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and then I saw the dart here, difficult to see, lodged in the heart. 945. "Pierced by that dart, one runs in all directions; having pulled out that very dart, one does not run, one does not sink. 946. "There are trainings sung about, those things clung to in the world; one should not be devoted to them, having pierced through all desires; one should train for one's own Nibbāna. 947. "One should be truthful, not arrogant, without deceit, free from slander; without anger, the sage should overcome evil greed and wavering. 948. "One should endure sleep, sloth, and torpor, one should not live in heedlessness; one should not stand in conceit, a person with mind set on Nibbāna. 949. "One should not be led by false speech, one should not create attachment to forms; one should fully understand conceit, one should walk abstaining from violence. 950. "One should not delight in the old, one should not create patience for the new; one should not grieve when losing, one should not be dependent on the sky. 951. "Greed, I call a great flood, swiftness, I call agitation; the object, I call proliferation, the mud of desires is hard to cross. 952. "Not deviating from truth, the sage, the brahmin stands on firm ground; having relinquished everything, he is indeed called peaceful. 953. "He is indeed wise, he is a knower of the Vedas, having known the Dhamma, unattached; rightly conducting himself in the world, he does not long for anyone here. 954. "Whoever here has overcome desires, attachment... In the world, hard to overcome; He does not grieve, nor yearn, with current cut, unbound. 955. What was before, dry that up, let nothing be for you hereafter; If you grasp not in the middle, peaceful you will wander. 956. For whom there is no possessiveness in name-and-form entirely; And grieves not for what is not, he truly is not lost in the world. 957. For whom there is not "this is mine," nor anything of others; Not finding possessiveness, he grieves not "there is nothing for me." 958. Uncomplaining, ungreedy, unshaken, everywhere equal; I declare this benefit, when asked, for the unperturbed. 959. For the unshaken, the knowing one, there is no doubt whatsoever. He has ceased from striving, he sees safety everywhere. 960. Not among equals, not among inferiors, not among superiors, does the sage speak; Peaceful, he is free from envy, he neither takes nor rejects. 961. Never before have I seen, Nor heard from anyone; A teacher so eloquent, Come from the Tusita hosts. 962. As the Seer is seen by the world with its gods; Having dispelled all darkness, alone he found delight. 963. To that Buddha, unattached, such, un-deceiving, come from the hosts; For many here who are bound, there is a coming with questions. 964. For a monk who is disgusted, who resorts to an empty seat; A tree root, or a charnel ground, or in mountain caves. 965. In high and low resting places, how many terrors are there? By which a monk should not tremble, at sounds in his dwelling place. 966. How many dangers in the world, for one going to an untrodden direction? Which a monk should overcome, in a secluded dwelling place. 967. What should be his endeavors, what should be his resorts here? What should be the observances, for a monk with mind intent? 968. What training should he undertake, unified, discerning, mindful; Like a smith with silver, to purge his own impurity? 969. Disgusted What is comfortable for the mind, (Sariputta, said the Blessed One) If one resorts to an empty seat, a bed; For one desiring perfect enlightenment, according to the Dhamma, That I will declare to you, as I understand. 970. The wise one should not fear five dangers, a mindful monk, walking within bounds; Of bites and stings, of creeping things, of human contact, of four-footed beasts. 971. Nor should he tremble at those of other doctrines, even seeing their many terrors; And he should overcome other dangers, seeking what is skillful. 972. Afflicted by the touch of illness, by hunger, he should endure cold, and heat; Struck by these in many ways, homeless, he should make his effort firm. 973. He should not steal, nor speak falsely, he should touch all trembling and firm beings with loving-kindness; When he knows the mind is disturbed, he should dispel it as the dark side. 974. He should not come under the sway of anger and conceit, he should stand having dug up their root; And whether pleasant or unpleasant, he should surely overcome them. 975. Placing wisdom first, with wholesome joy, he should suppress those dangers; He should endure discontent in a secluded lodging, he should endure the four lamentable states. 976. What shall I eat? Or where shall I eat? Alas, it is hard to sleep! Where shall I sleep today? These lamentable thoughts, the trainee, homeless wanderer, should subdue. 977. Having received food and lodging in due time, he should know the measure here for contentment; Guarded in these, disciplined in his conduct in the village, even if angered, he should not utter harsh words. 978. With downcast eyes, not greedy for food, devoted to meditation, very vigilant; Having begun with equanimity, with a concentrated mind, he should cut off the dwelling of thoughts and remorse. 979. Admonished by words, he should delight in mindfulness, he should break up resentment among fellow practitioners; He should utter wholesome speech, not excessively, he should not think of the way of popular talk. 980. And further, five defilements Things in the world, for which the mindful one should train for restraint; In forms, in sounds, and also in tastes, in smells, in touches, one should endure passion. 981. "Having removed desire for these things, the mindful monk, with a well-freed mind; In due time, he, rightly investigating the Dhamma, being unified, he will dispel that darkness." The Sāriputta Sutta, the sixteenth, is finished. The Aṭṭhakavagga, the fourth, is finished. Its summary – Kāma and Guha and Duṭṭha, and Suddha and Paramā Jarā; Metteyya and Pasūra, Māgaṇḍi, Purābhedana. Kalaha and the two Byūhas, and again Tuvaṭṭaka; Attadaṇḍa, the excellent Sutta, by the Elder's question, sixteen; Thus these suttas, all belonging to the Aṭṭhakavagga.