Speedy

“Great seer, I ask you, the Kinsman of the Sun, about seclusion and the state of peace. How, having seen, is a mendicant extinguished, not grasping anything in this world?”

“They would cut off the idea, ‘I am the thinker,” said the Buddha, “which is the root of all judgments <j>that emerge from proliferation. Ever mindful, they would train to remove any internal cravings.

Regardless of what things they know, whether internal or external, they wouldn’t be proud because of that, for that is not quenching, say the good.

They wouldn’t let that make them conceited, thinking themselves better or worse or alike. When questioned in many ways, they wouldn’t keep justifying themselves.

A mendicant would find peace inside themselves, and not seek peace from another. For one at peace inside themselves, there’s no picking up, whence putting down?

Just as, in the middle of the ocean, no waves arise, it stays still; so too one unstirred is still— a mendicant would make <j>no pretension regarding anything.”

“He whose eyes are open has explained the truth he witnessed, <j>where adversities are removed. Please now speak of the practice, sir, the monastic code and immersion in samādhi.”

“With eyes not wanton, they’d turn their ears from village gossip. They wouldn’t be greedy for flavors, nor possessive about anything in the world.

Though struck by contacts, a mendicant would not lament at all. They wouldn’t pray for another life, nor tremble in the face of dangers.

When they receive food and drink, edibles and clothes, they wouldn’t store them up, nor worry about not getting them.

Meditative, not footloose, they’d avoid remorse and not be negligent. Then a mendicant would stay in quiet places to sit and rest.

They wouldn’t take much sleep, but, being keen, <j>would apply themselves to wakefulness. They’d give up sloth, illusion, mirth, and play, and sex and ornamentation.

They wouldn’t cast Artharvaṇa spells, <j>interpret dreams or omens, or practice astrology. My followers would not study ominous animal cries, work as a doctor, or treat an impacted fetus.

Not shaken by criticism, a mendicant would not gloat when praised. They’d cast aside greed and stinginess, anger, and slander.

They’d not stand for buying and selling; a mendicant would not speak ill at all. They wouldn’t linger in the village, nor cajole people from desire for profit.

A mendicant would be no boaster, nor would they speak suggestively. They wouldn’t train in impudence, nor speak argumentatively.

They wouldn’t be led into lying, nor be deliberately devious. And they’d never look down on another because of livelihood, wisdom, or precepts and vows.

Though provoked from hearing much talk from ascetics saying all different things, they wouldn’t react harshly, for the virtuous do not retaliate.

Having understood this teaching, inquiring, a mendicant would always train mindfully. Knowing quenching as peace, they’d not be negligent in Gotama’s bidding.

For he is the vanquisher, the unvanquished, seer of the truth as witness, not by hearsay— that’s why, being diligent, they would always train respectfully in the Buddha’s teaching.”

“Pucchāmi taṁ ādiccabandhu, Vivekaṁ santipadañca mahesi; Kathaṁ disvā nibbāti bhikkhu, Anupādiyāno lokasmiṁ kiñci”.

“Mūlaṁ papañcasaṅkhāya, (iti bhagavā) Mantā asmīti sabbamuparundhe; Yā kāci taṇhā ajjhattaṁ, Tāsaṁ vinayā sadā sato sikkhe.

Yaṁ kiñci dhammamabhijaññā, Ajjhattaṁ atha vāpi bahiddhā; Na tena thāmaṁ kubbetha, Na hi sā nibbuti sataṁ vuttā.

Seyyo na tena maññeyya, Nīceyyo atha vāpi sarikkho; Phuṭṭho anekarūpehi, Nātumānaṁ vikappayaṁ tiṭṭhe.

Ajjhattamevupasame, Na aññato bhikkhu santimeseyya; Ajjhattaṁ upasantassa, Natthi attā kuto nirattā vā.

Majjhe yathā samuddassa, Ūmi no jāyatī ṭhito hoti; Evaṁ ṭhito anejassa, Ussadaṁ bhikkhu na kareyya kuhiñci”.

“Akittayī vivaṭacakkhu, Sakkhidhammaṁ parissayavinayaṁ; Paṭipadaṁ vadehi bhaddante, Pātimokkhaṁ atha vāpi samādhiṁ”.

“Cakkhūhi neva lolassa, Gāmakathāya āvaraye sotaṁ; Rase ca nānugijjheyya, Na ca mamāyetha kiñci lokasmiṁ.

Phassena yadā phuṭṭhassa, Paridevaṁ bhikkhu na kareyya kuhiñci; Bhavañca nābhijappeyya, Bheravesu ca na sampavedheyya.

Annānamatho pānānaṁ, Khādanīyānaṁ athopi vatthānaṁ; Laddhā na sannidhiṁ kayirā, Na ca parittase tāni alabhamāno.

Jhāyī na pādalolassa, Virame kukkuccā nappamajjeyya; Athāsanesu sayanesu, Appasaddesu bhikkhu vihareyya.

Niddaṁ na bahulīkareyya, Jāgariyaṁ bhajeyya ātāpī; Tandiṁ māyaṁ hassaṁ khiḍḍaṁ, Methunaṁ vippajahe savibhūsaṁ.

Āthabbaṇaṁ supinaṁ lakkhaṇaṁ, No vidahe athopi nakkhattaṁ; Virutañca gabbhakaraṇaṁ, Tikicchaṁ māmako na seveyya.

Nindāya nappavedheyya, Na uṇṇameyya pasaṁsito bhikkhu; Lobhaṁ saha macchariyena, Kodhaṁ pesuṇiyañca panudeyya.

Kayavikkaye na tiṭṭheyya, Upavādaṁ bhikkhu na kareyya kuhiñci; Gāme ca nābhisajjeyya, Lābhakamyā janaṁ na lapayeyya.

Na ca katthitā siyā bhikkhu, Na ca vācaṁ payuttaṁ bhāseyya; Pāgabbhiyaṁ na sikkheyya, Kathaṁ viggāhikaṁ na kathayeyya.

Mosavajje na nīyetha, Sampajāno saṭhāni na kayirā; Atha jīvitena paññāya, Sīlabbatena nāññamatimaññe.

Sutvā rusito bahuṁ vācaṁ, Samaṇānaṁ vā puthujanānaṁ; Pharusena ne na paṭivajjā, Na hi santo paṭisenikaronti.

Etañca dhammamaññāya, Vicinaṁ bhikkhu sadā sato sikkhe; Santīti nibbutiṁ ñatvā, Sāsane gotamassa na pamajjeyya.

Abhibhū hi so anabhibhūto, Sakkhidhammamanītihamadassī; Tasmā hi tassa bhagavato sāsane, Appamatto sadā namassamanusikkhe”ti.