The Sutta Nipāta (Kinh tập)
A poetic translation by Laurence Khantipalo Mills
PREFACE
How this translation came about
In the final stage of his life’s journey two things have stood out. The first is that—despite occasional outbursts—he maintains a remarkable and largely unswerving good humour, seeming to find joy in the simplest of things. The second is his continued devotion to the Dharma. Even in his current state of what is now advanced dementia , the visit by a Sangha member always produces a visible and profound sense of respect and joy in him. This is always inspiring to observe.
In writing this introduction, I had thought to write just a little about how the translation came to be. In doing so, I found myself telling the recent life history of Laurence Khantipalo Mills. I had not intended to do so, but the two are inextricably linked.
As a Theravada monk, Phra Khantipalo traveled widely throughout Australia teaching and proclaiming the Dhamma in the mid-1970’s and early 1980’s. Many people became students and many made the trek to Wat Buddhadhamma, the monastery and lay community he established with Ayya Khemma. Those interested in these details of Laurence’s life will find material online so there is no need to say more here.
In the mid-1990’s, while still a monk, Phra Khantipalo’s life changed profoundly as a result of meeting his Dzogchen Master Chogyal Namkhai Norbu in the USA. Practising the Dzogchen teachings became a catalyst for disrobing and becoming a non monastic practitioner for Laurence. He moved to far north Queensland, married and established the Bodhicitta Buddhist Centre.
Jump then to the summer of 2009. Laurence had been invited down to the Victorian countryside by a student but a bushfire nearby had forced an evacuation to the safety of Melbourne. He found a temporary home with a fellow Dzogchen practitioner where he resided for a short time until he left again for far north Queensland.
We were aware that Laurence had suffered a stroke in 2005 and on this trip there were clear signs that it had affected his cognition. He still spoke eloquently of the Dharma, but there were gaps in his talks, when he lost words, lost the thread, only to pick it up again. He murmured of taking robes again. The dissolution of his ten year marriage and the subsequent demise of the Bodhicitta Buddhist Centre, had led him to consider where he belonged. He became aware of his lack of practical living skills, fragility and most importantly the isolation from his wider Sangha friends in NSW and Victoria.
Even though I doubt Laurence had ever thought of Melbourne as home, he reappeared again early the next year and began the monastic journey one more time, taking robes as a novice in the Mahayana tradition under Ven. Thich Phuoc Tan—once a student of his, but now the abbot of Quang Minh temple. He was ordained Ven. Minh An, meaning Peace with Wisdom, and was supported with much care and respect. However by this time the effects of his stroke and an associated vascular dementia were starting to take hold. Laurence was unable to sustain his practice and unable to remain at Quang Minh.
Things immediately looked a bit grim. A few old students, including Gary and myself, had been providing some small support. None of us could envisage Laurence living happily in an aged care facility even if that was what was being recommended.
Again an old student, now also a Dzogchen practitioner, stepped forth and offered Laurence a temporary home. Those two weeks of respite in January 2011 became 20 months of care. It wasn’t an easy time because Laurence could not be left for any length of time in case he should wander off. Various people materialised to fill in gaps and offer support.
When Laurence did go out, with friends, he carried in his shoulder bag a small red book. In it were his handwritten notes of a new translation of the Sutta Nipāta started many years before, but still incomplete. This was obviously precious to him because he carried it everywhere he went. Gary remembers him saying that he felt the previous translations had failed to capture the subtlety of the Pali language. It was Laurence’s aim to draw this out in a readable fashion. I didn’t get as much detail, but over a cup of tea one day Laurence said that what he aimed to achieve was a poetic translation. I understood this to mean that his translation would have life and vitality. It would not be just a dry rendition of an ancient text.
Still the text was unfinished. Laurence, although he sat at his desk, could no longer organise his thoughts. Important though it clearly was to him, there was no more progress on the Sutta Nipāta. Laurence’s health deteriorated and, in late 2012 he finally had to go into an aged care facility. Things languished at this point, and those around Laurence were simply concerned to establish his well being and comfort as best they could in the new setting.
Then sometime in 2013, among a collection of books and effects shipped from Queensland, Gary discovered a typewritten—but incomplete— copy of the text. Efforts to locate who may have typed the document failed. We did not have a digital copy but Gary conceived the idea of completing and publishing the Sutta Nipāta in tribute to Laurence and in appreciation of the importance the project had held for him. In order to achieve this, two things needed to occur: firstly, the text had to be transferred into a digital format so that it could be manipulated, corrected and the missing sections completed. Secondly, there needed to be a suitably qualified person who was willing to look at the text, correct inconsistencies and minor errors of the parts which were illegible and then, hopefully, to provide a translation of the missing text. Somehow this came together.
Here are the acknowledgements to those who made it happen: To Bhante Sujato, who kindly offered to read and complete the text and who has provided energy and enthusiasm in abundance. Only in looking at what he has done do I realize what a task this has been. To Gary Dellora, whose vision and dedication drove the process; to Sean Read who painstakingly scanned and corrected the text into a format from which it could be edited; to Dammika Pereira who provided support and advice; and Michael Wells who assisted with proofing. Nothing that follows could have been achieved without their efforts and we are indebted to them for their commitment and generosity of spirit.
Just a closing word on Laurence, whose health continues it’s long slow decline. In the final stage of his life’s journey two things have stood out. The first is that—despite occasional outbursts—he maintains a remarkable and largely unswerving good humour, seeming to find joy in the simplest of things. The second is his continued devotion to the Dharma. Even in his current state of what is now advanced dementia , the visit by a Sangha member always produces a visible and profound sense of respect and joy in him. This is always inspiring to observe.
There remain a number of dedicated people who surround Laurence. Some are staff, some are friends. All contribute to his well being. Whatever merit may accrue from this publication, we offer it to all beings, but especially to all those who have assisted in his journey over the last few years. This book could not have arisen with out them.
Michael Wells and Gary Dellora
Melbourne, Australia, 2015.
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Contents
Preface
Foreword
1 FIRST CHAPTER
1.1 The Serpent Sutta
1.2 With the Cattle-owner Dhaniya
1.3 The Rhino Horn
1.4 The Farmer Bhāradvaja
1.5 To the Smith Cunda
1.6 Disaster
1.7 Who is the Outcaste?
1.8 Loving-kindness
1.9 Sātāgira and Hemavata the Yakkhas
1.10 With the Yakkha Āḷavaka
1.11 Victory Over Fascination
1.12 The Sage Inwardly Silent
2 THE MINOR CHAPTER
2.1 The Threefold Gem
2.2 The True Meaning of “Stench”
2.3 Conscience
2.4 The Supreme Good Omens
2.5 To the Yakkha Sūciloma
2.6 Wrong Conduct in the Bhikkhu’s Life
2.7 How Brahmins Lived by the Dharma
2.8 Dharma as a Boat
2.9 What is Good Conduct?
2.10 Wake up! Make an Effort!
2.11 Teaching Rāhula
2.12 Vaṅgīsa’s Questions
2.13 Perfection in the Wandering Life
2.14 To Dhammika
3 THE GREAT CHAPTER
3.1 The Leaving Home of Gotama
3.2 The Striving of Gotama
3.3 The Well-spoken
3.4 To Sundarika-Bhāradvāja
3.5 To Māgha
3.6 Sabhiya’s Questions
3.7 To Sela
3.8 Dart of Death
3.9 To Vāseṭṭha
3.10 To Kokāliya
3.11 The Sages Asita and Nālaka
3.12 Observation of Dualities
4 THE CHAPTER OF EIGHTS
4.1 Objects, Desires and Pleasures
4.2 The Body as a Cave
4.3 Corruptions
4.4 Purity
4.5 The Ultimate
4.6 Ageing and Decay
4.7 To Tissametteyya
4.8 Being Overbold
4.9 With Māgandiya
4.10 Before Breaking-up
4.11 Arguments and Disputes
4.12 Smaller Discourse on Quarrelling
4.13 Greater Discourse on Quarrelling
4.14 The Quick Way
4.15 Assuming Forcefulness
4.16 Sāriputta
5 THE WAY TO THE BEYOND
5.1 The Prologue
5.2 Ajita’s Questions
5.3 Tissamettaya’s Questions
5.4 Puṇṇaka’s Questions
5.5 Mettagū’s Questions
5.6 Dhotaka’s Questions
5.7 Upasīva’s Questions
5.8 Nanda’s Questions
5.9 Hemaka’s Questions
5.10 Todeyya’s Questions
5.11 Kappa’s Question
5.12 Jatukaṇṇi’s Questions
5.13 Bhadrāvudha’s Question
5.14 Udaya’s Questions
5.15 Posāla’s Question
5.16 Mogharāja’s Question
5.17 Piṅgiya’s Question
5.18 In Praise of the Way to the Beyond
5.19 Piṅgiya’s Song of the Way to the Beyond
