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Sutta NipÄta 4.10 Sutta NipÄta 4.10Anthology of Discourses 4.10
PurÄbhedasutta Before the Break-up (of the Body)Before the Breakup
āKathaį¹dassÄ« kathaį¹sÄ«lo, āSeeing how, behaving how,āSeeing how, behaving how,
upasantoti vuccati; is one said to be at peace?is one said to be at peace?
Taį¹ me gotama pabrÅ«hi, Gotama, tell me aboutWhen asked, Gotama, please tell me
pucchito uttamaį¹ naraį¹ā. āwhen asked aboutāthe ultimate person.āabout the ultimate person.ā
āVÄ«tataį¹ho purÄ bhedÄ, āFree from craving before the break-up [of the body],āRid of craving before the breakup,ā
(iti bhagavÄ) (the Buddha)said the Buddha,
Pubbamantamanissito; independent of before & the end,Nd I: āIndependent of before & the endā = no craving or view with regard to past or future.ānot dependent on the first beginning, āFirst beginningā is a technical term associated with speculative views about the beginnings of things. See note on DN 1:1.28.1.
Vemajjhe nupasaį¹
kheyyo, not classified in between,For discussions of how the awakened one cannot be classified even in the present, see MN 72 and SN 22:85ā86.unfathomable in the middle, See SN 44.1, MN 72.
Tassa natthi purakkhataį¹. no preference is his.they are not governed by anything. Such as ignorance (AN 4.10:9.4) or craving (Dhp 342).
Akkodhano asantÄsÄ«, Un-angered, un-startled,Unangry, unafraid,
avikatthī akukkuco; un-boastful, un-anxious,not boastful or regretful,
MantabhÄį¹Ä« anuddhato, giving counsel unruffled,thoughtful in counsel, not restlessā
sa ve vÄcÄyato muni. he is a sage, his speech under control.truly that sage is controlled in speech.
NirÄsatti anÄgate, Free from attachment with regard to the future,Rid of attachment to the future,
atÄ«taį¹ nÄnusocati; not sorrowing over the past,they donāt grieve for the past.
VivekadassÄ« phassesu, he sees seclusion in the midst of sensory contacts.Nd I: āHe sees seclusion in the midst of sensory contactsā = he sees contact as empty of self. This passage may also refer to the fact that the awakened person experiences sensory contact as if disjoined from it. On this point, see MN 140 and MN 146, quoted in The Mind Like Fire Unbound, chapter 4.A seer of seclusion in the midst of contacts
diį¹į¹hÄ«su ca na nÄ«yati. He canāt be led in terms of views.See AN 10:93.is not led astray among views.
Patilīno akuhako, Withdrawn, un-deceitful,Withdrawn, free of deceit,
apihÄlu amaccharÄ«; not stingy, not miserly,theyāre not envious or stingy,
Appagabbho ajeguccho, not insolent, in-offensive,nor rude or disgusting,
pesuį¹eyye ca no yuto. he doesnāt engage in divisive speech.or given to slander.
SÄtiyesu anassÄvÄ«, Not drunk on enticements,Not swept up in pleasures,
atimÄne ca no yuto; nor given to pride,or given to arrogance,
Saį¹ho ca paį¹ibhÄnavÄ, heās gentle, quick-witted,theyāre gentle and articulate,
na saddho na virajjati. beyond conviction & dispassion.Beyond conviction & dispassionāThe Pali here can also mean, āA person of no conviction, he does not put away passion.ā This is an example of the kind of pun occasionally used in Pali poetry for its shock value. Other examples are at Dhp 97 and the end of Sn 4:13. For examples of what is meant by being beyond conviction, see SN 12:68 and SN 48:44. For an explanation of what is meant by being beyond dispassion, see Sn 4:6, note 2. An alternate explanation is that, as Sn 5:6 indicates, the arahant is beyond all dhammas, dispassion included.neither hungering nor growing dispassionate. Agreeing with Norman that this is a rare instance of saddha in the sense of wish, desire, per Sanskrit ÅraddhÄ, one sense of which is āappetiteā.
LÄbhakamyÄ na sikkhati, Not in hopes of material gain does he take on the training;Not training for desire for profit,
alÄbhe ca na kuppati; when without material gain he isnāt upset.nor getting annoyed at lack of profit;
Aviruddho ca taį¹hÄya, Unobstructed by craving,they are not hostile due to craving,
rasesu nÄnugijjhati. he doesnāt through craving hunger for flavors.The Pali word taį¹hÄyaāby/through cravingāfunctions here as a lamp.for they are not greedy for flavors.
Upekkhako sadÄ sato, Equanimousāalwaysāmindful,Equanimous, ever mindful,
na loke maƱƱate samaį¹; he doesnāt suppose himself equal, in the world;they never conceive themselves in the world
Na visesī na nīceyyo, superior, inferior,as equal, special, or less than;
tassa no santi ussadÄ. No swellings of pride are his.they have no pretensions.
Yassa nissayanÄ natthi, Whose dependencies donāt existThey have no dependencies,
ƱatvÄ dhammaį¹ anissito; when, on knowing the Dhamma, heās independent;understanding the teaching, they are independent.
BhavÄya vibhavÄya vÄ, for becoming or not-,No craving is found in them
taį¹hÄ yassa na vijjati. in whom no craving is found:to continue existence or to end it.
Taį¹ brÅ«mi upasantoti, He is said to be at peace,I declare them to be at peace,
KÄmesu anapekkhinaį¹; un-intent on sensual pleasures,unconcerned for sensual pleasures.
GanthÄ tassa na vijjanti, with nothing at all to tie him down:No ties are found in them,
AtarÄ« so visattikaį¹. one whoās crossed over attachment.they have crossed over clinging.
Na tassa puttÄ pasavo, He has no children cattle,They have no children or livestock,
Khettaį¹ vatthuƱca vijjati; fields, land.nor possess fields or lands.
AttÄ vÄpi nirattÄ vÄ, In him you canāt pin downNo picking up or putting down As in Snp 4.3:8.3 this makes better sense considered as an active process.
Na tasmiį¹ upalabbhati. whatās embraced or rejected.This reading follows the Thai and PTS editions: attaį¹ vÄ-pi nirattaį¹ vÄ. The Burmese and Sri Lankan editions read, attÄ vÄ-pi nirattÄ vÄ: āself or whatās opposed to self.ā The first reading seems preferable for two reasons: First, it follows the theme established in Sn 4:3 and Sn 4:4 (and also followed in Sn 4:15 and Sn 5:11) that the awakened person has gone beyond embracing or rejecting views. Second, the word nirattÄ is found nowhere else in the Canon aside from the two other verses in Sn (4:3 and 4:14) where it is offered as a possible alternative reading for niratta (released, rejected). As niratta is clearly the preferable alternative in Sn 4:3, I have adopted it here and in Sn 4:14 as well.is found in them.
Yena naį¹ vajjuį¹ puthujjanÄ, for that which people run-of-the-millThat by which one might describe
Atho samaį¹abrÄhmaį¹Ä; or brahmans & contemplatives might blameāan ordinary person or ascetics and brahmins
Taį¹ tassa apurakkhataį¹, he has no preference,has no importance to them,
TasmÄ vÄdesu nejati. which is why he is unperturbed with regard to their words.which is why theyāre unperturbed by words.
Vītagedho amaccharī, His greed gone, not miserly,Freed of greed, not stingy,
Na ussesu vadate muni; the sage doesnāt speak of himself as among those who are higher,a sage doesnāt speak of themselves as being
Na samesu na omesu, equal, or lower.among superiors, inferiors, or equals.
Kappaį¹ neti akappiyo. He, theory-free, goes to no theory.One not prone to creation does not return to creation.
Yassa loke sakaį¹ natthi, For whom nothing in the world is his own,They who have nothing in the world of their own
AsatÄ ca na socati; who doesnāt grieve over what is not,do not grieve for that which is not,
Dhammesu ca na gacchati, who doesnāt enter into doctrines, phenomena:āDoctrines, phenomenaāātwo meanings of the Pali word, dhamma.or drift among the teachings; Given the significance of āviewsā in the Aį¹į¹hakavagga, and that dhamma is commonly used in the sense of āteachingā, I read this in view of such passages as MN 47:14.3: dhammesu niį¹į¹haį¹ gacchati (ācomes to a conclusion about the teachingsā).
Sa ve santoti vuccatÄ«āti. He is said to be at peace.āthatās who is said to be at peace.ā
PurÄbhedasuttaį¹ dasamaį¹. Before the Break-up (of the Body), the tenth.vv. 848ā861.