A New Course in Reading Pali

Lesson IX - Readings

Exercise 1

Eka.m samaya.m Bhagavaa Bhoganagare viharati Aanandacetiye. Tatra kho Bhagavaa bhikkhuu aamantesi: «Bhikkhavo»ti.
At one time, the Blessed One was living in the town of Bhoga at the Ananda monastery. There the Blessed One addressed the monks: “Monks”, he said.

«Bhadante»ti te bhikkhuu Bhagavato paccassosu.m.
“Most venerable sir”, the monks replied to the Blessed One.

Bhagavaa etadavoca: «Cattaaro’me, bhikkhave, mahaapadese desessaami, ta.m su.naatha, saadhuka.m manasikarotha; bhaasissaamii»ti.
The Blessed One said thus: “I will preach to you these four great statements, listen and pay careful attention; I will speak.”

«Eva.m, bhante»ti kho te bhikkhuu Bhagavato paccassosu.m.
“Yes, venerable sir”, the monks replied to the Blessed One.

Bhagavaa etadavoca:
The Blessed One said thus:

«Katame, bhikkhave, cattaaro mahaapadesaa? Idha, bhikkhave, bhikkhu eva.m vadeyya - ‘Sammukhaa m’eta.m, aavuso, Bhagavato suta.m, sammukhaa pa.tiggahita.m - aya.m dhammo, aya.m vinayo, ida.m satthusaasana.m’ ti. Tassa, bhikkhave, bhikkhuno bhaasita.m n’eva abhinanditabba.m nappa.tikkositabba.m. Anabhinanditvaa appa.tikkositvaa taani padabyañjanaani saadhuka.m uggahetvaa sutte otaaretabbaani, vinaye sandassetabbaani. Taani ce sutte otaariyamaanaani vinaye sandassiyamaanaani na c’eva sutte otaranti na vinaye sandissanti, ni.t.thamettha gantabba.m: 'Addhaa, ida.m na c’eva tassa Bhagavato vacana.m Arahato Sammaasambuddhassa …‘ti. Iti h’eta.m, bhikkhave, cha.d.deyyaatha.»
“And what, monks, are the four great statements? Here, monks, a monk should say this – ‘This has been heard by me face to face from the Blessed One, face to face it has been received – this doctrine, this discipline, this dispensation from the Teacher’. Monks, the speaking of this is neither to be rejoiced at nor rejected by a monk. Not having been rejoiced at nor rejected, these phrases having been well learned, the discourses are to be brought forth, the rules of discipline are to be compared. If when the discourses are brought forth and the rules of discipline compared, these do not enter into the discourses, these do not agree with the discipline, then it is to be concluded here: ‘Verily, this is not the word of the Blessed One, the arahant, the fully enlightened one’. Then this you should discard.”

«Idha pana, bhikkhave, bhikkhu eva.m vadeyya: ‘Sammukhaa m’eta.m, aavuso, bhagavato suta.m, sammukhaa pa.tiggahita.m - aya.m dhammo, aya.m vinayo, ida.m satthusaasanan’ti. Tassa, bhikkhave, bhikkhuno bhaasita.m n’eva abhinanditabba.m nappa.tikkositabba.m. Anabhinanditvaa appa.tikkositvaa taani padabyañjanaani saadhuka.m uggahetvaa sutte otaaretabbaani, vinaye sandassetabbaani. Taani ce sutte otaariyamaanaani vinaye sandassiyamaanaani sutte c’eva otaranti vinaye ca sandissanti, ni.t.thamettha gantabba.m: ‘Addhaa, ida.m tassa Bhagavato vacana.m Arahato Sammaasambuddhassa …’ti. Ida.m, bhikkhave, pa.thama.m mahaapadesa.m dhaareyyaatha.»
“Then here, monks, a monk should say this – ‘This has been heard by me face to face from the Blessed One, face to face it has been received – this doctrine, this discipline, this dispensation from the Teacher’. Monks, the speaking of this is neither to be rejoiced at nor rejected by a monk. Not having been rejoiced at nor rejected, these phrases having been well learned, the discourses are to be brought forth, the rules of discipline are to be compared. If when the discourses are brought forth and the rules of discipline compared, these do enter into the discourses, these do agree with the discipline, then it is to be concluded here: ‘Verily, this is the word of the Blessed One, the arahant, the fully enlightened one’. This, monks, is the first of the great statements”

(A.N. 4.18.10. Mahaapadesasutta.m)

Exercise 2

«Aha.m kho, bhikkhave, ekaasanabhojana.m bhuñjaami; ekaasanabhojana.m kho, aha.m, bhikkhave, bhuñjamaano appaabaadhata.m ca sañjaanaami appaata.mkata.m ca lahu.t.thaana.m ca bala.m ca phaasuvihaara.m ca. Etha, tumhe’pi, bhikkhave, ekaasanabhojana.m bhuñjatha; ekaasanabhojana.m kho, bhikkhave, tumhe’pi bhuñjamaanaa appaabaadhata.m ca sañjaanissatha appaata.mkata.m ca lahu.t.thaana.m ca bala.m ca phaasuvihaarañcaa»ti.
“Indeed, monks, I eat only a single meal each day; eating only a single meal each day, monks, I know good health, freedom from illness, lightness of body, strength, and comfort. Come you, monks, eat only a single meal each day; eating only a single meal each day, monks, you will know good health, freedom from illness, lightness of body, strength, and comfort.”

(M.N 2.2.5. [65] Bhaddaalisutta.m)
http://www.metta.lk/tipitaka/2Sutta-Pitaka/2Majjhima-Nikaya/Majjhima2/065-bhaddali-e1.htm

Exercise 3

Paapañce puriso kayiraa - na na.m kayiraa punappuna.m;
na tamhi chanda.m kayiraatha - dukkho paapassa uccayo.

If a person does evil, he should not do it again and again;
Do not make an intention of this – painful is the accumulation of evil.

Puñña.m ce puriso kayiraa - kayiraa na.m punappuna.m.
tamhi chanda.m kayiraatha - sukho puññassa uccayo.
If a person makes merit, he should do it again and again;
Do make an intention of this – happy is the accumulation of merit.

(Dhp 9, 117-118)

Paapo’pi passati bhadra.m - yaava paapa.m na paccati;
yadaa ca paccati paapa.m - atha paapo paapaani passati.
Even an evildoer sees good while evil does not ripen;
But when evil ripens, then the evildoer sees evil.

Bhadropi passati paapa.m - yaava bhadra.m na paccati;
yadaa ca paccati bhadra.m - atha bhadro bhadraani passati.
Even a doer of good sees evil while good does not ripen;
But when good ripens, the good-doer sees good deeds.

(Dhp 9, 119-120)

Paa.nimhi ce va.no naassa - hareyya paa.ninaa visa.m;
naabba.na.m visamanveti - natthi paapa.m akubbato.
If there is no wound on a hand, then one may carry poison in it;
Just as poison does not enter when woundless, there is no evil for the non-doer.

(Dhp 9, 124)

Gabbha.m eke uppajjanti - niraya.m paapakammino;
sagga.m sugatino yanti - parinibbanti anaasavaa.
Some are born in a womb; evildoers are born in hell;
Righteous ones go on to heaven; those without taints pass away without rebirth.

(Dhp 9, 126)

Lesson IX - Further Readings

Exercise 1

Eva.m me suta.m. Eka.m samaya.m Bhagavaa Raajagahe viharati Ve.luvane Kalandakanivaape. Tena kho pana samayena Sigaalako gahapatiputto kaalass’eva u.t.thaaya Raajagahaa nikkhamitvaa allavattho allakeso pañjaliko puthudisaa namassati: puratthima.m disa.m dakkhi.na.m disa.m pacchima.m disa.m uttara.m disa.m he.t.thima.m disa.m uparima.m disa.m.
Thus have I heard. At one time the Blessed One was living at Rajagaha in the Bamboo Forest at the Squirrel’s Feeding Place. Then at that time the householder’s son Sigalaka, having arisen early in the morning and set forth from Rajagaha, with wet clothes, wet hair, and joined palms, was paying homage to the separate directions: east, south, west, north, below, and above.

Atha kho Bhagavaa pubba.nhasamaya.m nivaasetvaa pattaciivaramaadaaya Raajagaha.m pi.n.daaya paavisi. Addasaa kho Bhagavaa Sigaalaka.m gahapatiputta.m kaalass’eva vu.t.thaaya Raajagahaa nikkhamitvaa allavattha.m allakesa.m pañjalika.m puthudisaa namassanta.m: puratthima.m disa.m dakkhi.na.m disa.m pacchima.m disa.m uttara.m disa.m he.t.thima.m disa.m uparima.m disa.m. Disvaa Sigaalaka.m gahapatiputta.m etadavoca: «ki.m nu kho tva.m, gahapatiputta, kaalass’eva u.t.thaaya Raajagahaa nikkhamitvaa allavattho allakeso pañjaliko puthudisaa namassasi: puratthima.m disa.m dakkhi.na.m disa.m pacchima.m disa.m uttara.m disa.m he.t.thima.m disa.m uparima.m disan»ti?
And the Blessed One dressed in the forenoon, and taking his bowl and robe, entered Rajagaha on his alms-round. Then he saw the householder’s son Sigalaka, who having arisen early in the morning and set forth from Rajagaha, with wet clothes, wet hair, and joined palms, was paying homage to the separate directions: east, south, west, north, below, and above. After seeing the householder Sigalaka he said thus: “Why, householder’s son, have you arisen early in the morning and set forth from Rajagaha, with wet clothes, wet hair, and joined palms, and are paying homage to the separate directions: east, south, west, north, below, and above?”

«Pitaa ma.m, bhante, kaala.m karonto eva.m avaca: ‘disaa, taata, namasseyyaasii’ti. So kho aha.m, bhante, pitu vacana.m sakkaronto garu.m karonto maanento puujento kaalass’eva u.t.thaaya Raajagahaa nikkhamitvaa allavattho allakeso pañjaliko puthudisaa namassaami: puratthima.m disa.m dakkhi.na.m disa.m pacchima.m disa.m uttara.m disa.m he.t.thima.m disa.m uparima.m disan»ti.
“My father, lord, while dying said thus: ‘My dear child, you should pay homage to the directions’. And so I, lord, respecting, considering seriously, knowing, and worshipping the words of my father, thus arise early in the morning, set forth from Rajagaha, with wet clothes, wet hair, and joined palms, and pay homage to the separate directions: east, south, west, north, below, and above.”

«Na kho, gahapatiputta, ariyassa vinaye eva.m cha disaa namassitabbaa»ti. «Yathaa katha.m pana, bhante, ariyassa vinaye cha disaa namassitabbaa? Saadhu me, bhante, Bhagavaa tathaa dhamma.m desetu, yathaa ariyassa vinaye cha disaa namassitabbaa»ti.
“It is not in the discipline of the noble ones that you should pay homage to the six directions thus.” “Then how, lord, is it in the discipline of the noble ones that one should pay homage to the six directions? It would be good if the Blessed One would teach me the doctrine as to how it is in the discipline of the noble ones that one should pay homage to the six directions.”

«Tena hi, gahapatiputta, su.nohi saadhuka.m manasikarohi bhaasissaamii»ti.
“Then listen to this, householder’s son, pay careful attention and I will tell you.”

«Eva.m, bhante»ti kho Sigaalako gahapatiputto Bhagavato paccassosi.
“Yes, lord”, answered Sigalaka the householder’s son to the Blessed One.

Bhagavaa etadavoca: «Yato kho, gahapatiputta, ariyasaavakassa cattaaro kammakilesaa pahiinaa honti, catuuhi ca .thaanehi paapakamma.m na karoti, cha ca bhogaana.m apaayamukhaani na sevati, so eva.m cuddasa paapakaapagato chaddisaa pa.ticchaadii ubholokavijayaaya pa.tipanno hoti. Tassa ayañc’eva loko aaraddho hoti paro ca loko. So kaayassa bhedaa para.m mara.naa sugati.m sagga.m loka.m upapajjati.
The Blessed One said thus: “Indeed when, householder’s son, for a noble disciple, the four defilements of action are abandoned, and he does not perform evil by means of the four causes, and he does not practice the six ways of squandering his wealth, thus desisting from the fourteen evils, then that is how the six directions are covered, and he is entered upon the triumph of both worlds. Thus he is established in this world and the next. At the breaking up of the body and after death he will be reborn in a good destination, a heavenly place.”

(D.N. 3.8. [31] Sigaalakasutta.m)
http://www.accesstoinsight.org/canon/sutta/digha/dn31.html

Exercise 2

Atha kho, bhikkhave, Vipassissa Bhagavato arahato Sammaasambuddhassa etadahosi: “yannuunaaha.m dhamma.m deseyyan”ti. Atha kho, bhikkhave, Vipassissa Bhagavato arahato Sammaasambuddhassa etadahosi: “adhigato kho me aaya.m dhammo gambhiiro duddaso duranubodho santo pa.niito atakkaavacaro nipu.no pa.n.ditavedaniiyo. Aalayaraamaa kho panaaya.m pajaa aalayarataa aalayasammuditaa. Aalayaraamaaya kho pana pajaaya aalayarataaya aalayasammuditaaya duddasa.m ida.m .thaana.m yadida.m idappaccayataa-pa.ticcasamuppaado. Idampi kho .thaana.m duddasa.m yadida.m sabbasa.mkhaarasamatho sabbuupadhipa.tinissaggo ta.nhaakkhayo viraago nirodho nibbaana.m. Ahañc’eva kho pana dhamma.m deseyya.m, pare ca me na aajaaneyyu.m; so mam’assa kilamatho, saa mam’assa vihesaa”ti.
“Then, monks, it occurred thus to Vipassi, the Blessed One, the arahant, the fully enlightened one: “Well now, I should preach the doctrine.” Then again, monks, it occurred thus to Vipassi, the Blessed One, the arahant, the fully enlightened one: “This doctrine attained by me is deep, difficult to see, hard to understand, tranquil, exalted, profound, subtle, and to be understood by the wise. These people are clinging to lust, devoted to lust, delighting in lust. Because of clinging to lust, being devoted to lust, delighting in lust, this principle of causal connection or dependent origination is difficult for people to see. And also difficult to see is the calming of all mental formations, the renunciation of all clinging to rebirth, the waning of craving, detachment, cessation, Nirvana. And so, if I were to preach this doctrine and others would not understand me, then that would be a weariness and a vexation to me.”

(D.N. 2.1. [14] Mahaapadaanasutta.m)

Exercise 3

Ko ima.m pathavi.m vijessati,
yamalokañca ima.m sadevaka.m?
ko dhammapada.m sudesita.m,
kusalo pupphamiva pacessati?
Who will conquer this earth,
this world of yama, together with its gods?
Who will find the well-proclaimed path of the truth
Just as a skillful person finds the flower?

(Dhp 4, 44)

Sekho pathavi.m vijessati,
yamalokañca ima.m sadevaka.m;
sekho dhammapada.m sudesita.m,
kusalo pupphamiva pacessati.
The disciple in training will conquer this earth,
this world of yama, together with its gods.
The disciple in training will find the well-proclaimed path of the truth
Just as a skillful person finds the flower.

(Dhp 4, 45)

Phe.nuupama.m kaayamima.m viditvaa,
mariicidhamma.m abhisambudhaano;
chetvaana maarassa papupphakaani,
adassana.m maccuraajassa gacche.
Having realized that this body is like foam,
Understanding the nature of a mirage,
And cutting the flowery arrows of Mara,
One may go out of sight of the king of death.

(Dhp 4, 46)

Yo baalo maññati baalya.m,
pa.n.dito’vaapi tena so;
baalo ca pa.n.ditamaanii,
sa ve «baalo»ti vuccati.
That fool who knows his foolishness,
Is in fact wise because of this;
Whereas the fool who thinks he is wise,
He indeed is called a fool.

(Dhp 5, 63)