SNP4.10
Before the Breakup
Purābhedasutta
Für diese Lehrrede gibt es noch keine deutsche Übersetzung — angezeigt wird Englisch.
“Seeing how, behaving how, is one said to be at peace? When asked, Gotama, please tell me about the ultimate person.”
“Rid of craving before the breakup,” said the Buddha, “not dependent on the first beginning, unfathomable in the middle, they are not governed by anything.
Unangry, unafraid, not boastful or regretful, thoughtful in counsel, not restless— truly that sage is controlled in speech.
Rid of attachment to the future, they don’t grieve for the past. A seer of seclusion in the midst of contacts is not led astray among views.
Withdrawn, free of deceit, they’re not envious or stingy, nor rude or disgusting, or given to slander.
Not swept up in pleasures, or given to arrogance, they’re gentle and articulate, neither hungering nor growing dispassionate.
Not training for desire for profit, nor getting annoyed at lack of profit; they are not hostile due to craving, for they are not greedy for flavors.
Equanimous, ever mindful, they never conceive themselves in the world as equal, special, or less than; they have no pretensions.
They have no dependencies, understanding the teaching, they are independent. No craving is found in them to continue existence or to end it.
I declare them to be at peace, unconcerned for sensual pleasures. No ties are found in them, they have crossed over clinging.
They have no children or livestock, nor possess fields or lands. No picking up or putting down is found in them.
That by which one might describe an ordinary person or ascetics and brahmins has no importance to them, which is why they’re unperturbed by words.
Freed of greed, not stingy, a sage doesn’t speak of themselves as being among superiors, inferiors, or equals. One not prone to creation <j>does not return to creation.
They who have nothing in the world of their own do not grieve for that which is not, or drift among the teachings; that’s who is said to be at peace.”
“Kathaṁdassī kathaṁsīlo, upasantoti vuccati; Taṁ me gotama pabrūhi, pucchito uttamaṁ naraṁ”.
“Vītataṇho purā bhedā, (iti bhagavā) Pubbamantamanissito; Vemajjhe nupasaṅkheyyo, Tassa natthi purakkhataṁ.
Akkodhano asantāsī, avikatthī akukkuco; Mantabhāṇī anuddhato, sa ve vācāyato muni.
Nirāsatti anāgate, atītaṁ nānusocati; Vivekadassī phassesu, diṭṭhīsu ca na nīyati.
Patilīno akuhako, apihālu amaccharī; Appagabbho ajeguccho, pesuṇeyye ca no yuto.
Sātiyesu anassāvī, atimāne ca no yuto; Saṇho ca paṭibhānavā, na saddho na virajjati.
Lābhakamyā na sikkhati, alābhe ca na kuppati; Aviruddho ca taṇhāya, rasesu nānugijjhati.
Upekkhako sadā sato, na loke maññate samaṁ; Na visesī na nīceyyo, tassa no santi ussadā.
Yassa nissayanā natthi, ñatvā dhammaṁ anissito; Bhavāya vibhavāya vā, taṇhā yassa na vijjati.
Taṁ brūmi upasantoti, Kāmesu anapekkhinaṁ; Ganthā tassa na vijjanti, Atarī so visattikaṁ.
Na tassa puttā pasavo, Khettaṁ vatthuñca vijjati; Attā vāpi nirattā vā, Na tasmiṁ upalabbhati.
Yena naṁ vajjuṁ puthujjanā, Atho samaṇabrāhmaṇā; Taṁ tassa apurakkhataṁ, Tasmā vādesu nejati.
Vītagedho amaccharī, Na ussesu vadate muni; Na samesu na omesu, Kappaṁ neti akappiyo.
Yassa loke sakaṁ natthi, Asatā ca na socati; Dhammesu ca na gacchati, Sa ve santoti vuccatī”ti.