A New Course in Reading Pali

Lesson VIII - Readings

Exercise 1

Atha kho Venaagapurikaa braahma.nagahapatikaa yena Bhagavaa ten’upasa.mkami.msu; upasa.mkamitvaa app’ekacce Bhagavanta.m abhivaadetvaa ekamanta.m nisiidi.msu, app’ekacce Bhagavataa saddhi.m sammodi.msu … ekamanta.m nisiidi.msu, app’ekacce naamagotta.m saavetvaa ekamanta.m nisiidi.msu, appekacce tu.nhiibhuutaa ekamanta.m nisiidi.msu. Ekamanta.m nisinno kho Venaagapuriko Vacchagotto braahma.no Bhagavanta.m etadavoca:
Then indeed the Brahmins and householders of Venagapurika approached the Blessed one. Having approached some saluted the Blessed One and sat down on one side; some exchanged greetings with Blessed One … and sat down on one side; some announced their full names and sat down on one side; some stayed silent and sat down on one side. Sitting on one side Venagapurika Vacchagotta the Brahmin spoke thus to the Blessed One:

«Acchariya.m, bho Gotama, abbhuta.m, bho Gotama. Yaavañc’ida.m bhoto Gotamassa vippasannaani indriyaani, parisuddho chaviva.n.no pariyodaato. Seyyathaapi, bho Gotama, saarada.m badarapa.n.du.m parisuddha.m hoti pariyodaata.m; evameva.m bhoto Gotamassa vippasannaani indriyaani parisuddho chaviva.n.no pariyodaato. Seyyathaapi, bho Gotama, taalapakka.m sampati bandhanaa pamutta.m parisuddha.m hoti pariyodaata.m; evameva.m bhoto Gotamassa vippasannaani indriyaani parisuddho chaviva.n.no pariyodaato.”
"It is wonderful, master Gotama, it is marvelous, master Gotama! That is, the faculties of master Gotama are tranquil, the complexion clean and unblemished. Just as indeed, master Gotama, the fresh light yellow jujube fruit is clean and unblemished, and just as, master Gotama, the palm fruit freshly unsheathed is clean and unblemished, thus are the faculties of master Gotama tranquil, the complexion clean and unblemished.”

(A.N. 3.7.3. Venaagapurasutta.m)

Exercise 2

Tena kho pana samayena Uggatasariirassa braahma.nassa mahaayañño upakkha.to hoti. Pañca usabhasataani thuu.n’uupaniitaani honti yaññatthaaya, pañca vacchatarasataani thuu.n’uupaniitaani honti yaññatthaaya, pañca vacchatarisataani thuu.n’uupaniitaani honti yaññatthaaya, pañca ajasataani thuu.n’uupaniitaani honti yaññatthaaya, pañca urabbhasataani thuu.n’uupaniitaani honti yaññatthaaya. Atha kho Uggatasariiro braahma.no yena Bhagavaa ten’upasa.mkami; upasa.mkamitvaa Bhagavataa saddhi.m sammodi ... ekamanta.m nisiidi. Ekamanta.m nisinno kho Uggatasariiro braahma.no Bhagavanta.m etadavoca:
Indeed then at this time the great sacrifice of Uggatasarira the Brahmin was being prepared. Five hundred bulls, five hundred bullocks, five hundred heifers, five hundred goats, and five hundred rams were brought up to a post to be sacrificed. Then the Brahmin Uggatasarira approached the Blessed One; having approached he exchanged greetings with the Blessed One … and sat down on one side. Seated on one side the Brahmin Uggatasarira said this to the Blessed One:

«Suta.m m’eta.m, bho Gotama, aggissa aadaana.m yuupassa ussaapana.m mahapphala.m hoti mahaanisa.msa.m»ti.
“I have heard, master Gotama, that the making of a fire and the erection of a sacrificial post is very fruitful and brings great advantage”.

«Mayaa pi kho eta.m, braahma.na, suta.m aggissa aadaana.m yuupassa ussaapana.m mahapphala.m hoti mahaanisa.msa.m»ti.
“I too have heard, Brahmin, that the making of a fire and the erection of a sacrificial post is very fruitful and brings great advantage”.

Dutiyam pi kho Uggatasariiro braahma.no … pe ... tatiyampi kho Uggatasariiro braahma.no Bhagavanta.m etadavoca:
A second time the Brahmin Uggatasarira … etc. … and for a third time the Brahmin Uggatasarira said this to the Blessed One:

«Suta.m m’eta.m, bho Gotama, aggissa aadaana.m yuupassa ussaapana.m mahapphala.m hoti mahaanisa.msa.m»ti.
“I have heard, master Gotama, that the making of a fire and the erection of a sacrificial post is very fruitful and brings great advantage”.

«Mayaa pi kho eta.m, braahma.na, suta.m aggissa aadaana.m yuupassa ussaapana.m mahapphala.m hoti mahaanisa.msa.m»ti.
“I too have heard, Brahmin, that the making of a fire and the erection of a sacrificial post is very fruitful and brings great advantage”.

«Tayida.m, bho Gotama, sameti bhoto c’eva Gotamassa amhaaka.m ca, yadida.m sabbena sabba.m».
“Then, Master Gotama, master Gotama agrees with us in everything we say”.

Eva.m vutte aayasmaa Aanando Uggatasariira.m braahma.na.m etadavoca:
This being said, the venerable Ananda said this to the Brahmin Uggatasarira:

«Na kho, braahma.na, Tathaagataa eva.m pucchitabbaa - ‘suta.m m’eta.m, bho Gotama, aggissa aadaana.m yuupassa ussaapana.m mahapphala.m hoti mahaanisa.msan’ti. Eva.m kho, braahma.na, tathaagataa pucchitabbaa: ‘aha~nhi, bhante, aggi.m aadaatukaamo, yuupa.m ussaapetukaamo. Ovadatu ma.m, bhante, bhagavaa.
“One should not ask the Tathagata thus – ‘I have heard, master Gotama, that the making of a fire and the erection of a sacrificial post is very fruitful and brings great advantage’. Instead, Brahmin, one should ask the Tathagata: ‘Lord, I am setting up a fire and erecting a sacrificial post. Would the Blessed One advise me, Lord?’

Anusaasatu ma.m, bhante, bhagavaa ya.m mama assa diigharatta.m hitaaya sukhaayaa’»ti.
“‘Would the Blessed One instruct me, Lord, so that I might have well-being and happiness for a long time?’”.

(A.N. 7.5.4. Dutiya-aggisutta.m)

Exercise 3

Dunniggahassa lahuno - yatthakaamanipaatino;
cittassa damatho saadhu - citta.m danta.m sukhaavaha.m.
The mind is difficult to restrain, swift, and clings wherever it wishes
Good is the taming of it – a mind tamed is conducive to happiness.

Sududdasa.m sunipu.na.m - yatthakaamanipaatina.m;
citta.m rakkhetha medhaavii - citta.m gutta.m sukhaavaha.m.
The mind is difficult to grasp, subtle and clings wherever it wishes
Let the wise person guard it - a mind guarded is conducive to happiness.

(Dhp 3, 35-36)

Anava.t.thitacittassa - saddhamma.m avijaanato;
pariplavapasaadassa - paññaa na paripuurati.
He whose mind is not steady, he who knows not the true doctrine;
He whose faith is wavering – the wisdom of such a one is not perfected.

(Dhp 3, 38)

Yaavajiivam pi ce baalo - pa.n.dita.m payirupaasati;
na so dhamma.m vijaanaati - dabbii suuparasa.m yathaa.
If a fool associates with a wise man for the whole of his life
He knows not the Dhamma, just as a spoon knows not the taste of soup.

Muhuttamapi ce viññuu - pa.n.dita.m payirupaasati;
khippa.m dhamma.m vijaanaati - jivhaa suuparasa.m yathaa.
If a sage associates with a wise man for only an instant
Quickly he knows the Dhamma, just as a tongue knows the taste of soup.

(Dhp 5, 64-65)

Na ta.m kamma.m kata.m saadhu - ya.m katvaa anutappati;
yassa assumukho roda.m - vipaaka.m pa.tisevati.
That deed is not done well, when having done it, one repents;
And weeping bears the fruit from it with a tearful face.

Ta.m ca kamma.m kata.m saadhu - ya.m katvaa naanutappati;
yassa patiito sumano - vipaaka.m pa.tisevati.
That deed is done well, when having done it, one does not repent;
And delighted one bears the fruit from it with a joyful mind.

(Dhp 5, 67-68)

Attaanameva pa.thama.m - patiruupe nivesaye;
atha’ññam’anusaaseyya - na kilisseyya pa.n.dito.
Let one establish oneself in what is proper first;
Then one may instruct others. Such a wise person would not be defiled.

(Dhp 12, 158)

Lesson VIII - Further Readings

Exercise 1

Eka.m samaya.m Bhagavaa Vesaaliya.m viharati Mahaavane Kuu.taagaarasaalaaya.m. Atha kho Siiho senaapati yena Bhagavaa ten’upasa.mkami; upasa.mkamitvaa Bhagavanta.m abhivaadetvaa ekamanta.m nisiidi. Ekamanta.m nisinno kho Siiho senaapati Bhagavanta.m etadavoca - «Sakkaa nu kho, bhante, Bhagavaa sandi.t.thika.m daanaphala.m paññaapetu.m»ti?
At one time the Blessed One was staying at Vesali in the pavilion of the Great Park. Then the general Siha approached the Blessed One, and after approaching he greeted him then sat down on one side. Sitting on one side, the general Siha spoke thus to the Blessed One – “Would it be possible, reverend sir, for the Blessed One to make known the visible fruit of generosity?”

«Sakkaa, Siihaa»ti bhagavaa avoca - «daayako, Siiha, daanapati bahuno janassa piyo hoti manaapo. Ya.m pi, Siiha, daayako daanapati bahuno janassa piyo hoti manaapo, ida.m pi sandi.t.thika.m daanaphala.m.
“It is possible, Siha” the Blessed One said. “A generous lay donor is cherished by and pleasing to a great number of people. That a generous lay donor is cherished by and pleasing to a great number of people, this is a visible fruit of generosity.”

«Puna ca para.m, Siiha, daayaka.m daanapati.m santo sappurisaa bhajanti. Ya.m pi, Siiha, daayaka.m daanapati.m santo sappurisaa bhajanti, ida.m pi sandi.t.thika.m daanaphala.m.
“And furthermore, Siha, virtuous people speak well of a generous lay donor. That virtuous people speak well of a generous lay donor, this is a visible fruit of generosity.”

«Puna ca para.m, siiha, daayakassa daanapatino kalyaa.no kittisaddo abbhuggacchati. Ya.m pi, Siiha, daayakassa daanapatino kalyaa.no kittisaddo abbhuggacchati, idampi sandi.t.thika.m daanaphala.m.
“And furthermore, Siha, excellent renown is spread forth about a generous lay donor. That excellent renown is spread forth about a generous lay donor, this is a visible fruit of generosity.”

«Puna ca para.m, Siiha, daayako daanapati ya.m yadeva parisa.m upasa.mkamati - yadi khattiyaparisa.m yadi braahma.naparisa.m yadi gahapatiparisa.m yadi sama.naparisa.m - visaarado upasa.mkamati ama.mkubhuuto. Ya.m pi, Siiha, daayako daanapati ya.m yadeva parisa.m upasa.mkamati - yadi khattiyaparisa.m yadi braahma.naparisa.m yadi gahapatiparisa.m yadi sama.naparisa.m - visaarado upasa.mkamati ama.mkubhuuto, ida.m pi sandi.t.thika.m daanaphala.m.
“And furthermore, Siha, whichever assembly a generous lay donor approaches – be it warrior caste, Brahmins, householders, or recluses – he approaches them confident and with a clear conscience. That whichever assembly a generous lay donor approaches – be it warrior caste, Brahmins, householders, or recluses – he approaches them confident and with a clear conscience, this is a visible fruit of generosity.”

«Puna capara.m, Siiha, daayako daanapati kaayassa bhedaa para.m mara.naa sugati.m sagga.m loka.m upapajjati. Ya.m pi, Siiha, daayako daanapati kaayassa bhedaa para.m mara.naa sugati.m sagga.m loka.m upapajjati, ida.m samparaayika.m daanaphala.m»ti.
“And furthermore, Siha, at the break up of the body and death a generous lay donor is reborn in a happy place even heaven. That at the break up of the body and death a generous lay donor is reborn in a happy place even heaven, this is a fruit of generosity in the next world.”

(A.N. 5.4.4. Siihasenaapatisutta.m Anguttara Nikaya V.34 Siha Sutta)
http://www.accesstoinsight.org/canon/sutta/anguttara/an05-034.html

Exercise 2

Eka.m samaya.m Bhagavaa Vesaaliya.m viharati Mahaavane Kuu.taagaarasaalaaya.m. Atha kho Mahaali Licchavi yena Bhagavaa ten’upasa.mkami; upasa.mkamitvaa Bhagavanta.m abhivaadetvaa ekamanta.m nisiidi. Ekamanta.m nisinno kho Mahaali Licchavi Bhagavanta.m etadavoca:
At one time the Blessed One was staying at Vesali in the pavilion of the Great Park. Then Mahali Licchavi approached the Blessed One, and after approaching he greeted him then sat down on one side. Sitting on one side, the Mahali Licchavi spoke thus to the Blessed One:

«Ko nu kho, bhante, hetu, ko paccayo paapassa kammassa kiriyaaya, paapassa kammassa pavattiyaa»ti?
“What, reverend sir, is the cause and condition for the doing of evil deeds, and for the manifestation of evil deeds?”

«Lobho kho, Mahaali, hetu, lobho paccayo paapassa kammassa kiriyaaya, paapassa kammassa pavattiyaa. Doso kho, Mahaali, hetu, doso paccayo paapassa kammassa kiriyaaya paapassa kammassa pavattiyaa. Moho kho, Mahaali, hetu, moho paccayo paapassa kammassa
kiriyaaya paapassa kammassa pavattiyaa. Ayoniso manasikaaro kho, Mahaali, hetu, ayoniso manasikaaro paccayo paapassa kammassa kiriyaaya paapassa kammassa pavattiyaa. Micchaapa.nihita.m kho, Mahaali, citta.m hetu, micchaapa.nihita.m citta.m paccayo paapassa kammassa kiriyaaya paapassa kammassa pavattiyaa ti. Aya.m kho, mahaali, hetu, aya.m paccayo paapassa kammassa kiriyaaya paapassa kammassa pavattiyaa»ti.
“Greed, Mahali, is the cause, greed is the condition for the doing of evil deeds, and for the manifestation of evil deeds. Hatred, Mahali, is the cause, hatred is the condition for the doing of evil deeds, and for the manifestation of evil deeds. Delusion, Mahali, is the cause, delusion is the condition for the doing of evil deeds, and for the manifestation of evil deeds. Lack of proper attention, Mahali, is the cause, lack of proper attention is the condition for the doing of evil deeds, and for the manifestation of evil deeds. Directing the mind wrongly, Mahali, is the cause, directing the mind wrongly is the condition for the doing of evil deeds, and for the manifestation of evil deeds. This, Mahali, is the cause, this is the condition for the doing of evil deeds, and for the manifestation of evil deeds.”

«Ko pana, bhante, hetu, ko paccayo kalyaa.nassa kammassa kiriyaaya, kalyaa.nassa kammassa pavattiyaa»ti?
“Then what, reverend sir, is the cause and condition for the doing of good deeds, and for the manifestation of good deeds?”

«Alobho kho, Mahaali, hetu, alobho paccayo kalyaa.nassa kammassa kiriyaaya, kalyaa.nassa kammassa pavattiyaa. Adoso kho, Mahaali, hetu, adoso paccayo kalyaa.nassa kammassa kiriyaaya kalyaa.nassa kammassa pavattiyaa. Amoho kho, mahaali, hetu, amoho paccayo kalyaa.nassa kammassa kiriyaaya kalyaa.nassa kammassa pavattiyaa. Yoniso manasikaaro kho, Mahaali, hetu, yoniso manasikaaro paccayo kalyaa.nassa kammassa kiriyaaya kalyaa.nassa kammassa pavattiyaa. Sammaapa.nihita.m kho, Mahaali, citta.m hetu, sammaapa.nihita.m citta.m paccayo kalyaa.nassa kammassa kiriyaaya kalyaa.nassa kammassa pavattiyaa. Aya.m kho, Mahaali, hetu, aya.m paccayo kalyaa.nassa kammassa kiriyaaya kalyaa.nassa kammassa pavattiyaa»ti.
“Non-greed, Mahali, is the cause, non-greed is the condition for the doing of good deeds, and for the manifestation of good deeds. Non-hatred, Mahali, is the cause, non-hatred is the condition for the doing of good deeds, and for the manifestation of good deeds. Non-delusion, Mahali, is the cause, non-delusion is the condition for the doing of good deeds, and for the manifestation of good deeds.  Proper attention, Mahali, is the cause, proper attention is the condition for the doing of good deeds, and for the manifestation of good deeds. Directing the mind correctly, Mahali, is the cause, directing the mind correctly is the condition for the doing of good deeds, and for the manifestation of good deeds. This,  Mahali, is the cause, this is the condition for the doing of good deeds, and for the manifestation of good deeds.”

(A.N. 10.5.7. Mahaalisutta.m)

Exercise 3

Akkodhano’nupanaahii - amaayo rittapesu.no;
sa ve taadisako bhikkhu - eva.m pecca na socati.
A person without ill-will, or grudges, non-deceitful, free from slander;
If a monk is of such quality, then after death he does not grieve.

Akkodhano’nupanaahii - amaayo rittapesu.no;
guttadvaaro sadaa bhikkhu - eva.m pecca na socati.
A person without ill-will, or grudges, non-deceitful, free from slander;
This monk guarding his senses always, after death he does not grieve.

Akkodhano’nupanaahii - amaayo rittapesu.no;
kalyaa.nasiilo so bhikkhu - eva.m pecca na socati.
A person without ill-will, or grudges, non-deceitful, free from slander;
This monk of good morals, after death he does not grieve.

Akkodhano’nupanaahii - amaayo rittapesu.no;
kalyaa.namitto so bhikkhu - eva.m pecca na socati.
A person without ill-will, or grudges, non-deceitful, free from slander;
This monk who is a noble companion, after death he does not grieve.

Akkodhano’nupanaahii - amaayo rittapesu.no;
kalyaa.napañño so bhikkhu - eva.m pecca na socati.
A person without ill-will, or grudges, non-deceitful, free from slander;
This monk of good wisdom, after death he does not grieve.

(Theragaathaa 8.2. Sirimittattheragaathaa)

Exercise 4

Raajaa aaha: «Bhante Naagasena, yo idha kaala.mkato Brahmaloke uppajjeyya, yo ca idha kaala.mkato Kasmiire uppajjeyya, ko ciratara.m ko siighataran»ti?
The king asked: “Venerable Nagasena, for he who having passed away is reborn in the Brahma world, or for he who having passed away is reborn in Kashmir, which one takes the longer time, and which the shorter?”

«Samaka.m, mahaaraajaa»ti.
“They are the same, great king.”

«Opamma.m karohii»ti.
“Give me an analogy.”

«Kuhi.m pana, mahaaraaja, tava jaatanagaran»ti?
“Then where, great king, is your town of birth?”

«Atthi, bhante, Kalasigaamo naama, tatthaaha.m jaato»ti.
“There is a place called Kalasigama, there I was born.”

«Kiiva duuro, mahaaraaja, ito Kalasigaamo hotii»ti.
“How far away, great king, is Kalasigama from here?”

«Dvimattaani, bhante, yojanasataanii»ti.
“About 200 yojana, venerable sir.”

«Kiiva duura.m, mahaaraaja, ito Kasmiira.m hotii»ti?
“How far away, great king, is Kashmir from here?”

«Dvaadasa, bhante, yojanaanii»ti.
“About 12 yojana, venerable sir.”

«I.mgha, tva.m mahaaraaja, Kalasigaama.m cintehii»ti.
“Go on then, great king, think about Kalasigama.”

«Cintito, bhante»ti.
“I am thinking, venerable sir.”

«I.mgha, tva.m mahaaraaja, Kasmiira.m cintehii»ti.
“Go on then, great king, think about Kashmir.”

«Cintita.m bhante»ti.
“I am thinking, venerable sir.”

«Katama.m nu kho, mahaaraaja, cirena cintita.m, katama.m siighataran»ti?
“Which thinking took a long time, great king, and which a short time?”

«Samaka.m bhante»ti.
“The same, venerable sir.”

«Evameva kho, mahaaraaja, yo idha kaala.mkato Brahmaloke uppajjeyya, yo ca idha kaala.mkato Kasmiire uppajjeyya, samaka.m yeva uppajjantii»ti.
“Just so, great king, for he who having passed away is reborn in the Brahma world, or for he who having passed away is reborn in Kashmir, they happen in the same time.”

«Bhiyyo opamma.m karohii»ti.
“Give me another analogy.”

«Ta.m ki.m maññasi, mahaaraaja, dve saku.naa aakaasena gaccheyyu.m, tesu eko ucce rukkhe nisiideyya, eko niice rukkhe nisiideyya, tesa.m samaka.m pati.t.thitaana.m katamassa chaayaa pa.thamatara.m pathaviya.m pati.t.thaheyya, katamassa chaayaa cirena pathaviya.m pati.t.thaheyyaa»ti?
“What do you think, great king, if two birds fly in the sky and one sits in a high tree, and the other in a low tree, if these happen at the same time, the shadow of which one would appear on the ground first, and which one later?”

«Samaka.m, bhante»ti.
“At the same time, venerable sir.”

«Evameva kho, mahaaraaja, yo idha kaala.mkato Brahmaloke uppajjeyya, yo ca idha kaala.mkato Kasmiire uppajjeyya, samaka.m yeva uppajjantii»ti.
“Just so, great king, for he who having passed away is reborn in the Brahma world, or for he who having passed away is reborn in Kashmir, they happen in the same time.”

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

(Miln. III.7.5. Dvinna.m lokuppannaana.m samakabhaavapañho)