A New Course in Reading Pali

Lesson V - Readings

Exercise 1

«Jaaneyya nu kho, bho Gotama, asappuriso asappurisa.m - ‘asappuriso aya.m bhava.m’»ti?
“Master Gotama, would a wicked person recognize a wicked person, knowing ‘That individual is a wicked person’”?

«A.t.thaana.m kho eta.m, braahma.na, anavakaaso ya.m asappuriso asappurisa.m jaaneyya - ‘asappuriso aya.m bhava.m’»ti.
“Indeed that is impossible, Brahmin, it cannot be that a wicked person would recognize a wicked person, knowing ‘That individual is a wicked person’”.

«Jaaneyya pana, bho Gotama, asappuriso sappurisa.m - ‘sappuriso aya.m bhava.m’»ti?
“Then, master Gotama, would a wicked person recognize a virtuous person, knowing ‘That individual is a wicked person’”?

«Etam pi kho, braahma.na, a.t.thaana.m anavakaaso ya.m asappuriso sappurisa.m jaaneyya - ‘sappuriso aya.m bhava.m’»ti.
“Indeed that too is impossible, Brahmin, it cannot be that a wicked person would recognize a virtuous person, knowing ‘That individual is a virtuous person’”.

«Jaaneyya nu kho, bho Gotama, sappuriso sappurisa.m - ’sappuriso aya.m bhava.m’»ti?
“Then, master Gotama, would a virtuous person recognize a virtuous person, knowing ‘That individual is a virtuous person’”?

«.Thaana.m kho eta.m, braahma.na, vijjati ya.m sappuriso sappurisa.m jaaneyya - ‘sappuriso aya.m bhava.m’»ti.
“Indeed that is possible, Brahmin, it is so that a virtuous person would recognize a virtuous person, knowing ‘That individual is a virtuous person’”.

«Jaaneyya pana, bho Gotama, sappuriso asappurisa.m - ‘asappuriso aya.m bhava.m’»ti?
“Then, master Gotama, would a virtuous person recognize a wicked person, knowing ‘That individual is a virtuous person’”?

«Etam pi kho, braahma.na, .thaana.m vijjati ya.m sappuriso asappurisa.m jaaneyya - ‘asappuriso aya.m bhava.m’»ti.
“Indeed that too is possible, Brahmin, it is so that a virtuous person would recognize a wicked person, knowing ‘That individual is a wicked person’”.

(A.N.4.19.7. [IV.187] Vassakaarasutta.m)

Exercise 2

Yo hi koci manussesu - gorakkha.m upajiivati;
eva.m, Vaase.t.tha, jaanaahi, - ‘kassako’ so, na braahma.no.
Whoever among humans makes a living by cow-herding;
Thus, Vasettha, you should know – he is a farmer, not a Brahmin.

Yo hi koci manussesu - puthusippena jiivati;
eva.m, Vaase.t.tha, jaanaahi - ‘sippiko’ so, na braahma.no.
Whoever among humans makes a living by various crafts;
Thus, Vasettha, you should know – he is a craftsman, not a Brahmin.

Yo hi koci manussesu - vohaara.m upajiivati;
eva.m, Vaase.t.tha, jaanaahi - ‘vaa.nijo’ so, na braahma.no.
Whoever among humans makes a living by trade;
Thus, Vasettha, you should know – he is a merchant, not a Brahmin.

Yo hi koci manussesu - parapessena jiivati;
eva.m, Vaase.t.tha, jaanaahi - ‘pessiko’ so, na braahma.no.
Whoever among humans makes a living by serving others;
Thus, Vasettha, you should know – he is a servant, not a Brahmin.

Yo hi koci manussesu - adinna.m upajiivati;
eva.m, Vaase.t.tha, jaanaahi - ‘coro’ eso, na braahma.no.
Whoever among humans makes a living from what is not given;
Thus, Vasettha, you should know – he is a thief, not a Brahmin.

Yo hi koci manussesu - issattha.m upajiivati;
eva.m, Vaase.t.tha, jaanaahi - ‘yodhaajiivo’, na braahma.no.
Whoever among humans makes a living from archery;
Thus, Vasettha, you should know – he is a warrior, not a Brahmin.

Yo hi koci manussesu - porohiccena jiivati;
eva.m, Vaase.t.tha, jaanaahi - ‘yaajako’ so, na braahma.no.
Whoever among humans lives by the office of a family priest;
Thus, Vasettha, you should know – he is a priest, not a Brahmin.

Yo hi koci manussesu - gaama.m ra.t.thañca bhuñjati;
eva.m, Vaase.t.tha, jaanaahi - ‘raajaa’ eso, na braahma.no.
Whoever among humans enjoys village and country;
Thus, Vasettha, you should know – he is a king, not a Brahmin.

Na caaha.m ‘braahma.na.m’ bruumi - yonija.m mattisambhava.m;
‘Bhovaadi’ naama so hoti - sace hoti sakiñcano. akiñcana.m anaadaana.m - tamaha.m bruumi ‘braahma.na.m’.
And I don’t call someone ‘Brahmin’, according to the mother’s womb from which he is born,
Nor he who is addressed ‘Brahmin, if he is full of worldy attachment.
He who is not attached, not grasping – him I call ‘Brahmin’.

Sabbasa.myojana.m chetvaa - so ve na paritassati;
sa.mgaatiga.m, visa.myutta.m - ta.m aha.m bruumi ‘braahma.na.m’.
Having severed all fetters - truly he is not worried;
One who has gone beyond attachment, who is detached – him I call ‘Brahmin’.

(Snp. 3.9. Vaase.t.thasutta.m M.N. 2.5.8. Vaase.t.thasutta.m)

Exercise 3

Yo hi koci manussesu - porohiccena jiivati;
Appamaadena maghavaa - devaana.m se.t.thata.m gato;
appamaada.m pasa.msanti - pamaado garahito sadaa.
The king of the gods by diligence has gone to the
foremost place of the gods;
They praise diligence – negligence is despised always.

(Dhp. 2, 30)

Yathaapi rucira.m puppha.m - va.n.navanta.m agandhaka.m;
eva.m subhaasitaa vaacaa - aphalaa hoti akubbato.
Indeed just like a beautiful flower – colorful but unscented;
Thus a well-spoken word is not fruitful to one who does not practice.

Yathaapi rucira.m puppha.m - va.n.navanta.m sugandhaka.m.
eva.m subhaasitaa vaacaa - saphalaa hoti kubbato.
Indeed just like a beautiful flower – colorful and well-scented;
Thus a well-spoken word is fruitful to one who does practice.

(Dhp. 4, 51-52)

Diighaa jaagarato ratti - diigha.m santassa yojana.m;
diigho baalaana.m sa.msaaro - saddhamma.m avijaanata.m.
Long is the night for one who is awake – long is the mile to one who is tired;
Long is the life cycle to the foolish, to those who don’t know clearly the true doctrine.

(Dhp. 5, 60)

Exercise 4

Asevanaa ca baalaana.m - pa.n.ditaanañca sevanaa;
puujaa ca puujaneyyaana.m - eta.m ma.mgalamuttama.m.
Non-association with the foolish, and association with the wise;
And offerings to those worthy of respect – this is the highest blessing.

Baahusacca.m ca sippañca - vinayo ca susikkhito;
subhaasitaa ca yaa vaacaa - eta.m ma.mgalamuttama.m.
Learning and arts – and discipline well-practiced;
And whatever words are well-spoken - this is the highest blessing.

Daanañca dhammacariyaa ca - ñaatakaana.m ca sa.mgaho;
anavajjaani kammaani - eta.m ma.mgalamuttama.m.
Charity and righteous living – and caring for relatives;
Commendable deeds - this is the highest blessing.

Aaratii viratii paapaa - majjapaanaa ca sa.myamo;
appamaado ca dhammesu - eta.m ma.mgalamuttama.m.
The leaving off and complete abstention from evil –
and restraint from drinking intoxicants;
And diligence in the dhamma - this is the highest blessing.

Gaaravo ca nivaato ca - santu.t.thi ca kataññutaa;
kaalena dhammasavana.m - eta.m ma.mgalamuttama.m.
Reverence and modesty – contentment and gratitude;
Timely hearing of the dhamma - this is the highest blessing.

Khantii ca sovacassataa - sama.naanañca dassana.m;
kaalena dhammasaakacchaa - eta.m ma.mgalamuttama.m.
Patience and gentleness – the visiting of recluses;
Discussion of the doctrine at the right time - this is the highest blessing.

(Snp 2.4. Ma.mgalasutta.m)
http://www.accesstoinsight.org/canon/sutta/khuddaka/suttanipata/snp2-04.html

Lesson V - Further Readings

Exercise 1

«Chahi, bhikkhave, dhammehi samannaagato bhikkhu aahuneyyo hoti paahuneyyo dakkhi.neyyo añjalikara.niiyo, anuttara.m puññakkhetta.m lokassa.
Endowed with six mental qualities, monks, a monk is venerable, worthy of hospitality, offerings, and respectful salutation, and is an incomparable sphere of merit for the world.

Katamehi chahi?
What are these six?

Idha, bhikkhave, bhikkhu cakkhunaa ruupa.m disvaa n’eva sumano hoti na dummano, upekkhako viharati sato sampajaano.
Here, monks, a monk having seen form with his eye, is not thus of a happy mind, nor an unhappy mind, but abides equanimous, mindful, and fully aware.

Sotena sadda.m sutvaa n’eva sumano hoti na dummano, upekkhako viharati sato sampajaano.
Having heard a sound with his ear, he is not thus of a happy mind, nor an unhappy mind, but abides equanimous, mindful, and fully aware.

Ghaanena gandha.m ghaayitvaa n’eva sumano hoti na dummano, upekkhako viharati sato sampajaano.
Having smelled a scent with his nose, he is not thus of a happy mind, nor an unhappy mind, but abides equanimous, mindful, and fully aware.

Jivhaaya rasa.m saayitvaa n’eva sumano hoti na dummano, upekkhako viharati sato sampajaano.
Having savored a taste with his tongue, he is not thus of a happy mind, nor an unhappy mind, but abides equanimous, mindful, and fully aware.

Kaayena pho.t.thabba.m phusitvaa neva sumano hoti na dummano, upekkhako viharati sato sampajaano.
Having felt a touch with his body, he is not thus of a happy mind, nor an unhappy mind, but abides equanimous, mindful, and fully aware.

Manasaa dhamma.m viññaaya neva sumano hoti na dummano, upekkhako viharati sato sampajaano.
Having cognized an idea in his mind, he is not thus of a happy mind, nor an unhappy mind, but abides equanimous, mindful, and fully aware.

Imehi kho, bhikkhave, chahi dhammehi samannaagato bhikkhu aahuneyyo hoti paahuneyyo dakkhi.neyyo añjalikara.niiyo anuttara.m puññakkhetta.m lokassaa»ti.
Endowed with these six mental qualities, monks, a monk is venerable, worthy of hospitality, offerings, and respectful salutation, and is an incomparable sphere of merit for the world.

(A.N. 6.1.1.1. Pa.thama-aahuneyyasutta.m)

Exercise 2

«Tena hi, Siivaka, taññev’ettha pa.tipucchaami. Yathaa te khameyya tathaa na.m byaakareyyaasi.
“In that case, Sivaka, I thus ask here in response. Just as it is fitting to you, so you would explain it.

Ta.m ki.m maññasi, Siivaka, santa.m vaa ajjhatta.m lobha.m ‘atthi me ajjhatta.m lobho’ti pajaanaasi, asanta.m vaa ajjhatta.m lobha.m ‘natthi me ajjhatta.m lobho’ti pajaanaasii»ti?
“What do you think, Sivaka, with greed present internally, would you know ‘there is greed internally to me’, and with greed not present internally, would you know ‘there is no greed internally to me’?”

«Eva.m, bhante».
“Yes, venerable sir”.

«Ya.m kho tva.m, Siivaka, santa.m vaa ajjhatta.m lobha.m ‘atthi me ajjhatta.m lobho’ti pajaanaasi, asanta.m vaa ajjhatta.m lobha.m ‘natthi me ajjhatta.m lobho’ti pajaanaasi - evampi kho, Siivaka, sandi.t.thiko dhammo hoti … pe ….
“Indeed, Sivaka, with greed present internally, you would know ‘there is greed internally to me’, and with greed not present internally, you would know ‘there is no greed internally to me’ – and indeed thus, Sivaka, the truth is empirical …etc. …

«Ta.m ki.m maññasi, Siivaka, santa.m vaa ajjhatta.m dosa.m … pe … … santa.m vaa ajjhatta.m moha.m … pe … … santa.m vaa ajjhatta.m lobhadhamma.m … pe … … santa.m vaa ajjhatta.m dosadhamma.m … pe … … santa.m vaa ajjhatta.m mohadhamma.m ‘atthi me ajjhatta.m mohadhammo’ti pajaanaasi, asanta.m vaa ajjhatta.m mohadhamma.m ‘natthi me ajjhatta.m mohadhammo’ti pajaanaasii»ti?
“What do you think, Sivaka, with anger present internally … etc. …delusion present internally … etc. …something of the nature of greed present internally … etc. …something of the nature of anger present internally … etc. …something of the nature of delusion present internally, would you know ‘there is something of the nature of delusion internally to me’, and nothing of the nature of delusion present internally, would you know ‘there is nothing of the nature of delusion internally to me’?”

«Eva.m, bhante».
“Yes, venerable sir”.

«Ya.m kho tva.m, Siivaka, santa.m vaa ajjhatta.m mohadhamma.m ‘atthi me ajjhatta.m mohadhammo’ti pajaanaasi, asanta.m vaa ajjhatta.m mohadhamma.m ‘natthi me ajjhatta.m mohadhammo’ti pajaanaasi - eva.m kho, Siivaka, sandi.t.thiko dhammo hoti akaaliko ehipassiko opaneyyiko paccatta.m veditabbo viññuuhii»ti.
“Indeed, Sivaka, with something of the nature of delusion present internally, you would know ‘there is something of the nature of delusion internally to me’, and with something of the nature of delusion not present internally, you would know ‘there is nothing of the nature of delusion internally to me’”.

«Abhikkanta.m, bhante, abhikkanta.m, bhante … pe … upaasaka.m ma.m, bhante, bhagavaa dhaaretu ajjatagge paa.nupeta.m sara.na.m gata.m»ti.
“Excellent, venerable sir, excellent, sir …etc. … venerable sir, may the blessed one accept me as a lay devotee, gone to refuge from today on for life”.

(A.N. 6.5.5. Pa.thamasandi.t.thikasutta.m)

Exercise 3

Raajaa aaha: «Bhante Naagasena, yo jaananto paapakamma.m karoti, yo ajaananto paapakamma.m karoti, kassa bahutara.m apuññan»ti?
The king said: "Venerable Nagasena, for whom is the greater demerit, one who knowingly does evil, or one who does evil unknowingly?”

Thero aaha «yo kho, mahaaraaja, ajaananto paapakamma.m karoti, tassa bahutara.m apuññan»ti.
The elder replied: "Indeed, great king, for him who does evil not knowing is the greater demerit”.

«Tena hi, bhante Naagasena, yo amhaaka.m raajaputto vaa raajamahaamatto vaa ajaananto paapakamma.m karoti, ta.m maya.m digu.na.m da.n.demaa»ti.
"In that case, venerable Nagasena, he who is our prince or king’s chief minister who not knowing does evil, we would doubly punish him”.

«Ta.m ki.m maññasi, mahaaraaja, tatta.m ayogu.la.m aaditta.m sampajjalita.m sajotibhuuta.m eko jaananto ga.nheyya, eko ajaananto ga.nheyya, katamo balavatara.m .dayheyyaa»ti.
"What do you think, great king, who would get burned more, one who knowing picks up a hot iron ball, ablaze and glowing, or one who not knowing picks it up?”

«Yo kho, bhante, ajaananto ga.nheyya, so balavatara.m .dayheyyaa»ti.
“Indeed, venerable sir, he who not knowing picks it up would get burned more”.

«Evameva kho, mahaaraaja, yo ajaananto paapakamma.m karoti, tassa bahutara.m apu~n~nan»ti.
"Indeed, great king, in the same way the greater demerit is for him who does evil not knowing”.

«Kallo’si, bhante Naagasenaa»ti.
"You are clever, venerable Nagasena.”

(Miln. III.7.8. Jaanantaajaanantapaapakara.napañho)

Exercise 4

«Ta.m ki.m maññatha, bhikkhave, ruupa.m nicca.m vaa anicca.m vaa»ti?
"What do you think, monks, is form permanent or impermanent”?

«Anicca.m, bhante».
“Impermanent, venerable sir”.

«Ya.m panaanicca.m, dukkha.m vaa ta.m sukha.m vaa»ti?
"Then is that which is impermanent satisfactory or unsatisfactory”?

«Dukkha.m, bhante».
“Unsatisfactory, venerable sir”.

«Ya.m panaanicca.m dukkha.m vipari.naamadhamma.m, kalla.m nu ta.m samanupassitu.m - ‘eta.m mama, eso’hamasmi, eso me attaa’»ti?
"Then that which is impermanent, unsatisfactory, and of the nature to change, would it be clever to perceive ‘this is mine, this I am, this is my self’”?

«No h’eta.m, bhante».
“Certainly not, venerable sir”.

«Vedanaa ... saññaa ... sa.mkhaaraa ... viññaa.na.m nicca.m vaa anicca.m vaa»ti?
"Feeling … perception … mental formation … is consciousness permanent or impermanent”?

«Anicca.m, bhante».
“Impermanent, venerable sir”.

«Ya.m panaanicca.m dukkha.m vaa ta.m sukha.m vaa»ti?
"Then is that which is impermanent satisfactory or unsatisfactory”?

«Dukkha.m, bhante».
“Unsatisfactory, venerable sir”.

«Ya.m panaanicca.m dukkha.m vipari.naamadhamma.m, kalla.m nu ta.m samanupassitu.m -‘eta.m mama, eso’hamasmi, eso me attaa’»ti?
"Then that which is impermanent, unsatisfactory, and of the nature to change, would it be clever to perceive ‘this is mine, this I am, this is my self’”?

«No h’eta.m, bhante».
“Certainly not, venerable sir”.

(S.N. 3.1.7. Anattalakkha.nasutta.m Samyutta Nikaya XXII.59)
http://www.accesstoinsight.org/canon/sutta/samyutta/sn22-059.html