Hemavatasutta

Sutta Nipāta 1.9

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

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today“Ajja fifteenthpannaraso sabbath dayuposatho,
thus(iti Sātāgirasātāgiro native spirityakkho)
holyDibbā nightratti is at handupaṭṭhitā;
of peerless nameAnomanāmaṁ teachersatthāraṁ,
come nowHanda let us seepassāma Gotamagotamaṁ”.

“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.”

isn't it“Kacci mindmano well-disposedsupaṇihito,
thus(iti Hemavatahemavato native spirityakkho)
toward all creaturesSabbabhūtesu impartialtādino;
isn't itKacci in what is likediṭṭhe and in what is dislikedaniṭṭhe andca,
of thoughtSaṅkappassa under controlvasīkatā”.

“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?”

mind“Mano and hiscassa well-disposedsupaṇihito,
quotation marker(iti Sātāgirasātāgiro the native spirityakkho)
toward all creaturesSabbabhūtesu impartialtādino;
andAtho in the likediṭṭhe and in the dislikedaniṭṭhe andca,
of thoughtSaṅkappassa under controlvasīkatā”.

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

doesn't he“Kacci not given; not stolenadinnaṁ doesn't he take; doesn't he stealnādiyati,
thus(iti Hemavatahemavato spirit; yakkhayakkho)
doesn't heKacci towards creatures; among living beingspāṇesu restrainedsaññato;
doesn't heKacci farārā from negligencepamādamhā,
doesn't heKacci absorption; jhānajhānaṁ notna doesn't he neglectriñcati”.

“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?”

not“Na heso what is not givenadinnaṁ takesādiyati,
quotation marker(iti Sātāgirasātāgiro spirityakkho)
andAtho creaturespāṇesu restrainedsaññato;
andAtho farārā from negligencepamādamhā,
the BuddhaBuddho absorptionjhānaṁ notna neglectsriñcati”.

“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.”

surely not“Kacci falselymusā notna speaksbhaṇati,
quotation marker(iti Hemavatahemavato spirityakkho)
surely notKacci notna of harsh speechkhīṇabyappatho;
surely notKacci backbitingvebhūtiyaṁ does not speaknāha,
surely notKacci nonsensesamphaṁ notna speaksbhāsati”.

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

“falsely“Musā andca heso notna speaks,bhaṇati,
(thus(iti Sātāgirasātāgiro the native spirit)yakkho)
norAtho notna harsh-spoken;khīṇabyappatho;
andAtho divisivenessvebhūtiyaṁ he does not speak,nāha,
thoughtfullyMantā and the benefitatthañca he speaks”.bhāsati”.

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

does he not?“Kacci notna is attachedrajjati to sensual pleasureskāmesu,
thus(iti Hemavatahemavato spirityakkho)
does he not?Kacci mindcittaṁ uncloudedanāvilaṁ;
has he not?Kacci delusionmohaṁ escapedatikkanto,
does he not?Kacci in all thingsdhammesu one with clear sightcakkhumā”.

“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?”

not“Na heso is attachedrajjati in sensual pleasureskāmesu,
quotation marker(iti Sātāgirasātāgiro the native spirityakkho)
andAtho mindcittaṁ uncloudedanāvilaṁ;
all delusionSabbamohaṁ has escapedatikkanto,
the BuddhaBuddho in thingsdhammesu whose eye sees clearlycakkhumā”.

“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.”

isn't he“Kacci in knowledgevijjāya accomplishedsampanno,
quotation marker(iti Hemavatahemavato spirityakkho)
isn't heKacci pure in conductsaṁsuddhacāraṇo;
aren't hisKaccissa defilementsāsavā endedkhīṇā,
isn't thereKacci there is notnatthi future existencepunabbhavo”.

“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?”

in knowledge“Vijjāya andceva accomplishedsampanno,
quotation marker(iti Sātāgirasātāgiro spirityakkho)
andAtho pure-livingsaṁsuddhacāraṇo;
of allSabbassa defilementsāsavā endedkhīṇā,
there is notNatthi for himtassa future lifepunabbhavo”.

“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.”

accomplished“Sampannaṁ of the sagemunino mindcittaṁ,
in actionKammunā in speechbyappathena andca;
accomplished in knowledge and conductVijjācaraṇasampannaṁ,
as per the teachingDhammato himnaṁ you praisepasaṁsati”.

“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.”

“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.

accomplishedSampannaṁ of the sagemunino mindcittaṁ,
in actionKammunā and in speechbyappathena andca;
accomplished in knowledge and conductVijjācaraṇasampannaṁ,
come nowHanda let us seepassāma Gotamagotamaṁ”.

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.”

with antelope calves“Eṇijaṅghaṁ leankisaṁ herovīraṁ,
eating littleAppāhāraṁ not greedyalolupaṁ;
sageMuniṁ in the forestvanasmiṁ meditatingjhāyantaṁ,
comeEhi let us seepassāma Gotamagotamaṁ.

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

like a lion wandering aloneSīhaṁvekacaraṁ giantnāgaṁ,
in sensual pleasuresKāmesu unconcernedanapekkhinaṁ;
having approachedUpasaṅkamma we askpucchāma,
release from the snare of deathMaccupāsappamocanaṁ.

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

the communicatorAkkhātāraṁ the instructorpavattāraṁ,
of all thingsSabbadhammāna who has gone beyondpāraguṁ;
awakenedBuddhaṁ beyond enmities and fearsverabhayātītaṁ,
weMayaṁ askpucchāma Gotamagotamaṁ”.

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

in what?“Kismiṁ the worldloko arisensamuppanno,
thus(iti Hemavatahemavato the native spirityakkho)
in what?Kismiṁ does it get close tokubbati intimacysanthavaṁ;
by grasping whatKissa the worldloko graspingupādāya,
in what?Kismiṁ the worldloko is troubledvihaññati”.

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

in six“Chasu the worldloko has arisensamuppanno,
to Hemavata(hemavatāti the Blessed Onebhagavā)
in sixChasu makeskubbati intimacysanthavaṁ;
from the six themselvesChannameva having derivedupādāya,
in sixChasu the worldloko is troubledvihaññati”.

“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.”

what“Katamaṁ thattaṁ graspingupādānaṁ,
by whichYattha the worldloko is troubledvihaññati;
the exitNiyyānaṁ askedpucchito tellbrūhi,
howKathaṁ from sufferingdukkhā is one releasedpamuccati”.

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

five“Pañca kinds of sensual stimulationkāmaguṇā in the worldloke,
with mind as sixthManochaṭṭhā declaredpaveditā;
hereEttha desirechandaṁ having discardedvirājetvā,
thusEvaṁ from sufferingdukkhā is releasedpamuccati.

“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.

thisEtaṁ from the worldlokassa exitniyyānaṁ,
explainedAkkhātaṁ to youvo in accord with the truthyathātathaṁ;
thisEtaṁ to youvo I explainahamakkhāmi,
thusEvaṁ from sufferingdukkhā is releasedpamuccati”.

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.”

who“Ko here indeedsūdha crossestarati the floodoghaṁ,
whoKodha crossestarati the delugeaṇṇavaṁ;
not standingAppatiṭṭhe unsupportedanālambe,
whoKo in the deepgambhīre notna sinkssīdati”.

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

always“Sabbadā endowed with virtuesīlasampanno,
wisePaññavā serenesusamāhito;
inwardly reflectiveAjjhattacintī mindfulsatimā,
the floodOghaṁ crossestarati hard to crossduttaraṁ.

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

desisted fromVirato sensual perceptionkāmasaññāya,
escaped all fettersSabbasaṁyojanātigo;
ended relish for rebirthNandībhavaparikkhīṇo,
heSo in the deepgambhīre notna sinkssīdati”.

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

him of deep wisdom“Gambhīrapaññaṁ who sees the subtle meaningnipuṇatthadassiṁ,
who has nothingAkiñcanaṁ to sensual lifekāmabhave unattachedasattaṁ;
himTaṁ beholdpassatha everywheresabbadhi releasedvippamuttaṁ,
on the holyDibbe pathpathe treadingkamamānaṁ the great seermahesiṁ.

“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.

of peerless nameAnomanāmaṁ who sees the subtle meaningnipuṇatthadassiṁ,
giver of wisdomPaññādadaṁ to the realm of sensualitykāmālaye unattachedasattaṁ;
himTaṁ beholdpassatha the all-knowersabbaviduṁ so very intelligentsumedhaṁ,
nobleAriye roadpathe treadingkamamānaṁ the great seermahesiṁ.

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.

a fine sightSudiṭṭhaṁ indeedvata for usno todayajja,
a good sunupSuppabhātaṁ a good risingsuhuṭṭhitaṁ;
thatYaṁ we sawaddasāma the Awakened Onesambuddhaṁ,
the undefiled one who has crossed the floodOghatiṇṇamanāsavaṁ.

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.

theseIme thousanddasasatā native spiritsyakkhā,
powerfulIddhimanto gloriousyasassino;
allSabbe youtaṁ refugesaraṇaṁ goyanti,
youTvaṁ ourno Teachersatthā supremeanuttaro.

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

thoseTe wemayaṁ we will wandervicarissāma,
from villageGāmā to villagegāmaṁ from peaknagā to peaknagaṁ;
paying homageNamassamānā to the fully awakened onesambuddhaṁ,
of the dhammaDhammassa andca the clear rightnesssudhammatan”ti.
the Hemavata SuttaHemavatasuttaṁ ninthnavamaṁ.

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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