A New Course in Reading Pali

Lesson VI - Readings

Exercise 1

Pañca-sikkhaapadaani:
The five training rules:

1. Paa.naatipaataa verama.nii sikkhaapada.m samaadiyaami.
I undertake the training rule to refrain from the destruction of life.

2. Adinnaadaanaa verama.nii sikkhaapada.m samaadiyaami.
I undertake the training rule to refrain from taking what is not given.

3. Kaamesu micchaacaaraa verama.nii sikkhaapada.m samaadiyaami.
I undertake the training rule to refrain from sexual misconduct.

4. Musaavaadaa verama.nii sikkhaapada.m samaadiyaami.
I undertake the training rule to refrain from false speech.

5. Suraamerayamajja-pamaada.t.thaanaa verama.nii sikkhaapada.m samaadiyaami.
I undertake the training rule to refrain from alcohol and intoxicants leading to a state of indolence.

(Khp.2 Dasasikkhaapada.m)
http://www.accesstoinsight.org/canon/sutta/khuddaka/khp/khp-b.html#2

Exercise 2

Yathaapi cando vimalo - gaccha.m aakaasadhaatuyaa;
sabbe taaraaga.ne loke - aabhaaya atirocati.
Just as the clear bright moon – gone into the sky
Outshines all the galaxies of stars in the world with its luster.

Tath’eva siilasampanno - saddho purisapuggalo;
sabbe maccharino loke - caagena atirocati.
So too, an individual endowed with virtue, and faithful;
Outshines all greedy people in the world with generosity.

Yathaapi megho thanaya.m - vijjumaalii satakkaku;
thala.m ninna.m ca puureti - abhivassa.m vasundhara.m.
Just as a thundering rain cloud – ringed with lightning and with countless ledges;
Fills the plateau and the lowland – and rains down on the earth.

Eva.m dassanasampanno - Sammaasambuddhasaavako;
macchari.m adhiga.nhaati - pañca.thaanehi pa.n.dito.
Thus, one endowed with perfect insight – a disciple of the fully-enlightened one;
Surpasses the greedy person – and is a wise man for five reasons.

Aayunaa yasasaa c’eva - va.n.nena ca sukhena ca;
sa ve bhogaparibyuu.lho - pecca sagge pamodatii»ti.
And thus, with longevity, fame, health, and happiness;
And truly provided with wealth – he enjoys heaven after death.

(A.N. 5.4.1. Sumanasutta.m)

Exercise 3

Atha kho Selo braahma.no tiihi maa.navakasatehi parivuto … yena Ke.niyassa ja.tilassa assamo ten’upasa.mkami. Addasaa kho Selo braahma.no Ke.niyassa ja.tilassa assame app’ekacce uddhanaani kha.nante, app’ekacce ka.t.thaani phaalente, app’ekacce bhaajanaani dhovante, app’ekacce udakama.nika.m pati.t.thaapente, app’ekacce aasanaani paññapente, Ke.niya.m pana ja.tila.m saama.m yeva ma.n.dalamaa.la.m pa.tiyaadenta.m.
Then indeed Sela the Brahmin followed by three hundred young men …approached the monastery of Keniya the ascetic. And Sela the Brahmin saw some individuals from the monastery of Keniya the ascetic digging fire-ovens, some splitting firewood, some washing dishes, some setting out water pots, some arranging seats, and then Keniya the ascetic himself preparing the pavilion.

Disvaana Ke.niya.m ja.tila.m etadavoca: «Ki.m nu kho bhoto Ke.niyassa aavaaho vaa bhavissati, vivaaho vaa bhavissati, mahaayañño vaa paccupa.t.thito, raajaa vaa Maagadho Seniyo Bimbisaaro, nimantito svaatanaaya saddhi.m balakaayenaa»ti?
Seeing Keniya the ascetic he said thus: “Indeed will there be a bride-coming for the venerable Keniya, or a son’s marriage, or is a great alms-giving being presented, or is Seniya Bimbasara the king of Magadha invited for tomorrow with his army?”

«Na me, bho Sela, aavaaho vaa bhavissati vivaaho vaa, n’aapi raajaa Maagadho Seniyo Bimbisaaro, nimantito svaatanaaya saddhi.m balakaayena; api ca kho me mahaayañño paccupa.t.thito atthi. Sama.no Gotamo Sakyaputto Sakyakulaa pabbajito, A.mguttaraapesu caarika.m caramaano mahataa bhikkhusa.mghena ... Aapa.na.m anuppatto. ... . So me nimantito svaatanaaya … saddhi.m bhikkhusa.mghenaa»ti.
“Not for me, master Sela, is there a bride-coming or a marriage, nor is Seniya Bimbasara the king of Magadha invited for tomorrow with his army; but indeed a great alms-giving is being presented by me. The recluse Gotama Sakyaputta gone forth from the Sakya clan, and going on alms-pilgrimage with his large community of monks … has reached Apana. … He and his community of monks has been invited by me for tomorrow …”.

«‘Buddho’ti, bho Ke.niya, vadesi»?
“Do you say ‘the Buddha’, master Keniya?”

«‘Buddho’ti, bho Sela, vadaami».
“I say ‘the Buddha’, master Sela”.

«‘Buddho’ti, bho Ke.niya, vadesi»?
“Do you say ‘the Buddha’, master Keniya?”

«Buddho’ti, bho Sela, vadaamii».
“I say ‘the Buddha’, master Sela”.

«Ghoso pi kho eso dullabho lokasmi.m yadida.m ‘buddho’»ti.
“Indeed rare in this world is this sound; that is ‘the Buddha’!”

(Snp 3.7. Selasutta.m, M.N. 92 Selasutta)
http://www.metta.lk/tipitaka/2Sutta-Pitaka/2Majjhima-Nikaya/Majjhima2/092-sela-e\1.htm

Exercise 4

«Dve’me, bhikkhave, puggalaa loke uppajjamaanaa uppajjanti bahujana hitaaya bahujanasukhaaya, bahuno janassa atthaaya hitaaya sukhaaya ....
“Monks, there are these two individuals arising in this world who are born for the benefit of many people, for the happiness of many people, for the well-being, benefit, and happiness of many people.

Katame dve?
Which two?

Tathaagato ca araha.m sammaasambuddho, raajaa ca cakkavattii. Ime kho, bhikkhave, dve puggalaa loke uppajjamaanaa uppajjanti bahujanahitaaya bahujanasukhaaya, bahuno janassa atthaaya hitaaya sukhaaya …»ti.
The Tathagata, the fully enlightened worthy one, and the universal monarch: These two individuals, monks, born in this world are born for the benefit of many people, for the happiness of many people, for the well-being, benefit, and happiness of many people.

«Dveme, bhikkhave, puggalaa loke uppajjamaanaa uppajjanti acchariyamanussaa.
“Monks, there are these two individuals arising in this world who are born extraordinary people.

Katame dve?
Which two?

Tathaagato ca araha.m sammaasambuddho, raajaa ca cakkavattii. Ime kho, bhikkhave, dve puggalaa loke uppajjamaanaa uppajjanti acchariyamanussaa»ti.
The Tathagata, the fully enlightened worthy one, and the universal monarch: These two individuals, monks, born in this world are extraordinary people”.

«Dvinna.m, bhikkhave, puggalaana.m kaalakiriyaa bahuno janassa anutappaa hoti.
“The passing away of two individuals, monks, is to be regretted by many people.

Katamesa.m dvinna.m?
Of which two?

Tathaagatassa ca arahato sammaasambuddhassa, rañño ca cakkavattissa. Imesa.m kho, bhikkhave, dvinna.m puggalaana.m kaalakiriyaa bahuno janassa anutappaa hotii»ti.
The Tathagata, the fully enlightened worthy one, and the universal monarch: The passing away, monks, of these two individuals is to be regretted by many people”.

«Dve’me, bhikkhave, thuupaarahaa.
“There are these two, monks, who are worthy of a stupa.

Katame dve?
Which two?

Tathaagato ca araha.m sammaasambuddho, raajaa ca cakkavattii. Ime kho, bhikkhave, dve thuupaarahaa» ti.
The Tathagata, the fully enlightened worthy one, and the universal monarch: These two, monks, are worthy of a stupa”.

(A.N. 2.5.6. Puggalavaggo)

Exercise 5

Tameva vaaca.m bhaaseyya - yaay’attaana.m na taapaye;
pare ca na vihi.mseyya - saa ve vaacaa subhaasitaa.
Such speech should be spoken – that does not torment oneself;
And does not harm others – this indeed is well-spoken speech.

Piyavaacameva bhaaseyya - yaa vaacaa pa.tinanditaa;
ya.m anaadaaya paapaani - paresa.m bhaasate piya.m.
Thus pleasant speech should be spoken – words that are welcomed;
That do not bear evil – that is pleasant speech for others.

‘Sacca.m ve amataa vaacaa’ - esa dhammo sanantano;
‘sacce atthe ca dhamme ca’ - aahu, ‘santo pati.t.thitaa.’
‘Truthful speech is deathless’ – this is the eternal law;
‘In truth, welfare and doctrine’ – they say ‘good people are established’.

(Snp. 3.3. Subhaasitasutta.m)
http://www.accesstoinsight.org/canon/sutta/khuddaka/suttanipata/snp3-03.html

Lesson VI - Further Readings

Exercise 1

«Nanu te, So.na, rahogatassa pa.tisalliinassa eva.m cetaso parivitakko udapaadi -‘ye kho keci bhagavato saavakaa aaraddhaviiriyaa viharanti, aha.m tesa.m aññataro. Atha ca pana me na anupaadaaya aasavehi citta.m vimuccati, sa.mvijjanti kho pana me kule bhogaa, sakkaa bhogaa ca bhuñjitu.m puññaani ca kaatu.m. Ya.m nuunaaha.m sikkha.m paccakkhaaya hiinaayaavattitvaa bhoge ca bhuñjeyya.m puññaani ca kareyya.m’»ti?
“Sona, is it not so that while alone and secluded this reflection arose in your mind – ‘Of the disciples of the blessed one who abide making effort, I am one of them. Now and then for me the mind is not free from the taints without clinging, and indeed riches are to be found in my family, so it is possible for me to enjoy wealth and make merit. What if I were to abandon my training, return to the secular life, and enjoy wealth and make merit?’”

«Eva.m, bhante».
“Yes, venerable sir”.

«Ta.m ki.m maññasi, So.na, kusalo tva.m pubbe agaariyabhuuto vii.naaya tantissare»ti?
“What do you think, Sona, previously as a householder, were you skillful in the playing of the lute?”

«Eva.m, bhante».
“Yes, venerable sir”.

«Ta.m ki.m maññasi, So.na, yadaa te vii.naaya tantiyo accaayataa honti, api nu te vii.naa tasmi.m samaye saravatii vaa hoti kamma~n~naa vaa»ti?
“What do you think, Sona, when the strings of the lute are too tight, would the lute sound melodically over time or be fit to play?”

«No h’eta.m, bhante».
“Indeed not, venerable sir”.

«Ta.m ki.m maññasi, So.na, yadaa te vii.naaya tantiyo atisithilaa honti, api nu te vii.naa tasmi.m samaye saravatii vaa hoti kamma~n~naa vaa»ti?
“What do you think, Sona, when the strings of the lute are too loose, would the lute sound melodically over time or be fit to play?”

«No h’eta.m, bhante».
“Indeed not, venerable sir”.

«Yadaa pana te, So.na, vii.naaya tantiyo na accaayataa honti naatisithilaa same gu.ne pati.t.thitaa, api nu te vii.naa tasmi.m samaye saravatii vaa hoti kammaññaa vaa»ti?
“Then when, Sona, the strings of the lute are neither too tight nor too loose, would the lute sound melodically over time or be fit to play?”

«Eva.m, bhante».
“Yes, venerable sir”.

«Evameva.m kho, So.na, accaaraddhaviiriya.m uddhaccaaya sa.mvattati, atisithilaviiriya.m kosajjaaya sa.mvattati. Tasmaatiha tva.m, So.na, viiriyasamata.m adhi.t.thaha, indriyaana.m ca samata.m pa.tivijjha, tattha ca nimitta.m ga.nhaahii»-ti.
“Indeed in the same way, Sona, over-exertion leads to agitation, too little exertion leads to idleness. Therefore here, Sona, practice evenness of energy, acquire an evenness of faculties, and take up your object of concentration”.

(A.N. 6.6.1. So.nasutta.m Anguttara Nikaya VI.55 Sona Sutta)
http://www.accesstoinsight.org/canon/sutta/anguttara/an06-055.html

Exercise 2

Kodhano dubba.n.no hoti - atho dukkha.m pi seti so;
atho attha.m gahetvaana - anattha.m adhipajjati.
An angry person is ugly – and he sleeps badly;
Having gained well-being – he comes to disadvantage.

Tato kaayena vaacaaya - vadha.m katvaana kodhano;
kodhaabhibhuuto puriso - dhanajaani.m nigacchati.
Further an angry person, having done harm by body or speech,
Overwhelmed with anger – he suffers loss of wealth.

Kodhasammadasammatto - aayasakya.m nigacchati;
ñaatimittaa suhajjaa ca - parivajjanti kodhana.m.
Overtaken by the intoxication of anger – he suffers dishonor;
Relatives and friends and colleagues shun an angry person.

Anatthajanano kodho - kodho cittappakopano;
bhayamantarato jaata.m - ta.m jano naavabujjhati.
Anger causes loss - anger upsets the mind;
He does not realize the fear born from within.

Kuddho attha.m na jaanaati - kuddho dhamma.m na passati;
andhatama.m tadaa hoti - ya.m kodho sahate nara.m.
The angry person does not know profit – he does not see the Dhamma;
Then he is in deep darkness - that man whom anger conquers.

Naassa hirii na ottappa.m - na vaaco hoti gaaravo;
kodhena abhibhuutassa - na diipa.m hoti kiñcana.m.
For him there is no shame, no remorse – his speech is not respectful;
For one overcome by anger – there is no refuge.

(A.N. 7.6.11. Kodhanasutta.m Anguttara Nikaya VII.60 Kodhana Sutta)
http://www.accesstoinsight.org/canon/sutta/anguttara/an07-060.html

Exercise 3

Raajaa aaha: «Ki.mlakkha.no, bhante Naagasena, manasikaaro, ki.mlakkha.naa paññaa»ti?
The king said: "Venerable Nagasena, what is the distinguishing mark of attention, and what is the distinguishing mark of wisdom?”

«Uuhanalakkha.no kho, mahaaraaja, manasikaaro, chedanalakkha.naa paññaa»ti.
"Examination is the distinguishing mark of attention, and severing is the distinguishing mark of wisdom?”

«Katha.m uuhanalakkha.no manasikaaro, katha.m chedanalakkha.naa paññaa, opamma.m karohii»ti.
"How is examination the distinguishing mark of attention, and how is severing the distinguishing mark of wisdom? Make a simile.”

«Jaanaasi, tva.m mahaaraaja, yavalaavake?»ti.
"Do you know barley-reapers, great king?”

«Aama, bhante, jaanaamii»ti.
"Yes, venerable sir, I know them.”

«Katha.m, mahaaraaja, yavalaavakaa yava.m lunantii»ti?
"How, great king, do barley-reapers reap barley?”

«Vaamena, bhante, hatthena yavakalaapa.m gahetvaa dakkhi.nena hatthena daatta.m gahetvaa daattena chindantii»ti.
"Venerable sir, they take a sheaf of barley in the left hand, and take a sickle in the right hand, and they cut with the sickle.”

«Yathaa, mahaaraaja, yavalaavako vaamena hatthena yavakalaapa.m gahetvaa dakkhi.nena hatthena daatta.m gahetvaa yava.m chindati, evam’eva kho, mahaaraaja, yogaavacaro manasikaarena maanasa.m gahetvaa paññaaya kilese chindati.
"Just as, great king, a barley-reaper takes a sheaf of barley in the left hand, takes a sickle in the right hand, and cuts the barley, even so, great king, does the spiritual aspirant take hold of the mind with attention, and cut off the defilements with wisdom.”

Eva.m kho, mahaaraaja, uuhanalakkha.no manasikaaro, eva.m chedanalakkha.naa paññaa»ti.
"Indeed thus, great king, examination is the distinguishing mark of attention, and severing is the distinguishing mark of wisdom?”

«Kallo’si, bhante Naagasenaa»ti.
"You are clever, venerable Nagasena.”

(Miln. III.1.8. Manasikaaralakkha.napañho)

Exercise 4

Atha kho aññataro braahma.no yena bhagavaa ten’upasa.mkami; upasa.mkamitvaa bhagavataa saddhi.m sammodi. ... ekamanta.m nisiidi. Ekamanta.m nisinno kho so braahma.no bhagavanta.m etadavoca:
Then a certain Brahmin approached the blessed one; having approached he exchanged friendly greetings with the blessed one. …he sat on one side. Sitting on one side, this Brahmin said thus to the blessed one:

«Sandi.t.thiko dhammo, sandi.t.thiko dhammo’ti, bho gotama, vuccati. Kittaavataa nu kho, bho gotama, sandi.t.thiko dhammo hoti ...»ti?
"Master Gotama, it is said ‘the Dhamma is evident, the Dhamma is evident’. In what respect, master Gotama, is the Dhamma evident…?”

«Tena hi, braahma.na, taññevettha pa.tipucchissaami. Yathaa te khameyya tathaa na.m byaakareyyaasi. Ta.m ki.m maññasi, braahma.na, santa.m vaa ajjhatta.m raaga.m ‘atthi me ajjhatta.m raago’ti pajaanaasi, asanta.m vaa ajjhatta.m raaga.m ‘natthi me ajjhatta.m
raago’ti pajaanaasii»ti?
“In that case, Brahmin, I will ask you in response. Just as it is fitting to you, so you would explain it. What do you think, Brahmin, with lust present internally, would you know ‘there is lust internally to me’, and with lust not present internally, would you know ‘there is no lust internally to me’?”

«Eva.m, bho».
"Yes, sir.”

«Ya.m kho tva.m, braahma.na, santa.m vaa ajjhatta.m raaga.m ‘atthi me ajjhatta.m raago’ti pajaanaasi, asanta.m vaa ajjhatta.m raaga.m ‘natthi me ajjhatta.m raago’ti pajaanaasi - evampi kho, braahma.na, sandi.t.thiko dhammo hoti ... ».
“Indeed you, Brahmin, with lust present internally, know ‘there is lust internally to me’, and with lust not present internally, you know ‘there is no lust internally to me’ – in the same way, Brahmin, the Dhamma is evident …”.

«Ta.m ki.m maññasi, braahma.na, santa.m vaa ajjhatta.m dosa.m ... pe ... santa.m vaa ajjhatta.m moha.m ... pe ... santa.m vaa ajjhatta.m kaayasandosa.m ... pe ... santa.m vaa ajjhatta.m vaciisandosa.m ... pe ... santa.m vaa ajjhatta.m manosandosa.m ’atthi me ajjhatta.m manosandoso’ti pajaanaasi, asanta.m vaa ajjhatta.m manosandosa.m ‘natthi me ajjhatta.m manosandoso’ti pajaanaasii»ti?
“What do you think, Brahmin, with ill-will present internally … etc. …with delusion present internally … etc. …with defilement of the body present internally … etc. …with defilement of speech present internally … etc. … with defilement of mind present internally, would you know ’there is defilement of mind present internally’, or with defilement of mind not present internally, would you know ’there is not defilement of mind present internally’?”

«Eva.m, bho».
"Yes, sir.”

«Ya.m kho tva.m, braahma.na, santa.m vaa ajjhatta.m manosandosa.m ‘atthi me ajjhatta.m manosandoso’ti pajaanaasi, asanta.m vaa ajjhatta.m manosandosa.m ‘natthi me ajjhatta.m manosandoso’ti pajaanaasi - eva.m kho, braahma.na, sandi.t.thiko dhammo hoti ...»ti.
“Indeed you, Brahmin, with defilement of mind present internally, know ‘there is defilement of mind internally to me’, and with defilement of mind not present internally, you know ‘there is no defilement of mind internally to me’ – in the same way, Brahmin, the Dhamma is evident …”.

«Abhikkanta.m, bho Gotama, abhikkanta.m, bho Gotama ... pe ... upaasaka.m ma.m bhava.m Gotamo dhaaretu ajjatagge paa.n’upeta.m sara.na.m gata.m»ti.
“Excellent, master Gotama, excellent, master Gotama …etc. …may the blessed Gotama accept me as a lay devotee, gone to refuge from today on for life”.

(A.N. 6.5.6. Dutiyasandi.t.thikasutta.m)

Exercise 5

Manujassa pamattacaarino - ta.nhaa va.d.dhati maaluvaa viya;
so palavatii huraahura.m - phalamiccha.m’va vanasmi vaanaro.
For a man who is lazy – craving increases like a maluva vine;
He drifts from existence to existence – as the monkey in the forest desiring fruit.

Ya.m esaa sahatii jammii - ta.nhaa loke visattikaa;
sokaa tassa pava.d.dhanti - abhiva.d.dha.m’va biira.na.m.
Whoever in the world is overcome by this wretched craving and attachment;
His sorrows increase – as birana grass grows.

Yo c’eta.m sahatii jammi.m - ta.nha.m loke duraccaya.m;
sokaa tamhaa papatanti - udabindu’va pokkharaa.
Whoever in the world overcomes this wretched craving that is hard to remove;
Sorrow falls from him – like a drop of water from a lotus leaf.

(Dhp, 24, 334-336)