“I ask you, Blessed One; please tell me this,” “Pucchāmi taṁ bhagavā brūhi me taṁ, said Venerable Mettagū, (iccāyasmā mettagū) “for I think you are a knowledge master, evolved. Maññāmi taṁ vedaguṁ bhāvitattaṁ; Where do all these sufferings come from, Kuto nu dukkhā samudāgatā ime, in all their countless forms in the world?” Ye keci lokasmimanekarūpā”.

“You have rightly asked me of the origin of suffering,” “Dukkhassa ve maṁ pabhavaṁ apucchasi, replied the Buddha, (mettagūti bhagavā) “I shall tell you as I understand it. Taṁ te pavakkhāmi yathā pajānaṁ; Attachment is the source of suffering Upadhinidānā pabhavanti dukkhā, in all its countless forms in the world. Ye keci lokasmimanekarūpā.

When an ignorant person builds up attachments, Yo ve avidvā upadhiṁ karoti, that dullard returns to suffering again and again. Punappunaṁ dukkhamupeti mando; So let one who understands <j>not build up attachments, Tasmā pajānaṁ upadhiṁ na kayirā, contemplating the origin of suffering and rebirth.” Dukkhassa jātippabhavānupassī”.

“Whatever I asked you have explained to me. “Yaṁ taṁ apucchimha akittayī no, I ask you once more, please tell me this: Aññaṁ taṁ pucchāma tadiṅgha brūhi; How do the attentive cross the flood Kathaṁ nu dhīrā vitaranti oghaṁ, of rebirth, old age, sorrow, and lamenting? Jātiṁ jaraṁ sokapariddavañca; Please, sage, answer me clearly, Taṁ me muni sādhu viyākarohi, for truly you understand this matter.” Tathā hi te vidito esa dhammo”.

“I shall extol a teaching to you,” “Kittayissāmi te dhammaṁ, replied the Buddha, (mettagūti bhagavā) “that is apparent in the present, <j>not relying on tradition. Diṭṭhe dhamme anītihaṁ; Having understood it, one who lives mindfully Yaṁ viditvā sato caraṁ, may cross over clinging in the world.” Tare loke visattikaṁ”.

“And I rejoice, great seer, “Tañcāhaṁ abhinandāmi, in that supreme teaching, mahesi dhammamuttamaṁ; having understood which, one who lives mindfully Yaṁ viditvā sato caraṁ, may cross over clinging in the world.” tare loke visattikaṁ”.

“Once you’ve expelled relishing and dogmatism,” “Yaṁ kiñci sampajānāsi, replied the Buddha, (mettagūti bhagavā) “regarding everything you are aware of—Uddhaṁ adho tiriyañcāpi majjhe; above, below, all round, between—Etesu nandiñca nivesanañca, having cast aside consciousness, don’t continue in existence. Panujja viññāṇaṁ bhave na tiṭṭhe.

A mendicant who wanders meditating like this, Evaṁvihārī sato appamatto, diligent and mindful, calling nothing their own, Bhikkhu caraṁ hitvā mamāyitāni; would, being wise, give up the suffering Jātiṁ jaraṁ sokapariddavañca, of rebirth, old age, sorrow and lamenting right here.” Idheva vidvā pajaheyya dukkhaṁ”.

“I rejoice in the words of the great seer! “Etābhinandāmi vaco mahesino, You have expounded non-attachment well, Gotama. Sukittitaṁ gotamanūpadhīkaṁ; Clearly the Buddha has given up suffering, Addhā hi bhagavā pahāsi dukkhaṁ, for truly you understand this matter. Tathā hi te vidito esa dhammo.

Surely those you’d regularly instruct Te cāpi nūnappajaheyyu dukkhaṁ, would also give up suffering. Ye tvaṁ muni aṭṭhitaṁ ovadeyya; Having met, I bow especially to you, <j>O spiritual giant; Taṁ taṁ namassāmi samecca nāga, hopefully the Buddha may regularly instruct me.” Appeva maṁ bhagavā aṭṭhitaṁ ovadeyya”.

“Any brahmin recognized as a knowledge master, “Yaṁ brāhmaṇaṁ vedagumābhijaññā, who has nothing, unattached to sensual life, Akiñcanaṁ kāmabhave asattaṁ; clearly has crossed this flood, Addhā hi so oghamimaṁ atāri, crossed to the far shore, kind, wishless. Tiṇṇo ca pāraṁ akhilo akaṅkho.

And a wise person here, a knowledge master, Vidvā ca yo vedagū naro idha, having untied the bond to life after life, Bhavābhave saṅgamimaṁ visajja; free of craving, untroubled, with no need for hope, So vītataṇho anīgho nirāso, has crossed over rebirth and old age, I declare.” Atāri so jātijaranti brūmī”ti.

Mettagūmāṇavapucchā catutthī.