THE ATTHAKAVAGGA PALI, WITH ENGLISH TRANSLATIONdhammadana AFor free distribution)PREFACE The Atthakavagga is the fourth chapter of an ancient collection of Buddhist seriptures known os the Sutta Nipata. Although it is only a single chapter of a larger work, there is good evidence suggesting that the. Atthakavagga existed in its own right prior to the, compilation of the Sutta Nipata, and thot it was much better known and more influential in very ancient times than itis today. This lapse into rela— tive obscurity is unfortunate, as the Atthakavagga contains mvalu- able information for anyone wishing to better understand the earliest teachings of Buddhism, and also for anyone seeking the way af wisdom. Tt haol been my intention to include asort of commentory to the text, explaining the importance of the Atthakovagga as a work of Buddhist literature, and alse explaining why I chose to translate, it as [did— why I chose to render kama as “object of desire,” tat Cin both places where it is found) as “one who is such,” the first verse of the Mahaviyiha Sutta as 0 statement father thon a question, etc. Bot, I feel that too much of my own verbiage would detract from the. immediacy of the seripture; and furthermore ot present I lack the. re- Sources and the initiative to write such a book. Suffice it to say thot my main objective throughout the work of translation was to reproduce the literal meaning as well os the. style and tone of the discourses aS faithfully os the language barrier, the culture barrier, and my limited, abilities vould allow. The Atthakavagqa is truly a masterpiece of philosophical literature, with respect to both the profundity of its, Philosophy and the beauty ond subtlety with which that philosophy is conveyed; and I sincerely hope that this translation OF i will help the. actuality— the “such"iness — of archaic Dhanmima to speak for itself. Mayall in wont of wisdom find #, and macy all beings be well anc peaceful. Parnobhasa Bhikkhu Yei Chan O Village, Upper Myanmar {Hh waning of Ksalha, 2543 BE. (8 Joly 1947)THE ATTHAKAVAGGAOrn dhrammassnr 1. KAMA SUTTA D - Kamann kamaamanassa [fossa ce tren Somiiaati addha pitimanc heti ladda moe upicchoti 2) tassa ce. Kamayinassa /chandajaitassa, jaxtono te kama parilayanti /sallaviddhova roppoti 3) up kame parivajict / Soppasseva pada Siro Soman visattikown loke/ sate samativettoti 4) khettats vaithurn lniraniiam ve /gpvassouin disaperisorin thine bandh puthu kame /up nare anvg)jjhati 5) abal& novin baliyanti /maddoutenain parissayi r) toto nam dokkhannanvet /navarn bhinnamivoda kan tos. jawrty Sade Sato /bamnani parivajjage te pahauya tare. oqhewn /niivorn Sivan paragati IL. GUHATTHAKA SUTTA D) sotto gubayorn bahona bhichanno tittham rare meohanosiminn pagalho Acre vivek& hi tothavidha so kane hi foke na hi suppahaahHomage to the. Wou, I. DISCOURSE. ON OBJECTS OF DESIRE IDE it prespers for one. desiring objects of desire The fellow of course becomes exhilarated in mind, having, ast what fre wort. Dif for a person, Aasiting,, wits Strona, preference erovsed, These. chiects of desire dwindle. ana, We, is vexeok as tha pierced wits a spike. 3) Whoever avoids objects of desire,as with one's foot the head of a He, being mindful, transcends this attachment inte world 4) Whatever man is opted, for fields, property, or gold, Cows and horses, slaves ond servants, women, relodtions, variars objects of desire, B) The powerless overpower bins troubles press hin clown; Thus unease comes te linn like water inte ao broken beat. ©) Sa om person, alwaus minAful, should aveid ebjects of desire; Hone uandored the would crass he Hood, fike one who has gore te the. ether share having, boaika cut lis boat. IL. EIGHT-VERSED DISCOURSE ON THE. CAVE Holding fast ina cave, mech cbseured, Aman stays plunged in confosed stupidity, He, being ol fab o nape, ig far From detachment. Objects of desire inthis world ore indeed not easy te abandon.12-3 2 3) 4) 5) 6) n 8) Inhaniddnd bhavasatabaddha te duppamuncad na hi anramokkha pocchd pure vapi apckkhamand ime va kame purine va jappam kamesu giddha pasut® pamiilhi avadanind te visome nivitthy dukkhpanita paridevayoti kimasd bhavissame ito cutdse fasma hi sikkhetha idheva jarto yon kitici joanne Visamanti loke na tassa het visamom careuyr apparhidem jivitamdhy Aird Passami loke pari phandamdnons pajans imarn tanhagotarn bhaveso Wind vars maccumukhe [apart evitatanhase. bhavabhaveso mamaduyite passatha phandawane moacchevoa oppodake khinasote Stownrpi disva amame careyya bhavesv dsattimakubbamane ubhose omtesu vineyuyo, chandan phossam poritRaya andnugiddho YpdocttagaralT tadakubbamanc ha lippat? ditthhasutesy dhiro SahRown peri vitarequa eghan periggaleso muni nopalitto abbiThasalla caramappamatto WESinsot? lokamimon pararcati2) 3) 4) 5) y 8) : .2-8 Founded in desire, bound to te. pleasures of existence, People are released with difficulng and indeed comnot get release. Fran omother, Hepa, for what is after or before, , Lomaing for these. desirable objects or formes ones, Greedy, enavessed, confounded over objects of desire, Miser, thers are, entrenched inthe, way of inequality. And brought to on vneosy nd teas lanvent, . * What will become of vs Shen we have passed anoy, from here? Therefore. a person shovla trom himself ight here and nous; Whatever he would Anon in the cuortd to be a ean of inequality Not because of that should he 9p aera the wequal wars. The wise sou tris life, i& but a littie. thing indeed. T see nthe. world this race of men Turashing alsut with craving for existences. Lalerior men ery oot im the Jans of Death Wil craving, net gone for this er tut existence. See them thrashing im the midet of what they, call “amine” Like fishes ino dried~ up streamn with lithe Sater, Aud having Seen that, one should go the way of “not mine,” Not working up attachment for existences. Having dismissed preference, for either of too extremes, Heving therouably, understood contact, not afcecy, for anshh.na, Net werking oct that which would lead to self- reproach, A wite man is nat stuck to by the seem or the heard, Having trols understand perception be woulA crass over che. Flood A snag. is mat mired with possessions, With the spike pulled out, going with mind oncluded , He dees not wish for tris word » ometier.) 2 3) 4) 5) ¢) 7” Wi-7 IL. DUTTHATTHAKA SUTTA vadanti ve dutthamandai eke athopi ve Saccamars yadanti vadorica jatava muni no upeti tasma moni notthi khile kuhifci sakanhi ditthivn kathamaccaye qua chonddnunito ruciya nivittho Sayanr samattani pakubbamane Yotha hi janeyya tatha vadeyyo Ye ottano silavatini jawtu ananuputthova paresa pava onarigadhammars kusal& tamales ye StumBnam Sayamevar pava Santo ca bhikkho abhinibbutatte itihawti sTlesu aketthamano tomariyadhamman kusal& vadenti yossussads notthi kuhine? loke, pokappita sankheta yassa dhawma purakkhata santi avivadsta yadacttoni possati anisamsam tom nissito kuppapaticcasantin ditthinivesa aa hi svativatta dhammesy niccheyya Samuagahitarin tasma naro teSU nivesanesu iCASSOAT BdiyatT ca dhammnan dhonassa hi natthi kuhiaci loke pokappita ditth? bhavabhavesy moyaRoa manaRca pahaua dhono 4a kema gaccheyya andpayo soWI. 1-7 I. EIGHT- VERSED DISCOURSE ON THE CORRUPT p) a 3) 4) 5) 6) Sowe corrupt-minded oves do make arguments; Then oapin, true~mmded ones woke. arguments also. But a sone does vot have recourse te ons arisen orypwraat Therefore tre sage. is not unyielding at all. Has would one. act over his own view, Led on by preference, entrenched in personal inclination, working op consummate. systems for himself ? as ome. would understanal, so would he argue. Whatever person, even unasked, Speaks te others of his oon moralcty ond claservances, Whoever even of his ounn accoral 5; of himself — Adept ones Sain his iS ann ignoble wo. But awendicant of pence, with self completely ban out, Not boasting about his morality Saying," L am Tus,” For whom there are no distinayishedt positions atall in the world — Adept ones Say that his is a voble. toa, Whosever philosophies are contrived, determined, Aurd set before than ore nat immaculate. Whotever the advantage. he sees For hunself He is depenhent upon o peace tit iS conditioner ou instability, Tudeed, net easily, apt past are. the. extranchwents of views Seized, having discriminated, froun auana the philasophies. Thos aman amid those entrenchunents Biscords, adopts a philosophy. For the purified man there is not ot all in the. werlA A contrived View concerning this or that existence. The. purified mon, having abandoned illusion andl conceit — What woulel he ap by, he whe has recours@ te nathing ?18-05 38) upaye hi d-amunesy upeti vide andpauam kena kathawn vadeuya atta nirattR nea hi tessa otthi adhasi 50 ditthimidheva Sabbanti AZ. SUODDHATTHAKA SUTTA » passant suddhavin poramannr aroqam ditthena samsoddhi narassa heti evabhijcnam paramanti Aatvd suddhanupassiti pacceti Manan 2) ditthena ce suddhi narassa hoti Manena va So pajahati dok kham athena 50 Sujjhati sop -aditko diithT br name paiva tatha vadanaur 3) na brahmone akdiato Suddhimaha ditthe sute silavate mute va penne ca pape Ca andpalitto attatjaho nayidha pakubbamaino 4) Porimann pahaua oparam sitase ejRnugd te na taranti sangqara te uggahayanti mirassajanti kapiva sakhavn pamutcawr gahsyoun 5) Sayin Samadaua vatini jawtu vecavacam aacchati sannasatto8) I.3-W.5 Indeed, one having recourse to philosophies has recnurse. to araumentoaction, To ome. nat having, recourse, about whet, how would one make, an oropmnrent? For him, mdeed, there is vething acquired or discarded; He hes shaken off all views even here. TZ. EIGHT-VERSED DISCOURSE ON THE PURE PD] 2) 3) 4) 5) “L see the pure, the ultimate, the diseaseless; By view complete purity is fora man.” Understanding, such, having known * the ultimete,” A” seer of purity” relies on knowledge. TE bey view purity, is for a man, Or by knowledge he abandons unease, Thess he. who is already with an accumulation is purified buy SomeHning esctron. Indeed, the view betrays hin claiming in that wor. The holy wan does nat sag purity is Frown anuthing, extrantous— Fron the. seen, from the. heard, froma morality and ebservonces, or from te felt, ~ Net mnired by merit or buy evil, Leaving bebiad what wos acquired, he is not working ops anything here. Abandoning shat was before they have adhered te what is after; Following their disturbeA postions they de wet cross aver attachment. Tress take up ond letae Like. a monkexy releasina, and agabbing 0 branch. A person having taken religions observances upon hinself Goes high and lon holding fast to perception;W5-¥.3 6) 8) vidva ca vedehi samecca dhammam ha uccdyvacam gocchati bhoripavino 5a Sabbadhammesy visenibhoto your kivici dittham va sutan mutam vi tomeva dassiva vivatam carantavin kenidha lokasmina vikappayeyrfen ra koppayanti na purekkharonti accantasuddbiti ua te vadenti Adanagantham gathitarn visajja Ssar na kubbanti kulitict loke. Stmatige brahmano tassa nattht Rated va disva va somuagahitan na régaragi na virdgaratto tossidha notthT Poramuagahitanti ¥. PARAMATTHAKA SUTTA D) a 3) poramanti ditthise paribbasano duttari kurote iantu foke. Tinati ane tato Sabbamaha tasma vivadaui avitavatto uadottani passoti ani samson ditthe sute silavate mute va todeva so tattha samuggahaya nihinato passati sabbamatramn torn vEpi qaxtham kusala vadortti uein nissito passati hinamannamn tasmnd hi ditthoun va sutasn muta va Silabbatamn bhikkhu na vissayeyya@) 7” 8) W5-¥.3 But the experienced one by realitations hava attained to tye. Woy Bots nat gp high oF lava, being broad in understandinay He is become at peace. among all philosophies And tewaral whotever is seen or heard or felt. That ove. going alona clear-siated, open — Buy what here in the: tuorld would ane judge hin? They conceive nothing, they set nothing befere. them, do vet orque “This is absolute purity.” Having ket loose the tied-up te of ooops on Then make no wish ot alll in the world. The bulymanis gone beupind boondaries — by briny there. is d Mostlain ” He hos knows or Seen tect is seized upon. He. hos no passion for passion, he is net impotsioned for dis passion. Bes ben nothing cotward thas bean taken up here. X.. EIGHT-VERSED BISCOURSE ON THE ULTIMATE. 0 2) 3) Abiding in vidtas, thinking “It is the. ultimate,” Apesson makes oxt one. in the world to be avtstanding: wherefore. he. Says that all others ave. “mferior.” Thus he has nat possed beasnd courtentions, Whatever adveutage ine, £025 for tinsel In the seen, in the heard, in morality aind okservantes, or inthe. Felt, He baving seized upon thot thing Here Views ailotners BR be inferior, 9 “3 But odept ones call that atic Deperdedt upon which he views another tebe inferior, Se upen the. Seen, the hearal, or tre Felt, Or upon morality ond observances a mendicant ued wet depend,V4-WO2 4) 5) ) 8) ditthimpi lokosmim na hoppayerran Banena va Silavatena vapi Samoti attanamandpanegua lino na maiiietha visesi vapi attam pahaya anupadiyane Ranepi So niSsayorn no karat i Sa ve vigottesu na waggessri ditthimp! So na pacceti kiki yassibhayante panidiidha netthi bhavabhavaya idha va hurain va nivesoana tassa na sovtti keci dhramwneso rnicchesiya Samugq abtovn fasstdha ditthe va sute mute va pakappita natth andpi sanna tovin bahmanad ditihimansdiginacn kenTdhna lokasmiin vikappayequynr na kappaganti na pure kkharowti dhammapi tesam na paticchitase na brahmane Silavatena neyyo parangato na pacceti taditi WL. JARA SuTTA ) 2) appown vata jTvitam (dasa Crary vossosat api miyuorti yo cepi oticea jivati atha kho So jorasépi migyati Sotanti jank mamauite na hi santi nicce pariggahs4) 5) ¢) n 8) 4-2 Also ht would net conceive a views in the world Based on knowledge. or also morality and observances. He world not present himself as eqoal, Nor world he imagine to be inferior, or superior. Hoving abandoned uhot was scaquited, not arasping anugthing, He would met be in dependence even upan knowledge. He truly is nota partisan among Wa. Schoolmen; He does west fall back. on omy, views uxt ail. For uhorathere is no intetthere for ether cf two extremes, Far this of thet existence, here or hereafter, Far hin there are no entrenchments Send, having discriminated, Fro omara the. philosophies. Byhim, here, inthe Seen, the heard, or the felt, Were is not contrived even the slightest perception. That holy man not adeprting, a views — Buy whet here in the, toorld could one judge. bin? conceive wathing, thus set nothing before then; Also, ne philosophies are. received lay them. Aboly manis nat fo be. led onion morality and observances. Gone te the ather shore, ene whe is sock does not fall aack. ‘WZ. DISCOURSE ON AGEDNESS » 2 Truly, this life is a litte tina, One dies within just a hundred years; Or, even if one fives benond Het Then ome. certainly dies of decrepitude. People. sorrow over what thes call “mine” Indeed, there are no permanent parse ssions.Mi.2-9 3) 5) “@) 8) ” + vinabhavasantimevidam iti disva nagsramavase maranenapi tam pahiyati yor puriso mamauidanti mariiati ttampi viditva pandito na mamattaya nametha mamako Supinena, gpthapi sofgetorn patibuddho poriso na passat evampi piudyitan janam Pttoon kalankatam no passati ditthapi sutapi te jana Yesam namamidam pavoecati nimamevavasissati akkheyyour petossa jantuno Sokaparidevamaccharam ma jaboxti giddha mamayite tesm’ munayo poriqgaham hitva acarimsy khemodassino patitinacarassa bhikkhono bhajamdneassa vivittamasanamn Sdmaggiyamaho tassa tom yp ottoman bhavane no dassoue Sabbattha mont anissite ne pigamn kubbati nopi appiyow tasmim paridevamaccharann Panne vEri yoth® na limpati udabindu yothapi pokkhare Pamude vari yotha na limpoti3) 4) ©) n 8) ” W.2-9 This is verily a state of deprivextion — Seeing thus ane should nat dusellin a house. At death, also, that is fest OF which a man i ines *This is mine.” Se having realized Hhis am mtelliqent person, Adisciple, sould not meline toward “mine ness. dust as a man awakened Does not See one he wet in a dream, Even 50 a beloved Fellow Thot is dead, expiredl, ont does rot ser. Seen and heard ore tase fellows Whe are. called by this or that mame. — Ota dead person only the name. Will remain to be announced. Thase. whe are. qraedis for what trey would call mine” Be vet leave. behind Serra, lonnentotion, ana fear of fags. Therefore. Saaes, leaving behind possession, Have. qene. forth, Seeing sanctuary. OF amendicant whe fives withdrawn, Resorting te a selitary sitting place, They pm it (s Fitting of hin , That he iosuld not manifest himself in ont settled abiding, Everguhere the sage is madependent; He. does not make up whart is loved, or what is mnloved either, Therefore lamentation ond fear of less, Like water ova leaf, do not stick. And The adrop of maistire om o waster lily, Like woter on aletus does not stick,.9-W5 to) evora muni nopalippati ypdidasn ditthasotan mutesu vi dheno na hi tena maria yadidam ditthasutan mutesu va nannena visuddhimicchat wa hi so rajjoti ne virajjotiti UIT. TISSAMETTEYYA SUTTA DD) 3) 4) 5) methunamenuguttassa (icc uosna tise metteyyo) vighdtarn brihi marisa Bnar tava Sisanom viveke sikkhissdmase methmamanvyuttassa (metteuysti bhagavd) mossotevipi Sasanam micchd ca patipajjati stam tasmim ondriyoin eko pubbe caritvana methunarr yo nisevorti ginam khantainve, ton leke. hinamahs puthujjanan yaso kitti co yd pubbe hauotevapi tossa SH etampi disva sikkhetha methunam vippahatave Sankappehi pareto so kapano viuo jhayati Sutva paresamn nigghosam monkn hoti tathavidhoto) W9-¥05 Even to the soae. is not mired With what is seen, heard, or Felt. Thus the. porified man does not imagine. anuthiongs Regarding what is geen, heard, or felt. He does rot wont purity through whot is extraneous; Indeed, le is neither passionate nor impossive. Vil. DISCOURSE To TISSA METTEYYA » 2 3 4) 5) Te one qven te sexvality God the. venerobhe Tissa Metheyya) Tall us whot is the hare, Sir. Hawing, heard upur teachi We watel tram ourselves in detachment Bone givens sexual (Mettesysa, said tne. Blessed One.) The teaching Forqctt ean , And woreaah ie fpoceeda— This, m him is iqnoble. Whoever having formerly lived alone. Indulaes in sexwale Is fike @ vehicle veered off course im the weld— “Inferior” thess call thot common Fellows. And whorbewer foune, amd repute. were formerly bis, These alse ore kt behind, Se having sen this one should tram himself To well cPandon Sexuality, Oppressed by thavats He, broods like. a wretch. Having heard the. declamations of others one ch such atype becomes dovoncosh.MWI.6-Vl.2 6) 2) BD) 10) WII. PASGRA 2) atha satthani kurvte. poravadehi codito 25a khvassa mahagedhio mosavaijan pags! ati panditoti samanndto ekacariyamn odhitthito othapi methone yotto mondova parikissati etamadtaavam natva moni pubbapare idha ekacoriyarn dalham kayird na nisevetha methunam vivekavineva sikkhetha etam ariyinamuttamorn natena Sethe maiietha Save. nibbinaSsantike rittassa muvino carato kamesu onapekkhino Cahativnassa pihayanti kamesu gadhita pajati SUTTA idheva suddlit iti vadauanti nankesu dhamwwnesu visuddhimahu Yorn nissit& tattha subharn vadana paccekasacceses puthd nivittha te Vadakama parisam vigayhamn balam dohantt mithy anmamatinom6) 8) % 10) ML¢- Wl. 2 Then, reproved by the words of atrers, He makes up weapons of defence; Surely, this for lien is immense, greed — Ke plonaes into falsehood. ized ag avr intelligent person, Determined upon the Solitary life, And-then become. given to Sexuality, Like. an idiot he. is drawn into troubles. Having understood, this bod result The sage, here, earlier and later, Would make steadfast his solitary life. He would vet indulge in sexuality. He would train himself jest in detachment — This ig Supreme for noble. ones. Bat net bby thot would he imagine tobe preeminent; He truly is near to blowing out, Mankind, tied up in the. objects of desire, Envies the. sang, living empty, Not hoping for objects of desire, Wha has crossed the flood. WII. DISCOURSE To PASORA y 2 "Only here. is pority’— thus the, arque ; They say purity is not in other philosophies, Claiming the Gee te be there., im what tesa art dependent oper They ore variously entrenched in individual truths. They, desirous of arquanent, have plunged into the ossemblu, Contrarily hold cocks athe to bee fool.Mi. 2-9 vodouti te ofiasita kathoj jan pasamsakama kusela vadana 3) yotto kathayam pa: isdiga majjhe. pasamsamiccham vinigh&ti hoti apshatasmim pana mankw heti nindauya so kuppati randhamesi 4) Yamassa vada parihinamahu apahatam parhavimamsakase poridevati socati hinavado vpaccagk marti anutthonati 5) ete vivada Samanesu jata etesu ugghati nighati hoti etompi disva virame kathoyjau na harnadatthatthi rasamsalabha ©) pasamsito va pana tattha heti akkhaya vidawn parisaya majjhe $0 hassotT unnamoti ca tena Pappugya tamattham yathdmane ahu nD 4a unmet’ sissa vighatabhimi manstimanan vadate paneso | etampi disvi na vivadayetha nahi tena suddhivn kusala vadenti 3) $Gre yatha rajakhadaya puttho abhigajjameti patiscramiccham yeneva 50 tena palehi sora pebbeva notthi yadidar yudhaya D ye ditthimuggayha vivadayanti . idameva saccanti ca videuanti3) 4) ° 5) e) &) » MIL2-4 Then orqut. owons at the controversy, torch adhering to Something different, Crsirous of prise, claiming to be adepets. Engaged in debate in the. midst af the. assembly, Wouctina praise, ome becomes worried about being beaten. Further, upon being refuted he becomes downcast. He is upset by censure, ana is a seeker of weaknesses. When the judges say Some. argument of bis Is deficient and rehited He esta the inferior arqunext laments ond serrouss; "He overcame me— thos he cries. These. contentions are arisen amongst philosophers; In them occor beating and being beaten. So having seen this one should refrain from eontroversia; Indeed, there is ne other purpase mn it frow the. oem of praise. Forther, iF he is praised there, Having o: nounced his arapevert inthe naidet of fe, assembly, He is mirthful onc self-sactisticd by thet, Having achieved that purpose a was his infention. Yet amu Seif -sotishaction is the around for bis con hare, Ashe argues with conceit and contemptuousness, Having seen this too one. Should not contend; Adept ones sai4 pority is indeed not ou that, Like a here nourished by roupl food He comes trondering, along. wanting on Opponent, Run off to wherever he is, Hero. The one for bottle has newer been here, These whe having taken up a view contend And araue,"Cnb this is te"10) nN) “TE te tvarn vadassG nahi tedha aithi vidarahi jite patisenkatta visenikatva pana ue. coranti iHNTHI ditthivn ovirusjhomBnd tesu tvars kim labhetho pasGra gesidha natin? paramuggahitom atha tvarn pavitakkamagama manes& ditthigatani cintayonto dhonena yogam Somagana noha tvewn sakkhasi Sampauatoveti “IR. MAGANDIYA SUTTA » 2) c)) 4) disvana tanham acatim fagainca nahosi chondo api methunasmin kimevidloun muttakarisapennern padapi nom somphusitumn na icche etadisam ce ratanam na icchasi norim narindehi bahdhi patthitax ditthigatamn stlavatam nu jivitan ” bhavipapattifica vadesi kidisamn idan vadamniti na tossa oti Cnigandinat bhagavi) dhommnesy niccheyya samuaqaahiton Passatica ditthisy anuggahaya Aijhattasantivn pocinam adasson vinicchousd ysni pakappitani Citi migandiyo) [te ve enwest brisi omvggahaya | ajjhattasantit! yamchumotthan | Rathein nu dhirelhi paveditars tamY.7-20.4 ‘Make, per arguments fo them. There. certomly are wot here. Aras fighters in an erqument that has arisen. 10) Bot those who live having made themselves ot penct, Net opposing view against views, What would you get fron them, PasGra, Buy chom nothing orhaard has been taken up here? M1) And now you are come theorizing, Thinking aver beliefs in your vind _ You are come! inte ement usith a purified man; You certainly will not be able to aalvonce. IX. DISCOURSE TO MAGANDIYA N) Having seen Craving, Dissatisfaction, and Passion There did not occur even an inclination to sexuality. Jost what is this, full of urine and dung? L weld not wart te touch if even with my foot. ~ ZYTE yoo da not want a treasure Such as this, Acioman desired by mony lords of men, "tant belief, hot morality ancl obserances, cahat way of life, aad wnat kind of rebirth inte existence, de you declare? 3) There. is nothing of which I sous," declare. this,” (Maqondisa, said the Blessed One.) ~ Seited, having discriminated, fram among the. philosophies. But looking amang the. views, net taking hold of anugtning, Exowimine, T say mner peace. 4) Whatever discrimina isms have, been conceived, (said Magandina,? Truly © Sage, ypu speak of thenn withaot faking held. This "inner pence,” whatever it means, Hows if 1+ made known bythe wise ?TIK.5-10 5) -@) 8) “a 40) na ditthigd na sutiqd na Ranena (maigondiyati bhagava) Stlabbatendpi na suddhimaha aditthiga assutiyad ohana osilat& abbat& nopi tena ete ca nissajia anvggahaasa, Santo omissaya bhavam na jeppe no ce kira ditthiya na sutiqd na Aanena (iti maaandiuo) STlabbatendpi na suddhimaha aditthigd assutiga ahand astlet& abbota nopi tena i mahRamaharn momvuhameva dhamman ditthiga eke paccerti suddhinn dittharica nissaya omupuce hamano (magondigati bhagava) Samuggahitesu pamohamaaa ite ca naddakkhi onumpi saxFiown fasma tuvarn momuhato dahssi Samo wises! uda va nihno yp maniiiall so vivadetha tena ise vidhasu avikampamano Samo visesiti na tassa hoti Saccanti sa brahmano kin vadeyya musati vi 50 vivadetha kena YOSmirn Saman visamam vapi natthi sa kena vader potisamuyjeyya oko pahayo aniketasart game. akubbam moni Santhavani kamehi ritto apurakkharano hatha na viqqayha janena kayir<IK. 5-10 5) Net buy uhot is Viewed, not by what is heard, not by mer knowledag., Maqandiae, Said te bene One.,) *s Ner by morality ove claservences is purity Said to be; By absence of what is viewed, by absence. of what is heard, by ron-hnowledge, amarality, by nonobservance. ~ also rot buy that. Se having let go of these, not taking ‘nald of anuthing, Apeacehlone, wot being dependant, could net have longings hor existence. CTE goo Sau thet nat by what is viewed, not by wohot is huardl , mut by inner knowledge, (said Magawnaliiga.,) Nor by morality and observances is purity said to be; Bu, absence of ahh ib viewed, bu obsence. of chet is heard, by ron-hnowledge, By amorality, by nonobservance also not by thet; Then [imagine that to be a confused philosophy indeed. Some do reluy om purity, for view. 7) Rad having depended upon view, enquiring, (Magandina, Said the Blessed One,) You have. become confounded by whet you have. Seized upon; And soyou have vest seem the slightest sense ia this. Therefore yoo held it to be conhised. B) He. who imagines the existence of “equal,” superior,” or "inferior” Would contend with reqard to that. Te one not vacillating among three. distinctions There. occurs no"equal” or “superior.” D What would thet holy mon arqre Saying, “Lt is true"; Or eaith regard to what would he contend satying,"It is false”? for wham there. is neither equal nor unequal, With whom would he engage im argument? 10) A sage, having, abondoned his home, going withaut fixed abode, Not working up intimacies in a village, Rid of objects of desire, setting nothing before him, Would vet, taking up a pasition, make. debote. with the people.IK.-X3 1) 13) yehi vivitto vicoresyya lke. no tani uggayha vodeyua Rago jolambujarn kanclakavarijavn ypthd Jalena pankena candpalittarn even munT saxtivade agiddho kame caloke ca andpalitte na vedags ditthiy® na mutiya Sa manameti na hi tammayo So na kammound nopi sutena neyyo andpanito Sa nivesaneso SerREvirattossa na sonti qonths porrBvimuthassa na sonti mols SoithoMen ditthinem ye aggahesum te ghattayart& vicaranti loketi X.. PURABHEDA SUTTA 1) 2) 3) kothorndassT kathamsilo upasantati vuccoti torn me gotama pabrihi pucchito uttaman narann Vitatanho purd bheda& (iti bhagava ) pubbamontamanissito vemajjhe. nupasavikheuye tessa, matthi purakkhatawn okkodhane asantasi avikattht akukkuco mantabhantl anuddhato Save. Vacauato moniIN -X3 11) With whatever attributes he would roam, solitary, the world, Not having taken hold of them would a great one. pot on oregannent. Just as a white lotus whose stalk arises from the. water Isnot mired by water ond mod, Even $0 a Sane, a speaker of Pract, ne. withast qreed, Is not mired by desirable objects and the world. 12) One ushe has realized does matcome to conctit through whet is viewed or felt; Indeed, he. is not of that nature. He is net fo be led on by what is done, or heard either. He is mot brought to a conclusion among entrenchments. 13) There. are ne ties For one. dispossioned toward perception; There are. no confusions for one. released buy understanding, Bot thase who have ovabbed hold of perception andl view Roam through the world casing trouble. = DISCOURSE ON BEFORE THE BREAK p Having what vision, having what morality Is one Said te be “at peace” ? Tell me. this, O Gotama, You are. asked about the supreme man. 2 With eroving gone befere. the. breaking of life, (sail the Blassacl Owe,) Net dependent upon former times, Nat to be determined in the present, He has net anything set before him. 3) Not angry , nat intimidated, Net boastful, not beset with anxiehy, Aspeaker of discretion, not pompous, He. truhg is a Sage whose speecln is restrained.X.4-10 4) 5) G) 3) 9) s0) nirasatti andqate atitam nainusocati vivekadassT phassesu ditthisu cana ntyati patiline akuhako apihalu amacchart appagabbho ajequecho pesumeyye ca no yuto SdtiYyesL anassavT otimane cano yuto Sanho ca patibhanava na saddho na virajjati labhakomya na sikkhati alabhe. ca na kuppati aviruddhe ea tanhaya rasesu n&nugijjhati upekkhako sad& sato na loke maniate samamn na visesi na niceyye tassa, no santi ussada yosser nissayota natthi Fatva dhawmam anissito bhavays vibhovaya va tanh& yossa na vijjati fora brimi upasanteti kamesu anapekkhinovn Tha tassa na vijjonti atarT So visattikamfo] 5) 6) 3) a) to) X.4-10 With no attachment to the future. He does not sore over the post. Aviewer of detachment among contacts, He is not leak into views. He is withdrawn, nota scheme, Not covetous, not afraid of loss, Not audacious, not beset with oversion, And not given to desrigration. Net attracted to whart is pleasowt, And not given to contemptuousness, Mild, andl possessed of reads wait, He is nat devout, he. is not impassive. He does not train himself through desire, of agin, And be is net upset at lack of gain. He is not opposed to craving, Nor is he greedy far savory stimulations. An indifferent anlooker, always mindful, He magines nothing in the warid te be equal, Nor superiar, nor lower. For him there are no distinguished positions. With, whom there. is no Sense of dependence, Having understood the Waxy, independert; With wham there is not to be Found craving, For existence or for nonexistence; Him I call "ot peace’ One. not hoping for the objects of desire. With him there are no ties 4e be found; He has crossed over attachment.XAOS NH) na tassa putti pasave khettow vatthorica viljati attam Vapi nirattam va vatasmirn upalabbhati mo gera navn vajjurn puthoj jana atho Samanabrahmand tam tassa apucakkhatamn tasma vadesu nejoti 13) Vitage dhe amacchari na ussesu vaderte. moni Na Samesu Kha OMesu kappaun neti akappigo 4) yossa loke sakavin natthi asat& ca na Soceti dhammeso ca na gacchati Save. Santoti vuccatiti XXL. KALAHAVIVADA SUTTA ) kufopahita kalaha vivada Paridevasek& sahamacchara ca ménatimand Sahapesond ca kutopahita te tadingha brohi 2) Piyappahota kolaha vivada poridevasoka Sahamacthara Derived from what are quarrels ancl contentions, Lamentations and sorrows, along with, fear of loss, Conceit and contempt, along with deniaration ? From what have they derived ? Please tell us this. Derived from what is loved are. quarrels ond contentions, Lamentations and sorrows, along with fear of loss, Concait and contempt, along with deniaration. Conjoined with fear of lass are. quarrels and contentions, Anal denigration is From contentions thet have. arisen. Tn what in the usortd would whot is loved be founded, And also whatever yearnings roam over the world?X1.3-10 4) 5) 6) n 3) 9) lo) 33a co nittha ca kutonidana ge Samparsydya norossa honti chandanidandni piydni loke ye pi lobha vicaranti loke BSA co nitthd ca itonidana ye samparayiya novasser henti chando ay lokasmirn kutonidino vinicchoys vapi kutopahota kadho mosavajjanca kathonkatha ca ye vapi dhamma samanenoa vottA S&tam asitanti yamaha loke tamipanissdiya paroti chand’, FBpese disva vibhavarn bhuvaRco, vinicchayom kubboti jantu loke kadho mosavajjaica kathomketha ca etepi dhamma dvayameva sante, kothomnkathT Ranopathaya sikkhe Ratya povutta Samonena dhawma Satan asitorica kutonidand kismim asonte na bhavanti hebe vibhavan bhavancap! yametamatthan Ctarn me pakrahi yatonidanan phassanidanara sitaun adatann Phasse asante na bhaveuti hete vibhovara bhovoAcBpi yametamattham @tosn te palorémi ttonidanam Phasso ny lekasmim kutonidano Pariggaha dpi kutopahGta4) 5) 6) D 8) 9) ic) X1.3-10 And founded inwhat are hopes and ends Which ore. for a man's future state. ? Founded in preference is what is loved i the. world, And also whatever yeamings roam aver the world. And founded in this are. hopes and ends Which ore for aman’s future State. Preference is founded in what in the world ? Also, derived from what are discriminations, Anger, falsehood, and brooding uncertainty, And also whatever philosophies are dedared by tht philosopher ? What thes call" pleasaut and" unpleasant” in the. world — Depending upon that preference derives. Hawing Viewed among forms nonexistence and existence A person makes a discrimination in the world. c7, falsehood, and brooding oncertointy, those. philosophies also are. im just thet pain. The uncertain one Should train hintself on the. path of under- standing, The philosophies declareal by the philosopher having been understood. In what ore. founded pleasant ond unpleasant? Tn what not being do they not exist ? And nonexistence and existence too, whatever that means — Tellme that in which they, art founded. In contact are foonded pleasant and unpleasout; In contact not being, fren de vot exist Nonexistence, and existence toa, whatever it means T tell you thot they are Founded in this. Contact is Founded in ushatt in the world ? Also, derived from what are possessions 7XL10-16 in 12) 13) HH) 15) i) kismirn asonte na mamottamatthi kismirn vibhite na phusanti phoss& namanca ropanca paticea, phasso ieeha nidanani Pariggahani icchauasantyd na mamattomotthi rope vibhote na phosanti phassd kathorin sometassa vibhoti rapam sukhawn dukhaticapi katham vibhoti etom me pabrahi yotha vibhoti tora janigimati me mano ehu Na SOHOSAAAT no Visannasannt nopi aSaKAT na vibhotasanAT evan sometossa vibhati raparn Serranidand hi paparcasonkha yom tavin apucchimha akittayi no OfiRown tam pucchima tadingha brohi ettavetaggan nu vadonti heke. yeakkhassa Sudahim idha panditase udahu arriompi vadenti eto ettivataggampi vadarti heke yakkhosia suddhin idha panditise. tesarn paneke Somayom vodorti enupadizese kesala vadond ete co Rotva, upanissitati FotvA mont nissaye so vimmomsi fotva vimutto no vividame+ti bhowabhavaua nasameti dhirotiiT) 12) §3) #4) ts) Ic) XL.10-16 In wahot net being i there no Sense, of “mine"ness? In devidness of what de contacts not contact ? Contact is conditioned by name and form. *- Founded in desire. are possessions. Tr desire not being there is no Se.-6e. of “mine”"ness. Tr deveidness of form contacts de net contact. Tr one. how attained does form become void? And haw also do ease and unease vecome void ? Tell me iv whot way then become. wid; My intention has been thot we should know this. He. hos no perception of perception; he. has no perception of men perception; He is not without perception; he has ne perception of “void.” For one thes attained form becomes void; Indeed, founded in perception are differentiation and identity, That which we. asked you have related fo us. Let us ask you something more. — please teil us this: Be indeed Some. intelligent ones here declare. Thot the. highest purity of the spirit is te thot extent, Or do they declare that itis even more thon that? Indeed, some intelligert ones here do declore That the highest purity of the spirit is to thet extent; But then some. of them, Claiming te be adepts, Declare on oittainment in which nothing that was taker up Ferwins. Se heving understood these to be dependent, The, sage, an investigator, having unckes stood the ways of dence, A released one, hosing, understood, does not come. to contention The wise one does not attain to this or that existence.XI.I-7 _ XM. cit AVIYOHA SUTTA D) Sokovinsakamditthiparibbasand Vigqayha nana kusala vadenti yp evan janati Sa vedi dhowmorns idan patikkesamakevall so 2 evampi viggayha vividagonti balo pare akusaleti cahu $acco nu vado kottamo imesom Sabbeva hime kusald vadand 3) parassa ce dhammoamondnujanan balomako hoti nihinapario Sabbeva bala sumihinapannd Sabbevime ditthiparibbasana 4) Sonditthiya ceva na vivadata samsuddlapann& kusala mutind na tesa koti parihinapanno AHLT hi tesampi totha samatta 5) na hametain tathiyanti bromi yomahy bala mith anramaiinair sakomn Sakon imakarnnSe Saccasan tasma hi baloti param dohawti 2 yomahu Sacco tothiyawh eke tamahy aithe tuccham musati evampi viggayha vivadayanti kasm& ma ekawnr samand vacenti 7) ekorin hi saccam na dutiyamatthi gasmivn pajano vivade pajanam Rand te Saccdni Souyans thonanti tasma no ekarr samand vadantiML.-7 XII. SMALL DISCOURSE ON TACTICAL DEPLOYMENT D Each abiding im his own view, Having, taken up a position, “adapts” make. diferert arguments. "He who brows thus has realized the, Way. Denying this one. is imperfect.” 2 Aud ths having taken up © posifion they conten And sau,"The other is 0 fool, not an aalept.” Which of these. is the true, argument ? Indeed, even alll of them are claiming, to be adepts. 3B) TF by mat consenting to another's philosophy One. is @ lowly fool of inferior understanding, Then even allare fools with quite inferior understanding, Even all of those abiding in a views 4) Ty their oum view, even though ther, ave not immaculate, They are of purified understanding, adept, possessed of insight, Than not one of them is of deficient understanding. Indeed, their views also are in that usaiy consummate. 5) Truly, Ldo not sau *It is 30,” Which fools sa4 contrarily to each other: have cach made ost their oon view tobe true; Therefore, indeed , they hata the other tebe the fool. G) That which some. sayis “true,” is"s0,” Others sou is “varia,” is “false”; Bad thes having taken up a position they contend. Why do philosophers not declare just one way? 7) There is bot one Truth, not a second Over which a knowing one. coould combend with a knnuing one; But they call out diferent truths for themselves. Therefore philasaphers do nat declare just one wry,MIL. 8-14 b) i) (2) 13) 4) kasma nu saccEni vadanti naink pavadiyase kysalk vadind Saccani sutani bahini nand udahy te takkamanussaranti na heva saccani bahGni nana anhotra sai fakkaiica ditthisv pakappayitva Saccam musati dvayadhammomaho Bye niccSmi loke ditthe sute stlavate mote vi ete ca nissaua vimanadassT vinicchaye thatva pahassamaine bale pare akusaloti caha yeneva bilo parain dahati tendtumanarin kusaloti caha Sayamattana so kusalzvadiino arRown vimaneti tadeva paiva atistraditthiuava so somatto m&inena mato paripomnamani oomeva Simom manasabhisitto Aitth? hi $5 tassa tothe somata parassa ce hi vacasé nihino tumo Saha het’ nihinapacno atha ce. Sayown vedags heti dhiro no kecj bale somanesu atthi ofan ito ySbhivadanti dhammasa aparaddha sudadhimakeval? te. evampi titthyd puthuse vadanti sonditthiragena hi tebhiratta8) bP) 10) nN) 12) 12) 4) 8-4 Why, do they declare different truths, Arqurnentative, claiming te be adepts ? Many, different truths are heard, Or else they just follow speculation. Indeed, tere are not many, different, perennial ‘troths In the world, except by means of perception. Se having contrived aspeculation from a: the. views They Speak of a duality of “truth” ancd “falsehood.” The seen, the heard, morality and chservances, and the felt — Depercling upon these he is disdainfol; And Standing, in his discrimination, scoffing, Ne seuss "the other is a fool, not on adegt.” That very thing by which he boalds the. other te be “a fool,” by that he. speaks of himself 05 “an adept.” He himself claiming himself to be adept Disdains another while speaking just the some. Just by his excessive views he is “consummate,” Brunk, with conceit, considering himself te be complete, By himself consecrated in his own mind, Indeed, that view af his also is in that way consummote. Indeed, if by another's word someone. is inferior Then oneself also comes to be of inferior understanding. Then again, if of oneself one is a realizer of Truth, a wise man, Then among philasophers ro one is a Foal. “These whe proclaim a philasophy otrer than this Have. failed at purity ond are imperfect*— dust So do sectarians severally claim; Indeed, they are, impassioned with passion fer their om views.XW.t5- XM.4 5) 16) m™ idheva suddhim iti vidayanti natiiesu dhammesu visuddhimaihy evompi titthya puthuso nivitha Sakdyone tattha dalharn vadsna Sakayone vapi dalham vadano kamettha baloti parain daheyya Sayamva so medhagamavaheyya poram vada balamasuddhidhammarn vinicchaye thatva sayom pawnaya, uddharn So lokasmirn vivadameti hitvana Sabbani viniechayani na medhagam kubbati jantu loketi XM. MAHAVIYOHA SUTTA ) 2) x» 4) gekecime. ditthiparibbasand idomeva Saccanti vivadayanti Sebbeva te. nindamanvanayanti atho pasovinsampi labhanti tottha eppam hi ctam na alavis somaya dive vivadassa phalani bromi etompi disvE na vivadayetha khemabhipassam avivadabhamin GF kaciIma sommutiyo puthujja Sabbava eta na upeti vidva endpayo $0 upayarin kimeyya ditthe sute khantimakubbam ano Stluttama sofimamendhu suddhim . vata Samadaya upatthitase45) ide) ° 15 ~ X04 “Only here is purity’ — thus they argue; They, sau purity is not in other philosophies. Just se are Sectarians severally extrenched, SGSheadbasthy proclaimine there their coum metivod. ’ Bot steadfastly proclaiming his awn method, WW0hat other person here. should he hold to be. the fool? Even he hinnsell would bring about tie conflict EBeclaring the other to be. a fool with an impure. plilasophy. Standing in discrimination, havma weasored, himself.cip, He. comes ‘te further contention in the world. But having left behind alll discriminations A person makes no conflict in the. world. RRIL.GREAT DISCOURSE ON TACTICAL OLPLOYMENT ) 22) 23) 4) Whichever of these abiding ina views Contend, sauing “Only this is true.” — & Even all of them meor censure, £ But then they alse get praise therein. Yet it is only a little, not enough te be equable— T tell you of the tuo Froits of contention. Se having seen this one shold nat contend, Regarding as sanctuary the ground of nom - contention. Whatever common conventions Hee are, An experienced one does not have recourse. to on of them, Hew would he without recourse come to have. recourse. \ When not wmaking submission te the. seen anc the heard ? * These utho-think moralites is supreme: Sey purthy is by self- restraint; Having taken upon themselves an abservance they are. dedicated te it.XM. 4-10 5) 6) D 8) 9) sy idheva sikkhema athassa sudotirian bhovipantta kusalavadand Sace cyto silavatato hoti pavedhatT kamma virddhayia PojappatT patthayati ca suddlaivn satthava Wine pavasarn gharamaha Stlabbatarn vapi pahaua sabban kammaiica SAvajjaravaijamctow suddhivn asuddhinti apotthayano virato care. Santimanvagahaya tomdpanissaya jiquechitain ve atnoviipi ditthays va sutain musta vi vddhamsar& Suddnimanutthnanti avttatanhase bhavabhavesu patthayamdnassa hi jappitani pavediitam vapi pakappitesu cutdpapita idha yassa, natthi Sa kena vedheuyya Kuh ih vo Jappe wan Aho daammem paramauti eke tameva binant pardhu afiie Sacto nu vade katame imesam Sabbeva hime kusalavadand sakaihi dramma parippnnamahy aRnAasse dhomman pana hinamahu evampi viggauha Vivtihongonti Sakae Sakon Sammutimany saccan5) 6) 8) 1 Ls) REL.4-19 . “Let us train ourselves right here and now, and then there would be purity” — Cleiming to be adepts, they are brought upto further existence If he is fatten aura frown his morality and ouservanes He is agitated, having Faiind fn his action. He proiys for and desires pure freed 2m from wrong Like one who has last his caravan ond is far from home. But having acardoned all morality, and observances, And that action that is criticized or uncriticized, Nos desiring “purity” or "non-purity,* He. would live refraining, not taking bold even of peace. Depending upon ignorant darkness or upon Something being Shunned in aversion, Or then agin upon the seen, the heard, or the felt, In their going an thes, cry for porit With craving not apne. for this or that existence. Indeed, for ane desiring there are things prosed for; And also there. is agitation wong contrived conceptions. But he for whom thee is no Falling, auwany or arising here — Why would he be anitoted, and whet would he prow, for? That very philosophy which some Say is “ultimate” Others sauy is "deficient." Which of these is the. true argument ? Indeed, even all of them are. claiming to be oclepts. Indeed, thes, sug their awn philosophy is complete, While thers sau the. philosophy of another is deficient. Aad thus having taken up o position they comtend, Bork saying his own convention is the truth,1. -17 i) ™ 13) 14) 15) Ie) porassa ce. vambhayitena hino makoci dhommesu visesi assa puth hi anfassa vadanti dhammom nihiaate Sombhi dalhan vadana, soddhanmapajs pi nesara tatheva woth pasamsanti sakdyanani Sabbeva vada tathiga Ul vegyues seddhi hi nesarn paccattameva na brahmanossa paraneyyamatthi dhammesy nicchegea Samuggalirtorin tosd. vivadaui upativatte nahi Setthate passati dhawwramainomn janami passami tatheva etain ditthiya eke paccesti suddhiia addokkhi ce kin tumassa tena atisitva amnena vadanti suddhin Passon nare dakkhati namarGpam disvana va. Fassoti tinimeva kamarin bahum passatu appakasin va nahitena suddhiin kusala vadenti nivissavadi no hi Subbinayo pakoppitarn dith? purakkharane yam nissito tattha subhorn vadano Suddhimvods tattha tathaddas& so tra brahmano kappamupeti Sankham na ditthis&r7 napi Ravabendhu Ratt’ ca So Sommutiya pothu ja wpekkhotT uggahanonti marie.i) 12) 13) m XM. -17 TF by being scorned by another one were deficient Then among philosophies none would be. outstanding. Indeed, thay severally claim the. other's philesophy % be inferior, while steadfastly proclaiming their oun. And just os they praise. their oon methods, Even sois their veneration of their aum philasophies. Even all arguments would be. correct; Indeed, their purity is only subjective. For the holy man there. is nothing outward which would Jead him, Seized, having discriminated, from among the. philosophies; Thus he has transcended contentions. Indeed, he sees no extraneous philosophy to be preeminent. “IT understand, I see, it is just like. this” Some rely on poritey by view. TE one has viewed something, what indeed lias one. got bey it? Having overshot, they orque that purity is buy something extraneous, Seeing, aman views name ond form, And hoving, viewed he will oderstand just these. Let him sea moch or little, ashe desires; Adept ones Sou pority is indeed not by that, Indeed, not easy to quide is a doqmatist Who is setting before him a contrived view, Claiming the Good +o be. there, in wahat he is dependent upon, He is a proclaimer of “purity” whe has seen “reality” there. The holy wou hes ne recourse te any prepared identification; He is neither a follower of vies nor an adherent of knooledge.. And he, having known the commen conventions, Lawks on indi eg swhile others take them up.M18 -XWV.3 1) 19) 20) vissaija gonthani muntdha loke vivdidajidtesu na voggasari Santo asantesu upekkhako so enuggaha uggahananti maize ‘ pubbasave hitva nave akubbamn na chandaad nopi nivissavai 5a vippamutto ditthigatehi ditra va lippeti ‘oke onattagarahi $a Sabbadhoammesy visenithito yarn kifici ditthom va sutad: mutam ve $a ponnabharo moni vippanute na kappiqo ndparoite ma patthiyoti XIV. TUVATAKA SUTTA » 3) pucchami torn Adiccabandhurn vivekarm sontipadatca mahesi kothown disv& nibbati bhikkhu anupadiyano lokasmim kikei milesn poparcasankhaya (iti bhagava) manta asmiti Sabbamuparondhe yh Kaci tanha ajjhattars tasorn vinoya 508 sato sikkhe uptin kinci dhommomabhi fairs ajjhattam atha vapi hahiddh? na tena thamadn kulcbethe na hi sa nibbuti sotamy wottem 20) MW.13- FW.3 The sage, having let lose his ties here in the world, Is not a partisan among contentions that have arisen. Peaceful omong these whe are nat at peace, heis an indiHferent onlaoker, Nat taking held of things, while others fake them up. Having leHt behind former currents of thought and not working up new ones He. does nat go by inclination, nor is he a dognatist. He, a wise one, is freed of beliefs; He is not mired in the world, and he does not reproach himself. He is become at peace among all philosophies And toward whatever is Seen or heard or felt; He, a sage, has put down his burden and is frera, Not conceving, mot desisting, not desiring. XIWZ. DISCOURSE ON THE QUICK D 2) 3) Task thot kinsmon of the. sun, The great seer, about detachment ancl the state. of peace. Hows havieg seen does a mendicont blow out, Not grasping at anything in the world ? One. with discretion would arrest “I am,” (said the Blessed One,) The whole root of differentiation and identification. Whatever cravings there are within himself He would train a their dismissal, always being mindful. Whatever philasophy he would well understand From within himself or then also fron without, ~_ Net threagh that weuld he build up firmness of pesition; Net indeed is that called “being blown out” by the virtvous.X4-10 4) 5) 6) n 8) 2) fo) Seqyo natena, marieyua niceyyo atha vapi sarikkho Phuttho anekarGpehi nathemdnowa vikappayaua titthe ajjhattamevuposame na alinato bhikkhu santimeseyya Ajjhattam vpasantassa, nxtthi atta kuto niratta va maijhe yatha Ssamuddassa imi no jayatt thite hoti tvam thite anejassa ussadam bhikkhu na kareyyo kuhinei akittay? vivatacakkhu sakkhidhammarn parissayavinagarr patipadan vadehi bhaddante patimokkhown atha Vapi samadhi Gakkhohi neva lolassa gamakethaya Svoraye Sotam Fase ca nanugi jhe yo na ca mamayetha kirici lokosenivin phassena yod& phutthassa paridevarn bhikkhu na kareyya kubinc bhavaiica nabhijappeyya bheravesu ca na sampavedheyya anndvamathe pananair khadaniyanarn athopi vatthanein ladda na sannidhiin koyira na ca parittase. tani alabhamano4) 5) 6) nD 3) ° fo) XW. 4-i0 He would not imagine to be better by that, Nor lower, nor then again similar. Trough being touched by many forms He would not stay contriving conceptions for himself. Just within himself would he come to be of peace; Amendicont would not seek peace From the extraneous, For one at peace within hinself There. is nothing acquired — So how anything discarded ? Just as in the middle of the sea No wave arises, anc it stays still, So would an undisturbed one. Stay still; Amendicant would work up ne distinguished pesition at all. The open-eyect one. has related The trouble - dispelling Wau based on his own experience. Tell us the line. of progress, Venerable. Sir, The ethical dusty, and then alsa mental concentration. He would not be. restless with his eyes; He would close his ears to village talk; He would not be greed for Sovory Stimulations; And he would not consider anusthing “mine” in the. world, Whenever he would be touched by aHliction Amendicant would work up no lamentation of alll, He would rat pray for existence, Nor would he Ibe shaken amongst terrors. Staple foods and drinks, Other eotables, and then also clothes — Having got them he would not make a hoard, Nor would he be. in dread at not getting them.XM Wt-17 0 12) 13) 4) (8) le) ghaui na padalolassa virame kukkuccd nappamojjequa athdsanesu sayanesu oppasaddesy bhikkhu vihoreyya niddara na bahultkareyya Jagariqara bhajeyya &tapt tondim mayan Paasain khiddom meathonasin vippajahe Savibhisoun Sthabbanam supinam lakkhanam no vidahe. othopi nakkhattara virutatica gabbhakaranaia tikicchasn mamako na seveurya nindaya nappavedhegya na umomeyya pasarnsito bhikkhu lobhamw saha macchariyena kodham pesunigaica panudenya kayavikkaye na tittheyya epavadaric bhikicho wee gga kuhivict game co nabhisaijeqya fabhakamya jan oe fopayeyya naca katthith siya bhikkho naca vaca poyottora bhaseyya a iqam na sikkheyya kathara viggghikan na kathayequyo mosavajje na niyetha Sampajéno Sathani na kogird atha jivitena pariaua Stlabbatena nannamatimanne2 14) 15) Ie) MW. W-17 A meditator would not be restless for roving about; He would refrain from eoxiety; he. would not be. cloudent im mind; Atso, in sitting places and resting places Where. there is Hle sound a mendicant would dusell, He would not make. much of sleep; Strenvous in rigor, he would avait himself of wakefulness. Indolence, illosion, lavghiter, plow, Aad sexuality he would abandon, along with their accessories. He would not practice Athervamogic, interpreting a dreams, Interpreting of signs, or then also astrology. A disciple would not cultivate the mterpreting of onimal cries, Causing of Fecundity, or the art of healing. A mendicont would not be agitated by censure; He would not be self-satisfied when praised; Yearning, along wit Fear of loss, Anger, and denigration he would dispel. He would not stay with buying and selling; A mendicauct would work up ne criticism o¢ all, He would nat be a nuisance in a village ; He would not accost the people with desire. for gain. Anda mendicant would not be a booster; Aad he would not utter a word with an uMterior mative; He would not tram himself in audacity; He would not speak contentious He would not be led into falsehood; Being with full awareness he would not make betrayals of trust; Then alse he. would not have. cowtempt for onather Becouse of way of life, nderstanding, or morality and observances.XW.18 -XV.4 18) 49) 20) Sutvi rusito bahum vacam Somoandnarn va puthyjonanam pharusena ne na Potivajja na hi santo patisenikaronti ttarca dhammamataaya vicinam bhikkhu soda sato sikkhe Santiti nibbutim Rotva Saisane gotamassa na Pamajjeqya abhibha biso anabhithoto sakkhidhammamanitihamadassT Tosa hi tassa bhagavato sdsane. appamatto Sada nomassamanusikkheti ZW. ATTADANDA SUTTA 9 2) 3) 4) attadands bhayarn jatara jana passatha medhagow sasnvegarn kittayissanat yetha sadnvijitam moyd phandominam pajan disva macche appodake yotha oditamornehi byaruddhe. disvii main bhagamavisi SamautamasBre loko dis& sabba sameritd iccham bhavanamattane naddasasin ancsitan osdine teva yairoddhe disva me arati abyXI. /8-XW.4 18) Provaked, having heard mony a word From philosophers or from common people, He would not retort to them with harshness; Indeed, the virtuous do not put up a fight. 19) And understanding this Way, A mendicant, examining, always minalfol, would train himself. Having understood the state of hema blown out as “peace” He would nat be clouded in mind regarding Gatama's teaching. 20) He indeed a comqueror unconquered Sano the Was based on his oum experience, noton hearsay. Therefore ndeed following the teaching + that Blessed One, With mind unclouded always, paying hamage, one. should tron hinself, SEW. DISCOURSE ON THE UPTAKEN STICK n Fear is aroused by a stick one has acquired; Leak at peaple in conflict. T sholl celarte te you 0 feeling of urgency, How it was felt by me. 2) Having seen mankind thrashing about Like fishes in litte water, Obstructed by one anather— Having seen, Fear foak hold of me. 3) The world wos entirely without substance; All the quarters were. shaken. Wanting a Settled abiding for maselt Tsaw nothing that had not succumbed. 4) Bot even in succumbing people. are obstructed— Having seen this, Strong dissatisfaction orase inme,XW. 4-10 5) 6) 3) 4) 10) athettha sallamaddakkhivn duddasam hodayassitam gena sallena otinno isd sabba vidhavati tameva sallamabbuyha na dhavati na sidati tattha sikkhanugiganti ani toke gadhitani na tesu pasuto sigh nibbijjha sabbaso kame sikkhe nibbanamattane Sacco SiyS appagabbho amayo rittapesuno akkadhane lobhapiparn veviecharn vitare muni niddam tandiin sahe thinamn pamadena na samvase atimane na tittheysa nibbanamanaso naro mosavajje na ntyetha rBpe Sueham na kubbaye manana parijinegyo sahasa viroto core Perdnam nd bhinandeuya nave khantir na kubbaye higyamane ma seceyya Bkasam na sito siya5) 6) 8) D Io) XY..4-10 Then I saw o spike here, Hard to see, Stuck in the heart. Subjected to this spike Through afl the quarters one runs about; Having pulled out just this spike One does not run, one does mrt sink. Thereupon training rules are recited Which ere ties ie the world — One shovid not be engrossed in them. But having broken through i every respect the objects of desire One Should train for one's oun blowing out. One should be trothful, not audacious, Not causing illusions, rid of deniaration, Without anger, A sage would cross over The evil of gearing and manyness of wants. Amon intent upon blowing out Would rise above sleepiness, indolence, and mertia; He would not abide with claudiness of mind; He would not stand in contemptoousness, He would aot be led into falsehood; He would not work up affection for forma; And he wauld thoroughly understand conceit. He would live refraining From impetuosity. He would not rejoice in the old; He would not make. submission to the new. In Something being lost he would nat sorrow; He would not be. stuck on ethereal show.XW. N-17 » #2) 13) My 15) §6) i7) gedhorn brimi mahoghoti Ajavayin brimi jappanarn Grammanarn pakamponarn kamaponke duraccayo Sace% avokkamma muni thale titthati brahmana Sabbar 50 patinissajjo Save Santoti vuccati $0 ve vidvd sa vedagis Ratva dhammawn anissito Sammi so loke irigano na pihetidha kassaci yedho kame accatori Sargam loke. duraccagann nase Secati ni ijheti chinnasoto abandhano yor pobbe tam visosehi paccha te mahu kiFicanam majjke ce no qahessasi vupasanto carissasi Sabbaso namarbpasminn yossa notthi mamayitam asate coria Socati Sa vé loke na jiyati goassa natthi idow meti paresoun vapi kiticanamn mamatttam So asamvindow notthi meti na secatiin 12) 13) 4) iS) {6) m1) WW.II-17 T call greed “the great flood’, I call longing the current; Supporting stimuli, the turbulence; Objects of desire, the mud $0 hard fo act over, Not deviating from truth, the sage, The holy man, Stands upen high ground. Having relinquished everything He trolyis Said te be “at peace.” He trulyis on experienced one; he is one who has realized; Having understoad the. Way heis net dependent. Rightly he is conducting himself through the. world; He does not envy anyone here. Whoever here has got beyond objects of desire, An attachment inthe world hard ta get over, He. does not Sorrow, he. does not brood. He has wt off the stream; he is without bonds. Whatever was before, make it wither away; Afterward, let there not be anything far yporsell, If in the present you will net grab hold You will live. sour fe ot peace. For whom there. is nothing considered “mine.” In ony respect among, name and form, And who does not sorrow over what is not there, He truly does not suffer loss in the world. For whom there is no thought of "this is for me,” Or anything for others either, He net feeling any sense. of “mine “ness In thinking "it is not for me” does not sorrow.XW.i8-XV14 18) onifthurl ananvgiddho omejo sabbadhi samo tamanisamsam pabrGmi pucchito avikampinayn 19) anzjassa vijanate natthi kaci nisonkhoti Virato 50 viyirabbha khemam passati sSabbadhi 20) Na Samese na omesu na ussesy vodate moni Sento 50 VItamacchara nadeti na nirassotiti EWI. SARIPUTTA SUTTA D} na me dittho ite pubbe Ciccayosma sariputto) na suta uda kassaci evan vegguvade sattha tusita gonimagato RD Sadevakassa lokassa, otha dissoti cakkhuma Sabbom tamam vies -2tvi ekova rotimajjhaga 3) town buddhar asitam tadiin os akuhain ganimagatarn bahinamidha baddhanamn oth porhena dqamaria 4) bhikkhono vijiquechato bhajate rittamasanan18) 19) 20) BY. l8~ XVL4 Not being harsh, not being greedy, Being undisturbed by possion, being everwhere eqanimogs — T tell qou of that advantage, When asked of the one whe is without vacillation. For the undisturbed, understanding one There. is not any resgltant, He has refrained Fram endeavor. He sees sanctuary everywhere. Not as among equals, not as among inferiors, Nor as among superiors dons a Sage pot forth a claim. He is at peace, without any fear of loss; He does nof acquire, he does not discard, _HW1. DISCOURSE To SARIPUTTA 4 2) 3) 4) Never befare hove. I seen (said the venerable Saripotta) Nor heard froan anyone. Of such a sweetly speaking teacher, Become. leader of a following of the contented. Just as the One With Vision i8 viewed By the world with its gods, Kawing dispelled all darkness All alone he has arrived at sotisfoction. To that Enlightend One, umadhering, being one ahs is Suck Whe, without scheming, is become leader af a follocsing, For the many here who are bound There. ig one come with a question? For a mendicant feeling aversion, Resorting fo on empty sitting place —3Y1.4-II 5) 6) 8) » 10) " rukkhamilam sus anor Ve pabbatanen quhasu vi uccavacesu Sayanesu kivanto tottha bherava gehi bhikkho na vedheyya nigghoSe Sayonasane katT parissoya loke acchato agatam disam ge bhikkhe abhisombhove pantamhi sayandsane kydissa byappathayo assu ssassu idha gocara kani sTlabbatanassy pahitattassa bhikkhono karh so sikkhasa samadaya ekadi nipako Sato kammaco rajatasseva niddhame malamattanc vijiquechamanossa yodidam phasv (sariputtati bhagava ) rittasanam navn Sevato ce Sambodhikamassa yathinudhawmarn tara te pavakkhami yatha pajanaim pavicannam dhiro bhaysnamn na bhage bhikkho sate sapariyantac det damsadhipatanarn sarisapanom mManussaphassinam catuppadanova poradhammikinamp! na Santaseyya disvapi tesam bahubheravaniWW1y-t The rootof a tree, or a cemetery, Or im coves in the mountoins, 5) In resting places high and low — . What is the. extent of the terrors there By which a mendiaant should not be agitated In his noiseless duselling place ? 6) How many are the troubles in the world For one going to the quarter never gone Which a mendicant Should readily withstand In his secluded dwelling place. ? 7” What should be his monners of speech? Whot should be his fields of resort here ? What morality and olaservances Should there. be Fora mendicant whe hes applied himself ? a) Having taken upon himself what training, Unified in mind, sett- possessed, mindlul, Would he. blow away his own impurity Just a5 4 Smith does to silver ? FD) What is comfort for one feeling aversion, (Sariputta, Said the Blessed One,) if avoiling himself of an empty ploce for sitting and resting, Being desirous of Full enlightenment in accordance with the Way That I shall tell you in accordance with mi knowing. 10) Five fearful things a wise man would not fear, A mendicant, mindful, living, in Self-restriction: Biting flies, mosquitoes, cravoling things , Affliction by humans, ond beasts. 1) And he would not be intimidated by the followers of other ways, Even though having seen of them many terrors.XW. 18 ta) 13) “fy 15) 16) 17) ta) athaparani abhisambhaveyya parissaydni kusalanuesT Storkaphassena khudaya phutthe Sitar athunham adhivasayeyya Sotehi photthe bahudha ancko virigan parakkammadalharn kareyya thequarn na kare na musa bhaneqyo mettaya phasse tosathavarani yodavilattam moanaso vijarnd konhassa pakkhoti vinedayegya kedh&timanassa vasarn na gacche the athappiyam va pana appiyom va ade habhavanto abhisambhaveyyo milampi tesam palikhatca tit patitam purakkhetva kalysnapiti vikkhambhaye tani parissayani orativin sahetha sayonamhi pante eaturo Sahetha poridevadhamme kimsG asissimi kuva va asissan dukkhom vata Settha kvajja Sessamn ete vitukke paridevaneyya vinayetha sekho oniketaceri annamica laddh& vasanasica kale mattoun $0 janrS idha tosanatthamn $0 tesu gute yotachri game rusifepi vacam pharusam na vajié okkhittacakkhy na ca padalole jhandnuyotts bahujagarassaXW. -18 One who is a seeker after adeptness Would readily withstand other troubles as well. 1Z) Touched by the affliction of illness, of hunger, He would endure cold and also heat. Touched by them in many ways that homeless one, Pastting forth exertion, would make steadfast his vigor. 13) He would wot work of thievery; he would nat speak what is false; He would touch with foving-kindness the unsteady and the, firan. Whatever he would understand to be turbidity of wind He would dispel, thinking, “It is on the Side. of Blackness.” 14) He woutd not go under the influence of anger and contempt, And having dug up their rot he would stay. Then what is loved and alse what is unloved He would masterfultey withstand, avermastering. 15) Having set understanding before him, exhilow ated by righteavaness, He would render groundless those troubles. He would rise abave dissatisfaction his secluded resting place; He would rise above. four ways of lamentation: 16) "What shall [ eat ?“ ar “Where shall I ext ?” “T certainly slept uneasily.” Where shall L sleep tonight ?” These thoughts which wauld lead te lamentation One in training, living without fixed abode, would clismiss. 17) Having got food and clothing, at a suitable time He would know moderation herein for the. purpose of content nent. Guarded with respect to those things, going self controled im a village, He would uot speak a harsh word even if provoked. 18) With eyes downcast, and not restless for roving about, Given to meditation, he would be very wakeful.XVI.18-2) 19) 20) 21) upekkhamarabbha samahitatto takkaseyamn kukkucciySpachinde. cudlite vacibhi satima bhinande Sabrahmacarise khilamn pabhinde vicar pomusice kusalavin nativelan jenavidadharmaya na cetayeyya athaparern pavica rajani loke yesarn Sotima vinaydya sikkhe ripesu Saddesu othe rasesu gondhesu phassesu Saketha ragamn etesu dhanmesy vineyya chandarin bhikkhu Satimad suvimuttacitta kSlena so Samad dhawmows pari ckodibhite vihoe tamam SotiXW1.18-2! Starting with indifference, Self-composed, He would cut off the tendency toward speculation and onviety. 19) When reproved with words he, heing mindful, would rejoice; He would break dowon unyieldingress with colleagues in the. Holy Life. He would fet forth speech that is adroit, not excessive; He would not incline tothe way of popular arqument. 20)Furthermore, there are five ways of pollution im the world In the dismissal of which a mindful one should train— He should rise above passion for forms, sounds, Also tastes, oders, and touches. ZDA mendicont, possessing mindfulness, with wind completely released, Would dismiss anu preference for these ways. In good time, righty, thoraughly investigating the a Become unified in mina, he would strike down the darkness.Sabbadinam dhammadam jinati The gifts of Dhamma excels all gifts Gratitude is the memory of the heart. ee _d Anonmymous Published for free distribution by U Hmat Gyi + Daw Than Tin and Daughters, Moh Moh and Mar Mar {Myadana family). and students WUNDWIN MANDALAY DIVISION MYANMARPRIMARY REFERENCES (listed roughly in order of importance to the. work of transtastion) Sutta Nipata Pali, Burmese sixth council edition (The transliterated text upon which the translation is based occasionally follows variant readings, especially in eases where the Thai, Sri Lankan, and Pali Text Saciety editions unanimously disagree. with the Burmese.) Concise Pali - English Dictionary, by AP Buddhadetta Mahathers (Motilal Banarsidess) The Poli Text Society's Prti- English Dictionary, edited by TW. Rhys Davids and Williown Stede (PTS) The Group of Discourses (Sutta-Nipata), Vol. 1, tronslated by K.R, Norman (PTS) (When the translation usas almost Finished I was able to borrows a copy of Vel, which resulted in some. significant changes.) Mohaniddesa Pali (ancient commentary to the Atthakavagga), burunese Sixth council edition Sutta Nip&ta, government of Myoxmar's official Quemese translation, based upon sixth council edition