4:14 Quickly

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('â', I am the thinker.â1 He should train, always mindful, to subdue any craving inside him. Whatever truth he may know, within or without, he shouldnât, because of it, make himself hardened, for that isnât called unbinding by the good. He shouldnât, because of it, think himself better, lower, or equal. Touched by contact in various ways, he shouldnât keep theorizing about self. Stilled right within, a monk shouldnât seek peace from another, from anything else. For one stilled right within, thereâs nothing embraced, so how rejected?2 As in the middle of the sea it is still, with no waves upwelling, so the monk—unperturbed, still— should not swell himself anywhere." "He whose eyes are open has described the Dhamma heâs witnessed, subduing danger. Now tell us, sir, the practice: the Pṅṭimokkha & concentration." "One shouldnât be careless with his eyes, should close his ears to village-talk, shouldnât hunger for flavors, or view anything in the world as mine. When touched by contact, he shouldnât lament, shouldnât covet anywhere any states of becoming, or tremble at terrors. When gaining food & drink, staples & cloth, he should not make a hoard. Nor should he be upset when receiving no gains. Doing jhṅna,           not footloose, he should refrain     from restlessness, shouldnât be     heedless, should live     in a noise-less abode. Not making much of sleep, ardent, given to wakefulness, he should abandon weariness, deception, laughter, sports, sexual intercourse, & all that goes with it; should not practice casting spells,3 interpret dreams, physical marks, the stars, animal cries; should not be devoted to doing cures or inducing fertility. A monk shouldnât tremble at blame or grow haughty with praise; should dispel stinginess, greed, divisive speech, anger; shouldnât buy or sell or revile anyone anywhere; shouldnât linger in villages, or flatter people in hope of gains. A monk shouldnât boast or speak with ulterior motive, shouldnât train in insolence or speak quarrelsome words; shouldnât engage in lies or knowingly cheat; shouldnât despise others for their life, discernment, habits, or practices. Annoyed on hearing many words from contemplatives or ordinary people, he shouldnât respond harshly, for those who retaliate arenât calm. Knowing this teaching, a monk inquiring should always train in it mindfully. Knowing unbinding as peace, he shouldnât be heedless of Gotamaâs message— for he, the Conqueror unconquered, witnessed the Dhamma, not by hearsay, but directly, himself. So, heedful, you should always do homage & train in line with that Blessed Oneâs message," the Blessed One said.4 vv. 915–934 Notes 1. On objectification-classifications and their role in leading to conflict, see Sn 4:11 and the introduction to MN 18. The perception, "I am the thinker" lies at the root of these classifications in that it identifies oneself as a being. Because a being requires food, both physical and mental (see SN 12:63–64 and Khp 4), this creates conflict with others seeking food. Because an identity as a being also involves attachment (see SN 23:2), this perception involves internal conflict as well, as whatever one identifies with will inevitably change. The conceit inherent in this perception thus forms a fetter on the mind. To become unbound, one must learn to examine this perception—to see that it is simply an assumption that is not inherent in experience, and that we would be better off learning how to drop it. 2. This reading follows the version of the verse given in the Thai edition of Nd I, as well as an alternative reading given as a footnote to the Sri Lankan edition of Sn 4:14: nâatthi attaṃ kuto nirattaṃ vṅ. The Burmese and Sri Lankan editions of this verse read, nâatthi attṅ kuto nirattṅ vṅ: "There is no self, so how whatâs opposed to self?" The Thai edition of Sn 4:14 reads, nâatthi attṅ kuto nirattaṃ vṅ: "There is no self, so how whatâs rejected?" This last reading makes no sense; the Burmese and Sri Lankan readings depend on the notion that nirattṅ is an actual word, although it appears nowhere in the Canon except in two other verses of the Aṭṭhaka Vagga, where it is cited as a possible alternative to niratta (Sn 4:3 and Sn 4:10). Because the Buddha in SN 44:10 refuses to take the position that there is no self, and because he says in MN 2 that the questions, "Do I exist? Do I not exist?" are unworthy of attention, all of the readings of this verse that say nâatthi attṅ would appear to be wrong. Thus I have adopted the reading given here. 3. ṅthabbaṃa. Some scholars have identified this term with the Atharvaveda, but the identification is uncertain. It could also be a generic term for casting spells and curses of any sort. Nd I interprets this term simply as referring to spells for bringing about calamities and diseases for oneâs enemies. 4. The Chinese version of the Aṭṭhaka Vagga adds, at the end of this sutta, the verses in Sn 1:9. See also: DN 2 - --> - - - -