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Sutta Nipāta 1.9

Hemavatasutta

The Buddha Teaches Sātāgira and Hemavata the Native Spirits · Translation: Bhikkhu Sujato, SuttaCentral

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“Ajja pannaraso uposatho,
(iti sātāgiro yakkho)
Dibbā ratti upaṭṭhitā;
Anomanāmaṁ satthāraṁ,
Handa passāma gotamaṁ”.

“Today is the fifteenth day sabbath,” said Sātāgira, the native spirit of mount Sātā, “a holy night is at hand. Come now, let us see Gotama, the Teacher of peerless name.”

“Kacci mano supaṇihito,
(iti hemavato yakkho)
Sabbabhūtesu tādino;
Kacci iṭṭhe aniṭṭhe ca,
Saṅkappassa vasīkatā”.

“Isn’t his mind well-disposed,” said Hemavata, the native spirit of the Himalayas, “impartial toward all creatures? And aren’t his thoughts under control when it comes to likes and dislikes?”

“Mano cassa supaṇihito,
(iti sātāgiro yakkho)
Sabbabhūtesu tādino;
Atho iṭṭhe aniṭṭhe ca,
Saṅkappassa vasīkatā”.

“His mind is well-disposed,” said Sātāgira, “impartial toward all creatures. His thoughts are under control when it comes to his likes and dislikes.”

“Kacci adinnaṁ nādiyati,
(iti hemavato yakkho)
Kacci pāṇesu saññato;
Kacci ārā pamādamhā,
Kacci jhānaṁ na riñcati”.

“Doesn’t he not steal?” said Hemavata, “And doesn’t he harm not a creature? Isn’t he far from negligence? And doesn’t he not neglect absorption?”

“Na so adinnaṁ ādiyati,
(iti sātāgiro yakkho)
Atho pāṇesu saññato;
Atho ārā pamādamhā,
Buddho jhānaṁ na riñcati”.

“He does not take what is not given,” said Sātāgira, “and he harms not a creature. He is far from negligence— the Buddha does not neglect absorption.”

“Kacci musā na bhaṇati,
(iti hemavato yakkho)
Kacci na khīṇabyappatho;
Kacci vebhūtiyaṁ nāha,
Kacci samphaṁ na bhāsati”.

“Doesn’t he avoid lying?” said Hemavata, “And doesn’t he not speak sharply? Doesn’t he avoid backbiting, as well as speaking nonsense?”

“Musā ca so na bhaṇati,
(iti sātāgiro yakkho)
Atho na khīṇabyappatho;
Atho vebhūtiyaṁ nāha,
Mantā atthañca bhāsati”.

“He does not lie,” said Sātāgira, “nor does he speak sharply. He avoids backbiting, and thoughtfully speaks wise counsel.”

“Kacci na rajjati kāmesu,
(iti hemavato yakkho)
Kacci cittaṁ anāvilaṁ;
Kacci mohaṁ atikkanto,
Kacci dhammesu cakkhumā”.

“Doesn’t he find sensual pleasures unattractive?” said Hemavata, “And isn’t his mind unclouded? Hasn’t he escaped delusion? Does his eye see clearly in all things?”

“Na so rajjati kāmesu,
(iti sātāgiro yakkho)
Atho cittaṁ anāvilaṁ;
Sabbamohaṁ atikkanto,
Buddho dhammesu cakkhumā”.

“He does not find sensual pleasures attractive,” said Sātāgira, “and his mind is unclouded. He has escaped all delusion— the Buddha, whose eye sees clearly in all things.”

“Kacci vijjāya sampanno,
(iti hemavato yakkho)
Kacci saṁsuddhacāraṇo;
Kaccissa āsavā khīṇā,
Kacci natthi punabbhavo”.

“Isn’t he accomplished in knowledge?” said Hemavata, “And doesn’t he live a pure life? Aren’t his defilements all ended? Doesn’t he have no future lives?”

“Vijjāya ceva sampanno,
(iti sātāgiro yakkho)
Atho saṁsuddhacāraṇo;
Sabbassa āsavā khīṇā,
Natthi tassa punabbhavo”.

“He is accomplished in knowledge,” said Sātāgira, “and he does live a pure life. His defilements are all ended, there’ll be no more future lives for him.”

“Sampannaṁ munino cittaṁ,
Kammunā byappathena ca;
Vijjācaraṇasampannaṁ,
Dhammato naṁ pasaṁsati”.

“Accomplished is the sage’s mind in action and in speech, and he’s accomplished in knowledge and conduct as per the teaching you praise.”

“Sampannaṁ munino cittaṁ,
Kammunā byappathena ca;
Vijjācaraṇasampannaṁ,
Dhammato anumodasi.

“Accomplished is the sage’s mind in action and in speech, and he’s accomplished in knowledge and conduct as per the teaching you rejoice in.

Sampannaṁ munino cittaṁ,
Kammunā byappathena ca;
Vijjācaraṇasampannaṁ,
Handa passāma gotamaṁ”.

Accomplished is the sage’s mind in action and in speech, and he’s accomplished in knowledge and conduct: come now, let us see Gotama.”

“Eṇijaṅghaṁ kisaṁ vīraṁ,
Appāhāraṁ alolupaṁ;
Muniṁ vanasmiṁ jhāyantaṁ,
Ehi passāma gotamaṁ.

“The hero so lean, with antelope calves, not greedy, eating little, the sage meditating alone in the forest, come now, let us see Gotama.

Sīhaṁvekacaraṁ nāgaṁ,
Kāmesu anapekkhinaṁ;
Upasaṅkamma pucchāma,
Maccupāsappamocanaṁ.

A giant, wandering alone like a lion, unconcerned for sensual pleasures, let’s approach him and ask about release from the snare of death.”

Akkhātāraṁ pavattāraṁ,
Sabbadhammāna pāraguṁ;
Buddhaṁ verabhayātītaṁ,
Mayaṁ pucchāma gotamaṁ”.

“The communicator, the instructor, who has gone beyond all things, Awakened, beyond enmities and fears, let us ask Gotama.”

“Kismiṁ loko samuppanno,
(iti hemavato yakkho)
Kismiṁ kubbati santhavaṁ;
Kissa loko upādāya,
Kismiṁ loko vihaññati”.

“What has the world arisen in?” said Hemavata, “What does it get close to? By grasping what is the world troubled in what?”

“Chasu loko samuppanno,
(hemavatāti bhagavā)
Chasu kubbati santhavaṁ;
Channameva upādāya,
Chasu loko vihaññati”.

“The world’s arisen in six,” said the Buddha to Hemavata. “It gets close to six. Derived from the six, the world’s troubled in six.”

“Katamaṁ taṁ upādānaṁ,
Yattha loko vihaññati;
Niyyānaṁ pucchito brūhi,
Kathaṁ dukkhā pamuccati”.

“What is that grasping by which the world is troubled? Tell us the exit when asked: how is one released from all suffering?”

“Pañca kāmaguṇā loke,
Manochaṭṭhā paveditā;
Ettha chandaṁ virājetvā,
Evaṁ dukkhā pamuccati.

“The world has five kinds of sensual stimulation, and the mind is said to be the sixth. When you’ve discarded desire for these, you’re released from all suffering.

Etaṁ lokassa niyyānaṁ,
Akkhātaṁ vo yathātathaṁ;
Etaṁ vo ahamakkhāmi,
Evaṁ dukkhā pamuccati”.

This is the exit from the world, explained in accord with the truth. The way I’ve explained it is how you’re released from all suffering.”

“Ko sūdha tarati oghaṁ,
Kodha tarati aṇṇavaṁ;
Appatiṭṭhe anālambe,
Ko gambhīre na sīdati”.

“Who here crosses the flood, Who crosses the deluge? Who, not standing and unsupported, does not sink in the deep?”

“Sabbadā sīlasampanno,
Paññavā susamāhito;
Ajjhattacintī satimā,
Oghaṁ tarati duttaraṁ.

“Someone who is always endowed with ethics, wise and serene, inwardly reflective, mindful, crosses the flood so hard to cross.

Virato kāmasaññāya,
Sabbasaṁyojanātigo;
Nandībhavaparikkhīṇo,
So gambhīre na sīdati”.

Someone who desists from sensual perception, who has escaped all fetters, and has ended relish for rebirth, does not sink in the deep.”

“Gambhīrapaññaṁ nipuṇatthadassiṁ,
Akiñcanaṁ kāmabhave asattaṁ;
Taṁ passatha sabbadhi vippamuttaṁ,
Dibbe pathe kamamānaṁ mahesiṁ.

“Behold him of wisdom deep who sees the subtle meaning, who has nothing, unattached to sensual life, everywhere free, the great seer treading the holy road.

Anomanāmaṁ nipuṇatthadassiṁ,
Paññādadaṁ kāmālaye asattaṁ;
Taṁ passatha sabbaviduṁ sumedhaṁ,
Ariye pathe kamamānaṁ mahesiṁ.

Behold him of peerless name who sees the subtle meaning, giver of wisdom, unattached to the realm of sensuality: the all-knower, so very intelligent, the great seer treading the noble road.

Sudiṭṭhaṁ vata no ajja,
Suppabhātaṁ suhuṭṭhitaṁ;
Yaṁ addasāma sambuddhaṁ,
Oghatiṇṇamanāsavaṁ.

It was a fine sight for us today, a good sunup, a good rising, to see the Awakened One, the undefiled one who has crossed the flood.

Ime dasasatā yakkhā,
Iddhimanto yasassino;
Sabbe taṁ saraṇaṁ yanti,
Tvaṁ no satthā anuttaro.

These thousand native spirits powerful and glorious, all go to you for refuge, you are our supreme Teacher.

Te mayaṁ vicarissāma,
Gāmā gāmaṁ nagā nagaṁ;
Namassamānā sambuddhaṁ,
Dhammassa ca sudhammatan”ti.
Hemavatasuttaṁ navamaṁ.

We shall journey village to village, peak to peak, paying homage to the Buddha, and the clear rightness of the teaching!”

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