Snp, part 59 · Pali Canon (Tipiṭaka) – English & Pāli · Verses Across
Buddhism · Sutta Pitaka · Minor Collection (Khuddaka)
Snp, part 59
The Questions of Mettagū · Mettagūmāṇavapucchā
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“I ask you, Blessed One; please tell me this,” said Venerable Mettagū, “for I think you are a knowledge master, evolved. Where do all these sufferings come from, in all their countless forms in the world?”
“Pucchāmi taṁ bhagavā brūhi me taṁ, (iccāyasmā mettagū) Maññāmi taṁ vedaguṁ bhāvitattaṁ; Kuto nu dukkhā samudāgatā ime, Ye keci lokasmimanekarūpā”.
“You have rightly asked me of the origin of suffering,” replied the Buddha, “I shall tell you as I understand it. Attachment is the source of suffering in all its countless forms in the world.
“Dukkhassa ve maṁ pabhavaṁ apucchasi, (mettagūti bhagavā) Taṁ te pavakkhāmi yathā pajānaṁ; Upadhinidānā pabhavanti dukkhā, Ye keci lokasmimanekarūpā.
When an ignorant person builds up attachments, that dullard returns to suffering again and again. So let one who understands not build up attachments, contemplating the inception of suffering and rebirth.”
Yo ve avidvā upadhiṁ karoti, Punappunaṁ dukkhamupeti mando; Tasmā pajānaṁ upadhiṁ na kayirā, Dukkhassa jātippabhavānupassī”.
“Whatever I asked you have explained to me. I ask you once more, please tell me this: How do the attentive cross the flood of rebirth, old age, sorrow, and lamenting? Please, sage, answer me clearly, for truly you understand this matter.”
“Yaṁ taṁ apucchimha akittayī no, Aññaṁ taṁ pucchāma tadiṅgha brūhi; Kathaṁ nu dhīrā vitaranti oghaṁ, Jātiṁ jaraṁ sokapariddavañca; Taṁ me muni sādhu viyākarohi, Tathā hi te vidito esa dhammo”.
“I shall extol a teaching to you,” replied the Buddha, “that is apparent in the present, not relying on legends. Having understood it, one who lives mindfully may cross over clinging in the world.”
“Kittayissāmi te dhammaṁ, (mettagūti bhagavā) Diṭṭhe dhamme anītihaṁ; Yaṁ viditvā sato caraṁ, Tare loke visattikaṁ”.
“And I rejoice, great seer, in that supreme teaching, having understood which, one who lives mindfully may cross over clinging in the world.”
“Once you’ve expelled relishing and dogmatism,” replied the Buddha, “regarding everything you are aware of— above, below, all round, between— having cast aside consciousness, don’t continue in existence.
A mendicant who wanders meditating like this, diligent and mindful, calling nothing their own, would, being wise, give up the suffering of rebirth, old age, sorrow and lamenting right here.”
“I rejoice in the words of the great seer! You have expounded non-attachment well, Gotama. Clearly the Buddha has given up suffering, for truly you understand this matter.
“Etābhinandāmi vaco mahesino, Sukittitaṁ gotamanūpadhīkaṁ; Addhā hi bhagavā pahāsi dukkhaṁ, Tathā hi te vidito esa dhammo.
Surely, sage, those you’d regularly instruct would also give up suffering. Having met, I bow especially to you, O spiritual giant; hopefully the Buddha may regularly instruct me.”
Te cāpi nūnappajaheyyu dukkhaṁ, Ye tvaṁ muni aṭṭhitaṁ ovadeyya; Taṁ taṁ namassāmi samecca nāga, Appeva maṁ bhagavā aṭṭhitaṁ ovadeyya”.
“Any brahmin recognized as a knowledge master, who has nothing, unattached to sensual life, clearly has crossed this flood, crossed to the far shore, kind, wishless.
“Yaṁ brāhmaṇaṁ vedagumābhijaññā, Akiñcanaṁ kāmabhave asattaṁ; Addhā hi so oghamimaṁ atāri, Tiṇṇo ca pāraṁ akhilo akaṅkho.
And a wise person here, a knowledge master, having untied the bond to life after life, free of craving, untroubled, with no need for hope, has crossed over rebirth and old age, I declare.”
Vidvā ca yo vedagū naro idha, Bhavābhave saṅgamimaṁ visajja; So vītataṇho anīgho nirāso, Atāri so jātijaranti brūmī”ti. Mettagūmāṇavapucchā catutthī.
