Attadaṇḍa Sutta | Sn IV-15


15. Attadaṇḍa Sutta

Discourse on the Own fault

941. It is through one's own fault that the penalty (of existence, both present and future), has to be paid.

(Yet) look at people who quarrel. Having been deeply moved (by what I saw) I will now discourse, on the need for a sense of urgency and purposefulness. (1)

942. On seeing people palpitating with passion, like the fish in a drying stream, and people quarrelling with each other, a sense of horror crept in me. (2)

943. The entire world is empty, without real core or essence. All (conditioned) things in all quarters are shaky (with impermanence, etc.). To one looking for a safe existence, there's no haven insight, where life is not placed out (through ageing, etc.) (3)

944. Seeing youth devoured by age, uneasiness had set in with me. I have also perceived the dart (of defilement), hard to perceive, for it’s harboured in one's heart, after all. (4)

945. One with darts (of defilements) stuck in one's side has to run about in all directions.

Once these darts are removed, the ceaseless running comes to an end, and one does not sink (in the 4 great floods of Saṁsāra). (5)

946. In life sensual interests abound, for the sake of which learning (of various sorts) is pursued painstakingly.

One should not take up (one's precious time in) these pursuits:

Understanding fully (the truth of impermanence, etc.); one should work diligently for one's liberation (from human passions). (6)

947. A Bhikkhu must be truthful, not given to impudence; he should never resort to deceit or backbiting; never knowing anger, he should overcome the evils of greed and envy. (7)

948. One intent on Nibbāna should resist sleepiness, sloth, and torpor (dullness). He should never lapse from meritorious actions. He should not be bloated with pride. (8)

949. Never be untruthful, never fall in love with forms (rūpa); understand thoroughly (the evil in) pride; avoid doing things hastily. (9)

950. Do not hanker after the past (aggregates); do not feel complacent about the present (aggregates); do not be upset by the loss or the aggregates; and do not be tempted away by lust. (10)

951. Desire I call a great flood. Instant desire, laying hold of an object; agitation and the mire of sensuality, slough. (11)

952. The Bhikkhu who has rid of evil does not deviate from the Noble Truth. Having abandoned all sensuality he stands on firm (high) ground (Nibbāna). He is the calm one indeed. (12)

953. He who knows (the impermanence, etc. of) all conditioned things, who does not have any leanings (on craving or delusion) is a wise man, who has accomplished the Path.

He has given up all attachments in life and devoted to the noble practice, so he is not hampered by any love for anyone in the whole world. (13)

954. In this world he who has overcome sensuality has overcome the bondage that beset men, hard to untie indeed. Having cut off the stream of craving, he has no cares; he does not have any fancy for anything in the world. (14)

955. Let the past (defilements associated in the mind with past actions) dry up; let not the future attachments (associated in the mind with speculation) arise. And if you are not taken up with the present (by way of craving and delusion), you will be a stilled one. (15)

956. An Arahant has no delusion of mind in all aspects of mind- and-matter. When that mind-and -matter ceases to exist, he's not concerned at all. He is one who never wears out in the worldly sense. (16)

957. An Arahant does not care about possession; whether something belongs to him, or to another. When he does not get something that is desirable, he is not worried at all. (17)

958. If someone were to ask me “who's a fearless one?” - Then my answer would be: “he knows no envy; he covets nothing; he has no lust (that is the cause of fear); and he has equanimity regarding all perceptions.”

- These (4 qualities) stand him in good stead (against any fear). (18)

959. One who is free from lust (the cause of fear), knows well (as to the impermanence, etc., of all conditioned things), and so does not commit himself to any volitions that condition merits or demerits.

Being uncommitted thus, he sees he's well secure in all respects. (19)

960. The Bhikkhu does not claim to be equal with persons of equal standing: nor does he say he is inferior when referring to persons of inferior standing; nor does he say he is superior as against superior persons.

Having stilled at heart, he is free from envy. He does not cling (to the 5 aggregates), nor does he attempt at annihilation. (20)

End of the Fifteenth Attadaṇḍa Sutta