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Sutta Nipāta 4.14

Tuvaṭakasutta

Speedy · Translation: Bhikkhu Sujato, SuttaCentral

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I ask“Pucchāmi youtaṁ Kinsman of the Sunādiccabandhu,
about seclusionVivekaṁ and the state of peacesantipadañca great seermahesi;
howKathaṁ having seendisvā is extinguishednibbāti a mendicantbhikkhu,
not graspingAnupādiyāno in this worldlokasmiṁ anythingkiñci”.

“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?”

root“Mūlaṁ of proliferation-judgmentspapañcasaṅkhāya,
thus(iti the Blessed Onebhagavā)
thinkerMantā I amasmīti all they would cut offsabbamuparundhe;
whateverYā anykāci cravingtaṇhā internalajjhattaṁ,
of themTāsaṁ for removalvinayā alwayssadā mindfulsato they would trainsikkhe.

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

whateverYaṁ anykiñci they know as a thingdhammamabhijaññā,
internalAjjhattaṁ oratha or evenvāpi externalbahiddhā;
notNa because of thattena pridethāmaṁ they would makekubbetha,
notNa forhi thatsā quenchingnibbuti of the goodsataṁ is calledvuttā.

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.

betterSeyyo notna by thattena would conceivemaññeyya,
worseNīceyyo oratha or elsevāpi alikesarikkho;
questionedPhuṭṭho in many waysanekarūpehi,
not selfNātumānaṁ justifyingvikappayaṁ would standtiṭṭhe.

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.

internally, indeed, pacifiedAjjhattamevupasame,
notNa from anotheraññato a mendicantbhikkhu should seek peacesantimeseyya;
internallyAjjhattaṁ of one pacifiedupasantassa,
there is notNatthi picking upattā whencekuto putting downnirattā orvā.

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

in the middleMajjhe just asyathā of the oceansamuddassa,
wavesŪmi nono arisejāyatī stillṭhito it stayshoti;
so tooEvaṁ stillṭhito of one unstirredanejassa,
pretensionUssadaṁ a mendicantbhikkhu notna would makekareyya regarding anythingkuhiñci”.

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

has explained“Akittayī whose eyes are openvivaṭacakkhu,
the truth he witnessedSakkhidhammaṁ where adversities are removedparissayavinayaṁ;
the practicePaṭipadaṁ speakvadehi sirbhaddante,
the monastic codePātimokkhaṁ andatha and alsovāpi immersion in samādhisamādhiṁ”.

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

with eyes“Cakkhūhi notneva wantonlolassa,
from village gossipGāmakathāya would turn awayāvaraye earsotaṁ;
in flavorsRase andca would not be greedynānugijjheyya,
norNa andca would be possessivemamāyetha anythingkiñci in the worldlokasmiṁ.

“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.

by contactPhassena whenyadā struckphuṭṭhassa,
lamentationParidevaṁ a mendicantbhikkhu notna would makekareyya at allkuhiñci;
and existenceBhavañca would not pray fornābhijappeyya,
in dangersBheravesu andca notna would tremblesampavedheyya.

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.

and of foodsAnnānamatho of drinkspānānaṁ,
of ediblesKhādanīyānaṁ and alsoathopi of clothesvatthānaṁ;
having receivedLaddhā notna a storesannidhiṁ they would makekayirā,
notNa andca they would worryparittase about themtāni not gettingalabhamāno.

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

meditativeJhāyī notna footloosepādalolassa,
they would avoidVirame remorsekukkuccā would not be negligentnappamajjeyya;
then in seatsAthāsanesu resting placessayanesu,
quietAppasaddesu a mendicantbhikkhu would stayvihareyya.

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

sleepNiddaṁ notna would take muchbahulīkareyya,
wakefulnessJāgariyaṁ would apply oneself tobhajeyya being keenātāpī;
slothTandiṁ illusionmāyaṁ mirthhassaṁ playkhiḍḍaṁ,
sexMethunaṁ would give upvippajahe and ornamentationsavibhūsaṁ.

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

Atharvaṇa spellĀthabbaṇaṁ dreamsupinaṁ omenlakkhaṇaṁ,
notNo would castvidahe or alsoathopi astrologynakkhattaṁ;
and animal criesVirutañca impacted fetusgabbhakaraṇaṁ,
medicineTikicchaṁ my followermāmako notna would practiceseveyya.

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

by criticismNindāya would not be shakennappavedheyya,
notNa would gloatuṇṇameyya when praisedpasaṁsito a mendicantbhikkhu;
greedLobhaṁ withsaha stinginessmacchariyena,
angerKodhaṁ and slanderpesuṇiyañca would cast asidepanudeyya.

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

in buying and sellingKayavikkaye notna would standtiṭṭheyya,
illUpavādaṁ a mendicantbhikkhu notna would speakkareyya at allkuhiñci;
in the villageGāme andca would not lingernābhisajjeyya,
from desire for profitLābhakamyā peoplejanaṁ notna would cajolelapayeyya.

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.

notNa andca a boasterkatthitā would besiyā a mendicantbhikkhu,
notNa andca suggestive speechvācaṁ suggestivelypayuttaṁ would speakbhāseyya;
impudencePāgabbhiyaṁ notna would trainsikkheyya,
argumentativelyKathaṁ argumentativeviggāhikaṁ notna would speakkathayeyya.

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

into lyingMosavajje notna would be lednīyetha,
deliberateSampajāno devious deedssaṭhāni notna would dokayirā;
andAtha because of livelihoodjīvitena because of wisdompaññāya,
because of precepts and vowsSīlabbatena would never look down on anothernāññamatimaññe.

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.

having heardSutvā provokedrusito muchbahuṁ talkvācaṁ,
of asceticsSamaṇānaṁ orvā of ordinary peopleputhujanānaṁ;
harshlyPharusena themne notna would react againstpaṭivajjā,
notNa indeedhi the virtuoussanto retaliatepaṭisenikaronti.

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

and thisEtañca having understood the teachingdhammamaññāya,
inquiringVicinaṁ a mendicantbhikkhu alwayssadā mindfulsato would trainsikkhe;
as peaceSantīti quenchingnibbutiṁ having knownñatvā,
in the biddingSāsane of Gotamagotamassa notna would be negligentpamajjeyya.

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

vanquisherAbhibhū indeedhi heso unvanquishedanabhibhūto,
seer of the truth as witness, not by legendsSakkhidhammamanītihamadassī;
thereforeTasmā indeedhi of thattassa blessed one'sbhagavato in the teachingsāsane,
diligentAppamatto alwayssadā would train respectfullynamassamanusikkhe”ti.
the Tuvaṭaka SuttaTuvaṭakasuttaṁ fourteenthcuddasamaṁ.

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

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