English
What, having cut, does one not sorrow? Of which single phenomenon, do you approve the destruction, Gotama? Having cut anger, one sleeps happily, having cut anger, one does not sorrow; Of anger, with its poisonous root, and sweet tip, brahmin; the noble ones praise the destruction, for having cut that, one does not sorrow. This is a discourse leading to penetration. What should one strike down when it arises? What should one dispel when it is born? What should the wise one abandon? The realization of what is happiness? One should strike down anger when it arises, one should dispel lust when it is born; The wise one should abandon ignorance, the realization of truth is happiness. This is a discourse leading to penetration. As if struck by a spear, or as if one's head were burning. For the abandoning of sensual passion, the mindful monk should exert Wander forth. Like one struck by a spear, or burning on the head; for the abandoning of identity view, a mindful monk should wander forth. This is a discourse leading to disenchantment. All accumulations end in decay, all gatherings end in falling apart; for all, having approached death, for all, life is impermanent; seeing this fear in death, one should do deeds bringing happiness. All accumulations end in decay, all gatherings end in falling apart; for all, having approached death, for all, life is impermanent; seeing this fear in death, one seeking peace should abandon worldly bait. This is a discourse leading to disenchantment. The sages sleep happily, they do not grieve, O Māra; whose mind delights in jhāna, wise, well-composed; with aroused energy, resolute, he crosses the flood, hard to cross. Detached from sensual perception, gone beyond all fetters; with delight in becoming exhausted, he does not sink in the deep. This is a discourse leading to disenchantment. Believing the Arahants, in the Dhamma for attaining Nibbāna; he gains wisdom by listening, diligent and discerning. One who acts appropriately, is diligent, and energetic finds wealth; by truth one obtains fame, by giving one gathers friends; from this world to the next world, having passed on thus, one does not grieve. This is a discourse leading to disenchantment. For one who has abandoned all ties, for you, mindful and liberated; for such a recluse it is not good, that you should instruct another. By whatever appearance, association, O Sakka, arises; the wise one should not, mentally feel compassion for it. If with a purified mind, one instructs another; one is not bound by that, which is compassion and sympathy. This is a discourse leading to disenchantment. Where are lust and hatred rooted? Discontent and delight Goosebumps, whence born? Whence arise mental thoughts, Like boys releasing crows? "Lust and hate, from here their source, Discontent, content, goosebumps, from here born; From here arise mental thoughts, Like boys releasing crows. "Born of affection, self-arisen, Like branches of a banyan tree; Widely spread in sensual pleasures, Like a creeper spread in the forest. "Those who know its source, They dispel it, listen, O yakkha; They cross this difficult flood, Never crossed before, for no more becoming." This is the discourse leading to dispassion. "Difficult, Blessed One, Very difficult, Blessed One!" "Yet they do what is difficult, The trainees, Established in virtue; For one with a steadfast mind, Who has gone forth from home, Contentment brings happiness." "Rare, Blessed One, Is this contentment!" "Yet they obtain what is rare, Those who delight In the calming of mind; Whose minds delight In meditation, day and night." "Hard to compose, Blessed One, Is this mind!" "Yet they compose what is hard to compose, Those who delight In the calming of the senses; They, having cut the net of death, The noble ones go." "Difficult to traverse, Blessed One, Is the uneven path!" "Even on the difficult and uneven, The noble ones go; The ignoble ones, on the uneven path, Fall headlong; For the noble ones, the path is even, For the noble ones are even amidst the uneven." This is the discourse leading to dispassion. "Indeed, this is that Jetavana, Frequented by the assembly of sages. Inhabited by the King of Dhamma, Generating joy for me. "Action, knowledge, and Dhamma, Virtue, the supreme life; By these mortals are purified, Not by clan or by wealth. "Therefore, a wise person, Seeing his own welfare; Should wisely investigate the Dhamma, Thus he is purified therein." Sariputta indeed, by wisdom, by virtue and by tranquility. Even a monk who has gone to the other shore would be limited to this much. This is a discourse leading to penetration. One should not pursue the past, nor expect the future. What is past is abandoned, and the future is not yet arrived. But whoever discerns the present dhamma in each and every instance, unshaken, unperturbed, that wise one should cultivate it. Today indeed is the task of exertion, who knows if death will come tomorrow? For there is no bargaining with that great army of Death. One who dwells thus, ardent, tireless day and night, that one indeed is called "a bhaddekaratta," so the peaceful sages declare. This is a discourse leading to penetration. Monks, there are these four things to be realized. Which four? Monks, there are things to be realized by the eye and by wisdom, there are things to be realized by mindfulness and by wisdom, there are things to be realized by the body and by wisdom, there are things to be known by wisdom, and realized by wisdom. And what, monks, are the things to be realized by the eye and by wisdom? The divine eye, perfectly purified, surpassing human, is to be realized by the eye and by wisdom. And what, monks, are the things to be realized by mindfulness and by wisdom? The recollection of past lives is to be realized by mindfulness and by wisdom. And what, monks, are the things to be realized by the body and by wisdom? The various psychic powers and the cessation (of perception and feeling) are to be realized by the body and by wisdom. And what, monks, are the things to be known by wisdom, and realized by wisdom? The knowledge of the destruction of the taints is to be known by wisdom, and realized by wisdom. This is a discourse leading to penetration. Among these, which is a discourse leading to the state of a trainee no more? Whose mind is like a rock, standing firm, not trembling; dispassionate towards things that excite passion, not angered by things that provoke anger; Whose mind is thus developed, from where... suffering will come to him." This is a discourse pertaining to the portion of the Unlearner. And the Venerable Sāriputta's tenth declaration of wandering should be made. This is a discourse pertaining to the portion of the Unlearner. "The brahmin who has expelled evil qualities, who is without haughtiness, without defilements, self-controlled; Who has mastered the Vedas, who has lived the holy life, he should speak the brahmin's word righteously; For whom there are no excesses anywhere in the world." This is a discourse pertaining to the portion of the Unlearner. "Having expelled evil qualities, those who always live mindfully; Buddhas with fetters destroyed, they indeed are brahmins in the world." This is a discourse pertaining to the portion of the Unlearner. "Where water and earth, fire and air find no footing; There no stars shine, the sun does not illuminate; There the moon does not glow, darkness is not found there. "When the brahmin sage, by silence, knows it for himself; Then from forms and formless states, from pleasure and pain, he is released." This is a discourse pertaining to the portion of the Unlearner. "When in his own qualities, the brahmin becomes one who has gone to the other shore; Then he overcomes this demon, and the filth." This is a discourse pertaining to the portion of the Unlearner. "He does not delight in what is coming, he does not grieve over what is departing; Released from attachments, a conqueror of attachments, him I call a brahmin." This is a discourse pertaining to the portion of the Unlearner. "Not by water does one become pure, many people bathe here; In whom there is truth and Dhamma, he is pure, and he is a brahmin." This is a discourse pertaining to the portion of the Unlearner. "When indeed the truths become manifest, to the ardent, meditating brahmin; He stands dispelling Māra's army, like the sun illuminating the sky." This is a discourse pertaining to the portion of the Unlearner. "See him moving with calmed faculties, one who has attained the three knowledges, whose nature is non-abandonment; Having overcome all yokes, without possessions, moving" He is an extreme rag-robe wearer. Many exalted deities, Having approached the Brahma-mansion, Salute with joyful hearts That noble one, of born strength, who is restrained. Homage to you, noble man, Homage to you, supreme man; We do not know what you rely on, As you meditate. This is a discourse pertaining to the unconditioned. Indeed, these monks are companions, Long have they been united; Their true Dhamma is united, In the Dhamma proclaimed by the Buddha. Well-trained by Kappina, In the Dhamma proclaimed by the Noble Ones; They bear their final body, Having conquered Māra with his retinue. This is a discourse pertaining to the unconditioned. Not by lax beginning, Not by little strength, Is Nibbāna to be attained, The release from all suffering. And this young monk, This supreme person; Bears his final body, Having conquered Māra with his retinue. This is a discourse pertaining to the unconditioned. Of poor complexion, with coarse robes, Mogharāja, ever mindful; With defilements destroyed, disjoined, His task done, without defilements. Possessing the three knowledges, attained to psychic powers, Skilled in knowing others' minds; He bears his final body, Having conquered Māra with his retinue. This is a discourse pertaining to the unconditioned.