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