Today, we will present more selections from the Suddhatthakasutta, Paramatthakasutta and Garâsutta in the Atthakavagga, which are part of the Sutta Nipata, translated in the book The Sutta Nipata by V. Fausböll.
SUDDHATTHAKASUTTA
“If a man's purification takes place by (his philosophical) views, or he by knowledge leaves pain behind, then he is purified by another (way than the ariyamagga, that is the noble way), together with his upadhis, on account of his views he tells him to say so. But the Brahmana who does not cling to what has been seen, or heard, to virtue and (holy) works, or to what has been thought, to what is good and to what is evil, and who leaves behind what has been grasped, without doing anything in this world, he does not acknowledge that purification comes from another. Having left (their) former (teacher) they go to another, following their desires they do not break asunder their ties; they grasp, they let go like a monkey letting go the branch (just) after having caught (hold of it). Having himself undertaken some (holy) works he goes to various (things) led by his senses, but a man of great understanding, a wise man who by his wisdom has understood the Dhamma, does not go to various (occupations). He being secluded amongst all the Dhammas, whatever has been seen, heard, or thought-- how should anyone in this world be able to alter him, the seeing one, who wanders openly? They do not form (any view), they do not prefer (anything), they do not say, 'I am infinitely pure;' having cut the tied knot of attachment, they do not long for (anything) anywhere in the world. He is a Brâhmana that has conquered (sin); by him there is nothing embraced after knowing and seeing it; he is not affected by any kind of passion; there is nothing grasped by him as the highest in this world. Suddhatthakasutta is ended.”
PARAMATTHAKASUTTA
“One should not give oneself to philosophical disputations; a Brâhmana who does not adopt any system of philosophy, is unchangeable, has reached Nibbâna [Nirvana]. What one person, abiding by the (philosophical) views, saying, 'This is the most excellent,' considers the highest in the world, everything different from that he says is wretched, therefore he has not overcome dispute. Because he sees in himself a good result, with regard to what has been seen (or) heard, virtue and (holy) works, or what has been thought, therefore, having embraced that, he looks upon everything else as bad. The expert call just that a tie dependent upon which one looks upon anything else as bad. Therefore let a Bhikkhu not depend upon what is seen, heard, or thought, or upon virtue and (holy) works. Let him not form any (philosophical) view in this world, either by knowledge or by virtue and (holy) works, let him not represent himself equal (to others), nor think himself either low or distinguished. Having left what has been grasped, not seizing upon anything he does not depend even on knowledge. He does not associate with those that are taken up by different things, he does not return to any (philosophical) view. For whom there is here no desire for both ends, for reiterated existence either here or in another world, for him there are no resting-places (of the mind) embraced after investigation amongst the doctrines (dhammesu). ln him there is not the least prejudiced idea with regard to what has been seen, heard, or thought; how could anyone in this world alter such a Brâhmana who does not adopt any view? They do not form (any view), they do not prefer (anything), the Dhammas are not chosen by them, a Brâhmana is not dependent upon virtue and (holy) works; having gone to the other shore, such a one does not return. Paramatthakasutta is ended.”
GARÂSUTTA
“From selfishness come grief and avarice; The Bhikkhu who has turned away from the world and wanders about houseless, is independent, and does not wish for purification through another. Short indeed is this life, within a hundred years one dies, and if any one lives longer, then he dies of old age. People grieve from selfishness, perpetual cares kill them, this (world) is full of disappointment; seeing this, let one not live in a house. That even of which a man thinks 'this is mine' is left behind by death: knowing this, let not the wise (man) turn himself to worldliness (while being my) follower. As a man awakened does not see what he has met with in his sleep, so also he does not see the beloved person that has passed away and is dead. Both seen and heard are the persons whose particular name is mentioned, but only the name remains undecayed of the person that has passed away. The greedy in their selfishness do not leave sorrow, lamentation, and avarice; therefore the Munis leaving greediness wandered about seeing security (that is Nibbâna). For a Bhikkhu, who wanders about unattached and cultivates the mind of a recluse, they say it is proper that he does not show himself (again) in existence. Under all circumstances the independent Muni does not please nor displease (any one); sorrow and avarice do not stick to him (as little) as water to a leaf. As a drop of water does not stick to a lotus, as water does not stick to a lotus, so a Muni does not cling to anything, namely, to what is seen or heard or thought. He who has shaken off (sin) does not therefore think (much of anything) because it has been seen or heard or thought; he does not wish for purification through another, for he is not pleased nor displeased (with anything). Garâsutta is ended.”
