Before the Breakup

“Seeing how, behaving how,is one said to be at peace?When asked, Gotama, please tell meabout the ultimate person.”

“Kathaṁdassī kathaṁsīlo, upasantoti vuccati; Taṁ me gotama pabrūhi, pucchito uttamaṁ naraṁ”.

“Seeing how, behaving how,“Kathaṁdassī kathaṁsīlo, is one said to be at peace?upasantoti vuccati; When asked, Gotama, please tell meTaṁ me gotama pabrūhi, about the ultimate person.”pucchito uttamaṁ naraṁ”.

“Rid of craving before the breakup,”said the BuddhaBuddhaEl nombre dado a quien redescubre por sí mismo el sendero liberador del Dhamma, tras un largo período de haber sido olvidado por el mundo. Según la tradición, una larga línea de Buddhas se extiende hasta el pasado distante. El Buddha más reciente nació como Siddhattha Gotama en la India alrededor del año 500 a.e.c. Un joven bien educado y acomodado, renunció a su familia y su herencia principesca en la flor de la vida para buscar la verdadera libertad y el fin del sufrimiento (dukkha). Después de siete años de austeridades en el bosque, redescubrió el «camino medio» y alcanzó su meta, convirtiéndose en el Buddha.Ver en el glosario,“not dependent on the first beginning,*“First beginning” is a technical term associated with speculative views about the beginnings of things. See note on DN 1:1.28.1.unfathomable in the middle,*See SN 44.1, MN 72.they are not governed by anything.*Such as ignorance (AN 4.10:9.4) or craving (Dhp 342).

“Vītataṇho purā bhedā, (iti bhagavā) Pubbamantamanissito; Vemajjhe nupasaṅkheyyo, Tassa natthi purakkhataṁ.

“Rid of craving before the breakup,”“Vītataṇho purā bhedā, said the Buddha,(iti bhagavā) “not dependent on the first beginning,*“First beginning” is a technical term associated with speculative views about the beginnings of things. See note on DN 1:1.28.1.Pubbamantamanissito; unfathomable in the middle,*See SN 44.1, MN 72.Vemajjhe nupasaṅkheyyo, they are not governed by anything.*Such as ignorance (AN 4.10:9.4) or craving (Dhp 342).Tassa natthi purakkhataṁ.

Unangry, unafraid,not boastful or regretful,thoughtful in counsel, not restless—truly that sage is controlled in speech.

Akkodhano asantāsī, avikatthī akukkuco; Mantabhāṇī anuddhato, *Mantabhāṇī → mantābhāṇī (sya-all)sa ve vācāyato muni.

Unangry, unafraid,Akkodhano asantāsī, not boastful or regretful,avikatthī akukkuco; thoughtful in counsel, not restless—Mantabhāṇī anuddhato, *Mantabhāṇī → mantābhāṇī (sya-all)truly that sage is controlled in speech.sa ve vācāyato muni.

Rid of attachment to the future,they don’t grieve for the past.A seer of seclusion in the midst of contactsis not led astray among views.

Nirāsatti anāgate, atītaṁ nānusocati; Vivekadassī phassesu, diṭṭhīsu ca na nīyati. *nīyati → niyyati (si, sya-all, pts-vp-pli1)

Rid of attachment to the future,Nirāsatti anāgate, they don’t grieve for the past.atītaṁ nānusocati; A seer of seclusion in the midst of contactsVivekadassī phassesu, is not led astray among views.diṭṭhīsu ca na nīyati. *nīyati → niyyati (si, sya-all, pts-vp-pli1)

Withdrawn, free of deceit,they’re not envious or stingy,nor rude or disgusting,or given to slander.

Patilīno akuhako, apihālu amaccharī; Appagabbho ajeguccho, pesuṇeyye ca no yuto.

Withdrawn, free of deceit,Patilīno akuhako, they’re not envious or stingy,apihālu amaccharī; nor rude or disgusting,Appagabbho ajeguccho, or given to slander.pesuṇeyye ca no yuto.

Not swept up in pleasures,or given to arrogance,they’re gentle and articulate,neither hungering nor growing dispassionate.*Agreeing with Norman that this is a rare instance of saddha in the sense of wish, desire, per Sanskrit śraddhā, one sense of which is “appetite”.

Sātiyesu anassāvī, atimāne ca no yuto; Saṇho ca paṭibhānavā, *paṭibhānavā → paṭibhāṇavā (sya-all)na saddho na virajjati.

Not swept up in pleasures,Sātiyesu anassāvī, or given to arrogance,atimāne ca no yuto; they’re gentle and articulate,Saṇho ca paṭibhānavā, *paṭibhānavā → paṭibhāṇavā (sya-all)neither hungering nor growing dispassionate.*Agreeing with Norman that this is a rare instance of saddha in the sense of wish, desire, per Sanskrit śraddhā, one sense of which is “appetite”.na saddho na virajjati.

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.

Lābhakamyā na sikkhati, alābhe ca na kuppati; Aviruddho ca taṇhāya, rasesu nānugijjhati.

Not training for desire for profit,Lābhakamyā na sikkhati, nor getting annoyed at lack of profit;alābhe ca na kuppati; they are not hostile due to craving,Aviruddho ca taṇhāya, for they are not greedy for flavors.rasesu nānugijjhati.

Equanimous, ever mindful,they never conceive themselves in the worldas equal, special, or less than;they have no pretensions.

Upekkhako sadā sato, na loke maññate samaṁ; Na visesī na nīceyyo, tassa no santi ussadā.

Equanimous, ever mindful,Upekkhako sadā sato, they never conceive themselves in the worldna loke maññate samaṁ; as equal, special, or less than;Na visesī na nīceyyo, they have no pretensions.tassa no santi ussadā.

They have no dependencies,understanding the teaching, they are independent.No craving is found in themto continue existence or to end it.

Yassa nissayanā natthi, *nissayanā → nissayatā (bj, sya-all, pts-vp-pli1)ñatvā dhammaṁ anissito; Bhavāya vibhavāya vā, taṇhā yassa na vijjati.

They have no dependencies,Yassa nissayanā natthi, *nissayanā → nissayatā (bj, sya-all, pts-vp-pli1)understanding the teaching, they are independent.ñatvā dhammaṁ anissito; No craving is found in themBhavāya vibhavāya vā, to continue existence or to end it.taṇhā yassa na vijjati.

I declare them to be at peace,unconcerned for sensual pleasures.No ties are found in them,they have crossed over clinging.

Taṁ brūmi upasantoti, Kāmesu anapekkhinaṁ; Ganthā tassa na vijjanti, Atarī so visattikaṁ.

I declare them to be at peace,Taṁ brūmi upasantoti, unconcerned for sensual pleasures.Kāmesu anapekkhinaṁ; No ties are found in them,Ganthā tassa na vijjanti, they have crossed over clinging.Atarī so visattikaṁ.

They have no children or livestock,nor possess fields or lands.No picking up or putting down*As in Snp 4.3:8.3 this makes better sense considered as an active process.is found in them.

Na tassa puttā pasavo, Khettaṁ vatthuñca vijjati; Attā vāpi nirattā vā, *vāpi nirattā vā → attaṁ vāpi nirattaṁ vā (si, sya-all, pts-vp-pli1)Na tasmiṁ upalabbhati.

They have no children or livestock,Na tassa puttā pasavo, nor possess fields or lands.Khettaṁ vatthuñca vijjati; No picking up or putting down*As in Snp 4.3:8.3 this makes better sense considered as an active process.Attā vāpi nirattā vā, *vāpi nirattā vā → attaṁ vāpi nirattaṁ vā (si, sya-all, pts-vp-pli1)is found in them.Na tasmiṁ upalabbhati.

That by which one might describean ordinary person or ascetics and brahminshas no importance to them,which is why they’re unperturbed by words.

Yena naṁ vajjuṁ puthujjanā, Atho samaṇabrāhmaṇā; Taṁ tassa apurakkhataṁ, Tasmā vādesu nejati.

That by which one might describeYena naṁ vajjuṁ puthujjanā, an ordinary person or ascetics and brahminsAtho samaṇabrāhmaṇā; has no importance to them,Taṁ tassa apurakkhataṁ, which is why they’re unperturbed by words.Tasmā vādesu nejati.

Freed of greed, not stingy,a sage doesn’t speak of themselves as beingamong superiors, inferiors, or equals.One not prone to creation <j>does not return to creation.

Vītagedho amaccharī, Na ussesu vadate muni; Na samesu na omesu, Kappaṁ neti akappiyo.

Freed of greed, not stingy,Vītagedho amaccharī, a sage doesn’t speak of themselves as beingNa ussesu vadate muni; among superiors, inferiors, or equals.Na samesu na omesu, One not prone to creation <j>does not return to creation.Kappaṁ neti akappiyo.

They who have nothing in the world of their owndo not grieve for that which is not,or drift among the teachings;*Given the significance of “views” in the Aṭṭhakavagga, and that dhamma is commonly used in the sense of “teaching”, I read this in view of such passages as MN 47:14.3: dhammesu niṭṭhaṁ gacchati (“comes to a conclusion about the teachings”).that’s who is said to be at peace.”

Yassa loke sakaṁ natthi, Asatā ca na socati; Dhammesu ca na gacchati, Sa ve santoti vuccatī”ti.

They who have nothing in the world of their ownYassa loke sakaṁ natthi, do not grieve for that which is not,Asatā ca na socati; or drift among the teachings;*Given the significance of “views” in the Aṭṭhakavagga, and that dhamma is commonly used in the sense of “teaching”, I read this in view of such passages as MN 47:14.3: dhammesu niṭṭhaṁ gacchati (“comes to a conclusion about the teachings”).Dhammesu ca na gacchati, that’s who is said to be at peace.”Sa ve santoti vuccatī”ti.