4. Aṭṭhakavaggo

4. The Octet Chapter

1. Kāmasuttaṃ

1. Kama Sutta: Sensual Pleasure

772.

Kāmaṃ kāmayamānassa, tassa ce taṃ samijjhati;

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

Addhā pītimano hoti, laddhā macco yadicchati.

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

773.

Tassa ce kāmayānassa [kāmayamānassa (ka.)], chandajātassa jantuno;

But if for that person — longing, desiring —

Te kāmā parihāyanti, sallaviddhova ruppati.

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

774.

Yo kāme parivajjeti, sappasseva padā siro;

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

Somaṃ [so imaṃ (sī. pī.)] visattikaṃ loke, sato samativattati.

goes beyond, mindful, this attachment in the world.

775.

Khettaṃ vatthuṃ hiraññaṃ vā, gavassaṃ [gavāssaṃ (sī. syā. pī.)] dāsaporisaṃ;

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

Thiyo bandhū puthu kāme, yo naro anugijjhati.

women, relatives, many sensual pleasures,

776.

Abalā naṃ balīyanti, maddantenaṃ parissayā;

is overpowered with weakness and trampled by trouble,

Tato naṃ dukkhamanveti, nāvaṃ bhinnamivodakaṃ.

for pain invades him as water, a cracked boat.

777.

Tasmā jantu sadā sato, kāmāni parivajjaye;

So one, always mindful, should avoid sensual desires.

Te pahāya tare oghaṃ, nāvaṃ sitvāva [siñcitvā (sī.)] pāragūti.

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. Guhaṭṭhakasuttaṃ

2. Guhatthaka Sutta: The Cave of the Body

778.

Satto guhāyaṃ bahunābhichanno, tiṭṭhaṃ naro mohanasmiṃ pagāḷho;

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

Dūre vivekā hi tathāvidho so, kāmā hi loke na hi suppahāyā.

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

779.

Icchānidānā bhavasātabaddhā, te duppamuñcā na hi aññamokkhā;

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

Pacchā pure vāpi apekkhamānā, imeva kāme purimeva jappaṃ.

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

780.

Kāmesu giddhā pasutā pamūḷhā, avadāniyā te visame niviṭṭhā;

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

Dukkhūpanītā paridevayanti, kiṃsū bhavissāma ito cutāse.

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

781.

Tasmā hi sikkhetha idheva jantu, yaṃ kiñci jaññā visamanti loke;

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

Na tassa hetū visamaṃ careyya, appañhidaṃ jīvitamāhu dhīrā.

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

782.

Passāmi loke pariphandamānaṃ, pajaṃ imaṃ taṇhagataṃ bhavesu;

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

Hīnā narā maccumukhe lapanti, avītataṇhāse bhavābhavesu.

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

783.

Mamāyite passatha phandamāne, maccheva appodake khīṇasote;

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

Etampi disvā amamo careyya, bhavesu āsattimakubbamāno.

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

784.

Ubhosu antesu vineyya chandaṃ, phassaṃ pariññāya anānugiddho;

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

Yadattagarahī tadakubbamāno, na lippatī [na limpatī (syā. ka.)] diṭṭhasutesu dhīro.

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

785.

Saññaṃ pariññā vitareyya oghaṃ, pariggahesu muni nopalitto;

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

Abbūḷhasallo caramappamatto, nāsīsatī [nāsiṃsatī (sī. syā. pī.)] lokamimaṃ parañcāti.

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

Guhaṭṭhakasuttaṃ dutiyaṃ niṭṭhitaṃ.

3. Duṭṭhaṭṭhakasuttaṃ

3. Dutthatthaka Sutta: Corrupted

786.

Vadanti ve duṭṭhamanāpi eke, athopi ve saccamanā vadanti;

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

Vādañca jātaṃ muni no upeti, tasmā munī natthi khilo kuhiñci.

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

787.

Sakañhi diṭṭhiṃ kathamaccayeyya, chandānunīto ruciyā niviṭṭho;

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

Sayaṃ samattāni pakubbamāno, yathā hi jāneyya tathā vadeyya.

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

788.

Yo attano sīlavatāni jantu, anānupuṭṭhova paresa [parassa (ka.)] pāva [pāvā (sī. syā. pī.)];

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

Anariyadhammaṃ kusalā tamāhu, yo ātumānaṃ sayameva pāva.

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

789.

Santo ca bhikkhu abhinibbutatto, itihanti sīlesu akatthamāno;

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

Tamariyadhammaṃ kusalā vadanti, yassussadā natthi kuhiñci loke.

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

790.

Pakappitā saṅkhatā yassa dhammā, purakkhatā [purekkhatā (sī.)] santi avīvadātā;

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

Yadattani passati ānisaṃsaṃ, taṃ nissito kuppapaṭicca santiṃ.

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

791.

Diṭṭhīnivesā na hi svātivattā, dhammesu niccheyya samuggahītaṃ;

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

Tasmā naro tesu nivesanesu, nirassatī ādiyatī ca dhammaṃ.

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

792.

Dhonassa hi natthi kuhiñci loke, pakappitā diṭṭhi bhavābhavesu;

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

Māyañca mānañca pahāya dhono, sa kena gaccheyya anūpayo so.

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

793.

Upayo hi dhammesu upeti vādaṃ, anūpayaṃ kena kathaṃ vadeyya;

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

Attā nirattā [attaṃ nirattaṃ (bahūsu)] na hi tassa atthi, adhosi so diṭṭhimidheva sabbanti.

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

Duṭṭhaṭṭhakasuttaṃ tatiyaṃ niṭṭhitaṃ.

4. Suddhaṭṭhakasuttaṃ

4. Suddhatthaka Sutta: Pure

794.

Passāmi suddhaṃ paramaṃ arogaṃ, diṭṭhena saṃsuddhi narassa hoti;

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

Evābhijānaṃ [etābhijānaṃ (sī. pī.)] paramanti ñatvā, suddhānupassīti pacceti ñāṇaṃ.

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

795.

Diṭṭhena ce suddhi narassa hoti, ñāṇena vā so pajahāti dukkhaṃ;

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

Aññena so sujjhati sopadhīko, diṭṭhī hi naṃ pāva tathā vadānaṃ.

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

796.

Na brāhmaṇo aññato suddhimāha, diṭṭhe sute sīlavate mute vā;

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

Puññe ca pāpe ca anūpalitto, attañjaho nayidha pakubbamāno.

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

797.

Purimaṃ pahāya aparaṃ sitāse, ejānugā te na taranti saṅgaṃ;

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

Te uggahāyanti nirassajanti, kapīva sākhaṃ pamuñcaṃ gahāyaṃ [pamukhaṃ gahāya (syā.), pamuñca gahāya (ka.)].

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

798.

Sayaṃ samādāya vatāni jantu, uccāvacaṃ gacchati saññasatto;

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

Vidvā ca vedehi samecca dhammaṃ, na uccāvacaṃ gacchati bhūripañño.

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

799.

Sa sabbadhammesu visenibhūto, yaṃ kiñci diṭṭhaṃ va sutaṃ mutaṃ vā;

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

Tameva dassiṃ vivaṭaṃ carantaṃ, kenīdha lokasmi vikappayeyya.

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]

800.

Na kappayanti na purekkharonti, accantasuddhīti na te vadanti;

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

Ādānaganthaṃ gathitaṃ visajja, āsaṃ na kubbanti kuhiñci loke.

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

801.

Sīmātigo brāhmaṇo tassa natthi, ñatvā va disvā va [ñatvā ca disvā ca (ka. sī. ka.)] samuggahītaṃ;

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

Na rāgarāgī na virāgaratto, tassīdha natthī paramuggahītanti.

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

Suddhaṭṭhakasuttaṃ catutthaṃ niṭṭhitaṃ.

5. Paramaṭṭhakasuttaṃ

5. Paramatthaka Sutta: Supreme

802.

Paramanti diṭṭhīsu paribbasāno, yaduttari kurute jantu loke;

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

Hīnāti aññe tato sabbamāha, tasmā vivādāni avītivatto.

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

803.

Yadattanī passati ānisaṃsaṃ, diṭṭhe sute sīlavate [sīlabbate (syā.)] mute vā;

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

Tadeva so tattha samuggahāya, nihīnato passati sabbamaññaṃ.

seizing it there he sees all else as inferior.

804.

Taṃ vāpi ganthaṃ kusalā vadanti, yaṃ nissito passati hīnamaññaṃ;

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

Tasmā hi diṭṭhaṃ va sutaṃ mutaṃ vā, sīlabbataṃ bhikkhu na nissayeyya.

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

805.

Diṭṭhimpi lokasmiṃ na kappayeyya, ñāṇena vā sīlavatena vāpi;

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

Samoti attānamanūpaneyya, hīno na maññetha visesi vāpi.

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

806.

Attaṃ pahāya anupādiyāno, ñāṇepi so nissayaṃ no karoti;

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

Sa ve viyattesu [viyuttesu (sī. aṭṭha.), dviyattesu (ka.)] na vaggasārī, diṭṭhimpi [diṭṭhimapi (ka.)] so na pacceti kiñci.

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

807.

Yassūbhayante paṇidhīdha natthi, bhavābhavāya idha vā huraṃ vā;

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

Nivesanā tassa na santi keci, dhammesu niccheyya samuggahītaṃ.

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

808.

Tassīdha diṭṭhe va sute mute vā, pakappitā natthi aṇūpi saññā;

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

Taṃ brāhmaṇaṃ diṭṭhimanādiyānaṃ, kenīdha lokasmiṃ vikappayeyya.

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

809.

Na kappayanti na purekkharonti, dhammāpi tesaṃ na paṭicchitāse;

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

Na brāhmaṇo sīlavatena neyyo, pāraṅgato na pacceti tādīti.

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

Paramaṭṭhakasuttaṃ pañcamaṃ niṭṭhitaṃ.

6. Jarāsuttaṃ

6. Jara Sutta: Old Age

810.

Appaṃ vata jīvitaṃ idaṃ, oraṃ vassasatāpi miyyati [mīyati (sī. aṭṭha.)];

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

Yo cepi aticca jīvati, atha kho so jarasāpi miyyati.

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

811.

Socanti janā mamāyite, na hi santi [na hi santā (sī.), na hī santi (katthaci)] niccā pariggahā;

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

Vinābhāvasantamevidaṃ, iti disvā nāgāramāvase.

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

812.

Maraṇenapi taṃ pahīyati [pahiyyati (sī. syā. ka.)], yaṃ puriso mamidanti [mamayidanti (sī. syā. ka.), mamāyanti (ka.)] maññati;

At death a person abandons what he construes as mine.

Etampi viditvā [etaṃ disvāna (niddese), etampi viditva (?)] paṇḍito, na mamattāya nametha māmako.

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

813.

Supinena yathāpi saṅgataṃ, paṭibuddho puriso na passati;

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

Evampi piyāyitaṃ janaṃ, petaṃ kālakataṃ na passati.

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

814.

Diṭṭhāpi sutāpi te janā, yesaṃ nāmamidaṃ pavuccati [nāmamevā vasissati (sī. syā. pī.)];

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

Nāmaṃyevāvasissati, akkheyyaṃ petassa jantuno.

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

815.

Sokapparidevamaccharaṃ [sokaparidevamaccharaṃ (sī. syā. pī.), sokaṃ paridevamaccharaṃ (?)], na jahanti giddhā mamāyite;

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

Tasmā munayo pariggahaṃ, hitvā acariṃsu khemadassino.

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

816.

Patilīnacarassa bhikkhuno, bhajamānassa vivittamāsanaṃ;

A monk, living withdrawn, enjoying a dwelling secluded:

Sāmaggiyamāhu tassa taṃ, yo attānaṃ bhavane na dassaye.

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

817.

Sabbattha munī anissito, na piyaṃ kubbati nopi appiyaṃ;

Everywhere the sage independent holds nothing dear or undear.

Tasmiṃ paridevamaccharaṃ, paṇṇe vāri yathā na limpati [lippati (sī. pī.)].

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

818.

Udabindu yathāpi pokkhare, padume vāri yathā na limpati;

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

Evaṃ muni nopalimpati, yadidaṃ diṭṭhasutaṃ mutesu vā.

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

819.

Dhono na hi tena maññati, yadidaṃ diṭṭhasutaṃ mutesu vā;

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

Nāññena visuddhimicchati, na hi so rajjati no virajjatīti.

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

Jarāsuttaṃ chaṭṭhaṃ niṭṭhitaṃ.

7. Tissametteyyasuttaṃ

7. Tissa Metteyya Sutta: Tissa Metteyya

820.

‘‘Methunamanuyuttassa, (iccāyasmā tisso metteyyo) vighātaṃ brūhi mārisa;

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

Sutvāna tava sāsanaṃ, viveke sikkhissāmase.

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

821.

‘‘Methunamanuyuttassa, (metteyyāti bhagavā) mussate vāpi sāsanaṃ;

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

Micchā ca paṭipajjati, etaṃ tasmiṃ anāriyaṃ.

and he practices wrongly: this is ignoble in him.

822.

‘‘Eko pubbe caritvāna, methunaṃ yo nisevati;

Whoever once went alone, but then resorts to sexual intercourse

Yānaṃ bhantaṃ va taṃ loke, hīnamāhu puthujjanaṃ.

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

823.

‘‘Yaso kitti ca yā pubbe, hāyate vāpi tassa sā;

His earlier honor & dignity: lost.

Etampi disvā sikkhetha, methunaṃ vippahātave.

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

824.

‘‘Saṅkappehi pareto so, kapaṇo viya jhāyati;

Overcome by resolves, he broods like a miserable wretch.

Sutvā paresaṃ nigghosaṃ, maṅku hoti tathāvidho.

Hearing the scorn of others, he's chagrined.

825.

‘‘Atha satthāni kurute, paravādehi codito;

He makes weapons, attacked by the words of others.

Esa khvassa mahāgedho, mosavajjaṃ pagāhati.

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

826.

‘‘Paṇḍitoti samaññāto, ekacariyaṃ adhiṭṭhito;

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

Athāpi [sa cāpi (niddese)] methune yutto, mandova parikissati [parikilissati (sī.)].

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

827.

‘‘Etamādīnavaṃ ñatvā, muni pubbāpare idha;

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

Ekacariyaṃ daḷhaṃ kayirā, na nisevetha methunaṃ.

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

828.

‘‘Vivekaññeva sikkhetha, etadariyānamuttamaṃ;

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

Na tena seṭṭho maññetha, sa ve nibbānasantike.

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

829.

‘‘Rittassa munino carato, kāmesu anapekkhino;

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

Oghatiṇṇassa pihayanti, kāmesu gadhitā [gathitā (sī.)] pajā’’ti.

— one who's crossed over the flood."

Tissametteyyasuttaṃ sattamaṃ niṭṭhitaṃ.

8. Pasūrasuttaṃ

8. Pasura Sutta: To Pasura

830.

Idheva suddhi iti vādayanti [vidiyanti (sī. pī.)], nāññesu dhammesu visuddhimāhu;

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

Yaṃ nissitā tattha subhaṃ vadānā, paccekasaccesu puthū niviṭṭhā.

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

831.

Te vādakāmā parisaṃ vigayha, bālaṃ dahantī mithu aññamaññaṃ;

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

Vadanti te aññasitā kathojjaṃ, pasaṃsakāmā kusalā vadānā.

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

832.

Yutto kathāyaṃ parisāya majjhe, pasaṃsamicchaṃ vinighāti hoti;

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

Apāhatasmiṃ pana maṅku hoti, nindāya so kuppati randhamesī.

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

833.

Yamassa vādaṃ parihīnamāhu, apāhataṃ pañhavimaṃsakāse;

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

Paridevati socati hīnavādo, upaccagā manti anutthunāti.

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

834.

Ete vivādā samaṇesu jātā, etesu ugghāti nighāti hoti;

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

Etampi disvā virame kathojjaṃ, na haññadatthatthipasaṃsalābhā.

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

835.

Pasaṃsito vā pana tattha hoti, akkhāya vādaṃ parisāya majjhe;

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

So hassatī uṇṇamatī [unnamatī (?)] ca tena, pappuyya tamatthaṃ yathā mano ahu.

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

836.

Yā uṇṇatī [unnatī (?)] sāssa vighātabhūmi, mānātimānaṃ vadate paneso;

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

Etampi disvā na vivādayetha, na hi tena suddhiṃ kusalā vadanti.

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

837.

Sūro yathā rājakhādāya puṭṭho, abhigajjameti paṭisūramicchaṃ;

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

Yeneva so tena palehi sūra, pubbeva natthi yadidaṃ yudhāya.

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

838.

Ye diṭṭhimuggayha vivādayanti [vivādiyanti (sī. pī.)], idameva saccanti ca vādayanti;

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

Te tvaṃ vadassū na hi tedha atthi, vādamhi jāte paṭisenikattā.

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

839.

Visenikatvā pana ye caranti, diṭṭhīhi diṭṭhiṃ avirujjhamānā;

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

Tesu tvaṃ kiṃ labhetho pasūra, yesīdha natthī paramuggahītaṃ.

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

840.

Atha tvaṃ pavitakkamāgamā, manasā diṭṭhigatāni cintayanto;

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

Dhonena yugaṃ samāgamā, na hi tvaṃ sakkhasi sampayātaveti.

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

Pasūrasuttaṃ aṭṭhamaṃ niṭṭhitaṃ.

9. Māgaṇḍiyasuttaṃ

9. Magandiya Sutta: To Magandiya

841.

‘‘Disvāna taṇhaṃ aratiṃ ragañca [aratiñca rāgaṃ (syā. ka.)], nāhosi chando api methunasmiṃ;

[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.

Kimevidaṃ muttakarīsapuṇṇaṃ, pādāpi naṃ samphusituṃ na icche’’.

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

842.

‘‘Etādisaṃ ce ratanaṃ na icchasi, nāriṃ narindehi bahūhi patthitaṃ;

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

Diṭṭhigataṃ sīlavataṃ nu jīvitaṃ [sīlavatānujīvitaṃ (sī. pī. ka.)], bhavūpapattiñca vadesi kīdisaṃ’’.

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

843.

‘‘Idaṃ vadāmīti na tassa hoti, (māgaṇḍiyāti [māgandiyāti (sī. syā. pī.)] bhagavā)

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

Dhammesu niccheyya samuggahītaṃ;

when considering what's grasped among doctrines.

Passañca diṭṭhīsu anuggahāya,

Looking for what is ungrasped with regard to views,

Ajjhattasantiṃ pacinaṃ adassaṃ’’.

and detecting inner peace, I saw.

844.

‘‘Vinicchayā yāni pakappitāni, (iti māgaṇḍiyo [māgandiyo (sī. syā. pī.)] )

Magandiya:

Te ve munī brūsi anuggahāya;

Sage, you speak without grasping

Ajjhattasantīti yametamatthaṃ,

at any preconceived judgments. This 'inner peace':

Kathaṃ nu dhīrehi paveditaṃ taṃ’’.

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

845.

‘‘Na diṭṭhiyā na sutiyā na ñāṇena, (māgaṇḍiyāti bhagavā)

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

Sīlabbatenāpi na suddhimāha;

precept or practice.

Adiṭṭhiyā assutiyā añāṇā,

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

Asīlatā abbatā nopi tena;

of precept or practice.^[29]

Ete ca nissajja anuggahāya,

Letting these go, without grasping,

Santo anissāya bhavaṃ na jappe’’.

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

846.

‘‘No ce kira diṭṭhiyā na sutiyā na ñāṇena, (iti māgaṇḍiyo)

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

Sīlabbatenāpi na suddhimāha;

precept or practice.

Adiṭṭhiyā assutiyā añāṇā,

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

Asīlatā abbatā nopi tena;

of precept or practice,

Maññāmahaṃ momuhameva dhammaṃ,

it seems to me that this teaching's confused,

Diṭṭhiyā eke paccenti suddhiṃ’’.

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

847.

‘‘Diṭṭhañca nissāya anupucchamāno, (māgaṇḍiyāti bhagavā)

The Buddha: Asking questions dependent on view,

Samuggahītesu pamohamāgā [samohamāgā (syā. ka.)];

you're confused by what you have grasped.

Ito ca nāddakkhi aṇumpi saññaṃ,

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

Tasmā tuvaṃ momuhato dahāsi.

That's why you think it's confused.

848.

‘‘Samo visesī uda vā nihīno, yo maññatī so vivadetha tena;

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

Tīsu vidhāsu avikampamāno, samo visesīti na tassa hoti.

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

849.

‘‘Saccanti so brāhmaṇo kiṃ vadeyya, musāti vā so vivadetha kena;

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

Yasmiṃ samaṃ visamaṃ vāpi natthi, sa kena vādaṃ paṭisaṃyujeyya.

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

850.

‘‘Okaṃ pahāya aniketasārī, gāme akubbaṃ muni santhavāni [sandhavāni (ka.)];

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

Kāmehi ritto apurekkharāno, kathaṃ na viggayha janena kayirā.

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

851.

‘‘Yehi vivitto vicareyya loke, na tāni uggayha vadeyya nāgo;

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

Jalambujaṃ [elambujaṃ (sī. syā.)] kaṇḍakaṃ vārijaṃ yathā, jalena paṅkena canūpalittaṃ;

As the prickly lotus is unsmeared by water & mud,

Evaṃ munī santivādo agiddho, kāme ca loke ca anūpalitto.

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

852.

‘‘Na vedagū diṭṭhiyāyako [na vedagū diṭṭhiyā (ka. sī. syā. pī.)] na mutiyā, sa mānameti na hi tammayo so;

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

Na kammunā nopi sutena neyyo, anūpanīto sa nivesanesu.

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

853.

‘‘Saññāvirattassa na santi ganthā, paññāvimuttassa na santi mohā;

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

Saññañca diṭṭhiñca ye aggahesuṃ, te ghaṭṭayantā [ghaṭṭamānā (syā. ka.)] vicaranti loke’’ti.

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

Māgaṇḍiyasuttaṃ navamaṃ niṭṭhitaṃ.

10. Purābhedasuttaṃ

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

854.

‘‘Kathaṃdassī kathaṃsīlo, upasantoti vuccati;

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

Taṃ me gotama pabrūhi, pucchito uttamaṃ naraṃ’’.

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

855.

‘‘Vītataṇho purā bhedā, (iti bhagavā) pubbamantamanissito;

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

Vemajjhe nupasaṅkheyyo, tassa natthi purakkhataṃ.

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

856.

‘‘Akkodhano asantāsī, avikatthī akukkuco;

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

Mantabhāṇī [mantābhāṇī (syā. pī.)] anuddhato, sa ve vācāyato muni.

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

857.

‘‘Nirāsatti anāgate, atītaṃ nānusocati;

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

Vivekadassī phassesu, diṭṭhīsu ca na nīyati [niyyati (bahūsu)].

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

858.

‘‘Patilīno akuhako, apihālu amaccharī;

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

Appagabbho ajeguccho, pesuṇeyye ca no yuto.

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

859.

‘‘Sātiyesu anassāvī, atimāne ca no yuto;

Not intoxicated with enticements, nor given to pride,

Saṇho ca paṭibhānavā [paṭibhāṇavā (syā. pī.)], na saddho na virajjati.

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

860.

‘‘Lābhakamyā na sikkhati, alābhe ca na kuppati;

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

Aviruddho ca taṇhāya, rasesu nānugijjhati.

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

861.

‘‘Upekkhako sadā sato, na loke maññate samaṃ;

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

Na visesī na nīceyyo, tassa no santi ussadā.

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

862.

‘‘Yassa nissayanā [nissayatā (sī. syā. pī.)] natthi, ñatvā dhammaṃ anissito;

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

Bhavāya vibhavāya vā, taṇhā yassa na vijjati.

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

863.

‘‘Taṃ brūmi upasantoti, kāmesu anapekkhinaṃ;

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

Ganthā tassa na vijjanti, atarī so visattikaṃ.

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

864.

‘‘Na tassa puttā pasavo, khettaṃ vatthuñca vijjati;

He has no children cattle, fields, land.

Attā vāpi nirattā vā [attaṃ vāpi nirattaṃ vā (bahūsu)], na tasmiṃ upalabbhati.

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

865.

‘‘Yena naṃ vajjuṃ puthujjanā, atho samaṇabrāhmaṇā;

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

Taṃ tassa apurakkhataṃ, tasmā vādesu nejati.

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

866.

‘‘Vītagedho amaccharī, na ussesu vadate muni;

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

Na samesu na omesu, kappaṃ neti akappiyo.

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

867.

‘‘Yassa loke sakaṃ natthi, asatā ca na socati;

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

Dhammesu ca na gacchati, sa ve santoti vuccatī’’ti.

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

Purābhedasuttaṃ dasamaṃ niṭṭhitaṃ.

11. Kalahavivādasuttaṃ

11. Kalaha-vivada Sutta: Quarrels & Disputes

868.

‘‘Kutopahūtā kalahā vivādā, paridevasokā sahamaccharā ca;

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

Mānātimānā sahapesuṇā ca, kutopahūtā te tadiṅgha brūhi’’.

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

869.

‘‘Piyappahūtā kalahā vivādā,

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

Paridevasokā sahamaccharā ca;

lamentation, sorrows, along with selfishness,

Mānātimānā sahapesuṇā ca,

conceit & pride, along with divisiveness.

Maccherayuttā kalahā vivādā;

Tied up with selfishness are quarrels & disputes.

Vivādajātesu ca pesuṇāni’’.

In the arising of disputes is divisiveness."

870.

‘‘Piyā su [piyānu (syā.), piyassu (ka.)] lokasmiṃ kutonidānā, ye cāpi [ye vāpi (sī. syā. pī.)] lobhā vicaranti loke;

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

Āsā ca niṭṭhā ca kutonidānā, ye samparāyāya narassa honti’’.

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

871.

‘‘Chandānidānāni piyāni loke, ye cāpi lobhā vicaranti loke;

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

Āsā ca niṭṭhā ca itonidānā, ye samparāyāya narassa honti’’.

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

872.

‘‘Chando nu lokasmiṃ kutonidāno, vinicchayā cāpi [vāpi (sī. syā. pī.)] kutopahūtā;

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

Kodho mosavajjañca kathaṃkathā ca, ye vāpi dhammā samaṇena vuttā’’.

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

873.

‘‘Sātaṃ asātanti yamāhu loke, tamūpanissāya pahoti chando;

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

Rūpesu disvā vibhavaṃ bhavañca, vinicchayaṃ kubbati [kurute (bahūsu)] jantu loke.

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

874.

‘‘Kodho mosavajjañca kathaṃkathā ca, etepi dhammā dvayameva sante;

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

Kathaṃkathī ñāṇapathāya sikkhe, ñatvā pavuttā samaṇena dhammā’’.

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]

875.

‘‘Sātaṃ asātañca kutonidānā, kismiṃ asante na bhavanti hete;

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

Vibhavaṃ bhavañcāpi yametamatthaṃ, etaṃ me pabrūhi yatonidānaṃ’’.

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

876.

‘‘Phassanidānaṃ sātaṃ asātaṃ, phasse asante na bhavanti hete;

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

Vibhavaṃ bhavañcāpi yametamatthaṃ, etaṃ te pabrūmi itonidānaṃ’’.

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

877.

‘‘Phasso nu lokasmi kutonidāno, pariggahā cāpi kutopahūtā;

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

Kismiṃ asante na mamattamatthi, kismiṃ vibhūte na phusanti phassā’’.

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

878.

‘‘Nāmañca rūpañca paṭicca phasso, icchānidānāni pariggahāni;

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

Icchāyasantyā na mamattamatthi, rūpe vibhūte na phusanti phassā’’.

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

879.

‘‘Kathaṃsametassa vibhoti rūpaṃ, sukhaṃ dukhañcāpi [dukhaṃ vāpi (sī. syā.)] kathaṃ vibhoti;

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

Etaṃ me pabrūhi yathā vibhoti, taṃ jāniyāmāti [jānissāmāti (sī. ka.)] me mano ahu’’.

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

880.

‘‘Na saññasaññī na visaññasaññī, nopi asaññī na vibhūtasaññī;

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

Evaṃsametassa vibhoti rūpaṃ, saññānidānā hi papañcasaṅkhā’’.

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

881.

‘‘Yaṃ taṃ apucchimha akittayī no,

"What we have asked, you have told us.

Aññaṃ taṃ pucchāma tadiṅgha brūhi;

We ask one more thing. Please tell it.

Ettāvataggaṃ nu [no (sī. syā.)] vadanti heke,

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

Yakkhassa suddhiṃ idha paṇḍitāse;

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

Udāhu aññampi vadanti etto.

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

882.

‘‘Ettāvataggampi vadanti heke, yakkhassa suddhiṃ idha paṇḍitāse;

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

Tesaṃ paneke samayaṃ vadanti, anupādisese kusalā vadānā.

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

883.

‘‘Ete ca ñatvā upanissitāti, ñatvā munī nissaye so vimaṃsī;

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

Ñatvā vimutto na vivādameti, bhavābhavāya na sameti dhīro’’ti.

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

Kalahavivādasuttaṃ ekādasamaṃ niṭṭhitaṃ.

12. Cūḷabyūhasuttaṃ [cūḷaviyūhasuttaṃ (sī. syā. niddesa)]

12. Cula-viyuha Sutta: The Lesser Array

884.

Sakaṃsakaṃdiṭṭhiparibbasānā, viggayha nānā kusalā vadanti;

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

Yo evaṃ jānāti sa vedi dhammaṃ, idaṃ paṭikkosamakevalī so.

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

885.

Evampi viggayha vivādayanti, bālo paro akkusaloti [akusaloti (sī. syā. pī.)] cāhu;

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

Sacco nu vādo katamo imesaṃ, sabbeva hīme kusalā vadānā.

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

886.

Parassa ce dhammamanānujānaṃ, bālomako [bālo mago (sī. syā. ka.)] hoti nihīnapañño;

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

Sabbeva bālā sunihīnapaññā, sabbevime diṭṭhiparibbasānā.

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

887.

Sandiṭṭhiyā ceva na vīvadātā, saṃsuddhapaññā kusalā mutīmā;

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

Na tesaṃ koci parihīnapañño [kocipi nihīnapañño (sī. syā. ka.)], diṭṭhī hi tesampi tathā samattā.

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

888.

Na vāhametaṃ tathiyanti [tathivanti (syā. ka.)] brūmi, yamāhu bālā mithu aññamaññaṃ;

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

Sakaṃsakaṃdiṭṭhimakaṃsu saccaṃ, tasmā hi bāloti paraṃ dahanti.

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

889.

Yamāhu saccaṃ tathiyanti eke, tamāhu aññe [aññepi (syā.), aññe ca (?)] tucchaṃ musāti;

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

Evampi vigayha vivādayanti, kasmā na ekaṃ samaṇā vadanti.

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

890.

Ekañhi saccaṃ na dutīyamatthi, yasmiṃ pajā no vivade pajānaṃ;

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

Nānā te [nānāto (ka.)] saccāni sayaṃ thunanti, tasmā na ekaṃ samaṇā vadanti.

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

891.

Kasmā nu saccāni vadanti nānā, pavādiyāse kusalā vadānā;

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

Saccāni sutāni bahūni nānā, udāhu te takkamanussaranti.

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

892.

Na heva saccāni bahūni nānā, aññatra saññāya niccāni loke;

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

Takkañca diṭṭhīsu pakappayitvā, saccaṃ musāti dvayadhammamāhu.

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

893.

Diṭṭhe sute sīlavate mute vā, ete ca nissāya vimānadassī;

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

Vinicchaye ṭhatvā pahassamāno, bālo paro akkusaloti cāha.

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

894.

Yeneva bāloti paraṃ dahāti, tenātumānaṃ kusaloti cāha;

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

Sayamattanā so kusalo vadāno, aññaṃ vimāneti tadeva pāva.

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

895.

Atisāradiṭṭhiyāva so samatto, mānena matto paripuṇṇamānī;

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

Sayameva sāmaṃ manasābhisitto, diṭṭhī hi sā tassa tathā samattā.

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

896.

Parassa ce hi vacasā nihīno, tumo sahā hoti nihīnapañño;

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

Atha ce sayaṃ vedagū hoti dhīro, na koci bālo samaṇesu atthi.

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

897.

Aññaṃ ito yābhivadanti dhammaṃ, aparaddhā suddhimakevalī te [suddhimakevalīno (sī.)];

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

Evampi titthyā puthuso vadanti, sandiṭṭhirāgena hi tebhirattā [tyābhirattā (syā. ka.)].

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

898.

Idheva suddhi iti vādayanti, nāññesu dhammesu visuddhimāhu;

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

Evampi titthyā puthuso niviṭṭhā, sakāyane tattha daḷhaṃ vadānā.

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

899.

Sakāyane vāpi daḷhaṃ vadāno, kamettha bāloti paraṃ daheyya;

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

Sayameva so medhagamāvaheyya [medhakaṃ āvaheyya (sī. pī.)], paraṃ vadaṃ bālamasuddhidhammaṃ.

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

900.

Vinicchaye ṭhatvā sayaṃ pamāya, uddhaṃ sa [uddaṃ so (sī. syā. pī.)] lokasmiṃ vivādameti;

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

Hitvāna sabbāni vinicchayāni, na medhagaṃ kubbati jantu loketi.

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

Cūḷabyūhasuttaṃ dvādasamaṃ niṭṭhitaṃ.

13. Mahābyūhasuttaṃ

13. Maha-viyuha Sutta: The Great Array

901.

Ye kecime diṭṭhiparibbasānā, idameva saccanti vivādayanti [vivādiyanti (sī. pī.)];

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

Sabbeva te nindamanvānayanti, atho pasaṃsampi labhanti tattha.

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

902.

Appañhi etaṃ na alaṃ samāya, duve vivādassa phalāni brūmi;

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

Etampi disvā na vivādayetha, khemābhipassaṃ avivādabhūmiṃ.

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

903.

Yā kācimā sammutiyo puthujjā, sabbāva etā na upeti vidvā;

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

Anūpayo so upayaṃ kimeyya, diṭṭhe sute khantimakubbamāno.

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

904.

Sīluttamā saññamenāhu suddhiṃ, vataṃ samādāya upaṭṭhitāse;

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

Idheva sikkhema athassa suddhiṃ, bhavūpanītā kusalā vadānā.

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

905.

Sace cuto sīlavatato hoti, pavedhatī [sa vedhati (sī. pī.)] kamma virādhayitvā;

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

Pajappatī patthayatī ca suddhiṃ, satthāva hīno pavasaṃ gharamhā.

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

906.

Sīlabbataṃ vāpi pahāya sabbaṃ, kammañca sāvajjanavajjametaṃ;

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

Suddhiṃ asuddhinti apatthayāno, virato care santimanuggahāya.

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

907.

Tamūpanissāya jigucchitaṃ vā, athavāpi diṭṭhaṃ va sutaṃ mutaṃ vā;

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

Uddhaṃsarā suddhimanutthunanti, avītataṇhāse bhavābhavesu.

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

908.

Patthayamānassa hi jappitāni, pavedhitaṃ vāpi pakappitesu;

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

Cutūpapāto idha yassa natthi, sa kena vedheyya kuhiṃva jappe [kuhiñci jappe (sī. syā. ka.), kuhiṃ pajappe (pī.) niddeso passitabbo].

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

909.

Yamāhu dhammaṃ paramanti eke, tameva hīnanti panāhu aññe;

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

Sacco nu vādo katamo imesaṃ, sabbeva hīme kusalā vadānā.

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

910.

Sakañhi dhammaṃ paripuṇṇamāhu, aññassa dhammaṃ pana hīnamāhu;

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

Evampi viggayha vivādayanti, sakaṃ sakaṃ sammutimāhu saccaṃ.

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

911.

Parassa ce vambhayitena hīno, na koci dhammesu visesi assa;

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

Puthū hi aññassa vadanti dhammaṃ, nihīnato samhi daḷhaṃ vadānā.

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

912.

Saddhammapūjāpi nesaṃ tatheva, yathā pasaṃsanti sakāyanāni;

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

Sabbeva vādā [sabbe pavādā (syā.)] tathiyā [tathivā (sabbattha)] bhaveyyuṃ, suddhī hi nesaṃ paccattameva.

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

913.

Na brāhmaṇassa paraneyyamatthi, dhammesu niccheyya samuggahītaṃ;

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

Tasmā vivādāni upātivatto, na hi seṭṭhato passati dhammamaññaṃ.

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

914.

Jānāmi passāmi tatheva etaṃ, diṭṭhiyā eke paccenti suddhiṃ;

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

Addakkhi ce kiñhi tumassa tena, atisitvā aññena vadanti suddhiṃ.

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.

915.

Passaṃ naro dakkhati [dakkhiti (sī.)] nāmarūpaṃ, disvāna vā ñassati tānimeva;

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

Kāmaṃ bahuṃ passatu appakaṃ vā, na hi tena suddhiṃ kusalā vadanti.

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

916.

Nivissavādī na hi subbināyo, pakappitaṃ diṭṭhi purekkharāno;

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

Yaṃ nissito tattha subhaṃ vadāno, suddhiṃvado tattha tathaddasā so.

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

917.

Na brāhmaṇo kappamupeti saṅkhā [saṅkhaṃ (sī. syā. pī.)], na diṭṭhisārī napi ñāṇabandhu;

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

Ñatvā ca so sammutiyo [sammatiyo (syā.)] puthujjā, upekkhatī uggahaṇanti maññe.

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

918.

Vissajja ganthāni munīdha loke, vivādajātesu na vaggasārī;

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

Santo asantesu upekkhako so, anuggaho uggahaṇanti maññe.

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

919.

Pubbāsave hitvā nave akubbaṃ, na chandagū nopi nivissavādī;

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

Sa vippamutto diṭṭhigatehi dhīro, na limpati [na lippati (sī. pī.)] loke anattagarahī.

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

920.

Sa sabbadhammesu visenibhūto, yaṃ kiñci diṭṭhaṃ va sutaṃ mutaṃ vā;

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

Sa pannabhāro muni vippamutto, na kappiyo nūparato na patthiyoti.

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. Tuvaṭakasuttaṃ

14. Tuvataka Sutta: Quickly

921.

‘‘Pucchāmi taṃ ādiccabandhu [ādiccabandhuṃ (sī. syā.)], vivekaṃ santipadañca mahesi;

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

Kathaṃ disvā nibbāti bhikkhu, anupādiyāno lokasmiṃ kiñci’’.

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

922.

‘‘Mūlaṃ papañcasaṅkhāya, (iti bhagavā)

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

Mantā asmīti sabbamuparundhe [sabbamuparuddhe (syā. pī. ka.)];

'I am the thinker.'^[59]

Yā kāci taṇhā ajjhattaṃ,

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

Tāsaṃ vinayā [vinayāya (?)] sadā sato sikkhe.

923.

‘‘Yaṃ kiñci dhammamabhijaññā, ajjhattaṃ athavāpi bahiddhā;

Whatever truth he may know, within or without,

Na tena thāmaṃ [mānaṃ (sī. ka.)] kubbetha, na hi sā nibbuti sataṃ vuttā.

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

924.

‘‘Seyyo na tena maññeyya, nīceyyo athavāpi sarikkho;

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

Phuṭṭho [puṭṭho (sī. syā. ka.)] anekarūpehi, nātumānaṃ vikappayaṃ tiṭṭhe.

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

925.

‘‘Ajjhattamevupasame , na aññato bhikkhu santimeseyya;

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

Ajjhattaṃ upasantassa, natthi attā kuto nirattā vā.

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

926.

‘‘Majjhe yathā samuddassa, ūmi no jāyatī ṭhito hoti;

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

Evaṃ ṭhito anejassa, ussadaṃ bhikkhu na kareyya kuhiñci’’.

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

927.

‘‘Akittayī vivaṭacakkhu, sakkhidhammaṃ parissayavinayaṃ;

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

Paṭipadaṃ vadehi bhaddante, pātimokkhaṃ athavāpi samādhiṃ’’.

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

928.

‘‘Cakkhūhi neva lolassa, gāmakathāya āvaraye sotaṃ;

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

Rase ca nānugijjheyya, na ca mamāyetha kiñci lokasmiṃ.

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

929.

‘‘Phassena yadā phuṭṭhassa, paridevaṃ bhikkhu na kareyya kuhiñcñcci;

When touched by contact he shouldn't lament,

Bhavañca nābhijappeyya, bheravesu ca na sampavedheyya.

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

930.

‘‘Annānamatho pānānaṃ, khādanīyānaṃ athopi vatthānaṃ;

When gaining food & drink, staples & cloth,

Laddhā na sannidhiṃ kayirā, na ca parittase tāni alabhamāno.

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

931.

‘‘Jhāyī na pādalolassa, virame kukkuccā nappamajjeyya;

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

Athāsanesu sayanesu, appasaddesu bhikkhu vihareyya.

should live in a noise-less abode.

932.

‘‘Niddaṃ na bahulīkareyya, jāgariyaṃ bhajeyya ātāpī;

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

Tandiṃ māyaṃ hassaṃ khiḍḍaṃ, methunaṃ vippajahe savibhūsaṃ.

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

933.

‘‘Āthabbaṇaṃ supinaṃ lakkhaṇaṃ, no vidahe athopi nakkhattaṃ;

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

Virutañca gabbhakaraṇaṃ, tikicchaṃ māmako na seveyya.

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

934.

‘‘Nindāya nappavedheyya, na uṇṇameyya pasaṃsito bhikkhu;

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

Lobhaṃ saha macchariyena, kodhaṃ pesuṇiyañca panudeyya.

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

935.

‘‘Kayavikkaye na tiṭṭheyya, upavādaṃ bhikkhu na kareyya kuhiñci;

shouldn't buy or sell or revile anyone anywhere;

Gāme ca nābhisajjeyya, lābhakamyā janaṃ na lapayeyya.

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

936.

‘‘Na ca katthitā siyā bhikkhu, na ca vācaṃ payuttaṃ bhāseyya;

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

Pāgabbhiyaṃ na sikkheyya, kathaṃ viggāhikaṃ na kathayeyya.

shouldn't train in insolence or speak quarrelsome words;

937.

‘‘Mosavajje na nīyetha, sampajāno saṭhāni na kayirā;

shouldn't engage in deception or knowingly cheat;

Atha jīvitena paññāya, sīlabbatena nāññamatimaññe.

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

938.

‘‘Sutvā rusito bahuṃ vācaṃ, samaṇānaṃ vā puthujanānaṃ [puthuvacanānaṃ (sī. syā. pī.)];

Provoked with many words from contemplatives or ordinary people,

Pharusena ne na paṭivajjā, na hi santo paṭisenikaronti.

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

939.

‘‘Etañca dhammamaññāya, vicinaṃ bhikkhu sadā sato sikkhe;

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

Santīti nibbutiṃ ñatvā, sāsane gotamassa na pamajjeyya.

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

940.

‘‘Abhibhū hi so anabhibhūto, sakkhidhammamanītihamadassī;

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

Tasmā hi tassa bhagavato sāsane, appamatto sadā namassamanusikkhe’’ti.

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

Tuvaṭakasuttaṃ cuddasamaṃ niṭṭhitaṃ.

15. Attadaṇḍasuttaṃ

15. Attadanda Sutta: The Rod Embraced

941.

‘‘Attadaṇḍā bhayaṃ jātaṃ, janaṃ passatha medhagaṃ;

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

Saṃvegaṃ kittayissāmi, yathā saṃvijitaṃ mayā.

I will tell of how I experienced dismay.

942.

‘‘Phandamānaṃ pajaṃ disvā, macche appodake yathā;

Seeing people floundering like fish in small puddles,

Aññamaññehi byāruddhe, disvā maṃ bhayamāvisi.

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

943.

‘‘Samantamasāro loko, disā sabbā sameritā;

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

Icchaṃ bhavanamattano, nāddasāsiṃ anositaṃ.

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

944.

‘‘Osānetveva byāruddhe, disvā me aratī ahu;

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

Athettha sallamaddakkhiṃ, duddasaṃ hadayanissitaṃ.

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

945.

‘‘Yena sallena otiṇṇo, disā sabbā vidhāvati;

Overcome by this arrow you run in all directions.

Tameva sallamabbuyha, na dhāvati na sīdati.

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

946.

‘‘Tattha sikkhānugīyanti [sikkhānukiriyanti (ka.)], yāni loke gadhitāni;

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

Na tesu pasuto siyā, nibbijjha sabbaso kāme;

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

Sikkhe nibbānamattano.

you should train for your own Unbinding.

947.

‘‘Sacco siyā appagabbho, amāyo rittapesuṇo;

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

Akkodhano lobhapāpaṃ, vevicchaṃ vitare muni.

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

948.

‘‘Niddaṃ tandiṃ sahe thīnaṃ, pamādena na saṃvase;

He should conquer laziness, weariness, sloth;

Atimāne na tiṭṭheyya, nibbānamanaso naro.

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

949.

‘‘Mosavajje na nīyetha, rūpe snehaṃ na kubbaye;

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

Mānañca parijāneyya, sāhasā virato care.

should fully fathom conceit, and live refraining from impulsiveness;

950.

‘‘Purāṇaṃ nābhinandeyya, nave khantiṃ na kubbaye;

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

Hiyyamāne na soceyya, ākāsaṃ na sito siyā.

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

951.

‘‘Gedhaṃ brūmi mahoghoti, ājavaṃ brūmi jappanaṃ;

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

Ārammaṇaṃ pakappanaṃ, kāmapaṅko duraccayo.

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

952.

‘‘Saccā avokkamma [avokkamaṃ (niddesa)] muni, thale tiṭṭhati brāhmaṇo;

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

Sabbaṃ so [sabbaso (syā. ka.)] paṭinissajja, sa ve santoti vuccati.

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

953.

‘‘Sa ve vidvā sa vedagū, ñatvā dhammaṃ anissito;

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

Sammā so loke iriyāno, na pihetīdha kassaci.

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

954.

‘‘Yodha kāme accatari, saṅgaṃ loke duraccayaṃ;

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

Na so socati nājjheti, chinnasoto abandhano.

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

955.

‘‘Yaṃ pubbe taṃ visosehi, pacchā te māhu kiñcanaṃ;

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

Majjhe ce no gahessasi, upasanto carissasi.

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

956.

‘‘Sabbaso nāmarūpasmiṃ, yassa natthi mamāyitaṃ;

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

Asatā ca na socati, sa ve loke na jīyati.

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

957.

‘‘Yassa natthi idaṃ meti, paresaṃ vāpi kiñcanaṃ;

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

Mamattaṃ so asaṃvindaṃ, natthi meti na socati.

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

958.

‘‘Aniṭṭhurī ananugiddho, anejo sabbadhī samo;

Not harsh, not greedy, not perturbed, everywhere

Tamānisaṃsaṃ pabrūmi, pucchito avikampinaṃ.

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

959.

‘‘Anejassa vijānato, natthi kāci nisaṅkhati [nisaṅkhiti (sī. pī.)].

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

Virato so viyārabbhā, khemaṃ passati sabbadhi.

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

960.

‘‘Na samesu na omesu, na ussesu vadate muni;

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

Santo so vītamaccharo, nādeti na nirassatī’’ti.

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

Attadaṇḍasuttaṃ pannarasamaṃ niṭṭhitaṃ.

16. Sāriputtasuttaṃ

16. Sariputta Sutta: To Sariputta

961.

‘‘Na me diṭṭho ito pubbe, (iccāyasmā sāriputto)

"Never before have I seen or

Na suto uda kassaci;

heard from anyone

Evaṃ vagguvado satthā,

of a teacher with such lovely speech

Tusitā gaṇimāgato.

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

962.

‘‘Sadevakassa lokassa, yathā dissati cakkhumā;

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

Sabbaṃ tamaṃ vinodetvā, ekova ratimajjhagā.

having dispelled all darkness having arrived at delight all alone.

963.

‘‘Taṃ buddhaṃ asitaṃ tādiṃ, akuhaṃ gaṇimāgataṃ;

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

Bahūnamidha baddhānaṃ, atthi pañhena āgamaṃ.

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

964.

‘‘Bhikkhuno vijigucchato, bhajato rittamāsanaṃ;

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

Rukkhamūlaṃ susānaṃ vā, pabbatānaṃ guhāsu vā.

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

965.

‘‘Uccāvacesu sayanesu, kīvanto tattha bheravā;

various places to stay — how many are the fears there

Yehi bhikkhu na vedheyya, nigghose sayanāsane.

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

966.

‘‘Katī parissayā loke, gacchato agataṃ disaṃ;

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

Ye bhikkhu abhisambhave, pantamhi sayanāsane.

that he should transcend there in his isolated abode?

967.

‘‘Kyāssa byappathayo assu, kyāssassu idha gocarā;

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

Kāni sīlabbatānāssu, pahitattassa bhikkhuno.

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

968.

‘‘Kaṃ so sikkhaṃ samādāya, ekodi nipako sato;

Undertaking what training — alone, astute, & mindful —

Kammāro rajatasseva, niddhame malamattano’’.

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

969.

‘‘Vijigucchamānassa yadidaṃ phāsu, (sāriputtāti bhagavā)

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

Rittāsanaṃ sayanaṃ sevato ce;

resorting to a remote place,

Sambodhikāmassa yathānudhammaṃ,

desiring self-awakening in line with the Dhamma.

Taṃ te pavakkhāmi yathā pajānaṃ.

970.

‘‘Pañcannaṃ dhīro bhayānaṃ na bhāye, bhikkhu sato sapariyantacārī;

An enlightened monk, living circumscribed, mindful,

Ḍaṃsādhipātānaṃ sarīsapānaṃ, manussaphassānaṃ catuppadānaṃ.

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

971.

‘‘Paradhammikānampi na santaseyya, disvāpi tesaṃ bahubheravāni;

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

Athāparāni abhisambhaveyya, parissayāni kusalānuesī.

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

972.

‘‘Ātaṅkaphassena khudāya phuṭṭho, sītaṃ atuṇhaṃ [accuṇhaṃ (sī. syā.)] adhivāsayeyya;

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

So tehi phuṭṭho bahudhā anoko, vīriyaṃ parakkammadaḷhaṃ kareyya.

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

973.

‘‘Theyyaṃ na kāre [na kareyya (sī. syā. ka.)] na musā bhaṇeyya, mettāya phasse tasathāvarāni;

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

Yadāvilattaṃ manaso vijaññā, kaṇhassa pakkhoti vinodayeyya.

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

974.

‘‘Kodhātimānassa vasaṃ na gacche, mūlampi tesaṃ palikhañña tiṭṭhe;

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

Athappiyaṃ vā pana appiyaṃ vā, addhā bhavanto abhisambhaveyya.

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

975.

‘‘Paññaṃ purakkhatvā kalyāṇapīti, vikkhambhaye tāni parissayāni;

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

Aratiṃ sahetha sayanamhi pante, caturo sahetha paridevadhamme.

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

976.

‘‘Kiṃsū asissāmi kuvaṃ vā [kudha vā (ka.), kutha vā (niddesa)] asissaṃ, dukkhaṃ vata settha kvajja sessaṃ;

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

Ete vitakke paridevaneyye, vinayetha sekho aniketacārī.

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

977.

‘‘Annañca laddhā vasanañca kāle, mattaṃ so jaññā idha tosanatthaṃ;

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

So tesu gutto yatacāri gāme, rusitopi vācaṃ pharusaṃ na vajjā.

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

978.

‘‘Okkhittacakkhu na ca pādalolo, jhānānuyutto bahujāgarassa;

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

Upekkhamārabbha samāhitatto, takkāsayaṃ kukkucciyūpachinde.

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

979.

‘‘Cudito vacībhi satimābhinande, sabrahmacārīsu khilaṃ pabhinde;

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

Vācaṃ pamuñce kusalaṃ nātivelaṃ, janavādadhammāya na cetayeyya.

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

980.

‘‘Athāparaṃ pañca rajāni loke, yesaṃ satīmā vinayāya sikkhe;

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

Rūpesu saddesu atho rasesu, gandhesu phassesu sahetha rāgaṃ.

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

981.

‘‘Etesu dhammesu vineyya chandaṃ, bhikkhu satimā suvimuttacitto;

A monk, mindful, his mind well-released,

Kālena so sammā dhammaṃ parivīmaṃsamāno,

contemplating the right Dhamma at the right times,

Ekodibhūto vihane tamaṃ so’’ti.

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 [byūhāni (sī.)], punadeva tuvaṭṭakaṃ;

Attadaṇḍavaraṃ suttaṃ, therapuṭṭhena [therapañhena (sī.), sāriputtena (syā.)] soḷasa;

Iti etāni suttāni, sabbānaṭṭhakavaggikāti.