A New Course in Reading Pali

Lesson VII - Readings

Exercise 1

«Etha tumhe, Kaalaamaa, maa anussavena, maa paramparaaya, maa itikiraaya, maa pi.takasampadaanena, … maa sama.no no garuuti. Yadaa tumhe, Kaalaamaa, attanaa’va jaaneyyaatha - ‘ime dhammaa akusalaa, ime dhammaa saavajjaa, ime dhammaa viññugarahitaa, ime dhammaa samattaa samaadinnaa ahitaaya dukkhaaya sa.mvattantii’ti, atha tumhe, Kaalaamaa, pajaheyyaatha.
“Come you, Kalamas, not by tradition, nor by hearsay, nor by rumour, nor by the authority of the scriptures, … nor because a monk teaches us. When you, Kalamas, know for yourselves – ‘these qualities are unwholesome, these qualities are reprehensible, these qualities are despised by the wise, these qualities when taken up and grasped lead to harm and suffering’ – then, Kalamas, you would renounce them”.

«Ta.m ki.m maññatha, Kaalaamaa, lobho purisassa ajjhatta.m uppajjamaano uppajjati hitaaya vaa ahitaaya vaa»ti?
“What do you think, Kalamas, does greed arising internally in a person arise accompanied by welfare or harm?”

«Ahitaaya, bhante».
“Harm, venerable sir”.

«Luddho panaaya.m, Kaalaamaa, purisapuggalo lobhena abhibhuuto pariyaadinnacitto, paa.na.m pi hanati, adinna.m pi aadiyati, paradaara.m pi gacchati, musaa pi bha.nati, para.m pi tathattaaya samaadapeti, ya.m’sa hoti diigharatta.m ahitaaya dukkhaayaa»ti.
“Then, Kalamas, this greedy person, an individual overcome and with the mind completely overpowered by greed, kills living beings, takes what is not given, commits adultery, speaks falsely, and incites others to do likewise, which will bring him a long time of harm and suffering”.

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

«Ta.m ki.m maññatha, Kaalaamaa, doso purisassa ajjhatta.m uppajjamaano uppajjati hitaaya vaa ahitaaya vaa»ti?
“What do you think, Kalamas, does ill-will arising internally in a person arise accompanied by welfare or harm?”

«Ahitaaya, bhante».
“Harm, venerable sir”.

«Du.t.tho panaaya.m, Kaalaamaa, purisapuggalo dosena abhibhuuto pariyaadinnacitto, paa.na.m pi hanati, adinna.m pi aadiyati, paradaara.m pi gacchati, musaa pi bha.nati, para.m pi tathattaaya samaadapeti, ya.m’sa hoti diigharatta.m ahitaaya dukkhaayaa»ti.
“Then, Kalamas, this malicious person, an individual overcome and with the mind completely overpowered by ill-will, kills living beings, takes what is not given, commits adultery, speaks falsely, and incites others to do likewise, which will bring him a long time of harm and suffering”.

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

«Ta.m ki.m maññatha, Kaalaamaa, moho purisassa ajjhatta.m uppajjamaano uppajjati hitaaya vaa ahitaaya vaa»ti?
“What do you think, Kalamas, does delusion arising internally in a person arise accompanied by welfare or harm?”

«Ahitaaya, bhante».
“Harm, venerable sir”.

«Muu.lho panaaya.m, Kaalaamaa, purisapuggalo mohena abhibhuuto pariyaadinnacitto, paa.na.m pi hanati, adinna.m pi aadiyati, paradaara.m pi gacchati, musaa pi bha.nati, para.m pi tathattaaya samaadapeti, ya.m’sa hoti diigharatta.m ahitaaya dukkhaayaa»ti.
“Then, Kalamas, this deluded person, an individual overcome and with the mind completely overpowered by delusion, kills living beings, takes what is not given, commits adultery, speaks falsely, and incites others to do likewise, which will bring him a long time of harm and suffering”.

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

«Ta.m ki.m maññatha, Kaalaamaa, ime dhammaa kusalaa vaa akusalaa vaa»ti?
“What do you think, Kalamas, are these qualities wholesome or unwholesome?”

«Akusalaa, bhante».
“Unwholesome, venerable sir”.

«Saavajjaa vaa anavajjaa vaa»ti?
“Commendable or reprehensible?”

«Saavajjaa, bhante».
“Reprehensible, venerable sir”.

«Viññugarahitaa vaa viññuppasatthaa vaa»ti?
“Praised or despised by the wise?”

«Viññugarahitaa, bhante».
“Despised by the wise, venerable sir”.

«Samattaa samaadinnaa ahitaaya dukkhaaya sa.mvattanti, no vaa? Katha.m vaa ettha hotii»ti?
“Undertaken and observed they lead to harm and suffering, don’t they? How does it seem to you?”

«Samattaa, bhante, samaadinnaa ahitaaya dukkhaaya sa.mvattantii ti. Eva.m no ettha hotii»ti.
“Undertaken and observed, venerable sir, they lead to harm and suffering. That is how it is for us”.

(Anguttara Nikaya III.65 Kalama Sutta)
http://www.accesstoinsight.org/canon/sutta/anguttara/an03-065.html

Exercise 2

«Naaha.m, braahma.na, sabba.m di.t.tha.m bhaasitabba.m ti vadaami; na panaaha.m, braahma.na, sabba.m di.t.tha.m na bhaasitabba.m ti vadaami; naaha.m, braahma.na, sabba.m suta.m bhaasitabba.m ti vadaami; na panaaha.m, braahma.na, sabba.m suta.m na bhaasitabba.m ti vadaami; naaha.m, braahma.na, sabba.m muta.m bhaasitabba.m ti vadaami; na panaaha.m, braahma.na, sabba.m muta.m na bhaasitabba.m ti vadaami; naaha.m, braahma.na, sabba.m viññaata.m bhaasitabba.m ti vadaami; na panaaha.m, braahma.na, sabba.m viññaata.m na bhaasitabba.m ti vadaami.
“I do not say, Brahmins, that everything seen should be spoken about, nor do I say that everything seen should not be spoken about. I do not say, Brahmins, that everything heard should be spoken about, nor do I say that everything heard should not be spoken about. I do not say, Brahmins, that everything thought should be spoken about, nor do I say that everything thought should not be spoken about. I do not say, Brahmins, that everything known should be spoken about, nor do I say that everything known should not be spoken about.”

«Ya.m hi, braahma.na, di.t.tha.m bhaasato akusalaa dhammaa abhiva.d.dhanti, kusalaa dhammaa parihaayanti, evaruupa.m di.t.tha.m na bhaasitabba.m ti vadaami. Ya.m ca khv’assa, braahma.na, di.t.tha.m abhaasato kusalaa dhammaa parihaayanti, akusalaa dhammaa abhiva.d.dhanti, evaruupa.m di.t.tha.m bhaasitabba.m ti vadaami.
“Indeed, Brahmins, something seen that if spoken about increases unwholesome mental states and decreases wholesome mental states, I say such a thing seen should not be spoken about. Moreover, Brahmins, something seen that if not spoken about increases unwholesome mental states and decreases wholesome mental states, I say such a thing seen should be spoken about.”

«Ya.m hi, braahma.na, suta.m bhaasato akusalaa dhammaa abhiva.d.dhanti, kusalaa dhammaa parihaayanti, evaruupa.m suta.m na bhaasitabba.m ti vadaami. Ya.m ca khv’assa, braahma.na, suta.m abhaasato kusalaa dhammaa parihaayanti, akusalaa dhammaa abhiva.d.dhanti, evaruupa.m suta.m bhaasitabba.m ti vadaami.
“Indeed, Brahmins, something heard that if spoken about increases unwholesome mental states and decreases wholesome mental states, I say such a thing heard should not be spoken about. Moreover, Brahmins, something heard that if not spoken about increases unwholesome mental states and decreases wholesome mental states, I say such a thing heard should be spoken about.”

«Ya.m hi, braahma.na, muta.m bhaasato akusalaa dhammaa abhiva.d.dhanti, kusalaa dhammaa parihaayanti, evaruupa.m muta.m na bhaasitabba.m ti vadaami. Ya.m ca khv’assa, braahma.na, muta.m abhaasato kusalaa dhammaa parihaayanti, akusalaa dhammaa abhiva.d.dhanti, evaruupa.m muta.m bhaasitabba.m ti vadaami.
“Indeed, Brahmins, something thought that if spoken about increases unwholesome mental states and decreases wholesome mental states, I say such a thing thought should not be spoken about. Moreover, Brahmins, something thought that if not spoken about increases unwholesome mental states and decreases wholesome mental states, I say such a thing thought should be spoken about.”

«Ya.m hi, braahma.na, viññaata.m bhaasato akusalaa dhammaa abhiva.d.dhanti, kusalaa dhammaa parihaayanti, evaruupa.m viññaata.m na bhaasitabba.m ti vadaami. Ya.m ca khvassa, braahma.na, viññaata.m abhaasato kusalaa dhammaa parihaayanti, akusalaa dhammaa abhiva.d.dhanti, evaruupa.m viññaata.m bhaasitabba.m ti vadaamii»ti.
“Indeed, Brahmins, something known that if spoken about increases unwholesome mental states and decreases wholesome mental states, I say such a thing known should not be spoken about. Moreover, Brahmins, something known that if not spoken about increases unwholesome mental states and decreases wholesome mental states, I say such a thing known should be spoken about.”

(A.N. 4.19.3. Sutasutta.m Anguttara Nikaya IV.183 Suta Sutta)
http://www.accesstoinsight.org/canon/sutta/anguttara/an04-183.html

Exercise 3

Sacca.m bha.ne na kujjheyya - dajjaa’ppasmi.m pi yaacito.
etehi tiihi .thaanehi - gacche devaana santike.
Speak the truth, do not be angry – give what is asked for from the little you have.
By these three things – you would go in the vicinity of the gods.

(Dhp. 17, 224)

Kaayappakopa.m rakkheyya - kaayena sa.mvuto siyaa;
kaayaduccarita.m hitvaa - kaayena sucarita.m care.
Protect yourself from agitation in the body – be restrained in body;
Having given up bad bodily behavior – conduct yourself well in the body.

Vaciipakopa.m rakkheyya - vaacaaya sa.mvuto siyaa;
vaciiduccarita.m hitvaa - vaacaaya sucarita.m care.
Protect yourself from agitation in speech – be restrained in speech;
Having given up bad speech – conduct yourself well verbally.

Manopakopa.m rakkheyya - manasaa sa.mvuto siyaa;
manoduccarita.m hitvaa - manasaa sucarita.m care.
Protect yourself from agitation in the mind – be restrained in mind;
Having given up bad mental behavior – conduct yourself well mentally.

(Dhp. 17, 231-233)

Yo paa.namatipaateti - musaavaada.m ca bhaasati;
loke adinna.m aadiyati - paradaara.m ca gacchati.
Suraamerayapaana.m ca - yo naro anuyuñjati;
* idh’evameso lokasmi.m - muula.m kha.nati attano.
One who kills living beings – and speaks falsely;
Takes what is not given – and commits adultery;
And drinks wine and liquor – the man who thus engages himself;
Here in this world – he digs up the very root of himself.

(Dhp 18, 246-247)

* Ven. Narada Thera translates the line "Such a one digs up his own root in the world". Another translation (by Harischandra Kaviratna) translates it "Such a man, while in this world, destroys the root of his being."

Exercise 4

Sace labhetha nipaka.m sahaaya.m,
saddhi.m cara.m saadhuvihaaridhiira.m;
Abhibhuyya sabbaani parissayaani,
careyya tenattamano satiimaa.
If you obtain an intelligent friend,
a constant companion of noble behavior;
Having overcome all obstacles,
you should wander with him delighted and mindful.

No ce labhetha nipaka.m sahaaya.m,
saddhi.m cara.m saadhuvihaaridhiira.m;
Raajaa’va ra.t.tha.m vijita.m pahaaya,
eko care maata.mg’araññe’va naago.
If you do not obtain an intelligent friend,
a constant companion of noble behavior;
As a king would abandon his conquered kingdom,
you should roam alone as an elephant in the elephant forest.

(Dhp 23, 328-329)

Lesson VII - Further Readings

Exercise 1

“Tayo’me, braahma.na, aggii pahaatabbaa parivajjetabbaa, na sevitabbaa. Katame tayo? Raagaggi, dosaggi, mohaggi.
“Brahmins, there are these three fires that are to be renounced, avoided, and not taken upon oneself. What are the three? The fire of lust, the fire of anger, and the fire of delusion.”

Kasmaa caaya.m, braahma.na, raagaggi pahaatabbo parivajjetabbo, na sevitabbo? Ratto kho, braahma.na, raagena abhibhuuto pariyaadinnacitto kaayena duccarita.m carati, vaacaaya duccarita.m carati, manasaa duccarita.m carati. So kaayena duccarita.m caritvaa, vaacaaya duccarita.m caritvaa, manasaa duccarita.m caritvaa kaayassa bhedaa para.m mara.naa apaaya.m duggati.m vinipaata.m niraya.m upapajjati. Tasmaaya.m raagaggi pahaatabbo parivajjetabbo, na sevitabbo.
“And, Brahmins, what is this fire of lust that should be renounced, avoided, and not taken upon oneself. Indeed, Brahmins, a lustful person, overcome by lust, with the mind completely taken over by lust, behaves badly in body, speech, and mind. Having behaved badly in body, speech, and mind, at the breaking up of the body and then death, he is reborn in a state of woe, in a realm of misery, in great ruin, in hell. Therefore this fire of lust is to be renounced, and avoided, and not taken upon oneself.”

Kasmaa caaya.m, braahma.na, dosaggi pahaatabbo parivajjetabbo, na sevitabbo? Du.t.tho kho, braahma.na, dosena abhibhuuto pariyaadinnacitto kaayena duccarita.m carati, vaacaaya duccarita.m carati, manasaa duccarita.m carati. So kaayena duccarita.m caritvaa, vaacaaya duccarita.m caritvaa, manasaa duccarita.m caritvaa kaayassa bhedaa para.m mara.naa apaaya.m duggati.m vinipaata.m niraya.m upapajjati. Tasmaaya.m dosaggi pahaatabbo parivajjetabbo, na sevitabbo.
“And, Brahmins, what is this fire of anger that should be renounced, avoided, and not taken upon oneself. Indeed, Brahmins, an angry person, overcome by anger, with the mind completely taken over by anger, behaves badly in body, speech, and mind. Having behaved badly in body, speech, and mind, at the breaking up of the body and then death, he is reborn in a state of woe, in a realm of misery, in great ruin, in hell. Therefore this fire of anger is to be renounced, and avoided, and not taken upon oneself.”

Kasmaa caaya.m, braahma.na, mohaggi pahaatabbo parivajjetabbo, na sevitabbo? Muu.lho kho, braahma.na, mohena abhibhuuto pariyaadinnacitto kaayena duccarita.m carati, vaacaaya duccarita.m carati, manasaa duccarita.m carati. So kaayena duccarita.m caritvaa, vaacaaya duccarita.m caritvaa, manasaa duccarita.m caritvaa kaayassa bhedaa para.m mara.naa apaaya.m duggati.m vinipaata.m niraya.m upapajjati. Tasmaaya.m mohaggi pahaatabbo parivajjetabbo, na sevitabbo. Ime kho tayo, braahma.na, aggii pahaatabbaa parivajjetabbaa, na sevitabbaa.”
“And, Brahmins, what is this fire of delusion that should be renounced, avoided, and not taken upon oneself. Indeed, Brahmins, a deluded person, overcome by delusion, with the mind completely taken over by delusion, behaves badly in body, speech, and mind. Having behaved badly in body, speech, and mind, at the breaking up of the body and then death, he is reborn in a state of woe, in a realm of misery, in great ruin, in hell. Therefore this fire of delusion is to be renounced, and avoided, and not taken upon oneself.”

(A.N. 7.5.4. Dutiya-aggisutta.m)

Exercise 2

Raajaa aaha: «Bhante Naagasena, ki.mlakkha.naa paññaa»ti?
The king said: "Venerable Nagasena, what is the distinguishing mark of wisdom?”

«Pubbeva kho, mahaaraaja, mayaa vutta.m ‘chedanalakkha.naa paññaa’ti, api ca obhaasanalakkha.naa paññaa»ti.
"Previously, great king, I said ‘severing is a distinguishing mark of wisdom’, and now furthermore illuminating is a distinguishing mark of wisdom.”

«Katha.m, bhante, obhaasanalakkha.naa paññaa»ti?
“How, venerable sir, is illuminating a distinguishing mark of wisdom?”

«Paññaa, mahaaraaja, uppajjamaanaa avijjandhakaara.m vidhameti, vijjobhaasa.m janeti, ñaa.naaloka.m vida.mseti, ariyasaccaani paaka.taani karoti; tato yogaavacaro ‘aniccan’ti vaa ‘dukkhan’ti vaa ‘anattaa’ti vaa sammappaññaaya passatii»ti.
"Wisdom arising, great king, dispels the darkness of ignorance, produces the illumination of insight, brings forth the light of knowledge, and makes manifest the noble truths; and further, the spiritual practitioner sees with complete understanding ‘impermanence’, ‘unsatisfactoriness’, or ‘corelessness’.”

«Opamma.m karohii»ti.
"Give me an analogy.”

«Yathaa, mahaaraaja, puriso andhakaare gehe padiipa.m paveseyya, pavi.t.tho padiipo andhakaara.m vidhameti, obhaasa.m janeti, aaloka.m vida.mseti, ruupaani paaka.taani karoti, evameva kho, mahaaraaja, paññaa uppajjamaanaa avijjandhakaara.m vidhameti, vijjobhaasa.m janeti, ñaa.naaloka.m vida.mseti, ariyasaccaani paaka.taani karoti; tato yogaavacaro ‘aniccan’ti vaa ‘dukkhan’ti vaa ‘anattaa’ti vaa sammappaññaaya passati. Eva.m kho, mahaaraaja, obhaasanalakkha.naa paññaa»ti.
"Just as, great king, a person might bring a lamp into a dark house, and with the lamp lit dispels the darkness, produce illumination, show the light, and make manifest forms, so too, great king, wisdom arising dispels the darkness of ignorance, produces the illumination of insight, brings forth the light of knowledge, and makes manifest the noble truths; and further, the spiritual practitioner sees with complete understanding ‘impermanence’, ‘unsatisfactoriness’, or ‘corelessness’.”

«Kallosi, bhante Naagasenaa»ti.
"You are clever, venerable Nagasena.”

(Miln. III.1.14. Paññaalakkha.napañho)

Exercise 3

«Bhante Naagasena, nav’ime puggalaa mantita.m guyha.m vivaranti na dhaarenti. Katame nava? Raagacarito, dosacarito, mohacarito, bhiiruko, aamisagaruko, itthii, so.n.do, pa.n.dako, daarako»ti.
"Venerable Nagasena, there are these nine types of people who disclose and do not keep secret counsel. What are the nine? A person characterized by lust, a person characterized by anger, a person characterized by delusion, a fearful person, a person attached to sensual things, a woman, a drunkard, a eunuch, and a child.”

Thero aaha «Tesa.m ko doso»ti?
The elder monk said: “What is the fault with these?”

«Raagacarito, bhante Naagasena, raagavasena mantita.m guyha.m vivarati na dhaareti, dosacarito, bhante, dosavasena mantita.m guyha.m vivarati na dhaareti, muu.lho mohavasena mantita.m guyha.m vivarati na dhaareti, bhiiruko bhayavasena mantita.m guyha.m vivarati na dhaareti, aamisagaruko aamisahetu mantita.m guyha.m vivarati na dhaareti, itthii … ittarataaya mantita.m guyha.m vivarati na dhaareti, so.n.diko suraalolataaya mantita.m guyha.m vivarati na dhaareti, pa.n.dako aneka.msikataaya mantita.m guyha.m vivarati na dhaareti, daarako capalataaya mantita.m guyha.m vivarati na dhaareti.
“A person characterized by lust, Venerable Nagasena, discloses and does not keep secret counsel, on account of passion; a person characterized by anger, venerable sir, discloses and does not keep secret counsel on account of ill-will; a person characterized by delusion discloses and does not keep secret counsel on account of delusion; a fearful person discloses and does not keep secret counsel on account of fear; a person attached to sensual things discloses and does not keep secret counsel for the sake of material pleasures; a woman discloses and does not keep secret counsel due to changeableness; a drunkard discloses and does not keep secret counsel because of addiction to drink; a eunuch discloses and does not keep secret counsel due to uncertainty; and a child discloses and does not keep secret counsel due to fickleness.”

Bhavatiiha:
It is said:

«Ratto du.t.tho ca muu.lho ca - bhiiru aamisagaruko itthii so.n.do pa.n.dako ca - navamo bhavati daarako.
“An infatuated person, a malicious one, a deluded one, a coward, a materialist, A woman, a drunkard, a eunuch, and a child make nine.

Nav’ete puggalaa loke - ittaraa calitaa calaa;
etehi mantita.m guyha.m - khippa.m bhavati paaka.tan»ti.
These nine types of people in the world – unsteady, fickle, wavering;
From these counsel that is hidden – quickly becomes revealed.”

(Miln. IV.intro Navaguyhamantavidha.msaka.m)

Exercise 4

Middhii yadaa hoti mahagghaso ca,
niddaayitaa samparivattasaayii;
Mahaavaraahova nivaapapu.t.tho,
punappuna.m gabbhamupeti mando.
He who is slothful and a great glutton,
Or a sleepy person who tosses and turns in bed;
Like a great pig fed on fodder,
Again and again he is reborn.

Appamaadarataa hotha - sacittamanurakkhatha;
duggaa uddharath’attaana.m - pa.mke sanno’va kuñjaro.
Be attached to diligence – control well your mind;
Lift yourselves up from the rough ground – as does the elephant stuck in the mud.

(Dhp 23, 325, 327)