Thag 21.1

Vaṅgīsattheragāthā

“Nikkhantaṁ vata maṁ santaṁ, agārasmānagāriyaṁ; Vitakkā upadhāvanti, pagabbhā kaṇhato ime.

Vaṅgīsa

“Now that I’ve renounced the lay life for homelessness, I’m overrun by the rude thoughts of the Dark One.

Uggaputtā mahissāsā, sikkhitā daḷhadhammino; Samantā parikireyyuṁ, sahassaṁ apalāyinaṁ.

Even if a thousand warrior chiefs and great archers, well trained, with strong bows, were to completely surround me; I would never flee.

Sacepi ettakā bhiyyo, āgamissanti itthiyo; Neva maṁ byādhayissanti, dhamme samhi patiṭṭhito.

And even if women come, many more than that, they won’t bother me, for I stand firm in the teaching.

Sakkhī hi me sutaṁ etaṁ, buddhassādiccabandhuno; Nibbānagamanaṁ maggaṁ, tattha me nirato mano.

I heard with my own ears from the Buddha, Kinsman of the Sun, about the path going to extinguishment; that’s what delights my mind.

Evañce maṁ viharantaṁ, pāpima upagacchasi; Tathā maccu karissāmi, na me maggampi dakkhasi.

Wicked One, if you come near me as I meditate like this, I’ll make sure that you, Death, won’t even see the path I take.”

Aratiñca ratiñca pahāya, Sabbaso gehasitañca vitakkaṁ; Vanathaṁ na kareyya kuhiñci, Nibbanatho avanatho sa bhikkhu.

“Giving up desire and discontent, along with all thought of domestic life, they wouldn’t get snarled in anything; unsnarled, free of snarls: that’s a real mendicant.

Yamidha pathaviñca vehāsaṁ, Rūpagataṁ jagatogadhaṁ kiñci; Parijīyati sabbamaniccaṁ, Evaṁ samecca caranti mutattā.

Whatever here is included in form— on earth, in the sky, or in planet’s deep— wears out, it is all impermanent: the self-examined live having comprehended this.

Upadhīsu janā gadhitāse, Diṭṭhasute paṭighe ca mute ca; Ettha vinodaya chandamanejo, Yo hettha na limpati muni tamāhu.

People are bound to their attachments, to impingement of the seen and heard, and to what is thought. Unstirred, dispel desire for these things; for one called ‘a sage’ does not cling to them.

Atha saṭṭhisitā savitakkā, Puthujjanatāya adhammā niviṭṭhā; Na ca vaggagatassa kuhiñci, No pana duṭṭhullagāhī sa bhikkhu.

Trapped in the sixty wrong views, full of their own opinions, ordinary people are fixed in wrong principles. But that mendicant wouldn’t join a sect, still less would they utter lewd speech.

Dabbo cirarattasamāhito, Akuhako nipako apihālu; Santaṁ padaṁ ajjhagamā muni, Paṭicca parinibbuto kaṅkhati kālaṁ.

Proficient, long serene, free of deceit, alert, without envy, the sage has reached the state of peace; quenched, he awaits his time.”

Mānaṁ pajahassu gotama, Mānapathañca jahassu asesaṁ; Mānapathamhi sa mucchito, Vippaṭisārīhuvā cirarattaṁ.

“Give up conceit, Gotama! Completely abandon the different kinds of conceit! Besotted with the different kinds of conceit, you’ve had regrets for a long time.

Makkhena makkhitā pajā, Mānahatā nirayaṁ papatanti; Socanti janā cirarattaṁ, Mānahatā nirayaṁ upapannā.

Smeared by smears and slain by conceit, people fall into hell. When people slain by conceit are reborn in hell, they grieve for a long time.

Na hi socati bhikkhu kadāci, Maggajino sammā paṭipanno; Kittiñca sukhañcānubhoti, Dhammadasoti tamāhu tathattaṁ.

But a mendicant who practices rightly, a path-victor, never grieves. They enjoy happiness and a good reputation, and they rightly call him a ‘Seer of Truth’.

Tasmā akhilo idha padhānavā, Nīvaraṇāni pahāya visuddho; Mānañca pahāya asesaṁ, Vijjāyantakaro samitāvī”.

So being not hard-hearted, but energetic, with hindrances given up, pure; and having completely given up conceit, the one who makes an end with knowledge is assuaged.”

“Kāmarāgena ḍayhāmi, cittaṁ me pariḍayhati; Sādhu nibbāpanaṁ brūhi, anukampāya gotama”.

“I’ve got a burning desire for pleasure; my mind is on fire! Please, out of compassion, Gotama, tell me how to quench the flames.”

“Saññāya vipariyesā, cittaṁ te pariḍayhati; Nimittaṁ parivajjehi, subhaṁ rāgūpasaṁhitaṁ. (…)

“Your mind is on fire because of a perversion of perception. Turn away from the sign that’s attractive, provoking lust.

Asubhāya cittaṁ bhāvehi, ekaggaṁ susamāhitaṁ; Sati kāyagatā tyatthu, nibbidābahulo bhava.

With your mind unified and serene, meditate on the ugly aspects of the body. With mindfulness immersed in the body, be full of disillusionment.

Animittañca bhāvehi, mānānusayamujjaha; Tato mānābhisamayā, upasanto carissasi”.

Meditate on the signless, give up the tendency to conceit; and when you comprehend conceit, you will live at peace.”

“Tameva vācaṁ bhāseyya, yāyattānaṁ na tāpaye; Pare ca na vihiṁseyya, sā ve vācā subhāsitā.

“Speak only those words that do not hurt yourself nor harm others; such speech is truly well spoken.

Piyavācameva bhāseyya, yā vācā paṭinanditā; Yaṁ anādāya pāpāni, paresaṁ bhāsate piyaṁ.

Speak only pleasing words, words gladly welcomed. Pleasing words are those that bring nothing bad to others.

Saccaṁ ve amatā vācā, esa dhammo sanantano; Sacce atthe ca dhamme ca, āhu santo patiṭṭhitā.

Truth itself is undying speech: this is an ancient teaching. Good people say the teaching and meaning are grounded in truth.

Yaṁ buddho bhāsati vācaṁ, khemaṁ nibbānapattiyā; Dukkhassantakiriyāya, sā ve vācānamuttamā”.

The words spoken by the Buddha for finding the sanctuary, extinguishment, for making an end of suffering: this really is the best kind of speech.”

“Gambhīrapañño medhāvī, maggāmaggassa kovido; Sāriputto mahāpañño, dhammaṁ deseti bhikkhunaṁ.

“Deep in wisdom, intelligent, expert in the path and what is not the path; Sāriputta, so greatly wise, teaches Dhamma to the mendicants.

Saṅkhittenapi deseti, vitthārenapi bhāsati; Sālikāyiva nigghoso, paṭibhānaṁ udiyyati.

He teaches in brief, or he speaks at length. His call, like a myna bird, overflows with inspiration.

Tassa taṁ desayantassa, suṇanti madhuraṁ giraṁ; Sarena rajanīyena, savanīyena vaggunā; Udaggacittā muditā, sotaṁ odhenti bhikkhavo”.

While he teaches the mendicants listen to his sweet voice, sounding attractive, clear and graceful. They listen joyfully, their hearts elated.”

“Ajja pannarase visuddhiyā, Bhikkhū pañcasatā samāgatā; Saṁyojanabandhanacchidā, Anīghā khīṇapunabbhavā isī.

“Today, on the fifteenth day sabbath, five hundred monks have gathered together to purify their precepts. These untroubled sages have cut off their fetters and bonds, they will not be reborn again.

Cakkavattī yathā rājā, amaccaparivārito; Samantā anupariyeti, sāgarantaṁ mahiṁ imaṁ.

Just as a wheel-rolling monarch surrounded by ministers travels all around this land that’s girt by sea.

Evaṁ vijitasaṅgāmaṁ, satthavāhaṁ anuttaraṁ; Sāvakā payirupāsanti, tevijjā maccuhāyino.

So disciples with the three knowledges, conquerors of death, revere the winner of the battle, the unsurpassed caravan leader.

Sabbe bhagavato puttā, palāpettha na vijjati; Taṇhāsallassa hantāraṁ, vande ādiccabandhunaṁ.

All are sons of the Blessed One— there is no rubbish here. I bow to the Kinsman of the Sun, destroyer of the dart of craving.”

Parosahassaṁ bhikkhūnaṁ, sugataṁ payirupāsati; Desentaṁ virajaṁ dhammaṁ, nibbānaṁ akutobhayaṁ.

“Over a thousand mendicants revere the Holy One as he teaches the immaculate Dhamma, extinguishment, fearing nothing from any quarter.

Suṇanti dhammaṁ vimalaṁ, sammāsambuddhadesitaṁ; Sobhati vata sambuddho, bhikkhusaṅghapurakkhato.

They listen to the immaculate Dhamma taught by the fully awakened Buddha; the Buddha shines at the fore of the mendicant Saṅgha.

‘Nāganāmo’si bhagavā, isīnaṁ isisattamo; Mahāmeghova hutvāna, sāvake abhivassasi.

Blessed One, your name is ‘Giant’, seventh of the seers. You are like a great cloud that rains on your disciples.

Divā vihārā nikkhamma, satthudassanakamyatā; Sāvako te mahāvīra, pāde vandati vaṅgiso”.

I’ve left my day’s meditation, out of desire to see the Teacher. Great hero, your disciple Vaṅgīsa bows at your feet.”

“Ummaggapathaṁ mārassa, Abhibhuyya carati pabhijja khīlāni; Taṁ passatha bandhapamuñcakaraṁ, Asitaṁva bhāgaso pavibhajja.

“Having overcome Māra’s wrong path, you wander with hard-heartedness dissolved. See him, the liberator from bonds, dissecting the unattached section by section.

Oghassa hi nitaraṇatthaṁ, Anekavihitaṁ maggaṁ akkhāsi; Tasmiñca amate akkhāte, Dhammadasā ṭhitā asaṁhīrā.

You have explained in many ways the path to cross the flood. The Seers of Truth stand unfaltering in the freedom from death explained by you.

Pajjotakaro ativijjha, Sabbaṭhitīnaṁ atikkamamaddasa; Ñatvā ca sacchikatvā ca, Aggaṁ so desayi dasaddhānaṁ.

As the bringer of light who has pierced the truth, you’ve seen what lies beyond all planes. When you saw and realized this for yourself, you taught it first to the group of five.

Evaṁ sudesite dhamme, Ko pamādo vijānataṁ dhammaṁ; Tasmā hi tassa bhagavato sāsane, Appamatto sadā namassamanusikkhe”.

When the Dhamma has been so well taught, how could those who know it be negligent? That’s why, being diligent, we should always train respectfully in the Buddha’s teaching.”

“Buddhānubuddho yo thero, koṇḍañño tibbanikkamo; Lābhī sukhavihārānaṁ, vivekānaṁ abhiṇhaso.

“The senior monk awakened after the Buddha, Koṇḍañña, is keenly energetic. He regularly gains the blissful meditations of seclusion.

Yaṁ sāvakena pattabbaṁ, satthu sāsanakārinā; Sabbassa taṁ anuppattaṁ, appamattassa sikkhato.

Whatever can be attained by a disciple who does the Teacher’s bidding, he has attained it all, through diligently training himself.

Mahānubhāvo tevijjo, cetopariyakovido; Koṇḍañño buddhadāyādo, pāde vandati satthuno”.

With great power and the three knowledges, expert in encompassing the minds of others, Koṇḍañña, the heir to the Buddha, bows at the Teacher’s feet.”

“Nagassa passe āsīnaṁ, muniṁ dukkhassa pāraguṁ; Sāvakā payirupāsanti, tevijjā maccuhāyino.

“As the sage, who has gone beyond suffering, sits upon the mountain slope, he is revered by disciples with the three knowledges, conquerors of death.

Cetasā anupariyeti, moggallāno mahiddhiko; Cittaṁ nesaṁ samanvesaṁ, vippamuttaṁ nirūpadhiṁ.

Moggallāna, of great psychic power, encompasses with his mind, scrutinizing their minds, liberated, free of attachments.

Evaṁ sabbaṅgasampannaṁ, muniṁ dukkhassa pāraguṁ; Anekākārasampannaṁ, payirupāsanti gotamaṁ”.

That is how those endowed with many fine qualities revere Gotama, the sage gone beyond suffering, perfect in every respect.”

“Cando yathā vigatavalāhake nabhe, Virocati vītamalova bhāṇumā; Evampi aṅgīrasa tvaṁ mahāmuni, Atirocasi yasasā sabbalokaṁ”.

“Like the moon on a cloudless night, like the shining immaculate sun, so too Aṅgīrasa, O great sage, your glory outshines the entire world.”

“Kāveyyamattā vicarimha pubbe, Gāmā gāmaṁ purā puraṁ; Athaddasāma sambuddhaṁ, Sabbadhammāna pāraguṁ.

“We used to wander, drunk on poetry, from village to village, town to town. Then we saw the Buddha, who has gone beyond all things.

So me dhammamadesesi, muni dukkhassa pāragū; Dhammaṁ sutvā pasīdimha, saddhā no udapajjatha.

He, the sage gone beyond suffering, taught me the Dhamma. When we heard the Dhamma, we became confident— faith arose in us.

Tassāhaṁ vacanaṁ sutvā, khandhe āyatanāni ca; Dhātuyo ca viditvāna, pabbajiṁ anagāriyaṁ.

Hearing him speak of the aggregates, the sense-fields, and the elements, I understood; and then I went forth to homelessness.

Bahūnaṁ vata atthāya, uppajjanti tathāgatā; Itthīnaṁ purisānañca, ye te sāsanakārakā.

It is for the benefit of many that the Realized Ones arise— the men and women who follow their instructions.

Tesaṁ kho vata atthāya, bodhimajjhagamā muni; Bhikkhūnaṁ bhikkhunīnañca, ye nirāmagataddasā.

It is truly for their benefit that the sage realized awakening— for the monks and for the nuns who see that they’ve reached certainty.

Sudesitā cakkhumatā, buddhenādiccabandhunā; Cattāri ariyasaccāni, anukampāya pāṇinaṁ.

The Clear-eyed One, the Buddha, the Kinsman of the Sun, has well taught the four noble truths out of sympathy for living creatures.

Dukkhaṁ dukkhasamuppādaṁ, Dukkhassa ca atikkamaṁ; Ariyaṁ caṭṭhaṅgikaṁ maggaṁ, Dukkhūpasamagāminaṁ.

Suffering, suffering’s origin, suffering’s transcendence, and the noble eightfold path that leads to the stilling of suffering.

Evamete tathā vuttā, diṭṭhā me te yathā tathā; Sadattho me anuppatto, kataṁ buddhassa sāsanaṁ.

As these things were taught, so I have seen them. I’ve realized my heart’s goal, and fulfilled the Buddha’s instructions.

Svāgataṁ vata me āsi, mama buddhassa santike; Suvibhattesu dhammesu, yaṁ seṭṭhaṁ tadupāgamiṁ.

It was so welcome for me to be in the presence of the Buddha. Of the well-explained teachings, I arrived at the best.

Abhiññāpāramippatto, sotadhātu visodhitā; Tevijjo iddhipattomhi, cetopariyakovido”.

I’ve realized the perfection of direct knowledge; my clairaudience is purified; I am master of three knowledges, attained in psychic power, I’m expert at reading the minds of others.”

“Pucchāmi satthāramanomapaññaṁ, Diṭṭheva dhamme yo vicikicchānaṁ chettā; Aggāḷave kālamakāsi bhikkhu, Ñāto yasassī abhinibbutatto.

“I ask the Teacher unrivaled in wisdom, who has cut off all doubts in this very life: a monk has died at Āḷavī’s premier shrine, who was well-known, famous, and quenched.

Nigrodhakappo iti tassa nāmaṁ, Tayā kataṁ bhagavā brāhmaṇassa; So taṁ namassaṁ acari mutyapekho, Āraddhavīriyo daḷhadhammadassī.

Nigrodhakappa was his name; it was given to that brahmin by you, Blessed One. He wandered in your honor, yearning for freedom, energetic, a resolute Seer of Truth.

Taṁ sāvakaṁ sakka mayampi sabbe, Aññātumicchāma samantacakkhu; Samavaṭṭhitā no savanāya sotā, Tuvaṁ no satthā tvamanuttarosi.

O Sakyan, All-seer, we all wish to know about that disciple. Our ears are eager to hear, for you are the most excellent teacher.

Chinda no vicikicchaṁ brūhi metaṁ, Parinibbutaṁ vedaya bhūripañña; Majjheva no bhāsa samantacakkhu, Sakkova devāna sahassanetto.

Cut off our doubt, declare this to us; your wisdom is vast, tell us of his quenching! All-seer, speak among us, like the thousand-eyed Sakka in the midst of the gods!

Ye keci ganthā idha mohamaggā, Aññāṇapakkhā vicikicchaṭhānā; Tathāgataṁ patvā na te bhavanti, Cakkhuñhi etaṁ paramaṁ narānaṁ.

Whatever ties there are, or paths to delusion, or things on the side of unknowing, or that are bases of doubt vanish on reaching a Realized One, for his eye is the best of all people’s.

No ce hi jātu puriso kilese, Vāto yathā abbhaghanaṁ vihāne; Tamovassa nivuto sabbaloko, Jotimantopi na pabhāseyyuṁ.

If no man were ever to disperse corruptions, like the wind dispersing the stormclouds, darkness would shroud the whole world; not even brilliant men would shine.

Dhīrā ca pajjotakarā bhavanti, Taṁ taṁ ahaṁ vīra tatheva maññe; Vipassinaṁ jānamupāgamimha, Parisāsu no āvikarohi kappaṁ.

The attentive are bringers of light; my hero, that is what I think of you. We’ve come for your discernment and knowledge: here in this assembly, declare to us about Kappāyana.

Khippaṁ giraṁ eraya vaggu vagguṁ, Haṁsova paggayha saṇikaṁ nikūja; Bindussarena suvikappitena, Sabbeva te ujjugatā suṇoma.

Swiftly send forth your sweet, sweet voice, like a goose stretching its neck, gently honking, lucid-flowing, with lovely tone: alert, we all listen to you.

Pahīnajātimaraṇaṁ asesaṁ, Niggayha dhonaṁ vadessāmi dhammaṁ; Na kāmakāro hi puthujjanānaṁ, Saṅkheyyakāro ca tathāgatānaṁ.

You have entirely abandoned birth and death; curbed and pure, I urge you, speak the Dhamma! For ordinary people have no wish-granter, but Realized Ones have a comprehensibility-granter.

Sampannaveyyākaraṇaṁ tavedaṁ, Samujjupaññassa samuggahītaṁ; Ayamañjali pacchimo suppaṇāmito, Mā mohayī jānamanomapañña.

Your answer is definitive, and we will adopt it, for you have perfect understanding. We raise our cupped palms one last time, one of unrivaled wisdom, don’t deliberately confuse us.

Paroparaṁ ariyadhammaṁ viditvā, Mā mohayī jānamanomavīriya; Vāriṁ yathā ghammani ghammatatto, Vācābhikaṅkhāmi sutaṁ pavassa.

Knowing the teaching of the noble ones from top to bottom, one of unrivaled energy, don’t deliberately confuse us. Like a man baking in the summer sun would long for water, I long for your voice, so let the sound rain forth.

Yadatthikaṁ brahmacariyaṁ acarī, Kappāyano kaccissataṁ amoghaṁ; Nibbāyi so ādu saupādiseso, Yathā vimutto ahu taṁ suṇoma”.

Surely Kappāyana did not lead the spiritual life in vain? Did he realize quenching, or did he still have a residue? Let us hear what kind of liberation he had!”

“Acchecchi taṇhaṁ idha nāmarūpe, (iti bhagavā) Kaṇhassa sotaṁ dīgharattānusayitaṁ; Atāri jātiṁ maraṇaṁ asesaṁ, Iccabravi bhagavā pañcaseṭṭho”.

“He cut off craving for name and form right here,” said the Buddha, “the river of darkness that had long lain within him. He has entirely crossed over birth and death.” So declared the Blessed One, the leader of the five.

“Esa sutvā pasīdāmi, vaco te isisattama; Amoghaṁ kira me puṭṭhaṁ, na maṁ vañcesi brāhmaṇo.

“Now that I have heard your words, seventh of seers, I am confident. My question, it seems, was not in vain, the brahmin did not deceive me.

Yathā vādī tathā kārī, ahu buddhassa sāvako; Acchecchi maccuno jālaṁ, tataṁ māyāvino daḷhaṁ.

As he said, so he did— he was a disciple of the Buddha. He cut the net of death the deceiver, so extended and strong.

Addasa bhagavā ādiṁ, upādānassa kappiyo; Accagā vata kappāno, maccudheyyaṁ suduttaraṁ.

Blessed One, Kappāyana saw the starting point of grasping. He has indeed gone far beyond Death’s dominion so hard to pass.

Taṁ devadevaṁ vandāmi, puttaṁ te dvipaduttama; Anujātaṁ mahāvīraṁ, nāgaṁ nāgassa orasan”ti.

God of gods, best of men, I bow to you, and to your son, who followed your example, a great hero; a giant, bosom son of a giant.”