Uttarajjhayana 21

21.1

caṃpāe pālie nāma sāvae āsi vāṇie |
mahāvīrassa bhagavao sīse so u mahappaṇo ||

In Campā there was a merchant who was a lay disciple, Pālita by name; / he was a disciple of the blessed Mahāvīra, that great-souled one.

In Kampâ there lived a Srâvaka, the merchant Pâlita, who was a disciple of the noble and venerable Mahâvîra.

21.2

niggaṃthe pāvayaṇe sāvae se vikovie |
poeṇa vavaharaṃte pihuṃḍaṃ nagaramāgae ||

He was a skilled lay disciple in the Nirgrantha teaching; / trading by boat, he arrived at the city of Pithuṇḍa.

21.3

pihuṃḍe vavaharaṃtassa vāṇio dei dhūyaraṃ |
taṃ sasattaṃ paigijjha sadesamaha patthio ||

To him as he traded in Pithuṇḍa, a merchant gave his daughter; / taking her, who was pregnant, he set out for his own country.

21.4

aha pāliyassa dharaṇī samuddaṃmi pasavaī |
aha dārae tahiṃ jāe samuddapāli tti nāmae ||

Then Pālita's wife gave birth on the ocean; / then a boy was born there, named Samudrapāla.

21.5

khemeṇa āgae caṃpaṃ sāvae vāṇie gharaṃ |
saṃvaḍḍhaī ghare tassa dārae se suhoie ||

The merchant, a lay disciple, arrived safely at his home in Campā; / that boy was reared happily in his home.

21.6

bāvattariṃ kalāo ya sikkhae nīikovie |
jovvaṇeṇa ya saṃpanne surūve piyadaṃsaṇe ||

He learned the seventy-two arts, being skilled in conduct; / and he was endowed with youth, handsome, and pleasant to behold.

21.7

tassa rūvavaiṃ bhajjaṃ piyā ānei rūviṇiṃ |
pāsāe kīlae ramme devo doguṃdao jahā ||

His father brought for him a beautiful and shapely wife; / he sported in a delightful mansion like a Dvigundaka god.

21.8

aha annayā kayāī pāsāyāloyaṇe ṭhio |
vajjhamaṃḍaṇasobhāgaṃ vajjhaṃ pāsai vajjhagaṃ ||

Then once upon a time, standing at the window of the mansion, / he saw a condemned criminal, endowed with the adornment of the condemned, being led to execution.

21.9

taṃ pāsiūṇa saṃviggo samuddapālo iṇamabbavī |
ahosubhāṇa kammāṇaṃ nijjāṇaṃ pāvagaṃ imaṃ ||

Having seen him, Samudrapāla became agitated and said this: / "Alas, this evil outcome of bad deeds!"

21.10

saṃbuddho so tahiṃ bhagavaṃ paraṃ saṃvegamāgao |
āpuccha'mmāpiyaro pavvae anagāriyaṃ ||

Right there he was awakened, and the noble one arrived at supreme spiritual agitation; / having asked permission from his parents, he entered into the homeless state.

21.11

jahittu saṃgaṃ ca mahākilesaṃ mahaṃtamohaṃ kasiṇaṃ bhayāvahaṃ |
pariyāyadhammaṃ cabhiroyaejjā vayāṇi sīlāṇi parīsahe ya ||

Having abandoned attachment, the great defilement, and vast, total, terrifying delusion, / one should take delight in the Dharma of the mendicant order, the vows, moral conduct, and the hardships.

Abandoning the great distress to which the worldly are liable, the great delusion, and whatever causes fear, one should adopt the Law of monks, the vows, the virtues, and the (endurance of) calamities.

21.12

ahiṃsa saccaṃ ca atenagaṃ ca tatto ya baṃbhaṃ apariggahaṃ ca |
paḍivajjiyā paṃca mahavvayāṇi carijja dhammaṃ jinadesiyaṃ viū ||

Non-violence, truth, and not-stealing, and thereafter celibacy and non-possession— / having undertaken the five great vows, the wise one should practice the Dharma taught by the Jina.

21.13

savvehiṃ bhūehiṃ dayānukaṃpo khaṃtikkhame saṃjayabaṃbhayārī |
sāvajjajogaṃ parivajjayaṃto carijja bhikkhū susamāhiiṃdie ||

With compassion and pity toward all beings, enduring with patience, self-restrained, celibate, / avoiding sinful activity, the monk should practice with senses well-composed.

21.14

kāleṇa kālaṃ viharejja raṭṭhe balābalaṃ jāṇiya appaṇo ya |
sīho va saddeṇa na saṃtasejjā vayajoga succā na asabbhamāhu ||

From time to time he should wander in the land, knowing his own strength and weakness; / like a lion he should not tremble at sound, and hearing speech, they call him not insolent.

21.15

uvehamāṇo u parivvaejjā piyamappiyaṃ savva titikkhaejjā |
na savva savvatthabhiroyaejjā na yāvi pūyaṃ garahaṃ ca saṃjae ||

Practicing equanimity, he should wander, enduring everything, pleasant and unpleasant; / the self-restrained one should not delight in everything everywhere, nor in praise or censure.

21.16

anegachaṃdā iha mānavehiṃ je bhāvao saṃpagarei bhikkhū |
bhayabheravā tattha uiṃti bhīmā divvā manussā aduvā tiricchā ||

When a monk sincerely undertakes this among humans of various inclinations in this world, / fearful and terrifying dreads arise there—divine, human, or animal.

21.17

parīsahā duvvisahā anege sīyaṃti jatthā bahukāyarā narā |
se tattha patte na vahijja bhikkhū saṃgāmasīse iva nāgarāyā ||

There are many hardships difficult to endure, where many cowardly men falter; / when he meets with them there, the monk should not be struck down, like a king-elephant in the forefront of battle.

21.18

sīosiṇā daṃsamasā ya phāsā āyaṃkā vivihā phusaṃti dehaṃ |
akukkuo tatthahiyāsaejjā rayāiṃ khevejja purekaḍāiṃ ||

Cold and heat, the touch of gadflies and mosquitoes, and various sicknesses afflict the body; / unperturbed, he should endure them there and cast off the dust gathered in the past.

Cold and heat, flies and gnats, unpleasant feelings, and many diseases attack the body; without flinching he should bear them, and should not recall to his memory the pleasures he once enjoyed.

21.19

pahāya rāgaṃ ca taheva dosaṃ mohaṃ ca bhikkhū sayayaṃ viyakkhaṇo |
meru vva vāeṇa akaṃpamāṇo parīsahe āyagutte sahejjā ||

Having abandoned attachment, and likewise aversion and delusion, the wise monk at all times, / unshakeable like Mount Meru in the wind, self-guarded, should endure the hardships.

21.20

aṇunnae nāvaṇae mahesī na yāvi pūyaṃ garahaṃ ca saṃjae |
sa ujjubhāvaṃ paḍivajja saṃjae nivvāṇamaggaṃ virae uvei ||

Neither elated nor dejected, the great sage, self-restrained, [cares not for] praise or censure; / having attained uprightness, the self-restrained and detached one attains the path to nirvāṇa.

21.21

arairaisahe pahīṇasaṃthave virae āyahie pahāṇavaṃ |
paramaṭṭhapaehiṃ ciṭṭhaī chinnasoe amame akiṃcane ||

Enduring discontent and pleasure, freed from familiarity, detached, intent on his own welfare, pre-eminent, / he abides in the state of highest truth, with stream cut off, free from mineness and possessions.

21.22

vivittalayaṇāi bhaejja tāī nirovalevāi asaṃthaḍāiṃ |
isīhi ciṇṇāi mahāyasehiṃ kāeṇa phāsejja parīsahāiṃ ||

The protector should resort to solitary dwellings, unstained and unfurnished, / frequented by renowned seers, and endure hardships with his body.

21.23

sannāṇanāṇovagae mahesī anuttaraṃ cariuṃ dhammasaṃcayaṃ |
anuttare nāṇadhare jasaṃso obhāsaī sūrie vaṃtalikkhe ||

Endowed with right knowledge, the great sage, having practiced the supreme accumulation of Dharma, / possessing peerless knowledge, glorious, shines like the sun in the sky.

21.24

duvihaṃ khaveūṇa ya puṇṇapāvaṃ niraṃgaṇe savvao vippamukke |
tarittā samuddaṃ ya mahābhavoghaṃ samuddapāle apuṇāgamaṃ gae || –tti bemi ||

Having destroyed the twofold merit and demerit, stainless, completely liberated on all sides, / having crossed the ocean of the great flood of existence, Samudrapāla attained the state of non-return. — Thus I say.

Having annihilated his Karman both meritorious and sinful, being steadfast, and free from all fetters, Samudrapâla crossed the ocean-like Flood of worldly existence and obtained exemption from transmigration.
Thus I say.