Muni Sutta | Sn I-12


12. Muni Sutta

Discourse on the Muni

209. From the union of craving and views, the danger of defilements (kleśa) is begotten.

From the house with its 6 doors of sense-bases arise the fine dust of defilements.

Devoid of defiling dwelling, and unaffected by any affinity, is Nibbāna, the Dhamma that the greatest of sages, the Muni, discerns.(1)

210. Having completely rid of the defilements that had arisen, the Buddha did not sow any more defilement. Nor does He yield any ground to defilement, that is why the Buddha has earned the attribute of the Muni who fares alone, without the company of any defilement.

Buddha, the Muni who cherishes lofty virtue, has seen the bliss that is Nibbāna. (2)

211. With true Knowledge the Buddha contemplates on the estates (of the aggregates) where defilements thrive. And having destroyed all volitional actions that are the seeds of rebirth, He does not allow any slime of craving and wrong views to get into the seeds.

He has seen the end of the force (process) of rebirth that is Nibbāna.

Since he does not speculate (erroneously) on life, he can never be reborn anew. (3)

212. Knowing well the nature of forms of dwellings (that the aggregates in each of the forms of 'existence provide), he does not care for any.

Being free from greed, he covets nothing.

He has crossed over to Nibbāna, the yonder shores of the ocean of Saṁsāra, hence volitional actions no longer concern the Buddha, the Muni. (4)

213. He has quelled all things (Dhamma) such as the aggregates of existence that cause rebirth; he has known by supreme knowledge what is there to be known; he is the wisest of the wise.

He remains unsmeared by craving and wrong view in respect of all things (Dhamma) such as the aggregates of existence. Nay, he has already discarded them as useless.

His mind is forever bent towards the craving-free Nibbāna. Him recognize as the Muni, the greatest of sages. (5)

214. Overwhelming in knowledge; with the highest moral attainments, he is the embodiment of tranquillity, (for) with the mindfulness.

He delights to dwell in concentration with mindfulness.

Untangled with any passions and with no defilements piercing his heart, he is free from moral taints (Āsava).

Him the wise recognize as the Muni, the greatest of sages, (6)

215. He fares alone. He is ever conscious of the noble practices of a Bhikkhu. He is unmoved by blame and praise. He is not perturbed by impermanence and all worldly phenomena, like the lion that is not perturbed by any kind of sound.

He is untangled in the aggregates of existence as the wind is untangled in a net. He is unsmeared by this life lotus is unsoaked by water.

He provides guidance to others but he does not need anybody's guidance. Him the wise recognize as the Muni, the greatest of sages. (7)

216. Just like the stout pillar that stands unshakable at the bathing site on the river-bank, he is unmoved by the extremes of praise or blame.

Being devoid of passions he has a serene mastery over his (senses) faculties. Him the wise recognize as the Muni, the greatest of sages. (8)

217. With an undeviating mind, he is as straight forward as shuttle. He abhors evil. He always practises introspection and discrimination between just and unjust actions.

Him the wise recognize as the Muni, the greatest of sages. (9)

218. He exercise self-restraint and does not do any evil. Even in his youth and in his middle age (not to speak of in his advanced age) he never commits an evil deed.

Such an Arahant benign in conduct is not one to be harassed by deed or word. He also is above harassing anyone. Him the wise recognize as the Muni, the greatest of sages. (10)

219. As one who lives on alms, he does not mind whether the alms-food he receives is the choicest (the prior) share, or just shared in the course of partaking thereof, or even the remnants.

He is not wont to praise the one, who does not give him the prior share nor who gives him the leftover. Him the wise recognize as the Muni, the greatest of sages. (11)

220. (Even) in his youth he has abided by the noble Bhikkhus practice, so he goes about sublimely free from any sexual interest in any woman.

Never off-guard against befuddling (blood-stirring) sensual desires, he is released from all evil. Him the wise recognize as the Muni, the greatest of sages. (12)

221. Having Insight-knowledge into the aggregates of existence, together with the sensuality that make up life, and realized the ultimate truth of Nibbāna, he has crossed the (4) floods (of Saṁsāra) and the ocean (of Saṁsāra).

Tranquil is he, because he has cut off all the ties of craving and wrong views and so has become absolutely detached from human passions.

Him the wise recognise as the Muni, the greatest of sages (13)

222. Vast is the difference between a Bhikkhu and a layman. The 2 are worlds apart. Their modes of livelihood are quite different.

The layman works to support his wife (and family).

As for the Bhikkhu, he observes the religious, practice and he is not attached to anyone or anything in life.

The layman does not exercise restraint with respect to others' life. The Bhikkhu always exercises self-restraint and protects life. (14)

223. In as much as the crested and bluish-green-necked, also the layman can never approach the aptness; peacock can never fly as fast as the golden goose,

for knowledge of the Bhikkhu who is secluded from sensuality, who makes the forest his abode and who practises concentration (jhāna).

(Thus said the Buddha.) (15)

End of the Twelfth Muni Sutta

End of Uraga Vagga