ,
The composed one, having cut off craving, having settled all impurities here,
viśoṣayitvā saritāṁ – duḥkhasyānto nirucyate. 26.15
having dried up the streams – the end of suffering is declared.
Chitvā (abs.) having cut off; tṛṣṇām (f. acc. sg.) craving; praśāmya (abs.) having settled; iha (indec.) here; rajah (n. acc. sg.) impurities; sarvam (n. acc. sg.) all; samāhitaḥ (m. nom. sg. pp.) the composed one; viśoṣayitvā (abs.) having dried up; saritām (f. gen. pl.) of streams; duḥkhasya (n. gen. coll. sg.) of suffering; antaḥ (m. nom. sg.) the end; nirucyate (3rd. sg. pres. pass.) is declared.
[581]
[stm.]
Bhitvā kāyaṁ ca saṁjñāṁ ca, vedanāṁ vyupaśāmya ca,
Having broken (attachment to) body, perceptions, and feelings, having pacified them,
vijñānāstagamaṁ labdhvā – duḥkhasyānto nirucyate. 26.16
having obtained the going to rest of (rebirth) consciousness – the end of suffering is declared.
Bhitvā (abs.) having broken; kāyam (m. acc. sg.) the body; ca (indec.) and; saṁjñām (f. acc. coll. sg.) perception; ca (indec.) and; vedanām (f. acc. coll. sg.) feelings; vyupaśāmya (abs.) having pacified; ca (indec.) and; vijñāna (n. acc. sg.) consciousness; asta-gamam (m. acc. sg.) going to rest; labdhvā (abs.) having obtained; duḥkhasya (n. gen. coll. sg.) of suffering; antaḥ (m. nom. sg.) the end; nirucyate (3rd. sg. pres. pass.) is declared.
[582 cf. Ud 1.10 prose There are a number of prose passages from the Udāna found in Pāḷi, that in Uv appear as verses. This makes comparison difficult. I therefore do not compare the verse with the prose, but present them so students can compare differences and similarities. ]
[stm.]
Dṛṣṭe tu dṛṣṭamātreṇa, śrute ca śrutamātratā,
But in the seen, there is only the seen, and in the heard there is only the heard,
mate tathaiva vijñāte – duḥkhasyānto nirucyate. 26.17
likewise in thinking There may be a conflation of mata (thought) with muta (sensed) in the Sanskrit. (and) in the cognized – the end of suffering is declared.
Dṛṣṭe (n. loc. sg. pp.) in the seen; tu (indec.) but; dṛṣṭa-mātreṇa (n. inst. sg.) only the seen; śrute (n. loc. sg. pp.) in the heard; ca (indec.) and; śruta-mātratā (f. nom. sg.) only the heard; mate (n. loc. sg. pp.) in thinking; tathā (indec.) likewise; eva (indec.) indeed; vijñāte (n. loc. sg. pp.) in the cognized; duḥkhasya (n. gen. coll. sg.) of suffering; antaḥ (m. nom. sg.) the end; nirucyate (3rd. sg. pres. pass.) is declared.
Diṭṭhe diṭṭhamattaṁ bhavissati,
In what is seen there will be only what is seen,
sute sutamattaṁ bhavissati,
in what is heard there will be only what is heard,
mute mutamattaṁ bhavissati,
in what is sensed there will be only what is sensed,
viññāte viññātamattaṁ bhavissati …
in what is cognized there will be only what is cognized …
esevanto dukkhassa
just this is the end of suffering.
[583]
[stm.]
“Ene mene” tathā: “dapphe daḍapphe,” ceti budhyataḥ,
For one who understands: “Ene, mene,” “dapphe, daḍapphe,” These are perhaps an early use of dhāraṇīs, which were probably emerging in the tradition around the time the Udānavarga collection was being finalised.
sarvasmād viratiḥ pāpād – duḥkhasyānto nirucyate. 26.18
abstaining from all wickedness – the end of suffering is declared.
“Ene mene,” (indec.) dhāraṇī-type syllables; tathā (indec.) likewise; “dapphe daḍapphe,” (indec.) dhāraṇī-type syllables; ca (indec.) and; iti (indec.) indicating quotation; budhyataḥ (m. gen. sg. prp.) for one who understands; sarvasmāt (m. abl. sg.) from all; viratiḥ (f. nom. sg.) abstinence; pāpāt (n. abl. sg.) from wickedness; duḥkhasya (n. gen. coll. sg.) of suffering; antaḥ (m. nom. sg.) the end; nirucyate (3rd. sg. pres. pass.) is declared.
[584]
[adm.]
Māśā! Tuṣā saṁśamā ca, sarvatra viraḍī tathā,
Do not hope! Content It seems the only way to make sense of this line is to have an unwritten bhavati here, otherwise we negate not just hope, but contentment and restrain also. and restrained, likewise frugal Edgerton has: viraḍa; viraḍa, adj. (= Skt. virala), scarce, rare, sparse: (māra-sena ...) viraḍīkṛta LV 342.2 (vs). Based on this, I am taking the meaning here as being frugal. everywhere,
sarvasmād viratiḥ pāpād – duḥkhasyānto nirucyate. 26.19
abstinence from all wickedness – the end of suffering is declared.
Mā (indec.) do not; āśāḥ (f. acc. sg.) hope; tuṣā (f. nom. sg.) contentment; saṁśamā (f. nom. sg.) restrained; ca (indec.) and; sarvatra (indec.) everywhere; viraḍī (f. nom. sg.) frugal; tathā (indec.) likewise; sarvasmāt (m. abl. sg.) from all; viratiḥ (f. nom. sg.) abstinence; pāpāt (n. abl. sg.) from wickedness; duḥkhasya (n. gen. coll. sg.) of suffering; antaḥ (m. nom. sg.) the end; nirucyate (3rd. sg. pres. pass.) is declared.
[585 cf. Ud 8.4 prose]
[stm.]
Aniḥśritasyācalitaṁ, prasrabdhiś ceha vidyate,
For the one independent and immovable, calm is found here,
na gatir, na cyutiś caiva – duḥkhasyānto nirucyate. 26.20
there is no destination, no passing away In other words there is no rebirth for him, so he doesn’t have a destination after falling away, or dying. – the end of suffering is declared.
A-niḥśritasya (m. gen. sg.) for the independent one; a-calitam (n. nom. sg.) immovable; prasrabdhiḥ (f. nom. sg.) calm; ca (indec.) and; iha (indec.) here; vidyate (3rd. sg. pres. pass.) is found; na (indec.) not; gatiḥ (f. nom. sg.) destination; na (indec.) not; cyutiḥ (f. nom. sg.) passing away; ca (indec.) and; eva (indec.) indeed; duḥkhasya (n. gen. coll. sg.) of suffering; antaḥ (m. nom. sg.) the end; nirucyate (3rd. sg. pres. pass.) is declared.
…anissitassa calitaṁ natthi, calite asati passaddhi,
… for the independent one there is no wavering, when there is no moving there is calm,
passaddhiyā sati nati na hoti, natiyā asati,
when there is calm there is no inclining,
āgati gati na hoti cutupapāto na hoti
when there is no coming or going there is no passing away and rebirth
… esevanto dukkhassa.
… just this is the end of suffering.
[586 cf. Ud 8.3 prose]
[stm.]
Ajāte sati, jātasya vaden niḥsaraṇaṁ sadā,
When an unborn exists, one can speak of an escape from the born,
asaṁskṛtaṁ ca saṁpaśyaṁ saṁskṛtāt parimucyate. 26.21
seeing the unconditioned, one is fully freed from conditioned things.
Ajāte (n. loc. abs. sg. prp.) in the unborn; sati (n. loc. abs. sg. prp.) existing; jātasya (n. abl-like gen. sg. pp.) from the born; vadet (3rd. sg. opt.) one can speak; niḥsaraṇam (n. acc. sg.) escape; sadā (indec.) always; a-saṁskṛtam (n. acc. sg.) the unconditioned; ca (indec.) and; saṁpaśyan (m. nom. sg. prp.) seeing; saṁskṛtāt (n. abl. sg. pp.) from conditioned things; parimucyate (3rd. sg. pres. pass.) is fully freed.
Yasmā ca kho bhikkhave atthi ajātaṁ abhūtaṁ, akataṁ asaṅkhataṁ,
Because, monastics, there is an unborn, unbecome, unmade, unconditioned,
tasmā jātassa bhūtassa katassa saṅkhatassa nissaraṇaṁ paññāyati.
therefore one knows of an escape from the born, become, made, and conditioned.
[587 ≈ Iti 41-42a-b]
[stm.]
Jātaṁ bhūtaṁ samutpannaṁ, kṛtaṁ saṁskṛtam adhruvam,
What is born, become, arisen, made, conditioned, unstable,
jarāmaraṇasaṁghātaṁ, moṣadharmapralopanam,
afflicted by old age and death, destroying by its deceptive nature,
āhāranetrīprabhavaṁ – nālaṁ tad abhinanditum. 26.22
originating in the nutriments and craving This meaning is not noticed by Edgerton, but see DPD: netti 1.3 fem. craving. – that is not suitable to rejoice in.
Jātam (n. nom. sg. pp.) born; bhūtam (n. nom. sg. pp.) become; samutpannam (n. nom. sg. pp.) arisen; kṛtam (n. nom. sg. pp.) made; saṁskṛtam (n. nom. sg. pp.) conditioned; adhruvam (n. nom. sg.) unstable; jarā-maraṇa-saṁghātam (n. nom. sg. pp.) afflicted by old age and death; moṣa-dharma-pralopanam (n. nom. sg.) destroying by its deceptive nature; āhāra-netrī-prabhavam (n. nom. sg.) originating in the nutriments and craving; na (indec.) not; alam (indec.) suitable; tat (n. nom. sg. dem. pron.) that; abhinanditum (inf.) to rejoice in.
Jātaṁ bhūtaṁ samuppannaṁ, kataṁ saṅkhatam-addhuvaṁ,
What is born, become, arisen, made, conditioned, unstable,
jarāmaraṇasaṅghāṭaṁ, roganīḷaṁ pabhaṅguraṁ.
afflicted by old age and death, a seat of disease, persihable,
āhāranettippabhavaṁ – nālaṁ tad-abhinandituṁ,
originating in the nutriments and craving – that is not suitable to rejoice in,
tassa nissaraṇaṁ santaṁ, atakkāvacaraṁ dhuvaṁ.
the escape from that is peaceful, a domain beyond logic, stable.
[588 ≈ Iti 43:1c-d, ≈ Iti 43:3c-d]
[stm.]
Tasya niḥsaraṇaṁ śāntam, atarkāvacaraṁ padam,
The escape from what is peaceful, a state and domain beyond logic,
nirodho duḥkhadharmāṇāṁ, saṁskāropaśamaṁ sukham. 26.23
the cessation of suffering things, the stilling of all conditioned things, happiness.
Tasya (n. gen. sg. dem. pron.) from that; niḥ-saraṇam (n. nom. sg.) the escape; śāntam (n. nom. sg.) peaceful; a-tarka-avacaram (n. nom. sg.) beyond logic; padam (n. nom. sg.) state; nirodhaḥ (m. nom. sg.) cessation; duḥkha-dharmāṇām (m. gen. pl.) of suffering things; saṁskāra-upaśamam (m. nom. sg.) the stilling of conditioned things; sukham (n. nom. coll. sg.) happiness.
Tassa nissaraṇaṁ santaṁ, atakkāvacaraṁ dhuvaṁ.
The escape from that is peaceful, a domain beyond logic, stable.
————
nirodho dukkhadhammānaṁ, saṅkhārūpasamo sukho.
the cessation of all suffering things, the stilling of all conditioned things, happiness.
[589 cf. Ud 8.1 prose]
[decl.]
Abhijānāmy ahaṁ sthānaṁ yatra bhūtaṁ na vidyate,
I know that state where the elements are not found,
nākāśaṁ na ca vijñānaṁ, na sūryaś candramā na ca. 26.24
no space, no consciousness, From the parallel we can see that these are abbreviations. neither moon nor sun.
Abhijānāmi (1st. sg. pres.) I know; aham (m. nom. sg. pers. pron.) I; sthānam (n. acc. sg.) state; yatra (indec.) where; bhūtam (n. nom. coll. sg.) the elements; na (indec.) not; vidyate (3rd. sg. pres. pass.) is found; na (indec.) not; ākāśam (n. nom. sg.) space; na (indec.) not; ca (indec.) and; vijñānam (n. nom. sg.) consciousness; na (indec.) not; sūryaḥ (m. nom. sg.) the sun; candramā (m. nom. sg.) the moon; na (indec.) not; ca (indec.) and.
Atthi bhikkhave tad-āyatanaṁ,
There is that sphere, monastics,
yattha neva paṭhavī, na āpo, na tejo, na vāyo,
where there is no earth, no water, no fire, no air, These make up the bhūta, elements, of the Sanskrit verse.
na ākāsānañcāyatanaṁ, na viññānañcāyatanaṁ,
no sphere of infinite space, no sphere of infinite consciousness, These two are also indicated in the Sanskrit, but not the following two, which together make up the formless realms. Although not mentioned they have to be seen as included.
na ākiñcaññāyatanaṁ, na nevasaññānāsaññāyatanaṁ,
no sphere of nothingness, no sphere of neither perception nor non-
perception,
nāyaṁ loko, na paraloko, na ubho candimasuriyā.
no this world, no world beyond, neither moon nor sun.
[590 cf. Ud 8.1 prose]
[stm.]
Naivāgatir na ca gatir, nopapattiś cyutir na ca,
There is no coming, no going, no rebirth and no passing away,
apratiṣṭham anālambaṁ – duḥkhāntaḥ sa nirucyate. 26.25
being unestablished, without support – the end of suffering is declared.
Na (indec.) not; eva (indec.) indeed; āgatiḥ (f. nom. sg.) coming; na (indec.) not; ca (indec.) and; gatiḥ (f. nom. sg.) going; na (indec.) not; upapattiḥ (f. nom. sg.) rebirth; cyutiḥ (f. nom. sg.) passing away; na (indec.) not; ca (indec.) and; a-pratiṣṭham (n. nom. sg.) unestablished; an-ālambam (n. nom. sg.) without support; duḥkhasya (n. gen. coll. sg.) of suffering; antaḥ (m. nom. sg.) the end; saḥ (m. nom. sg. dem. pron.) that; nirucyate (3rd. sg. pres. pass.) is declared.
Tatrāpāhaṁ bhikkhave neva āgatiṁ vadāmi,
Even there, monastics, I say there is surely no coming,
na gatiṁ, na ṭhitiṁ, na cutiṁ, na upapattiṁ.
no going, no persisting, no passing away, no rebirth.
Appatiṭṭhaṁ appavattaṁ anārammaṇam-evetaṁ,
It is unestablished, unmoving, without an object,
– esevanto dukkhassa.
– just this is the end of suffering.
[591 ≈ Ud 1.10:1a-c]
[stm.]
Yatra nāpo na pṛthivī tejo vāyur na gāhate,
Where neither water, earth, fire, and wind take hold,
na tatra śuklā dyotanti, tamas tatra na vidyate. 26.26
there, the stars do not shine, there, no darkness is found.
Yatra (indec.) where; na (indec.) not; āpaḥ (f. nom. pl.) water; na (indec.) not; pṛthivī (f. nom. sg.) earth; tejaḥ (n. nom. sg.) fire; vāyuḥ (m. nom. sg.) wind; na (indec.) not; gāhate (3rd. sg. pres. mid.) take hold; na (indec.) not; tatra (indec.) there; śuklāḥ (m. nom. pl.) stars; dyotanti (3rd. pl. pres.) shine; tamaḥ (n. nom. sg.) darkness; tatra (indec.) there; na (indec.) not; vidyate (3rd. sg. pres. pass.) is found.
Yattha āpo ca paṭhavī, tejo vāyo na gādhati,
Where water, earth, fire, and wind find no footing,
na tattha sukkā jotanti, ādicco nappakāsati.
there the stars do not shine, nor does the sun give light.
[592 ≈ Ud 1.10:2]
[stm.]
Na tatra candramā bhāti, nādityo vai prakāśyate,
There the moon does not shine, nor indeed does the sun give light,
yathā tv ihātmanā vetti munir mauneyam ātmanaḥ,
and just as the sage here, by himself, knows his own sagacity for himself,
atha rūpād arūpāc ca, sarvaduḥkhāt pramucyate. 26.27
then from both form and formless, from all suffering, he is freed.
Na (indec.) not; tatra (indec.) there; candramā (m. nom. sg.) the moon; bhāti (3rd. sg. pres.) shine; na (indec.) not; ādityaḥ (m. nom. sg.) the sun; vai (indec.) indeed; prakāśyate (3rd. sg. pres. pass.–>act.) gives light; yathā (indec.) just as; tv (separator); iha (indec.) here; ātmanā (m. inst. sg.) by himself; vetti (3rd. sg. pres.) knows; muniḥ (m. nom. sg.) the sage; mauneyam (n. acc. sg.) sagacity; ātmanaḥ (m. gen. sg.) for himself; atha (indec.) then; rūpāt (n. abl. sg.) from form; arūpāt (n. abl. sg.) from the formless; ca (indec.) and; sarva-duḥkhāt (n. abl. coll. sg.) from all suffering; pramucyate (3rd. sg. pres. pass.) is freed.
Na tattha candimā bhāti, tamo tattha na vijjati.
There the moon does not shine, there darkness is not found.
yadā ca attanā vedī, muni monena Brāhmaṇo,
and when the sage, the Brahmin, through his sagacity has experienced this for himself,
atha rūpā arūpā ca, sukhadukkhā pamuccati.
then from both form and formless, happiness and suffering, he is freed.
[593 cf. Dhp 351]
[stm.]
Niṣṭhāgato hy asaṁtrāsī, na vikanthī na kaukṛtiḥ,
One who has reached the end, without trembling, who has no longing, no regret,
ācchettā bhavaśalyānām, antimo ’sya samucchrayaḥ. 26.28
one who cuts off the darts of existence, for that one this is his final body.
Niṣṭhā-gataḥ (m. nom. sg.) one who has reached the end; hy (separator); a-saṁtrāsī (m. nom. sg.) without trembling; na (indec.) not; vikanthī (m. nom. sg.) one who longs; na (indec.) not; kaukṛtiḥ (m. nom. sg.) one who regrets; ācchettā (m. nom. sg.) one who cuts; bhava-śalyānām (n. gen. pl.) the darts of existence; antimaḥ (m. nom. sg.) final; asya (m. gen. sg. dem. pron.) for that one; samucchrayaḥ (m. nom. sg.) body.
Niṭṭhaṁ gato asantāsī, vītataṇho anaṅgaṇo,
One who has gone to the end, without trembling, craving, impurity,
acchindi bhavasallāni, antimoyaṁ samussayo.
having cut the darts of existence, this is his final body.
[594]
[stm.]
Eṣā hi paramā niṣṭhā, śāntaṁ padam anuttaram,
This is the supreme end, the unsurpassed state of peace,
kṣayaḥ sarvanimittānāṁ, pradānapadam acyutam. 26.29
the destruction of all signs, the teaching’s This meaning is from Monier-Williams’ definition (in part): pradāna, n. (for 2. see below) giving, bestowal, presentation … n. teaching, imparting, announcing, declaring Mn. R. Kathās. undying state.
Eṣā (f. nom. sg. dem. pron.) this; hi (metrical filler); paramā (f. nom. sg.) supreme; niṣṭhā (f. nom. sg.) end; śāntam (n. nom. sg.) peace; padam (n. nom. sg.) state; an-uttaraḥ (n. nom. sg.) unsurpassed; kṣayaḥ (m. nom. sg.) destruction; sarva-nimittānām (n. gen. pl.) of all signs; pradāna-padam (n. nom. sg.) the teaching state; a-cyutam (n. nom. sg.) undying.
[595 ≈ Ud 6.1]
[stm. + sim.]
Tulyam atulyaṁ ca saṁbhavaṁ bhavasaṁskāram avāsṛjan muniḥ,
The sage relinquished the measurable and immeasurable, birth and the birth-process,
ādhyātmarataḥ samāhito, hy abhinat kośam ivāṇḍasaṁbhavam. 26.30
delighted inwardly, composed, he split the shell, like one born from an egg.
Tulyam (n. acc. sg.) the measurable; a-tulyam (n. acc. sg.) the immeasurable; ca (indec.) and; saṁbhavam (m. acc. sg.) birth; bhava-saṁskāram (m. acc. sg.) the birth-process; avāsṛjan (3rd. sg. aor.) relinquished; Muniḥ (m. nom. sg.) the Sage; ādhyātma-rataḥ (m. nom. sg.) delighting internally; samāhitaḥ (m. nom. sg. pp.) composed; hy (separator); abhinat (3rd. sg. aor.) he split; kośam (m. acc. sg.) shell; iva (indec.) like; aṇḍa (n. abl. sg.) from an egg; saṁbhavam (m. acc. sg.) born.
Tulam-atulañ-ca sambhavaṁ bhavasaṅkhāram-avassajji muni,
The sage relinquished the measurable and immeasurable, birth According to the commentary on this verse, measurable refers to birth as a result of deeds done in the kāmaloka and bhavaloka; whereas immeasurable refers to birth from deeds done in the arūpaloka. and the birth-process,
ajjhattarato samāhito, abhindi kavacam-ivattasambhavaṁ.
delighted inwardly, composed, he broke the birth of self like a coat of mail.
[596.i cf. Dhp 354 below]
[stm.]
Jayate dānaṁ Dharmadānaṁ ca sarvaṁ, jayate ratiṁ Dharmaratiṁś ca sarvām,
The gift of the Dhamma surpasses all gifts, delight in the Dharma surpasses all delights,
jayate balaṁ kṣāntibalaṁ ca sarvaṁ, jayate sukhaṁ sarvaṭṛṣānirodhaḥ. 26.31
the strength of forbearance surpasses all strengths, the cessation of craving surpasses all happiness.
Jayate (3rd. sg. pres. pass.–>act.) surpasses; dānam (n. nom. coll. sg.) gifts; Dharma-dānam (n. nom. sg.) the gift of Dharma; ca (indec.) and; sarvam (n. acc. sg.) all; jayate (3rd. sg. pres. pass.–>act.) surpasses; ratim (f. acc. sg. pp.) delight; Dharma-ratim (f. acc. sg. pp.) delight in the Dharma; ca (indec.) and; sarvām (f. acc. sg.) all; jayate (3rd. sg. pres. pass.–>act.) surpasses; balam (n. acc. coll. sg.) strengths; kṣānti-balam (n. nom. sg.) the strength of forbearance; ca (indec.) and; sarvam (n. acc. sg.) all; jayate (3rd. sg. pres. pass.–>act.) surpasses; sukham (n. acc. coll. sg.) happiness; sarva-tṛṣā-nirodhaḥ (m. nom. sg.) cessation of all craving.
Sabbadānaṁ Dhammadānaṁ jināti, sabbaṁ rasaṁ Dhammaraso jināti,
The gift of the Dhamma surpasses all gifts, the taste of the Dhamma surpasses all tastes,
sabbaṁ ratiṁ Dhammaratiṁ jināti, taṇhakkhayo sabbadukkhaṁ jināti.
delight in the Dhamma surpasses all delights, craving’s destruction overcomes all suffering.
[596.ii ≈ Dhp 354]
[stm.]
Sarvaṁ dānaṁ Dharmadānaṁ jināti, sarvāṁ ratiṁ Dharmaratiṁ jināti,
The gift of the Dhamma is victorious over all gifts, delight in the Dhamma is victorious over all delights,
sarvaṁ balaṁ kṣāntibalaṁ jināti, tṛṣṇākṣayaḥ sarvasukhaṁ jināti. 26.31
the strength of forbearance is victorious over all strengths, craving’s destruction is victorious over all happiness.
Sarvam (n. acc. sg.) all; dānam (n. acc. sg.) a gift; Dharma-dānam (n. nom. sg.) the gift of Dharma; jināti (3rd. sg. pres.) is victorious over; sarvām (f. acc. sg.) all; ratim (f. acc. sg. pp.) delight; Dharma-ratim (f. nom. sg. pp.) delight in the Dharma; jināti (3rd. sg. pres.) is victorious over; sarvam (n. acc. sg.) all; balam (n. acc. sg.) strength; kṣānti-balam (n. nom. sg.) the strength of forbearance; jināti (3rd. sg. pres.) is victorious over; tṛṣṇā-kṣayaḥ (m. nom. sg.) destruction of craving; sarva-sukham (n. acc. coll. sg.) all happiness; jināti (3rd. sg. pres.) is victorious over.
Sabbadānaṁ Dhammadānaṁ jināti, sabbaṁ rasaṁ Dhammaraso jināti,
The gift of the Dhamma is victorious over all gifts, the taste of the Dhamma is victorious over all tastes,
sabbaṁ ratiṁ Dhammaratiṁ jināti, taṇhakkhayo sabbadukkhaṁ jināti.
delight in the Dhamma is victorious over all delights, craving’s destruction is victorious over all suffering.
Nirvāṇavargaḥ, 26
The Chapter about Nirvāṇa, the Twenty-Sixth