Today, it’s an honor to present selections from the Tuvatakasutta and the Attadandasutta from Chapter 4 of the Atthakavagga, part of the Sutta Nipāta.. These passages were translated by V. Fausböll. The Tuvatakasutta details how a Bhikkhu attains bliss, what his duties are, and what he is to avoid. While the Attadandasutta provides a description of an accomplished Muni (sage) who has attained perfection in self-restraint and insight.
ATTHAKAVAGGA TUVATAKASUTTA
“How a Bhikkhu [monk] attains bliss, what his duties are, and what he is to avoid. ‘I ask Thee, who are a kinsman of the Âdikkas and a great Isi, about seclusion (viveka) and the state of peace. How is a Bhikkhu [monk], after having seen it, extinguished, not grasping at anything in the world?’ ‘Let him completely cut off the root of what is called papañka (delusion), thinking “I am wisdom;”’ so said Bhagavat [Lord Buddha], ‘All the desires that arise inwardly, let him learn to subdue them, always being thoughtful. Let him learn every Dhamma inwardly or outwardly; let him not therefore be proud, for that is not called bliss by the good. Let him not therefore think himself better (than others or) low or equal (to others); questioned by different people, let him not adorn himself. Let the Bhikkhu [monk] be appeased inwardly, let him not seek peace from any other (quarter); for him who is inwardly appeased there is nothing grasped or rejected. As in the middle (that is depth) of the sea no wave is born, (but as it) remains still, so let the Bhikkhu [monk] be still, without desire, let him not desire anything whatever.’
He with open eyes expounded clearly the Dhamma that removes (all) dangers; tell (now) the religious practices; the precepts or contemplation. Bhagavat [Lord Buddha] said: ‘Let him not be greedy with his eyes, let him keep his ears from the talk of the town, let him not be greedy after sweet things, and let him not desire anything in the world. When he is touched by the touch (of illness), let the Bhikkhu [monk] not lament, and let him not wish for existence anywhere, and let him not tremble at dangers. Having obtained boiled rice and drink, solid food and clothes, let him not store up (these things), and let him not be anxious, if he does not get them. Let him be meditative, not prying, let him abstain from misbehavior, let him not be indolent, let the Bhikkhu [monk] live in his quiet dwelling. Let him not sleep too much, let him apply himself ardently to watching, let him abandon sloth, deceit, laughter, sport, sexual intercourse, and adornment. Let him not apply himself to practicing (the hymns of) the Âthabbana(-veda), to (the interpretation of) sleep and signs, nor to astrology; let not (my) follower (mâmaka) devote himself to (interpreting) the cry of birds, to causing impregnation, nor to (the art of) medicine. Let the Bhikkhu [monk] not tremble at blame, nor puff himself up when praised; let him drive off covetousness together with avarice, anger, and slander. Let the Bhikkhu [monk] not be engaged in purchase and sale, let him not blame others in anything, let him not scold in the village, let him not from love of gain speak to people. Let not the Bhikkhu [monk] be a boaster, […] let him not learn pride, let him not speak quarrelsome language. Let him not be led into falsehood, let him not consciously do wicked things; and with respect to livelihood, understanding, virtue, and (holy) works let him not despise others. Having heard much talk from much-talking Samanas [ascetics] let him not irritated answer them with harsh language; for the good do not thwart others. Having understood this Dhamma, let the investigating and always thoughtful Bhikkhu [monk] learn; having conceived bliss to consist in peace, let him not be indolent in Gautama’s commandments. For he a conqueror unconquered saw the Dhamma visibly, without any traditional instruction; therefore let him learn, heedful in his, Bhagavat’s [Lord Buddha’s], commandments, and always worshipping.’ Tuvatakasutta is ended.”
ATTADANDASUTTA.
“Description of an accomplished Muni [sage]. From him who has seized a stick fear arises. Look at people killing (each other); I will tell of grief as it is known to me. Seeing people struggling like fish in (a pond with) little water, seeing them obstructed by each other, a fear came over me. The world is completely unsubstantial, all quarters are shaken; wishing for a house for myself I did not see (one) uninhabited. But having seen (all beings) in the end obstructed, discontent arose in me; then I saw in this world an arrow, difficult to see, stuck in the heart. He who has been pierced by this arrow runs through all quarters; but having drawn out that arrow, he will not run, he will sit down (quietly). There (many) studies are gone through; what is tied in the world let him not apply himself to (untie) it; having wholly transfixed desire, let him learn his own extinction (nibbâna). Let the Muni [sage] be truthful, without arrogance, undeceitful, free from slander, not angry, let him overcome avarice. Let the man who has turned his mind to Nibbâna conquer sleepiness, drowsiness, and sloth; let him not live together with indolence, let him not indulge in conceit. Let him not be led into falsehood, let him not turn his affection to form; let him penetrate arrogance, let him wander abstaining from violence. Let him not delight in what is old, let him not bear with what is new, let him not grieve for what is lost, let him not give himself up to desire. (This desire) I call greed, the great stream, I call (it) precipitation, craving, a trouble, a bog of lust difficult to cross. The Muni [sage] who without deviating from truth stands fast on the firm ground (of Nibbâna, being) a Brâhmana, he, having forsaken everything, is indeed called calm. He indeed is wise, he is accomplished, having understood the Dhamma independent (of everything); wandering rightly in the world he does not envy any one here.”
