Other Translations: Deutsch
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Sutta Nipāta 4.14 Sutta Nipāta 4.14Anthology of Discourses 4.14
Tuvaṭakasutta QuicklySpeedy
“Pucchāmi taṁ ādiccabandhu, “I ask the Kinsman of the Sun, the Great Seer,“Great seer, I ask you, the Kinsman of the Sun,
Vivekaṁ santipadañca mahesi; about seclusion & the state of peace.about seclusion and the state of peace.
Kathaṁ disvā nibbāti bhikkhu, Seeing in what way is a monk unbound,How, having seen, is a mendicant extinguished,
Anupādiyāno lokasmiṁ kiñci”. clinging to nothing in the world?”not grasping anything in this world?”
“Mūlaṁ papañcasaṅkhāya, “He should put an entire stop to the root of objectification-classifications:“They would cut off the idea, ‘I am the thinker’,”
(iti bhagavā) (the Buddha)said the Buddha,
Mantā asmīti sabbamuparundhe; ‘I am the thinker.’On objectification-classifications and their role in leading to conflict, see Sn 4:11 and the introduction to MN 18. The perception, “I am the thinker” lies at the root of these classifications in that it identifies oneself as a being. Because a being requires food, both physical and mental (see SN 12:63–64 and Khp 4), this creates conflict with others seeking food. Because an identity as a being also involves attachment (see SN 23:2), this perception involves internal conflict as well, as whatever one identifies with will inevitably change. The conceit inherent in this perception thus forms a fetter on the mind. To become unbound, one must learn to examine this perception—to see that it is simply an assumption that is not inherent in experience, and that we would be better off learning how to drop it.“which is the root of all judgments that emerge from proliferation. Reading mantā as an agent noun.
Yā kāci taṇhā ajjhattaṁ, He should train, always mindful,Ever mindful, they would train to remove
Tāsaṁ vinayā sadā sato sikkhe. to subdue any craving inside him.any internal cravings.
Yaṁ kiñci dhammamabhijaññā, Whatever truth he may know,Regardless of what things they know,
Ajjhattaṁ atha vāpi bahiddhā; within or without,whether internal or external,
Na tena thāmaṁ kubbetha, he shouldn’t, because of it, make himself hardened,they wouldn’t be proud because of that,
Na hi sā nibbuti sataṁ vuttā. for that isn’t called unbinding by the good.for that is not quenching, say the good.
Seyyo na tena maññeyya, He shouldn’t, because of it, think himselfThey wouldn’t let that make them conceited,
Nīceyyo atha vāpi sarikkho; better, lower, or equal.thinking themselves better or worse or alike.
Phuṭṭho anekarūpehi, Touched by contact in various ways,When questioned in many ways, Reading puṭṭho as per variants.
Nātumānaṁ vikappayaṁ tiṭṭhe. he shouldn’t keep theorizing about self.they wouldn’t keep justifying themselves. Compare vikappayeyya at Snp 4.4:6.4 and Snp 4.5:7.4.
Ajjhattamevupasame, Stilled right within,A mendicant would be settled internally,
Na aññato bhikkhu santimeseyya; a monk shouldn’t seek peace from another, from anything else.and not seek peace from another.
Ajjhattaṁ upasantassa, For one stilled right within,For one at peace inside themselves,
Natthi attā kuto nirattā vā. there’s nothing embraced, so how rejected?This reading follows the version of the verse given in the Thai edition of Nd I, as well as an alternative reading given as a footnote to the Sri Lankan edition of Sn 4:14: n’atthi attaṁ kuto nirattaṁ vā. The Burmese and Sri Lankan editions of this verse read, n’atthi attā kuto nirattā vā: “There is no self, so how what’s opposed to self?” The Thai edition of Sn 4:14 reads, n’atthi attā kuto nirattaṁ vā: “There is no self, so how what’s rejected?” This last reading makes no sense; the Burmese and Sri Lankan readings depend on the notion that nirattā is an actual word, although it appears nowhere in the Canon except in two other verses of the Aṭṭhaka Vagga, where it is cited as a possible alternative to niratta (Sn 4:3 and Sn 4:10). Because the Buddha in SN 44:10 refuses to take the position that there is no self, and because he says in MN 2 that the questions, “Do I exist? Do I not exist?” are unworthy of attention, all of the readings of this verse that say n’atthi attā would appear to be wrong. Thus I have adopted the reading given here.there’s no picking up, whence putting down?
Majjhe yathā samuddassa, As in the middle of the seaJust as, in the middle of the ocean,
Ūmi no jāyatī ṭhito hoti; it is still, with no waves upwelling,no waves arise, it stays still;
Evaṁ ṭhito anejassa, so the monk—unperturbed, still—so too one unstirred is still—
Ussadaṁ bhikkhu na kareyya kuhiñci”. should not swell himself anywhere.”a mendicant would make no pretension regarding anything.”
“Akittayī vivaṭacakkhu, “He whose eyes are open has described“He whose eyes are open has explained
Sakkhidhammaṁ parissayavinayaṁ; the Dhamma he’s witnessed, subduing danger.the truth he witnessed, where adversities are removed.
Paṭipadaṁ vadehi bhaddante, Now tell us, sir, the practice:Please now speak of the practice, sir,
Pātimokkhaṁ atha vāpi samādhiṁ”. the Pāṭimokkha & concentration.”the monastic code and immersion in samādhi.”
“Cakkhūhi neva lolassa, “One shouldn’t be careless with his eyes,“With eyes not wanton,
Gāmakathāya āvaraye sotaṁ; should close his ears to village-talk,they’d turn their ears from village gossip.
Rase ca nānugijjheyya, shouldn’t hunger for flavors,They wouldn’t be greedy for flavors,
Na ca mamāyetha kiñci lokasmiṁ. or view anything in the world as mine.nor possessive about anything in the world.
Phassena yadā phuṭṭhassa, When touched by contact,Though struck by contacts,
Paridevaṁ bhikkhu na kareyya kuhiñci; he shouldn’t lament,a mendicant would not lament at all.
Bhavañca nābhijappeyya, shouldn’t covet anywhere any states of becoming,They wouldn’t pray for another life,
Bheravesu ca na sampavedheyya. or tremble at terrors.nor tremble in the face of dangers.
Annānamatho pānānaṁ, When gaining food & drink,When they receive food and drink,
Khādanīyānaṁ athopi vatthānaṁ; staples & cloth,edibles and clothes,
Laddhā na sannidhiṁ kayirā, he should not make a hoard.they wouldn’t store them up,
Na ca parittase tāni alabhamāno. Nor should he be upset when receiving no gains.nor worry about not getting them.
Jhāyī na pādalolassa, Doing jhāna, not footloose,Meditative, not footloose,
Virame kukkuccā nappamajjeyya; he should refrain from restlessness,they’d avoid remorse and not be negligent.
Athāsanesu sayanesu, shouldn’t be heedless,Then a mendicant would stay
Appasaddesu bhikkhu vihareyya. should live in a noise-less abode.in quiet places to sit and rest.
Niddaṁ na bahulīkareyya, Not making much of sleep,They wouldn’t take much sleep,
Jāgariyaṁ bhajeyya ātāpī; ardent, given to wakefulness,but, being keen, would apply themselves to wakefulness.
Tandiṁ māyaṁ hassaṁ khiḍḍaṁ, he should abandon weariness, deception,They’d give up sloth, illusion, mirth, and play,
Methunaṁ vippajahe savibhūsaṁ. laughter, sports, sexual intercourse, & all that goes with it;and sex and ornamentation.
Āthabbaṇaṁ supinaṁ lakkhaṇaṁ, should not practice casting spells,Āthabbaṇa. Some scholars have identified this term with the Atharvaveda, but the identification is uncertain. It could also be a generic term for casting spells and curses of any sort. Nd I interprets this term simply as referring to spells for bringing about calamities and diseases for one’s enemies.They wouldn’t cast Artharvaṇa spells, interpret dreams This is the only mention in the early Pali texts of the collection later known as the Arthavaveda. Niddesa explains it as casting harmful spells.
No vidahe athopi nakkhattaṁ; interpret dreams, physical marks,or omens, or practice astrology.
Virutañca gabbhakaraṇaṁ, the stars, animal cries;My followers would not study ominous animal cries, Viruta is deciphering the cries of animals, especially those that are abnormal or out of place (Bṛhatsaṁhitā 88). It is similar to migacakka at DN 1:1.21.2. | Gabbhakaraṇaṁ, here as in DN 1:1.26.2, is explained by Niddesa and commentary as the treatment of an impacted fetus to ease a difficult delivery.
Tikicchaṁ māmako na seveyya. should not be devoted to doing cures or inducing fertility.work as a doctor, or treat an impacted fetus.
Nindāya nappavedheyya, A monk shouldn’t tremble at blameNot shaken by criticism,
Na uṇṇameyya pasaṁsito bhikkhu; or grow haughty with praise;a mendicant would not gloat when praised.
Lobhaṁ saha macchariyena, should dispel stinginess, greed,They’d cast aside greed and stinginess,
Kodhaṁ pesuṇiyañca panudeyya. divisive speech, anger;anger, and slander.
Kayavikkaye na tiṭṭheyya, shouldn’t buy or sellThey’d not stand for buying and selling;
Upavādaṁ bhikkhu na kareyya kuhiñci; or revile anyone anywhere;a mendicant would not speak ill at all.
Gāme ca nābhisajjeyya, shouldn’t linger in villages,They wouldn’t linger in the village,
Lābhakamyā janaṁ na lapayeyya. or flatter people in hope of gains.nor cajole people from desire for profit.
Na ca katthitā siyā bhikkhu, A monk shouldn’t boastA mendicant would be no boaster,
Na ca vācaṁ payuttaṁ bhāseyya; or speak with ulterior motive,nor would they speak suggestively.
Pāgabbhiyaṁ na sikkheyya, shouldn’t train in insolenceThey wouldn’t train in impudence,
Kathaṁ viggāhikaṁ na kathayeyya. or speak quarrelsome words;nor speak argumentatively.
Mosavajje na nīyetha, shouldn’t engage in liesThey wouldn’t be led into lying,
Sampajāno saṭhāni na kayirā; or knowingly cheat;nor be deliberately devious.
Atha jīvitena paññāya, shouldn’t despise others for their life, discernment,And they’d never look down on another
Sīlabbatena nāññamatimaññe. habits, or practices.because of livelihood, wisdom, or precepts and vows.
Sutvā rusito bahuṁ vācaṁ, Annoyed on hearing many wordsThough provoked from hearing much talk
Samaṇānaṁ vā puthujanānaṁ; from contemplatives or ordinary people,from ascetics saying all different things, The MS reading seems unlikely to me, these are not usually paired. More likely it’s an example of the Aṭṭhakavagga idiom where puthu refers to all the many different things said by ascetics.
Pharusena ne na paṭivajjā, he shouldn’t respond harshly,they wouldn’t react harshly,
Na hi santo paṭisenikaronti. for those who retaliate aren’t calm.for the virtuous do not retaliate.
Etañca dhammamaññāya, Knowing this teaching,Having understood this teaching,
Vicinaṁ bhikkhu sadā sato sikkhe; a monk inquiring should always train in it mindfully.inquiring, a mendicant would always train mindfully.
Santīti nibbutiṁ ñatvā, Knowing unbinding as peace,Knowing quenching as peace,
Sāsane gotamassa na pamajjeyya. he shouldn’t be heedless of Gotama’s message—they’d not be negligent in Gotama’s bidding.
Abhibhū hi so anabhibhūto, for he, the Conqueror unconquered,For he is the vanquisher, the unvanquished,
Sakkhidhammamanītihamadassī; witnessed the Dhamma, not by hearsay, but directly, himself.seer of the truth as witness, not by legends—
Tasmā hi tassa bhagavato sāsane, So, heedful, you should always do homage & trainthat’s why, being diligent, they would always train
Appamatto sadā namassamanusikkhe”ti. in line with that Blessed One’s message,” the Blessed One said.The Chinese version of the Aṭṭhaka Vagga adds, at the end of this sutta, the verses in Sn 1:9.respectfully in the Buddha’s teaching.”
Tuvaṭakasuttaṁ cuddasamaṁ. Quickly, the fourteenth.vv. 915–934. See also: DN 2.