snp.5.5 Suttanipata

“I ask you, Gracious One, please tell this to me,” said venerable Mettagū,
“I think you have true understanding, and a developed self—
how have these countless kinds of suffering
arisen for whoever is in the world?”

“You asked me about the origin of suffering, Mettagū,” said the Gracious One,
“as I know it I will declare it to you:
Because of clinging to a basis countless kinds
of suffering originate for whoever is in the world.

“The foolish one, without wisdom, clings to a basis,
and comes to suffering again and again, the fool.
Therefore knowing this, do not cling to a basis,
seeing the birth and origin of suffering.”

“You have proclaimed to us what we asked you about,” said venerable Mettagū,
“another thing we ask, come on, please answer it:
How do the wise ones cross over the flood
of birth, old age, grief, and lamentation?
Please explain this to me, O sage,
for this Teaching has been understood by you.”

“I shall proclaim the Teaching to you, Mettagū” said the Gracious One,
“which is not hearsay in this world,
which, having understood, and living mindfully, one can cross over clinging to the world.”

“I greatly rejoice in that supreme Teaching, great seer,
which, having understood, and living mindfully, one can cross over clinging to the world.”

“Whatever you know, Mettagū,” said the Gracious One,
“above, below, and across the middle,
dispel the enjoyment of, and settling on, these things,
and consciousness, and one will not remain in existence.

“Living in this way, mindful, and heedful,
the monk who lives on after giving up loved things,
can, being wise, give up birth, old age,
grief, lamentation, and suffering right here.”

“I greatly rejoice in this, the Great Seer’s word,” said venerable Mettagū,
“O Gotama, well proclaimed is freedom from clinging.
Surely the Gracious One gave up suffering,
for this Teaching has been understood by you.

“Surely they too can give up suffering,
whomever you would continually advise, O Sage,
therefore having met the Strong One, I revere him,
perhaps the Gracious One could continuously advise me!”

“You should know the brahmin who has true understanding, Mettagū,” said the Gracious One,
“who has nothing, and is not clinging to sense existence,
for he has surely crossed over the flood,
without hindrance or doubt, he has crossed beyond.

“That man here who is wise, and has true understanding,
who has released the shackle of repeated existence,
he is craving-free, not troubled, not yearning—
he has crossed over birth and old age, I say.”

The Young Man Mettagū’s Questions are Finished

Mettagū
Reached Vedas’ end, I deem, developed yourself,
so I ask the Lord thus, please tell me of this:
how then have resulted these various dukkhas
of various forms found in the world?

Buddha
On dukkha’s arising you’ve asked me indeed,
so as I have Known, I impart it to you:
The diverse-formed dukkhas come to exist
from attachments to asset of whatever kind.

That ignorant one attached indeed to assets,
stupidly reaches to dukkha repeatedly,
therefore that one in seeing dukkha’s birth and arising,
such attached-to assets should not be created.

Mettagū
Whatever we asked, to us you explained,
another thing I ask, please speak upon that:
how do the wise ones cross over the flood
of birth and decay, lamentation and grief?
O Sage, do well declare this to me now,
for certainly this dharma has been known by you.

Buddha
This Dharma I’ll explain to you,
Seen-now and not traditional law,
knowing which the mindful fare,
and cross the world’s entanglements.

Mettagū
I am delighted, Seeker Great,
with this Dharma ultimate,
knowing which the mindful fare,
and cross the world’s entanglements.

Buddha
Whatever you cognize above,
below, across and in between,
consciously dispel delight in them,
and settling-down—in “being” you’ll not stand.

Mindfully who live like this, aware,
such bhikkhus, let go of “making-mine”
with birth and decay, lamenting and grief:
just here do the wise all dukkha let go.

Mettagū
With the Great Seeker’s speech I am overjoyed,
well explained, O Gotama, is “assets unattached”,
for surely the Lord all dukkha has let go,
for certainly this Dharma has been Known by you.

Those who the Sage always advises,
surely they’re able to let go of dukkha,
to the Nāga drawn near, to you I bow down;
maybe the Lord will advise me as well.

Buddha
Knowing well that brahmin true to Love’s end*Sujato: The term translated by lkm in this and the next verse as “love’s end” is vedagū. This is a Brahmanical term referring to one accomplished in the three Vedas, and interpreted by the Buddha as one perfected in liberating knowledge. Perhaps lkm renders veda as “love” rather than “knowledge” due to the speaker’s name, mettagū. In some cases veda and its derivates, such as vedanā, extend in meaning to “emotion”. reached,
having nought and unattached to sensual being,
for certain that one this flood has overcrossed,
crossed to the Far Shore, free of doubts and harshness.

This is one who Knows, reached Love’s end just here,
cut bondage to any being, either high or low,
free from craving and desire, free from distress,
I say such one’s crossed over birth and decay.