Sutta Nipāta 1.9 Hemavatasutta “Ajja pannaraso uposatho, (iti sātāgiro yakkho) Dibbā ratti upaṭṭhitā; Anomanāmaṁ satthāraṁ, Handa passāma gotamaṁ”.

Hemavata Sutta

Today is the fifteenth, the Uposatha day, said the yakkha Sātāgira. The divine night has arrived; let us go and see the teacher named Anoma, the Gotama.

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

Is his mind well-directed, asked the yakkha Hemavata, towards all beings, equanimous? Is he master over his thoughts in both the desirable and the undesirable?

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

His mind is indeed well-directed, replied the yakkha Sātāgira, towards all beings, equanimous; and he is master over his thoughts in both the desirable and the undesirable.

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

Does he refrain from taking what is not given, asked Hemavata, is he restrained with regard to living beings? Is he far from negligence, does he not neglect development?

“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, replied Sātāgira, and he is restrained with regard to living beings; he is far from negligence, and the Tathāgata does not neglect development.

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

Does he not speak falsehood, asked Hemavata, is he not of a confused mind? Does he not engage in vain talk, does he speak with purpose?

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

He does not speak falsehood, replied Sātāgira, nor is he of a confused mind; he does not engage in vain talk, and he speaks with purpose.

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

Is he not attached to sensual pleasures, asked Hemavata, is his mind untroubled? Has he overcome delusion, is he wise in the Dhamma?

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

He is not attached to sensual pleasures, replied Sātāgira, and his mind is untroubled; he has overcome all delusion, and the Tathāgata is wise in the Dhamma.

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

Is he accomplished in knowing, asked Hemavata, is his conduct purified? Are his taints destroyed, is there no more rebirth for him?

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

He is indeed accomplished in knowing, replied Sātāgira, and his conduct is purified; all his taints are destroyed, and there is no more rebirth for him.

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

The sage's mind is accomplished, free from confusion and agitation; accomplished in knowing and conduct, praised according to the Dhamma.

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

The sage's mind is accomplished, free from confusion and agitation; accomplished in knowing and conduct, praised according to the Dhamma.

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

The sage's mind is accomplished, free from confusion and agitation; accomplished in knowing and conduct, let us go and see the Gotama.

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

Let us see the one with antelope-like legs, the lean hero, who takes little food, who is not greedy; the sage meditating in the forest, let us go and see the Gotama.

Sīhaṁvekacaraṁ nāgaṁ, Kāmesu anapekkhinaṁ; Upasaṅkamma pucchāma, Maccupāsappamocanaṁ.

The solitary lion, the noble elephant, indifferent to sensual pleasures; let us approach and ask him about the release from the snare of death.

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

The proclaimer, the one who sets in motion, the one who has crossed over all Dhammas; the Tathāgata, beyond fear and danger, let us ask the Gotama.

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

In what is the world arisen, asked Hemavata, in what does it make contact? On what does the world depend, in what is the world agitated?

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

In the six, the world is arisen, replied the Blessed One, in the six, it makes contact; depending on the six, the world is agitated.

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

What is that clinging, where the world is distressed?

Asked about the way out, tell me, how does one escape suffering?

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

The five strands of sense satisfaction in the world, declared as the sixth by the mind; by dispelling desire for these, thus one escapes suffering.

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

This is the way out for the world, explained to you as it truly is; this I declare to you, thus one escapes suffering.

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

Who indeed crosses the flood, who crosses the ocean? In the unsupported, in the unfounded, who does not sink in the deep?

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

Always endowed with virtue, wise and well-concentrated; reflecting inwardly, mindful, he crosses the difficult flood.

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

Abstaining from the perception of sensual pleasures, gone beyond all fetters; with the end of delight in becoming, he does not sink in the deep.

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

With profound wisdom, seeing the subtle meaning, unattached to the realm of sensual pleasures; see him, freed in all ways, the great sage walking the divine path.

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

With the name Anomā, seeing the subtle meaning, giving wisdom, unattached in the abode of sensual pleasures; see him, the all-knowing, wise, the great sage walking the noble path.

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

Truly well-seen by us today, well-awakened, well-risen; for we have seen the Fully Awakened One, who has crossed the flood, free from defilements.

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

These thousand yakkhas, powerful and renowned; all go for refuge to him, you are our unsurpassed teacher.

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

We shall wander from village to village, from town to town; honoring the Fully Awakened One, and the well-taught Dhamma.

Hemavatasuttaṁ navamaṁ.

This is the Hemavata Sutta, the ninth.