Thag 17:2 Sṅriputta

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One of the verses, toward the end of the collection, makes reference to the perfection of discernment. The teaching on the perfections is elsewhere found only in later additions to the Canon, suggesting that this compilation as a whole was also late. This, however, does not rule out the possibility that some of the individual verses were early. Also, it should be noted that a large number of the verses here are also found in Thag 14:1. This pattern of borrowing that occurs from one poem to another is a common occurrence in the Theragṅthṅ, suggesting that the compilers of the collection felt no qualms about standardizing the sentiments of the great elders. Mindful, heedful, his mind well-centered, absorbed with restrained resolves,1 inwardly delighting in his conduct, his mindfulness, alone, content: Heâs called a monk. Eating moist or dry food, he shouldnât be heavily sated. With unfilled belly, with measured food, the monk should wander mindfully. Leaving four or five mouthfuls uneaten, he should drink water: This is enough for the easeful abiding of a resolute monk. And he covers himself with a proper robe enough for that purpose: This is enough for the easeful abiding of a resolute monk. As he sits cross-legged, it doesnât rain on his knees: This is enough for the easeful abiding of a resolute monk. Whoever sees pleasure as pain, and pain as an arrow, and that thereâs nothing between the two: With what will he be what in the world? "May I never have anything to do with a person of evil desires, lazy, lowly in his persistence, with little learning, disrespectful": With what will he be what in the world? But one who is learned, wise, well-centered in virtues, devoted to tranquility of awareness: Let him stand at the head. One who is devoted to objectification,2 his heart delighting in objectification, attains no unbinding, the unexcelled rest from the yoke. But whoever, abandoning objectification, delighting in the path of non-objectification, attains unbinding, the unexcelled rest from the yoke. In village or wilds, valley, plateau: that place is delightful where arahants dwell. Delightful wilds where the crowds donât delight, those free from passion delight, for theyâre not searching for sensual pleasures.3 Regard him as one who points out treasure, the wise one who seeing your faults rebukes you. Stay with this sort of sage. For the one who stays with a sage of this sort, things get better, not worse. Let him admonish, instruct, deflect you away from poor manners. To the good, heâs endearing; to the bad, heâs not.4 He, the Blessed One, the One Awakened, the One with Eyes, was teaching Dhamma to another. And while the Dhamma was being taught, I, desiring the Dhamma, turned an attentive ear. My listening was not in vain: Iâm released, effluent-free.5 Not for knowledge of previous lifetimes, nor for the divine eye, nor for knowledge of othersâ minds, nor for psychic power, nor for knowledge of beings dying & being reborn, nor for purifying the divine ear did I have any aspiration. Sitting at the root of a tree, with shaven head, wrapped in an outer robe, the elder foremost in discernment: Upatissa does jhṅna.6 Attaining no-thinking, the disciple of the Rightly Self-Awakened One is endowed with noble silence straightaway.7 As a mountain of rock is unwavering, well-settled, so a monk whose delusion is ended doesnât quiver— just like a mountain.8 To a person without blemish, in constant quest of whatâs pure, a hair-tip of evil seems a storm cloud. I donât delight in death, donât delight in living. I await my time like a worker his wage. I donât delight in death, donât delight in living. I await my time, mindful, alert. On either side is death, itâs not non-death, ahead or behind. Practice, donât perish. Donât let the moment pass you by. As a frontier fortress is guarded within & without, you should safeguard yourselves. Donât let the moment pass you by. Those for whom the moment is past grieve, consigned to hell.9 Calmed, restrained, giving counsel unruffled, he shakes off evil qualities— as the breeze, a leaf from a tree.10 Calmed, restrained, giving counsel unruffled, he removed evil qualities— as the breeze, a leaf from a tree. You shouldnât trust in this way some householders or those gone forth. Having been good, they become bad. Having been bad, they become good. Sensual desire, ill will, sloth & torpor, restlessness & uncertainty: These, for a monk, are the five defilements. The concentration of one dwelling in heedfulness doesnât waver, whether he is honored or not. Doing jhṅna, persevering, having subtle insight into subtle views, delighting in the ending of clinging: Heâs called a man of integrity. The great ocean, the Earth, a mountain, even the wind arenât fitting as a comparison for the Teacherâs foremost release. Keeping the (Dhamma) wheel going, the elder of great knowledge, centered, being like earth, fire, & water, is neither impassioned nor angered.11 Having attained perfection in discernment,12 greatly intelligent, a great sage, not dull, though seemingly dull, he always wanders      Â

unbound. The Teacher has been served by me; the Awakened Oneâs bidding, done; the heavy load,      Â

laid down; the guide to becoming,      Â

uprooted. Attain consummation through heedfulness: That is my message. So then, Iâm about to unbind. Iâm released everywhere.13 Notes 1. Reading yatasaṃkappajjhṅyi with the Burmese edition. The Thai edition has yathṅsaṃkappacariyṅya, "in line with the conduct of his resolves." 2. Papaā±ca. On the topic of objectification, see the introduction to MN 18. 3. These two verses = Dhp 98–99. 4. These two verses = Dhp 76–77. 5. See MN 74. 6. Upatissa was Ven. Sṅriputtaâs personal name. 7. Noble silence is the second jhṅna. See SN 21:1. 8. In Ud 3:4, the Buddha uses this verse to describe Ven. Sṅriputta. 9. This verse = Dhp 315. 10. This verse = Thag 1:2. 11. See MN 141. 12. The reference to the perfection (pṅramita) of discernment suggests that this verse, at least, is a later composition. 13. See Thag 14:1, note 3. - --> - - - -