A FOREWORD FOR THE TRANSLATION
OF THE ATTAKA VAGGA
OF THE SUTTA NIPĀTA
The attaka vagga consists of sixteen suttas which are specifically mentioned in various other suttas in the Udāna etcetra. This shows their importance as giving the complete Teaching of the Blessed One in a nut-shell. The Udāna speaks of bhikkhus who knew all these sixteen suttas by heart together with their meanings. The Blessed One applauds those bhikkhus as they would reap the highest results when they know those suttas. These suttas deal with difficult aspects of the Teaching, such as dependent arising and dependent cessation very clearly and precisely. They are the experiences of name and matter contact, being and non-being, and how fights and disputes arise and how they cease. These practical bits of advice are very important to any buddhist. ’The diffusedness of the world’ as I translate it so often, is our involvement in the six spheres of mental contact, as permanent, agreeable and mine, and it is shown as the cause for fights and disputes. Further, arahanta, a buddhist’s ideal and aim is clearly depicted. The training could start at any of these points, to become a worthy one; Arahant. May this small treatise help many beings to end unpleasantness-dukkha
Sutta Nipāta. Attaka Vagga
1. Kāma Sutta
766. When sensual desires are satisfied,
The mortal is satisfied.
767. When sensuality degrades, he is oppressed,
As though shot with an arrow,
768. Whoever drives out sensuality, like throwing out a snake with the foot,
Overcomes the diffusedness of the world mindfully.
769. That man who has many desires, for fields, wealth,
Gold, cattle, slaves and relations with women.
770. Is weakened and pressed down by them,
And comes to distress as shipwrecked.
771. Therefore humans, avoid sensuality mindfully,
Cross the floods and sink the boat.
2. Guhatthaka Sutta
Concealed in a Cave.
772. Man immersed in delusion stays protected in a cave;
He is far from seclusion. It is difficult to dispel sensuality.
773. Those ’agreeing to be’ are not released, they do not know release,
They recollect the past and wish the future.
774. Humans, greedy and deluded by sensuality, heedlessly go wrong,
Fallen to unpleasantness wail, "Gone from here what will become to me".
775. Therefore train here itself, never do anything wrong knowing,
The wise said that life here is short.
776. I see the populace trembling, caught in the net of craving ’to be’
Not settled about craving to be and not to be, they cry when death comes.
777. Look at those appropriating, throbbing like fish in a dried up pond
Seeing this do not appropriate, be without clingings to be.
778. Check interests in the two extremities, thoroughly know contact free of greed
Never do anything, looked down by the wise and do not talk about the seen and heard,
779. Cross the flood knowing perception, when seized the sage is not soiled,
Be diligent to pull out the arrow, do not wish for this and the other world.
3. Dutthatthaka Sutta
The harsh Eight.
780. One speaks with an evil mind, another with a pure mind,
A sage is not born from a dispute, he has no disputes what so ever.
781. Someone will never overstep his own view, formed with interest and liking,
Whatever he knows, that he says.
782. Talking about one’s virtues without being asked, is boasting,
It is non- noble and evil.
783. The appeased, extinguished bhikkhu does not say "these are my virtues"
He has nothing to boast, it is noble and pure.
784. Of a Teaching arranged, compounded and honoured
The appeasement remains to be tested. It is established through a personal experience.
785. Views are not easy to overcome, the Teaching taken as a whole should be investigated,
And humans take up and give up views in turns.
786. To the wise there are no arranged views of being and non-being
They give up hypocrisy and measuring, not seizing go beyond.
787. The clinging have a dispute in the Teaching, the not clinging have no disputes,
Without a self or even a negated self, are free of all views.
4. Suddhatthaka Sutta
The pure Eight.
788. I know the highest healthy purity, which comes to humans as a view,
Knowledge arises seeing through that purity
789 Either the human purifies his view, or knowing dispels unpleasantness,
Knowing he purifies with substratum remaining, that view is the starting point.
790. No Brahmin declared purity through seeing, hearing, virtues, or an experience
Not soiled by merit and demerit, giving up the self view, and ceasing to act, he became pure.
791. One gives up and later seizes, with desires one does not cross the floods
This is seizing and letting go, like the monkey releasing a branch to hold another
792. Perceptive beings observe virtues and reach highs and lows
Knowing the Teaching that comes together in feelings do not reach
highs and lows.
793. Not angry with anybody or anything, open to the seen, heard and experienced,
The wise have nothing to think in the world.
794. Do not think this is proper to honour and say this is highest purity
Give up such clingings and thoughts altogether.
795. The Brahmin gone beyond sin, does not say, I know and I see,
He is neither passionate nor angry and takes nothing as highest purity.
5. Paramatthaka Sutta.
Upholding a View.
796. People upholding views say all other’s views are low
And they do not go beyond disputes.
797. Seeing some development in oneself, out of a seen, heard, virtues, or an experience,
People cling to views and see all other’s views as low.
798. The wise said, that, that is the bond, for some reason to see others as low
Therefore the bhikkhu should not measure on account of a seen, heard, an experience
799. On account of knowledge or virtues do not hold a view as this is proper
Do not think, I’m equal, inferior or superior
800. Dispel the self view, do not think, ’I know’
The wise are without disputes and views.
801. Do not wish for the two extremities of being and non-being here, or hereafter,
Think discriminately about the Teaching and have no roosting places.
802. Do not have any thoughts or the smallest perception, about the seen, heard, and experienced
The Brahmin is without any views and has nothing to think in this world.
803. Do not get established even in the Teaching, and think it is proper to honour it,
A Brahmin is not led on by virtues, crossed over, he does not turn back.
6. Jarā Sutta
804. Life is very short, before completing a hundred years one dies,
If one out stays that period, he dies of decay.
805. People grieve exacting, yet there is no permanent hold,
There is separation no doubt, seeing this do not live in a household.
806. All man’s possessions are abandoned at death,
The wise knowing this, do not possess with affection
807. That which encountered in a dream, is not seen when awake,
Likewise loved ones dead and gone are not seen.
808. What is seen and heard of the dead is called ṅame’
To talk of those dead and gone, only name remains.
809. Those greedy to appropriate do not give up selfish grief and wailings
The sages give up seizing and abide developing calm.
810. The bhikkhu withdrawn from the crowd and mentally secluded
If he does not experience the self view, that is completion.
811. The sage not settled anywhere, does not make friends or enemies
And selfish grief and wailings do not soil him, like drops of water the lotus leaf.
812. The lotus and its leaves are not soiled by drops of water,
Likewise the sage is not soiled by the seen, heard and the experienced.
813. The wise one does not think of the seen, heard and experienced,
He does not desire purity by some other means, he is not attached and
does not lack interest.
7. Tissametteyya Sutta
Advice to Tissametteyya.
814 Venerable Tissametteyya said:
"Venerable sir, you declare destruction to those engaged in sexual intercourse,
So, I desire a training in your dispensation"
815. The Blessed One said:
"Those engaged in sexual intercourse, become careless in the dispensation,
It is wrong conduct and not noble.
816. A certain one pursued sexual intercourse in the past, and had a downfall,
As though driving an uncontrolled vehicle
817. He decreased in fame and praise,
Hearing this train giving up sexual intercourse.
818. Pressed down with thoughts, he thinks like a beggar,
When blamed, has no words
819. When blamed, he also takes a weapon,
That is his greed caught in delusion.
820. Those engaged in sexual intercourse become dull and worried,
Therefore the wise should intend a single life.
821. The sage should know these earlier and later dangers,
And should intend a single life.
822. Train in seclusion, that is the Noble One’s path,
By that do not think noble, that is imminence to extinction.
823. The emancipated sage free of sensual desires,
Is envied by the populace greedy for sensuality. "
8. Pasura Sutta-
824. "’This only is pure, there is no purity in other Teachings’
On whatever it is established, it is an individual truth
825. Desiring a dispute one plunges into a crowd and calls each other a fool in turns,
He relies on others to dispute, the wise say they desire praise.
826. In an assembly they debate, desiring praise and fearing blame
When blamed becomes silent and angry and finds faults
827. When crossed questioned and shown short comings in the debate,
Grieve and wail and say ’I’m lost’
828. When debates arise, recluses reach highs and lows,
Seeing this give up debating, indeed, there is no good in praise
829. When praised for debating in a crowd, desires fulfilled,
He laughs reaching the heights
830. That haughtiness is his destruction, it is called conceit,
The wise say there is no purity in it, seeing this avoid disputes.
831. The hero partaking the best food, comes in search of an opponent,
If he is not there, he goes far in search of him.
832. Upholding a view he debates, saying, ’this only is the truth, what you say is not found’
A debate gives rise to enemies.
833. Views do not knock on views, they settle amicably,
Hero, what could you gain here, your opponent has no view to uphold.
834. You think and think entangled in a net of views,
The wise see the two ends meet, you cannot proceed.
9. Māgandiya Sutta
To the Brahmin Māgandiya
835. "Realizing craving, discontentment and greed, interest for sexual intercourse did not arise,
I see it as a ball of urine and excreta, and do not desire to touch it even with the foot"
836. "If you do not desire this jewel of a woman, aspired by many people and kings too,
Let us know your views, virtues, life and aspirations"
837. The Blessed One said:
"Māgandiya, taking the Teaching as a whole and discriminating
And not settled in views on account of a contact, I see internal appeasement grow,
And it does not occur to me I say this. "
838. The Brahmin Māgandiya said:
"From arrangements come decisions, the sage relies on decisions
Internal peace and its meaning, how is it explained by the wise. "
839. The Blessed One said:
"Māgandiya, not through views, hearsay or knowledge and not by observing virtues
Neither is there purity without these
Not seizing these and not supported on appeasement, should not think ’to be’
840. The Brahmin Māgandiya said:
"If purity is not through a view, hearsay or knowledge and not by observing virtues
And if it is neither without them, I think this a dull Teaching,
For a certain one comes to purity through a view.
841. The Blessed One said:
"On account of views arise doubts, with seizings arise delusion,
Here is not seen the smallest perception, so your Teaching seems to be dull and stupid
842. To think I’m equal, superior, or inferior is a dispute,
If you do not think in these three ways, there is no equal or superior
843. To what does the Brahmin say is the ’truth’. or how does he dispute it’s a ’lie’
When there is no equal or superior, on what is he going to dispute.
844. The sage wandering homeless, does not make friends in the village
Sensuality given up, uncaring for honourings, disputes over, how could he have an arousing.
845. For living in seclusion one should not be honoured as a Great Man,
The thorny stem born in the mud and water is not soiled by them,
Likewise the sage not proud of his appeasement, is not soiled by sensuality and the world.
846. The perfected man does not measure and become haughty on account of his view or
He is not led by actions or hearsay to make settlements.
847. The detached from perceptions have no bonds, the released through wisdom have no delusion.
They that value perceptions and views knock about in the world.
10. Purābedha Sutta
Before the desolution of the body
848. "I ask noble Gotama, with what views, and what virtues,
Is man said to be appeased. "
849. The Blessed One said:
"Do not settle in the past, and do not prepare for the present moment
And do not have preferences.
850. Not angry, not trembling, not boasting, of scrupulously pure conduct,
Speak little without pride, that is the sage verbally restrained.
851. Do not grieve the past and entertain wishes for the future
Examine contacts discriminately, do not be led by views.
852. Withdraw without craftiness, malevolence and selfishness,
Do no daring things, do not be contemptible and do not slander
853. Do not run after much pleasures and be not conceited
Teach kindly without faith, yet not lacking interest.
854. Do not teach with intentions of gain, without the gains do not be angry,
Do not make enemies on account of greed and be not fond of tastes.
855. Always mindful of equanimity do not think,
I’m equal, superior, or inferior, have no specials.
856. Know the unsettling Teaching and make no settlements,
Do not crave for ’being’ or ṅon-being’.
857. He that does not desire sensuality is appeased,
Crossed the diffusedness of the world, has no bonds.
858. He has no sons, cattle, fields, or wealth,
And does not gain anything on account of an ownership or non-ownership.
859. Whatever he is called an ordinary one, a recluse, or Brahmin,
He is not estimated and does not dispute it.
860. Free of greed and selfishness, the sage is not proud
Among equals or unequals does not seek suitability.
861. Has no possessions and does not grieve it,
Appeased does not seek the Teaching too. "
11. Kalahāvivāda Sutta
Fights and Disputes.
862. " Fights, disputes, wailings, grief, selfishness, measuring, conceit,
And slandering, where are these abundant may it be told. "
863. "With loved ones are fights, disputes, wailings, griefs selfishness measuring, conceit and slandering abundant
Yoked to selfishness are fights and disputes and from disputes arise slandering"
864. "To those wandering greedily in the world, how do loved ones, arise,
How do longings and familiarities arise, for humans to follow up to the next world".
865. "From interest arise loved ones to those wondering greedily in the world,
Longings and familiarities arise here, and humans follow them to the next world. "
866. "How does interest arise in the world, and discriminations, anger, lies
Doubts, and other things preached by the recluse abundant"
867. "From agreeability and disagreeability’ arise interest,
Seeing a form humans discriminate it as dislike or like
868. Anger, lies and doubts should be trained in two ways, doubts should be dispelled,
By knowing the Teaching declared by the recluse. "
869. "Agreeable and disagreeable, how do they arise
When what is absent, do they not come to be
Dislike and like, and its meaning, may it be told".
870. "From contact arise agreeable and disagreeable, without a contact they are not.
Dislike and like and its meaning too, I declare, their root is also here. "
871. "How does contact arise in the world, and how are seizings abundant
When what is absent does contact not touch"
872. "On account of name and matteris contact, with interest arising, there’s seizing,
When interest is absent, there is no self love, when matter does not matter contact does not touch".
873. "With what association does matter not matter
How are pleasantness and unpleasantness destroyed,
My intention is to know, how it gets destroyed"
874. "Not perceptive of a perception, not perceptive of a wrong perception,
Not that there is no perception and not with the perception destroyed,
With this association, matter gets destroyed,
On account of perceptions arise the diffusedness of the world. "
875. All our questions were answered, we have something more to ask,
Is the purity of the Great Being this much, or is there anything more to be told. "
876. "This is all for the purity of the Great Being, yet, there is another view,
The wise say it is without substratum remaining
877. The sage knowing, that there is a dependent factor, examines it,
Those released knowing do not have a dispute, the wise have no association with
being and non-being,"
12. Cūlavīha Sutta
A shorter discourse on Misapprehension
878. "Upholders of individual views dispute variously about merit,
’If they knew this Teaching of feelings, even if imperfect would give up disputing’.
879. Thus too are disputes, ’others are foolish and evil, of these what is the truth
Are all these meritorious words’
880. "Those who cannot leave alone, other peoples’ Teachings are intellectually poor,
All of them are entangled in views.
881. The wise clever ones have settled their disputes,
Their views are also settled.
882. One’s view is true, and so the others are fools it is said,
I would not advocate it, when each one calls the other a fool in turns. "
883. To what one says is true, another says is a lie, and another would say it is the worst lie,
Thus too are disputes, why doesn’t the recluse show the truth"
884. "There is only one truth and not another, it is on that people dispute,
The various truths are woven, therefore not a single of them are recluses".
885. "When the clever dispute, why are there many and various truths
Is it that they bring them forth in disputes"
886. "There are two things as ’the truth and lie’ , which is arranged and disputed on the view,
That the perception is permanent, other than this the truth is not various
887. Discriminating over a seen, heard, virtues or an experience,
One becomes cheerful and disrespectful, and says others are foolish and evil.
888. On whatever others are labeled foolish, by that the self is conceitedly said clever,
He calls himself clever, those words disrespect another
889. Conceited and intoxicated by his own words,
He crowns himself mentally, and gets accomplished in a view
890. To others those words are low, his low wisdom is shown
He is perfected by himself verbally, such are fools not recluses.
891. Heretics say such words too, other than in this Teaching,
The purity and perfection is wrong, they are here and now full of greed.
892. Heretics entangled in their own view say,
Here only is purity, in other Teachings there is no purity’
893. One’s own view may be established greedily, why should others be called fools
One consorting with foolishness, should not say others are fools.
894. Someone making a negligent discrimination, on its results comes for a dispute,
People should not be foolish, should give up such discriminations. "
13. Mahāviyūha Sutta
The longer discourse on Misapprehension.
895. "Whoever upholds the view ’here only is the truth’
And disputes, gains either blame or praise. "
896. "I declare two insufficient results to the debater, seeing this do not debate.
Peace is seen in the dispute free sphere.
897. Judgementally there is a short coming in the decision of an ordinary man,
How could he give the correct judgement without being peaceful of the seen and heard.
898. The very virtuous said, purity comes through restraint, observed the restraints
And said this is purity , The wise said it is ’being’.
899. A virtuous one about to die experiences his actions gone wrong,
He thinks and wishes for purity, like one short of breath in hot summer.
900. Give up all virtuous bonds, together with actions pure and impure,
Without anticipating purity or impurity, unsettled in appeasement abide dispassionate.
901 On account of this do not loathe anything, nor loathe the seen, heard, and experienced,
And proclaim purity loudly, abide without greed for ’being and non-being’.
902. To the anxious are yearnings, to those who feel are plans,
If there is no passing away or arising, how is there a feeling, where is a plan.
903. "To what one said was the ’highest Teaching’ , by another was said low,
Out of this dispute which is right, all these are clever words.
904. One’s Teaching is complete, another’s incomplete, it was said,
Thus arise a dispute, one’s own opinion is true, it was said.
905. In the Teachings of those who revile others’ Teachings, there is no special quality,
The belief of another in a personal matter, to hold it stubbornly is debasing.
906. Offerings done to the good Teaching and such things boost the self,
All disputes confirm ’being’ , each one’s purity is a personal matter.
907. Disputes should be overcome, by discriminating the Teaching taken as a whole,
A Brahmin has no outside leading, and he does not see another Teaching as superior.
908. ’I know, I see, it is that,’ one comes to purity with this view,
He may have seen, what does it matter, he declares purity clinging greedily.
909. The description of a person who has seen ṅame and matter’,
Shows that there is a little or much sensuality in it, the wise see no purity in it.
910. To declare with certainty a pre thought view is not purity,
Settled on whatever some praise is done, there it self the flaw is shown.
911. A Brahmin, one with right view, or one released knowing is not born out of a definition,
They abide with equanimity learning the short comings of the ordinary.
912. The sage without bonds has no disputes among the disputing,
Appeased among the unappeased, abides, not seizing, but learning others
913. The wise one freed from the net of views has given up earlier desires and does not
make new ones,
Talking interestedly and assuredly, does not loathe the no-self view .
914. Free of thoughts that arise from the seen, heard and experienced,
The sage released from the load does not seek suitability or anything else"
said the Blessed One.
14. Tuvataka Sutta
To extinguish quickly.
915. "I ask the extinguished, secluded, Great Sage, the kinsman of the Sun
How does the bhikkhu extinguish not holding to anything in the world"
916. "The thought ’I be’ causes the delay in the diffusedness of the world, uproot it.
And constantly train mindfully to dispel the craving for the self.
917. Internally or externally do not settle on anything knowing,
Great Beings ṣay, that settlement is not extinction.
918. On account of it do not think superior, inferior or even equal,
Touched variously by matter, do not think selfishly.
919. Constantly appease the self, there is no other way to attain extinction,
To the internally appeased, there is neither a self view nor a negated self view .
920. In the middle of the ocean, there being no waves stillness pervades,
Likewise the bhikkhu standing still makes no characteristics.
921. The open mind is praiseworthy, the Teaching undoubtedly drives out trouble,
To tell the best method, either observe the higher code, or concentrate.
922. Cast no greedy glances, protect the ears from low talk,
Do not be greedy for tastes and do not appropriate anything in the world.
923. Touched by a contact the bhikkhu does not wail for any reason,
Do not muse ’to be’ and do not be moved by great fear.
924. Gaining eatables, drinks, nourishments and clothes
Do not accumulating them, not gaining them do not grieve.
925. The meditator is not fond of travel and if necessary is not restless and negligent,
So on seat and bed abides silently.
926. Not fond of sleep be wakeful to dispel demerit,
Dispel laziness, craftiness, laughter, play, sexual desires, and self adornment.
927. Do no witch craft, reading dreams, signs and the constellation,
If you love yourself do not medicate to bring about an abortion.
928. Blamed the bhikkhu does not feel, praised is not elated
He dispels greed, selfishness, anger and slandering.
929 The bhikkhu does not tolerate buying and selling, does not blame anybody. for anything,
Does not make enemies in the village, and does not speak to people with intentions
930. The bhikkhu has no discourses, does not talk useless words,
Does not train unruly ones and talking does not make enemies.
931. Does not tell lies, and knowing does no crafty things,
And on account of life, wisdom, virtues or knowledge does not degrade another.
932. Hearing a lot of angry words from recluses or many others,
Does not retort, the appeased do not make enemies.
933. Knowing this Teaching, the bhikkhu constantly trains mindfully with discrimination,
Knowing that ’appeasement’ is extinction is diligent in the dispensation of Gotama.
934. The not attained, will be attained, the Teaching is the eye-witness, I see the healthy state,
Therefore train in the dispensation of the Blessed One diligently with reverence".
said the Blessed One.
15. Attadanda Sutta
With stick in Hand.
935. "Men with sticks in hand at the horse sacrifice arouse fear,
I appreciate the religious anxiety that overcame me, on account of that.
936. Seeing the frightened people, hostile to each other, like fish in little water,
I was overcome with fear.
937. The world is completely coreless, all directions are whirling,
It was impossible that the desires of the self could prevail.
938. As the hostility ended, I became dispassionate,
Then I saw the arrow difficult to be seen, struck in the heart.
939. Shot by that arrow, all directions move,
When the arrow is pulled out, the directions do not move, they settle.
940. Then follow songs for the training. :
Do not be attached to the bonds in the world, Give up all sensuality,
Train to extinguish the self.
941. Be truthful, not daring, not crafty and not slandering,
Overcome anger, evil greed and doubts.
942. Do not tolerate sleepiness, laziness, sloth and negligence,
The man with a mind to extinguish does not tolerate conceit.
943. Do not tell lies, do not worry about the body
Thoroughly know conceit, and earnestly abide dispassionate.
944 Do not delight the past, do not make new acquaintances
Left alone do not grieve, and make no settlements in space.
945. Greed I say is a "flood" and thoughts I say is "foam"
It is difficult to cross the mud of sensuality, when a settlement is made.
947. Knowing he is perfected, learning the Teaching which is not supported,
He deports himself rightfully in the world not desiring anything.
948. He that overcomes the bond sensuality, difficult to overcome,
Has cut the stream, loosened the bonds, is griefless and without anxiety.
949. Earlier defilements dried up, later there’s none
Not seizing the middle, he abides appeased.
950 In all name and matter, if one has nothing to appropriate
And does not grieve on account of it, indeed, there is nothing to decay.
951. He has no possessions, and is not defiled on account of another’s
Not feeling on account of a self, does not grieve ’I have nothing’.
952. Not cruel, not greedy, firm in all circumstances
I declare these good results to the steady one, when asked.
953. Those known as steady, have no accumulations what-so-ever,
Are dispassionate, with aroused effort, and appeased in all circumstances.
954. The sage does not talk words of equality, inferiority or superiority
Appeased and not selfish, does not give and does not throw away.
16. Sāriputta Sutta
To Venerable Sāriputta.
955. Venerable Sāriputta said:
"I have not seen or heard of anyone before this who speaks good words,
Come from the company of the happy ones.
956. The world together with the gods think that the wise one,
Dispelled darkness by himself, unattached.
957. O! unattached, truthful, Enlightened One come from that company,
We have a question to ask in which many are interested.
958. To a bhikkhu developing loathsomeness, on a lonely seat, at the root of a tree,
In a cemetery , in a mountain cave, or on high and low beds,.
959. How many fears are there, which the bhikkhu would not experience,
On a bed without reproach
960. How many are the risks to the bhikkhu seeking the deathless,
Which the bhikkhu overcomes on a jungle seat or bed.
961. How many are the dangers, how many the pastures,
And what are the religious obligations to a resolute bhikkhu.
962. Training in which manner, would the bhikkhu be one pointed, clever and mindful,
To dispel his defilements, as the goldsmith the impurities"
963. The Blessed One said:
"Sāriputta, I will explain the method, to one desiring enlightenment,
On a pleasant lonely seat or bed, according the Teaching, I know.
964. The resolute mindful bhikkhu, does not fear these five,
Insect bites, creeping things, human contacts, and the four footed.
965. Adherents of other sects too would not be feared, seeing even their fearful ways,
Gradually overcoming these troubles, would be seeking the meritorious.
966. Endures illnesses, and pangs of hunger and extreme cold and heat,
Touched by them the homeless one makes much effort to overcome them.
967. Not stealing, not telling lies, touches the infirm and the firm with lovingkindness,
When he knows any agitation in the mind, dispels it as a factor of Death.
968. Not overcome by anger and conceit, digs them out even from the roots.
And considers that the dear and the not dear are fellow existants.
969. Honouring wisdom and the right pleasure, drives out these troubles,
The dissatisfied on jungle beds, have four kinds of laments.
970. "What shall I eat, where shall I eat, slept badly, where shall I sleep to-night. "
These thoughts are wailings, the homeless trainer should dispel them.
971. Gaining food and clothes at the right time, know the amount to accept,
Protect the ears while walking in the village, aroused do not talk roughly
972. Eyes turned down, not fond of travel, concentrated and well awake,
Concentrated, with equanimity and aroused effort, dispel. doubts logically.
973. Verbally accused is mindful and pleasant, helps co-associates to enter the
stream of the Teaching. ,
Does not talk good words too long, and does not care for gossip.
974. Further, there are five attachments to the world, which should be dispelled by
They are the greed for forms, sounds, tastes, smells and touches.
975. Dispelling interests for these things, the bhikkhu is well released mindfully,
Taking time examines the good Teaching, and abiding alone he dispels darkness. "
said the Blessed One.