Sutta Nipata

Having wandered for alms, they’d take themselves into the forest; and nearing the foot of a tree, the sage would take their seat.

That attentive one intent on absorption, would delight within the forest. They’d practice absorption at the foot of a tree, filling themselves with bliss.

Then, at the end of the night, they’d take themselves into a village. They’d not welcome being called, nor offerings brought from the village.

A sage who has come to a village would not walk hastily among the families. They’d not discuss their search for food, nor would they speak suggestively.

‘I got something, that’s good. I got nothing, that’s fine.’ Unaffected in both cases, they return right to the tree.

Wandering with bowl in hand, not dumb, but thought to be dumb, they wouldn’t scorn a tiny gift, nor look down upon the giver.

For the practice has many aspects, as revealed by the Ascetic. They do not go to the far shore twice, nor having gone once do they fall away.

When a mendicant has no creeping, and has cut the stream of craving, and given up all the various duties, no fever is found in them.

I shall school you in sagacity. Practice as if you were licking a razor’s edge. With tongue pressed against the roof of your mouth, be restrained regarding your stomach.

Don’t be sluggish in mind, nor think overly much. Be free of putrefaction and unattached, committed to the spiritual life.

Train in a lonely seat, attending closely to ascetics; solitude is sagacity, they say. If you welcome solitude, you’ll light up the ten directions.

Having heard the words of the attentive, the meditators who’ve given up sensual desires, a follower of mine would develop conscience and faith all the more.

Understand this by the way streams move in clefts and crevices: the little creeks flow on resounding, while silent flow the great rivers.

What is lacking, resounds; what is full is at peace. The fool is like a half-full pot; the wise like a brimfull lake.

When the Ascetic speaks much it is relevant and meaningful: knowing, he teaches the Dhamma; knowing, he speaks much.

But one who, knowing, is self-controlled, knowing, does not speak much; that sage is worthy of sagacity, that sage has achieved sagacity.”

So I have heard. At one time the Buddha was staying near Sāvatthī in the stilt longhouse of Migāra’s mother in the Eastern Monastery. Now, at that time it was the sabbath—the full moon on the fifteenth day—and the Buddha was sitting in the open surrounded by the Saṅgha of monks. Then the Buddha looked around the Saṅgha of monks, who were so very silent. He addressed them:

“Suppose, monks, they questioned you thus: ‘There are skillful teachings that are noble, emancipating, and lead to awakening. What is the real reason for listening to such teachings?’ You should answer: ‘Only so as to truly know the pairs of teachings.’ And what pairs do they speak of?

‘This is suffering; this is the origin of suffering’: this is the first contemplation. ‘This is the cessation of suffering; this is the practice that leads to the cessation of suffering’: this is the second contemplation. When a mendicant meditates rightly contemplating a pair of teachings in this way—diligent, keen, and resolute—they can expect one of two results: enlightenment in this very life, or if there’s residue left behind, non-return.”

That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

“There are those who don’t understand suffering and suffering’s cause, and where all suffering ceases no residue left behind. And they do not know the path that leads to the stilling of suffering.

They lack the heart’s release, as well as the release by wisdom. Unable to make an end, they continue to be reborn and grow old.

But there are those who understand suffering and suffering’s cause, and where all suffering ceases with no residue left behind. And they understand the path that leads to the stilling of suffering.

They’re endowed with the heart’s release, as well as the release by wisdom. Able to make an end, they don’t continue to be reborn and grow old.”

“Suppose, monks, they questioned you thus: ‘Could there be another way to contemplate the pairs?’ You should say, ‘There could.’ And how could there be? ‘All the suffering that originates is caused by attachment’: this is one contemplation. ‘When attachment has faded away and ceased with no residue left behind, there is no origination of suffering’: this is the second contemplation. When a mendicant meditates in this way they can expect enlightenment or non-return.” Then the Teacher went on to say:

“Attachment is the source of suffering in all its countless forms in the world. When an ignorant person builds up attachments, that dullard returns to suffering again and again. So let one who understands <j>not build up attachments, contemplating the inception of suffering and rebirth.”

“Suppose, monks, they questioned you thus: ‘Could there be another way to contemplate the pairs?’ You should say, ‘There could.’ And how could there be? ‘All the suffering that originates is caused by ignorance’: this is one contemplation. ‘When ignorance has faded away and ceased with no residue left behind, there is no origination of suffering’: this is the second contemplation. When a mendicant meditates in this way they can expect enlightenment or non-return.” Then the Teacher went on to say:

“Those who journey again and again, transmigrating through birth and death; they go from this state to another, that destination due only to ignorance.

For ignorance is the great delusion because of which we have long transmigrated. Those beings who have knowledge do not proceed to a future life.”

“‘Could there be another way?’ … And how could there be? ‘All the suffering that originates is caused by choices’: this is one contemplation. ‘When choices has faded away and ceased with no residue left behind, there is no origination of suffering’: this is the second contemplation. When a mendicant meditates in this way they can expect enlightenment or non-return.” Then the Teacher went on to say:

“All the suffering that originates is caused by choices. With the cessation of choices, there is no origination of suffering.

Knowing this danger, that suffering is caused by choices; through the stilling of all choices, and the stopping of perceptions, this is the way suffering ends when one has known this as it is.

Rightly seeing, knowledge masters, the astute, understanding rightly, having thrown off Māra’s yoke, do not proceed to a future life.”

“‘Could there be another way?’ … And how could there be? ‘All the suffering that originates is caused by consciousness’: this is one contemplation. ‘When consciousness has faded away and ceased with no residue left behind, there is no origination of suffering’: this is the second contemplation. When a mendicant meditates in this way they can expect enlightenment or non-return.” Then the Teacher went on to say:

“All the suffering that originates is caused by consciousness. With the cessation of consciousness, there is no origination of suffering.

Knowing this danger, that suffering is caused by consciousness, with the stilling of consciousness a mendicant is hungerless, quenched.”

“‘Could there be another way?’ … And how could there be? ‘All the suffering that originates is caused by contact’: this is one contemplation. ‘When contact has faded away and ceased with no residue left behind, there is no origination of suffering’: this is the second contemplation. When a mendicant meditates in this way they can expect enlightenment or non-return.” Then the Teacher went on to say:

“Those mired in contact, swept down the stream of lives, practicing the wrong way, are far from the ending of fetters.

But those who completely understand contact, who, understanding, delight in peace; by comprehending contact they are hungerless, quenched.”

“‘Could there be another way?’ … And how could there be? ‘All the suffering that originates is caused by feeling’: this is one contemplation. ‘When feeling has faded away and ceased with no residue left behind, there is no origination of suffering’: this is the second contemplation. When a mendicant meditates in this way they can expect enlightenment or non-return.” Then the Teacher went on to say:

“Whether it’s pleasant or painful, as well as what’s neutral, whatever there is that is felt internally and externally:

having known, ‘this is suffering, deceptive, breaking apart’, seeing feelings vanish with every contact, that’s how they understand them. With the ending of feelings, a mendicant is hungerless, quenched.”

“‘Could there be another way?’ … And how could there be? ‘All the suffering that originates is caused by craving’: this is one contemplation. ‘When craving has faded away and ceased with no residue left behind, there is no origination of suffering’: this is the second contemplation. When a mendicant meditates in this way they can expect enlightenment or non-return.” Then the Teacher went on to say:

“Craving is a person’s partner as they transmigrate on this long journey. They go from this state to another, but don’t escape transmigration.

Knowing this danger, that craving is the cause of suffering— rid of craving, free of grasping, a mendicant would wander mindful.”

“‘Could there be another way?’ … And how could there be? ‘All the suffering that originates is caused by grasping’: this is one contemplation. ‘When grasping has faded away and ceased with no residue left behind, there is no origination of suffering’: this is the second contemplation. When a mendicant meditates in this way they can expect enlightenment or non-return.” Then the Teacher went on to say:

“Grasping is the cause of continued existence; one who exists falls into suffering. Death comes to those who are born— this is the origination of suffering.

That’s why with the end of grasping, the astute, understanding rightly, having directly known the end of rebirth, do not proceed to a future life.”

“‘Could there be another way?’ … And how could there be? ‘All the suffering that originates is caused by instigating activity’: this is one contemplation. ‘When instigation has faded away and ceased with no residue left behind, there is no origination of suffering’: this is the second contemplation. When a mendicant meditates in this way they can expect enlightenment or non-return.” Then the Teacher went on to say:

“All the suffering that originates is caused by instigating activity. With the cessation of instigation, there is no origination of suffering.

Knowing this danger, that suffering is caused by instigating activity, having given up all instigation, one is freed with respects to instigation.

For the mendicant with peaceful mind, who has cut off craving for continued existence, transmigration through births is finished; there’ll be no more future lives for them.”

“‘Could there be another way?’ … And how could there be? ‘All the suffering that originates is caused by sustenance’: this is one contemplation. ‘When sustenance has faded away and ceased with no residue left behind, there is no origination of suffering’: this is the second contemplation. When a mendicant meditates in this way they can expect enlightenment or non-return.” Then the Teacher went on to say:

“All the suffering that originates is caused by sustenance. With the cessation of sustenance, there is no origination of suffering.

Knowing this danger, that suffering is caused by sustenance, completely understanding all sustenance, one is independent of all sustenance.

Having rightly understood the state of health, through the ending of defilements, one who makes use after appraisal, firm in principle, a knowledge master cannot be reckoned.”

“‘Could there be another way?’ … And how could there be? ‘All the suffering that originates is caused by perturbation’: this is one contemplation. ‘When perturbation has faded away and ceased with no residue left behind, there is no origination of suffering’: this is the second contemplation. When a mendicant meditates in this way they can expect enlightenment or non-return.” Then the Teacher went on to say:

“All the suffering that originates is caused by perturbation. With the cessation of perturbation, there is no origination of suffering.

Knowing this danger, that suffering is caused by perturbation, that’s why, having relinquished perturbation, and stopped making karmic choices, imperturbable, free of grasping, a mendicant would wander mindful.”

“‘Could there be another way?’ … And how could there be? ‘For the dependent there is quivering’: this is the first contemplation. ‘For the independent there’s no agitation’: this is the second contemplation. When a mendicant meditates in this way they can expect enlightenment or non-return.” Then the Teacher went on to say:

“For the independent there’s no agitation. The dependent, grasping, goes from this state to another, without escaping transmigration.

Knowing this danger, the great fear in dependencies, independent, free of grasping, a mendicant would wander mindful.”

“‘Could there be another way?’ … And how could there be? ‘Formless states are more peaceful than states of form’: this is the first contemplation. ‘Cessation is more peaceful than formless states’: this is the second contemplation. When a mendicant meditates in this way they can expect enlightenment or non-return.” Then the Teacher went on to say:

“There are beings in the realm of luminous form, and others stuck in the formless. Not understanding cessation, they return in future lives.

But the people who completely understand form, not stuck in the formless, released in cessation— they are conquerors of death.”

“‘Could there be another way?’ … And how could there be? ‘What this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, its gods and humans—focuses on as true, the noble ones have clearly seen with right wisdom to be actually false’: this is the first contemplation. ‘What this world focuses on as false, the noble ones have clearly seen with right wisdom to be actually true’: this is the second contemplation. When a mendicant meditates in this way they can expect enlightenment or non-return.” Then the Teacher went on to say:

“See how the world with its gods imagines not-self to be self; habituated to name and form, imagining this is truth.

For however they imagine it, it turns out to be something else. And that is what is false in it, for the ephemeral is deceptive by nature.

Extinguishment has an undeceptive nature, the noble ones know it as truth. Having comprehended the truth, they are hungerless, quenched.”

“Suppose, monks, they questioned you thus: ‘Could there be another way to contemplate the pairs?’ You should say, ‘There could.’ And how could there be? ‘What this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, its gods and humans—focuses on as happiness, the noble ones have clearly seen with right wisdom to be actually suffering’: this is the first contemplation. ‘What this world focuses on as suffering, the noble ones have clearly seen with right wisdom to be actually happiness’: this is the second contemplation. When a mendicant meditates rightly contemplating a pair of teachings in this way—diligent, keen, and resolute—they can expect one of two results: enlightenment in this very life, or if there’s residue left behind, non-return.” That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

“Sights, sounds, tastes, smells, touches, and ideas, the lot of them— they’re likable, desirable, and pleasurable as long as you can say that they exist.

For all the world with its gods, this is what they deem happiness. And where they cease is deemed as suffering for them.

The noble ones have seen as happiness the ceasing of substantial reality. This insight by those who see contradicts the whole world.

What others say is happiness the noble ones say is suffering. What others say is suffering the noble ones know as happiness.

See, this teaching is hard to understand, it confuses the ignorant. There is darkness for the shrouded; blackness for those who don’t see.

But the good are open; like light for those who see. Though close, they do not understand, those fools inexpert in the teaching.

They’re mired in desire for continued existence, flowing along the stream of lives, mired in Māra’s dominion: this teaching isn’t easy for them to understand.

Who, apart from the noble ones, is qualified to understand this state? Having rightly understood this state, the undefiled are fully extinguished.”

That is what the Buddha said. Satisfied, the monks approved what the Buddha said. And while this discourse was being spoken, the minds of sixty monks were freed from defilements by not grasping.

If a mortal desires sensual pleasure and their desire succeeds, they definitely become elated, having got what they want.

But for that personage in the throes of pleasure, aroused by desire, when those pleasures fade, it inflicts them like an arrow strike.

One who, being mindful, avoids sensual pleasures like side-stepping a snake’s head, transcends attachment to the world.

There are many objects of sensual desire: fields, lands, and gold; cattle and horses; slaves and servants; women and relatives. When a man lusts over these,

the weak overpower him and adversities crush him. Suffering follows him like water in a leaky boat.

That’s why a personage, ever mindful, should avoid sensual pleasures. Give them up and cross the flood, as a bailed-out boat reaches the far shore.

Trapped in a cave, thickly overspread, sunk in delusion they stay. That sort is far from seclusion, for sensual pleasures in the world <j>are not easy to give up.

The chains of desire, the bonds of life’s pleasures are hard to escape, for one cannot free another. Looking to the past or the future, they pray for these pleasures or former ones.

Greedy, fixated, infatuated by sensual pleasures, they are incorrigible, habitually immoral. When led to suffering they lament, “What will become of us <j>when we pass away from here?”

That’s why a personage should train in this life: should you know that anything in the world is wrong, don’t act wrongly on account of that; for the attentive say this life is short.

I see the world’s population floundering, given to craving for future lives. Base men wail in the jaws of death, not rid of craving for life after life.

See them flounder over belongings, like fish in puddles of a dried-up stream. Seeing this, live unselfishly, forming no attachment to future lives.

Rid of desire for both ends, having completely understood contact, free of greed, doing nothing for which they’d blame themselves, the attentive don’t cling to the seen and the heard.

Having completely understood perception <j>and having crossed the flood, the sage, not clinging to possessions, with dart plucked out, living diligently, does not hope for this world or the next.

Some speak with malicious intent, while others speak set on truth. When disputes come up <j>a sage does not get involved, which is why they’ve no barrenness at all.

How can you transcend your own view when you’re led by preference, dogmatic in belief? Inventing your own undertakings, you’d speak according to your notion.

Some personages, unasked, tell others of their own precepts and vows. They have an ignoble nature, <j>say those who are skilled, since they speak on themselves of their own accord.

A mendicant, peaceful, quenched, never boasts “thus am I” of their precepts. They have a noble nature, say those who are skilled, who have no pretensions <j>about anything in the world.

For one who formulates and creates teachings, and promotes them despite their defects, if they see an advantage for themselves, they become dependent on that, <j>relying on unstable peace.

It’s not easy to get over dogmatic views adopted after judging among the teachings. That’s why, among all these dogmas, a person ditches one teaching and takes up another.

The cleansed one has no formulated view at all in the world about the different realms. Having given up illusion and conceit, by what path would they go? They are not involved.