If one, longing for sensual pleasure, achieves it, yes,

he's enraptured at heart. The mortal gets what he wants.

But if for that person — longing, desiring —

the pleasures diminish, he's shattered, as if shot with an arrow.

Whoever avoids sensual desires — as he would, with his foot, the head of a snake —

goes beyond, mindful, this attachment in the world.

A man who is greedy for fields, land, gold, cattle, horses, servants, employees,

women, relatives, many sensual pleasures,

is overpowered with weakness and trampled by trouble,

for pain invades him as water, a cracked boat.

So one, always mindful, should avoid sensual desires.

Letting them go, he'd cross over the flood like one who, having bailed out the boat, has reached the far shore.

Kāmasuttaṃ paṭhamaṃ niṭṭhitaṃ.

2. Guhatthaka Sutta: The Cave of the Body

Staying attached to the cave, covered heavily over, ^[1] a person sunk in confusion is far from seclusion —

for sensual pleasures sensual desires ^[2] in the world are not lightly let go.

Those chained by desire, bound by becoming's allure, aren't easily released for there's no liberation by others.

Intent, in front or behind, ^[3] on hunger for sensual pleasures here or before —

greedy for sensual pleasures, busy, deluded, ungenerous, entrenched in the out-of-tune way, ^[4]

they — impelled into pain — lament: "What will we be when we pass on from here?"

So a person should train right here & now. Whatever you know as out-of-tune in the world,

don't, for its sake, act out-of-tune, for that life, the enlightened say, is short.

I see them, in the world, floundering around, people immersed in craving for states of becoming.

Base people moan in the mouth of death, their craving, for states of becoming & not-, ^[5] unallayed.

See them, floundering in their sense of mine, like fish in the puddles of a dried-up stream —

and, seeing this, live with no mine, not forming attachment for states of becoming.

Subdue desire for both sides, ^[6] comprehending ^[7] sensory contact, with no greed.

Doing nothing for which he himself would rebuke himself, the enlightened person doesn't adhere to what's seen, to what's heard.

Comprehending perception, he'd cross over the flood — the sage not stuck on possessions.

Then, with arrow removed, living heedfully, he longs for neither — this world, the next.

Guhaṭṭhakasuttaṃ dutiyaṃ niṭṭhitaṃ.

3. Dutthatthaka Sutta: Corrupted

There are some who dispute corrupted at heart, and those who dispute their hearts set on truth,

but a sage doesn't enter a dispute that's arisen, which is why he is nowhere constrained.

Now, how would one led on by desire, entrenched in his likes, forming his own conclusions, overcome his own views?

He'd dispute in line with the way that he knows.

Whoever boasts to others, unasked, of his practices, precepts,

is, say the skilled, ignoble by nature — he who speaks of himself of his own accord.

But a monk at peace, fully unbound in himself, who doesn't boast of his precepts — "That's how I am" —

he, say the skilled, is noble by nature — he with no vanity with regard to the world.

One whose doctrines aren't clean — fabricated, formed, given preference

when he sees it to his own advantage — relies on a peace dependent on what can be shaken.

Because entrenchments ^[8] in views aren't easily overcome when considering what's grasped among doctrines,

that's why a person embraces or rejects a doctrine — in light of these very entrenchments.

Now, one who is cleansed ^[9] has no preconceived view about states of becoming or not- anywhere in the world.

Having abandoned conceit ^[10] & illusion, by what means would he go? ^[11] He isn't involved.

For one who's involved gets into disputes over doctrines, but how — in connection with what — ^[12] would you argue with one uninvolved?

He has nothing embraced or rejected, ^[13] has sloughed off every view right here — every one.

Duṭṭhaṭṭhakasuttaṃ tatiyaṃ niṭṭhitaṃ.

4. Suddhatthaka Sutta: Pure

"I see the pure, the supreme, free from disease. It's in connection with what's seen that a person's purity is."^[14]

Understanding thus, having known the "supreme," & remaining focused on purity, one falls back on that knowledge.

If it's in connection with what is seen that a person's purity is, or if stress is abandoned in connection with knowledge,

then a person with acquisitions is purified in connection with something else, ^[15] for his view betrays that in the way he asserts it.

No brahman ^[16] says purity comes in connection with anything else. Unsmeared with regard to what's seen, heard, sensed, precepts or practices,

merit or evil, not creating anything here, he's let go of what he had embraced.^[17]

Abandoning what's first, they depend on what's next.^[18] Following distraction, they don't cross over attachment.

They embrace & reject — like a monkey releasing a branch to seize at another^[19] —

a person undertaking practices on his own, goes high & low, latched onto perception.

But having clearly known through vedas,^[20] having encountered the Dhamma, one of profound discernment doesn't go high & low.

He's enemy-free^[21] with regard to all things seen, heard, or sensed.

By whom, with what,^[22] should he be pigeonholed here in the world? — one who has seen in this way, who goes around open.^[23]

They don't conjure, don't yearn, don't proclaim "utter purity."

Untying the tied-up knot of grasping, they don't form a desire for any thing at all in the world.

The brahman gone beyond territories,^[24] has nothing that — on knowing or seeing — he's grasped.

Unimpassionate for passion, not impassioned for dis-,^[25] he has nothing here that he's grasped as supreme.

Suddhaṭṭhakasuttaṃ catutthaṃ niṭṭhitaṃ.

5. Paramatthaka Sutta: Supreme

When dwelling on views as "supreme," a person makes them the utmost thing in the world,

&, from that, calls all others inferior and so he's not free from disputes.

When he sees his advantage in what's seen, heard, sensed, or in precepts & practices,

seizing it there he sees all else as inferior.

That, too, say the skilled, is a binding knot: that in dependence on which you regard another as inferior.

So a monk shouldn't be dependent on what's seen, heard, or sensed, or on precepts & practices;

nor should he conjure a view in the world in connection with knowledge or precepts & practices;

shouldn't take himself to be "equal"; shouldn't think himself inferior or superlative.

Abandoning what he had embraced, abandoning self,^[26] not clinging, he doesn't make himself dependent even in connection with knowledge;

doesn't follow a faction among those who are split; doesn't fall back on any view whatsoever.

One who isn't inclined toward either side — becoming or not-, here or beyond —

who has no entrenchment when considering what's grasped among doctrines,

hasn't the least preconceived perception with regard to what's seen, heard, or sensed.

By whom, with what, should he be pigeonholed here in the world? — this brahman who hasn't adopted views.

They don't conjure, don't yearn, don't adhere even to doctrines.

A brahman not led by precepts or practices, gone to the beyond — Such — doesn't fall back.

Paramaṭṭhakasuttaṃ pañcamaṃ niṭṭhitaṃ.

6. Jara Sutta: Old Age

How short this life! You die this side of a century,

but even if you live past, you die of old age.

People grieve for what they see as mine, for nothing possessed is constant, nothing is constantly possessed.^[27]

Seeing this separation simply as it is, one shouldn't follow the household life.

At death a person abandons what he construes as mine.

Realizing this, the wise shouldn't incline to be devoted to mine.

Just as a man doesn't see, on awakening, what he met in a dream,

even so he doesn't see, when they are dead — their time done — those he held dear.

When they are seen & heard, people are called by this name or that,

but only the name remains to be pointed to when they are dead.

Grief, lamentation, & selfishness are not let go by those greedy for mine,

so sages letting go of possessions, seeing the Secure, go wandering forth.

A monk, living withdrawn, enjoying a dwelling secluded:

they say it's congenial for him he who wouldn't, in any realm, display self.

Everywhere the sage independent holds nothing dear or undear.

In him lamentation & selfishness, like water on a white lotus, do not adhere.

As a water bead on a lotus leaf, as water on a red lily, does not adhere,

so the sage does not adhere to the seen, the heard, or the sensed;

for, cleansed, he doesn't construe in connection with the seen, the heard, or the sensed.

In no other way does he wish for purity, for he neither takes on passion nor puts it away.^[28]

Jarāsuttaṃ chaṭṭhaṃ niṭṭhitaṃ.

7. Tissa Metteyya Sutta: Tissa Metteyya

"Tell the danger, dear sir, for one given over to sexual intercourse.

Having heard your teaching, we'll train in seclusion."

The Buddha: "In one given over to sexual intercourse, the teaching's confused

and he practices wrongly: this is ignoble in him.

Whoever once went alone, but then resorts to sexual intercourse

— like a carriage out of control — is called vile in the world, a person run-of-the-mill.

His earlier honor & dignity: lost.

Seeing this, he should train himself to abandon sexual intercourse.

Overcome by resolves, he broods like a miserable wretch.

Hearing the scorn of others, he's chagrined.

He makes weapons, attacked by the words of others.

This, for him, is a great entanglement. He sinks into lies.

They thought him wise when he committed himself to the life alone,

but now that he's given to sexual intercourse they declare him a fool.

Seeing these drawbacks, the sage here — before & after —

stays firm in the life alone; doesn't resort to sexual intercourse;

would train himself in seclusion — this, for the noble ones, is supreme.

He wouldn't, because of that, think himself better than others: He's on the verge of Unbinding.

People enmeshed in sensual pleasures, envy him: free, a sage leading his life unconcerned for sensual pleasures

— one who's crossed over the flood."

Tissametteyyasuttaṃ sattamaṃ niṭṭhitaṃ.

8. Pasura Sutta: To Pasura

"Only here is there purity" — that's what they say — "No other doctrines are pure" — so they say.

Insisting that what they depend on is good, they are deeply entrenched in their personal truths.

Seeking controversy, they plunge into an assembly, regarding one another as fools.

Relying on others' authority, they speak in debate. Desiring praise, they claim to be skilled.

Engaged in disputes in the midst of the assembly, — anxious, desiring praise —

the one defeated is chagrined. Shaken with criticism, he seeks for an opening.

He whose doctrine is [judged as] demolished, defeated, by those judging the issue:

He laments, he grieves — the inferior exponent. "He beat me," he mourns.

These disputes have arisen among contemplatives. In them are elation, dejection.

Seeing this, one should abstain from disputes, for they have no other goal than the gaining of praise.

He who is praised there for expounding his doctrine in the midst of the assembly,

laughs on that account & grows haughty, attaining his heart's desire.

That haughtiness will be his grounds for vexation, for he'll speak in pride & conceit.

Seeing this, one should abstain from debates. No purity is attained by them, say the skilled.

Like a strong man nourished on royal food, you go about, roaring, searching out an opponent.

Wherever the battle is, go there, strong man. As before, there's none here.

Those who dispute, taking hold of a view, saying, "This, and this only, is true,"

those you can talk to. Here there is nothing — no confrontation at the birth of disputes.

Among those who live above confrontation not pitting view against view,

whom would you gain as opponent, Pasura, among those here who are grasping no more?

So here you come, conjecturing, your mind conjuring viewpoints.

You're paired off with a pure one and so cannot proceed.

Pasūrasuttaṃ aṭṭhamaṃ niṭṭhitaṃ.

9. Magandiya Sutta: To Magandiya

[Magandiya offers his daughter to the Buddha, who replies:] On seeing [the daughters of Mara] — Discontent, Craving, & Passion — there wasn't even the desire for sex.

So what would I want with this, filled with urine & excrement? I wouldn't want to touch it even with my foot.

Magandiya: If you don't want this gem of a woman, coveted by many kings,

then for what sort of viewpoint, precept, practice, life, attainment of [further] becoming do you argue?

The Buddha: 'I argue for this' doesn't occur to one

when considering what's grasped among doctrines.

Looking for what is ungrasped with regard to views,

and detecting inner peace, I saw.

Magandiya:

Sage, you speak without grasping

at any preconceived judgments. This 'inner peace':

what does it mean? How is it, by an enlightened person, proclaimed?

The Buddha: He doesn't speak of purity in connection with view, learning, knowledge,

precept or practice.

Nor is it found by a person through lack of view, of learning, of knowledge,

of precept or practice.^[29]

Letting these go, without grasping,

at peace, independent, one wouldn't long for becoming.

Magandiya: If he doesn't speak of purity in connection with view, learning, knowledge,

precept or practice.

and it isn't found by a person through lack of view, of learning, of knowledge,

of precept or practice,

it seems to me that this teaching's confused,

for some assume a purity in terms of — by means of — a view.

The Buddha: Asking questions dependent on view,

you're confused by what you have grasped.

And so you don't glimpse even the slightest notion [of what I am saying].

That's why you think it's confused.

Whoever construes 'equal,' 'superior,' or 'inferior,' by that he'd dispute;

whereas to one unaffected by these three, 'equal,' 'superior,' do not occur.

Of what would the brahman say 'true' or 'false,'

disputing with whom: he in whom 'equal,' 'unequal' are not.

Having abandoned home, living free from society, the sage in villages creates no intimacies.

Rid of sensual passions, free from yearning, he wouldn't engage with people in quarrelsome debate.^[30]

Those things aloof from which he should go about in the world: the great one wouldn't take them up & argue for them.

As the prickly lotus is unsmeared by water & mud,

so the sage, an exponent of peace, without greed, is unsmeared by sensuality & the world.

An attainer-of-wisdom isn't measured made proud^[31] by views or what's thought, for he isn't fashioned of them.

He wouldn't be led by action,^[32] learning; doesn't reach a conclusion in any entrenchments.

For one dispassionate toward perception there are no ties; for one released by discernment, no delusions.

Those who grasp at perceptions & views go about butting their heads in the world.

Māgaṇḍiyasuttaṃ navamaṃ niṭṭhitaṃ.

10. Purabheda Sutta: Before the Break-up of the Body

"Seeing how, behaving how, is one said to be at peace?

Gotama, tell me about — when asked about — the ultimate person."

"Free from craving before the break-up [of the body],

independent of before & the end,^[33] not classified in between,^[34] no yearning is his.

Un- angered, un- startled, un- boastful, un- anxious,

giving counsel unruffled, he is a sage, his speech under control.

Free from attachment with regard to the future, not sorrowing over the past,

he sees seclusion in the midst of sensory contacts.^[35] He can't be led in terms of views.^[36]

Withdrawn, un- deceitful, not stingy, not miserly,

not insolent, in- offensive, he doesn't engage in divisive speech.

Not intoxicated with enticements, nor given to pride,

he's gentle, quick-witted, beyond conviction & dispassion.^[37]

Not in hopes of material gain does he take on the training; when without material gain he isn't upset.

Unobstructed by craving, he doesn't through craving^[38] hunger for flavors.

Equanimous — always — mindful, he doesn't conceive himself as equal,

superior, inferior, in the world. No swellings of pride are his.

Whose dependencies don't exist when, on knowing the Dhamma, he's in- dependent;

in whom no craving is found for becoming or not-:

he is said to be at peace, un-intent on sensual pleasures,

with nothing at all to tie him down: one who's crossed over attachment.

He has no children cattle, fields, land.

In him you can't pin down what's embraced or rejected.^[39]

He has no yearning for that which people run-of-the-mill or brahmans & contemplatives

might blame — which is why he is unperturbed with regard to their words.

His greed gone, not miserly, the sage doesn't speak of himself as among those who are higher,

equal, or lower. He, conjuring-free, doesn't submit to conjuring, to the cycling of time.^[40]

For whom nothing in the world is his own, who doesn't grieve over what is not,

who doesn't enter into doctrines phenomena:^[41] he is said to be at peace."

Purābhedasuttaṃ dasamaṃ niṭṭhitaṃ.

11. Kalaha-vivada Sutta: Quarrels & Disputes

"From where have there arisen quarrels, disputes, lamentation, sorrows, along with selfishness,

conceit & pride, along with divisiveness? From where have they arisen? Please tell me."

"From what is dear there have arisen quarrels, disputes,

lamentation, sorrows, along with selfishness,

conceit & pride, along with divisiveness.

Tied up with selfishness are quarrels & disputes.

In the arising of disputes is divisiveness."

"Where is the cause of things dear in the world, along with the greeds that go about in the world?

And where is the cause of the hopes & fulfillments for the sake of a person's next life?"

"Desires are the cause of things dear in the world, along with the greeds that go about in the world.

And it too is the cause of the hopes & fulfillments for the sake of a person's next life."

"Now where is the cause of desire in the world? And from where have there arisen decisions,

anger, lies, & perplexity, and all the qualities described by the Contemplative?"

"What they call 'appealing' & 'unappealing' in the world: in dependence on that desire arises.

Having seen becoming & not- with regard to forms, a person gives rise to decisions in the world;

anger, lies, & perplexity: these qualities, too, when that pair exists.

A person perplexed should train for the path of knowledge, for it's in having known that the Contemplative has spoken of qualities/dhammas."^[42]

"Where is the cause of appealing & un-? When what isn't do they not exist?

And whatever is meant by becoming & not- : tell me, Where is its cause?"

"Contact is the cause of appealing & un-. When contact isn't they do not exist.

And whatever is meant by becoming & not- : this too is its cause."

"Now where is the cause of contact in the world, and from where have graspings, possessions, arisen?

When what isn't does mine-ness not exist. When what has disappeared do contacts not touch?"

"Conditioned by name & form is contact. In longing do graspings, possessions have their cause.

When longing isn't mine-ness does not exist. When forms have disappeared contacts don't touch."

"For one arriving at what does form disappear? How do pleasure & pain disappear?

Tell me this. My heart is set on knowing how they disappear."

"One not percipient of perceptions not percipient of aberrant perceptions, not unpercipient, nor percipient of what's disappeared:^[43]

for one arriving at this, form disappears — for objectification-classifications^[44] have their cause in perception."

"What we have asked, you have told us.

We ask one more thing. Please tell it.

Do some of the wise say that just this much is the utmost,

the purity of the spirit^[45] is here?

Or do they say that it's other than this?"

"Some of the wise say that just this much is the utmost, the purity of the spirit is here.

But some of them, who say they are skilled, say it's the moment with no clinging remaining.

Knowing, 'Having known, they still are dependent,'^[46] the sage, ponders dependencies.

On knowing them, released, he doesn't get into disputes, doesn't meet with becoming & not- : he's enlightened."

Kalahavivādasuttaṃ ekādasamaṃ niṭṭhitaṃ.

12. Cula-viyuha Sutta: The Lesser Array

"Dwelling on their own views, quarreling, different skilled people say:

'Whoever knows this, understands Dhamma. Whoever rejects this, is imperfect.'

Thus quarreling, they dispute: 'My opponent's a fool & unskilled.'

Which of these statements is true when all of them say they are skilled?"

"If, in not accepting an opponent's doctrine, one's a fool, a beast of inferior discernment,

then all are fools of inferior discernment — all of these who dwell on their views.

But if, in siding with a view, one's cleansed, with discernment made pure, intelligent, skilled,

then none of them are of inferior discernment, for all of them have their own views.

I don't say, 'That's how it is,' the way fools say to one another.

They each make out their views to be true and so regard their opponents as fools."

"What some say is true — 'That's how it is' — others say is 'falsehood, a lie.'

Thus quarreling, they dispute. Why can't contemplatives say one thing & the same?"

"The truth is one,^[47] there is no second about which a person who knows it would argue with one who knows.

Contemplatives promote their various personal truths, that's why they don't say one thing & the same."

"But why do they say various truths, those who say they are skilled?

Have they learned many various truths or do they follow conjecture?"

"Apart from their perception there are no many various constant truths in the world.^[48]

Preconceiving conjecture with regard to views, they speak of a pair: true & false.

Dependent on what's seen, heard, & sensed, dependent on precepts & practices, one shows disdain [for others].

Taking a stance on his decisions, praising himself, he says, 'My opponent's a fool & unskilled.'

That by which he regards his opponents as fools is that by which he says he is skilled.

Calling himself skilled he despises another who speaks the same way.

Agreeing on a view gone out of bounds, drunk with conceit, thinking himself perfect,

he has consecrated, with his own mind, himself as well as his view.

If, by an opponent's word, one's inferior, the opponent's of inferior discernment as well.

But if, by one's own word one's an attainer-of-wisdom, enlightened, no one among contemplative's a fool.

'Those who teach a doctrine other than this are lacking in purity, imperfect.'

That's what the many sectarians say, for they're smitten with passion for their own views.

'Only here is there purity,' that's what they say. 'In no other doctrine is purity,' they say.

That's how the many sectarians are entrenched, speaking firmly there concerning their own path.

Speaking firmly concerning your own path, what opponent here would you take as a fool?

You'd simply bring quarrels on yourself if you said your opponent's a fool with an impure doctrine.

Taking a stance on your decisions, & yourself as your measure, you dispute further down into the world.

But one who's abandoned all decisions creates in the world quarrels no more."

Cūḷabyūhasuttaṃ dvādasamaṃ niṭṭhitaṃ.

13. Maha-viyuha Sutta: The Great Array

"Those who, dwelling on views, dispute, saying, 'Only this is true':

do they all incur blame, or also earn praise there?"

"[The praise:] It's such a little thing, not at all appeasing.^[49] I speak of two fruits of dispute;

and seeing this, you shouldn't dispute — seeing the state where there's no dispute as secure.

One who knows doesn't get involved in whatever are commonplace conventional views.

One who is uninvolved: when he's forming no preference for what's seen, for what's heard, why would he get involved?

Those for whom precepts are ultimate say that purity's a matter of self-restraint. Undertaking a practice, they devote themselves to it:

'Let's train just in this, and then there would be purity.' Those who say they are skilled are [thus] led on to becoming.

But if one of them falls from his precepts or practice, he trembles, having failed in his actions.

He hopes for, longs for, purity, like a lost caravan leader far from home.

But one who's abandoned precepts & practices^[50] — all — things that are blamable, blameless,^[51]

not hoping for 'pure or impure,'^[52] would live in compassion & peace, without taking up peace,^[53] detached.

Dependent on taboos, austerities, or what's seen, heard, or sensed,

they speak of purity through wandering further on through becoming & not-, their craving not gone for becoming & not-.^[54]

For one who aspires has longings & trembling with regard to preconceptions.

But one who here has no passing away & arising: Why would he tremble? For what would he long?"

"The teaching some say is 'supreme,' is the very one others call 'lowly.'

Which statement is true when all of these claim to be skilled?"

"They say their own teaching is perfect while the doctrine of others is lowly.

Thus quarreling, they dispute, each saying his agreed-on opinion is true.

If something, because of an opponent's say-so, were lowly, then none among teachings would be superlative,

for many say that another's teaching's inferior when firmly asserting their own.

If their worship of their teaching were true, in line with the way they praise their own path,

then all doctrines would be true — for purity's theirs, according to each.

The brahman has nothing led by another, when considering what's grasped among doctrines.

Thus he has gone beyond disputes, for he doesn't regard as best the knowledge of a teaching, any other mental state.^[55]

'I know. I see. That's just how it is!' — Some believe purity's in terms of view.

But even if a person has seen, what good does it do him? Having slipped past, they speak of purity in connection with something or somebody else.

A person, in seeing, sees name & form. Having seen, he'll know only these things.

No matter if he's seen little, a lot, the skilled don't say purity's in connection with that.

A person entrenched in his teachings, honoring a preconceived view, isn't easy to discipline.

Whatever he depends on he describes it as lovely, says that it's purity, that there he saw truth.

The brahman, evaluating, isn't involved with conjurings, doesn't follow views, isn't tied even to knowledge.^[56]

And on knowing whatever's conventional, commonplace, he remains equanimous: 'That's what others hold onto.'

Having released the knots that tie him down, the sage here in the world doesn't follow a faction when disputes have arisen.

At peace among those not at peace, he's equanimous, doesn't hold on: 'That's what others hold onto.'

Giving up old fermentations, not forming new, neither pursuing desire, nor entrenched in his teachings,

he's totally released from viewpoints, enlightened. He doesn't adhere to the world, is without self-rebuke;

is enemy-free^[57] with regard to all things seen, heard, or sensed.

His burden laid down, the sage totally released is improper / is free from conjuring hasn't stopped / isn't impassioned isn't worth wanting / doesn't desire,"^[58] the Blessed One said.

Mahābyūhasuttaṃ terasamaṃ niṭṭhitaṃ.

14. Tuvataka Sutta: Quickly

"I ask the kinsman of the Sun, the great seer, about seclusion & the state of peace.

Seeing in what way is a monk unbound, clinging to nothing in the world?"

"He should put an entire stop to the root of objectification-classifications:

'I am the thinker.'^[59]

He should train, always mindful, to subdue any craving inside him.

Whatever truth he may know, within or without,

he shouldn't get entrenched in connection with it, for that isn't called Unbinding by the good.

He shouldn't, because of it, think himself better, lower, or equal.

Touched by contact in various ways, he shouldn't keep conjuring self.

Stilled right within, a monk shouldn't seek peace from another from anything else.

For one stilled right within, there's nothing embraced, so how rejected?^[60]

As in the middle of the sea it is still, with no waves upwelling,

so the monk — unperturbed, still — should not swell himself anywhere."

"He whose eyes are open has described the Dhamma he's witnessed, subduing danger.

Now tell us, sir, the practice: the code of discipline & concentration."

"One shouldn't be careless with his eyes, should close his ears to village-talk,

shouldn't hunger for flavors, or view anything in the world as mine.

When touched by contact he shouldn't lament,

shouldn't covet anywhere any states of becoming, or tremble at terrors.

When gaining food & drink, staples & cloth,

he should not make a hoard. Nor should he be upset when receiving no gains.

Absorbed, not foot-loose, he should refrain from restlessness, shouldn't be heedless,

should live in a noise-less abode.

Not making much of sleep, ardent, given to wakefulness,

he should abandon sloth, deception, laughter, sports, fornication, & all that goes with it;

should not practice charms, interpret physical marks, dreams, the stars,

animal cries; should not be devoted to practicing medicine or inducing fertility.

A monk shouldn't tremble at blame or grow haughty with praise;

should thrust aside selfishness, greed, divisive speech, anger;

shouldn't buy or sell or revile anyone anywhere;

shouldn't linger in villages, or flatter people in hopes of gains.

A monk shouldn't boast or speak with ulterior motive,

shouldn't train in insolence or speak quarrelsome words;

shouldn't engage in deception or knowingly cheat;

shouldn't despise others for their life, discernment, precepts, or practices.

Provoked with many words from contemplatives or ordinary people,

he shouldn't respond harshly, for those who retaliate aren't calm.

Knowing this teaching, a monk inquiring should always train in it mindfully.

Knowing Unbinding as peace, he shouldn't be heedless of Gotama's message —

for he, the Conqueror unconquered, witnessed the Dhamma, not by hearsay, but directly, himself.

So, heedful, you should always train in line with that Blessed One's message," the Blessed One said.

Tuvaṭakasuttaṃ cuddasamaṃ niṭṭhitaṃ.

15. Attadanda Sutta: The Rod Embraced

"When embraced, the rod of violence^[61] breeds danger & fear: Look at people quarreling.

I will tell of how I experienced dismay.

Seeing people floundering like fish in small puddles,

competing with one another — as I saw this, fear came into me.

The world was entirely without substance. All the directions were knocked out of line.

Wanting a haven for myself, I saw nothing that wasn't laid claim to.

Seeing nothing in the end but competition, I felt discontent.

And then I saw an arrow here, so very hard to see, embedded in the heart.

Overcome by this arrow you run in all directions.

But simply on pulling it out you don't run, you don't sink.^[62]

[Here the trainings are recited.] ^[63] Whatever things are tied down in the world, you shouldn't be set on them.

Having totally penetrated sensual pleasures, sensual passions,^[64]

you should train for your own Unbinding.

Be truthful, not insolent, not deceptive, rid of divisiveness.

Without anger, the sage should cross over the evil of greed & avarice.

He should conquer laziness, weariness, sloth;

shouldn't consort with heedlessness, shouldn't stand firm in his pride — the man with his heart set on Unbinding.

He shouldn't engage in lying, shouldn't create a sense of allure in form,

should fully fathom conceit, and live refraining from impulsiveness;

shouldn't delight in what's old, prefer what's new,^[65]

grieve over decline, get entangled in what's dazzling & bright.^[66]

I call greed a 'great flood'; hunger, a swift current.

Preoccupations are ripples; sensuality, a bog hard to cross over.

Not deviating from truth, a sage stands on high ground : a brahman.

Having renounced All,^[67] he is said to be at peace;

having clearly known, he is an attainer-of-wisdom; knowing the Dhamma, he's independent.

Moving rightly through the world, he doesn't envy anyone here.

Whoever here has gone over & beyond sensual passions — an attachment hard to transcend in the world,

doesn't sorrow, doesn't fret. He, his stream cut, is free from bonds.

Burn up what's before, and have nothing for after.

If you don't grasp at what's in between,^[68] you will go about, calm.

For whom, in name & form, in every way, there's no sense of mine,

and who doesn't grieve over what is not: he, in the world, isn't defeated, suffers no loss.^[69]

To whom there doesn't occur 'This is mine,' for whom 'nothing is others,'

feeling no sense of mine-ness, doesn't grieve at the thought 'I have nothing.'

Not harsh, not greedy, not perturbed, everywhere

in tune: this is the reward — I say when asked — for those who are free from pre- conceptions.

For one unperturbed — who knows — there's no accumulating.

Abstaining, unaroused, he everywhere sees security.^[70]

The sage doesn't speak of himself as among those who are higher, equal, or lower.

At peace, free of selfishness, he doesn't embrace, doesn't reject," the Blessed One said.

Attadaṇḍasuttaṃ pannarasamaṃ niṭṭhitaṃ.

16. Sariputta Sutta: To Sariputta

"Never before have I seen or

heard from anyone

of a teacher with such lovely speech

come, together with his following from Tusita heaven,^[71]

as the One with Eyes who appears to the world with its devas

having dispelled all darkness having arrived at delight all alone.

To that One Awakened — unentangled, Such, un- deceptive, come with his following —

I have come with a question on behalf of the many here who are fettered.

For a monk disaffected, frequenting a place that's remote —

the root of a tree, a cemetery, in mountain caves

various places to stay — how many are the fears there

at which he shouldn't tremble — there in his noiseless abode —

how many the dangers in the world for the monk going the direction he never has gone

that he should transcend there in his isolated abode?

What should be the ways of his speech? What should be his range there of action?

What should be a resolute monk's precepts & practices?^[72]

Undertaking what training — alone, astute, & mindful —

would he blow away his own impurities as a silver smith, those in molten silver?"

The Buddha: "I will tell you as one who knows, what is comfort for one disaffected

resorting to a remote place,

desiring self-awakening in line with the Dhamma.

An enlightened monk, living circumscribed, mindful,

shouldn't fear the five fears: of horseflies, mosquitoes, snakes, human contact, four-footed beings;

shouldn't be disturbed by those following another's teaching even on seeing their manifold terrors;

should overcome still other further dangers as he seeks what is skillful.

Touched by the touch of discomforts, hunger, he should endure cold & inordinate heat.

He with no home, in many ways touched by these things, striving, should make firm his persistence.

He shouldn't commit a theft, shouldn't speak a lie, should touch with thoughts of good will beings firm & infirm.

Conscious of when his mind is stirred up & turbid, he should dispel it: 'It's on the Dark One's side.'

He shouldn't come under the sway of anger or pride. Having dug up their root he would stand firm.

Then, when prevailing — yes — he'd prevail over his sense of dear & undear.

Yearning for discernment enraptured with what's admirable, he should overcome these dangers,

should conquer discontent in his isolated spot, should conquer these four thoughts of lament:

'What will I eat, or where will I eat. How badly I slept. Tonight where will I sleep?'

These lamenting thoughts he should subdue — one under training, wandering without home.

Receiving food & cloth at appropriate times, he should have a sense of enough for the sake of contentment.^[73]

Guarded in regard to these things going restrained into a village, even when harassed he shouldn't say a harsh word.

With eyes downcast, & not footloose, committed to jhana, he should be continually wakeful.^[74]

Strengthening equanimity, centered within, he should cut off any penchant to conjecture or worry.

When reprimanded, he should — mindful — rejoice;^[75] should smash any stubbornness toward his fellows in the holy life;

should utter skillful words that are not untimely; should give no mind to the gossip people might say.

And then there are in the world the five kinds of dust for whose dispelling, mindful he should train:

with regard to forms, sounds, tastes, smells, & tactile sensations he should conquer passion; with regard to these things he should subdue his desire.

A monk, mindful, his mind well-released,

contemplating the right Dhamma at the right times,

on coming to oneness should annihilate darkness," the Blessed One said.

Sāriputtasuttaṃ soḷasamaṃ niṭṭhitaṃ. Aṭṭhakavaggo catuttho

Niṭṭhito.

Tassuddānaṃ –

Kāmaṃ guhañca duṭṭhā ca, suddhañca paramā jarā;

Metteyyo ca pasūro ca, māgaṇḍi purābhedanaṃ.

Kalahaṃ dve ca byūhāni ^[76], punadeva tuvaṭṭakaṃ;

Attadaṇḍavaraṃ suttaṃ, therapuṭṭhena ^[77] soḷasa;

Iti etāni suttāni, sabbānaṭṭhakavaggikāti.