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2.
As is his conduct, so is his mindfulness — possessed of mindfulness (sati),
heedful in the conduct of his intentions,
delighting inwardly, his self well concentrated,
alone, content: him they call a bhikkhu.
Eating [food] whether moist or dry,
he should not be heavily sated;
with belly not full, measured in food,
mindful, let the bhikkhu wander.
Leaving four or five mouthfuls uneaten,
let him drink water:
this is enough for the comfortable abiding
of a bhikkhu of resolute self (pahitatta).
He takes an allowable robe,
which serves just this need:
this is enough for the comfortable abiding
of a bhikkhu of resolute self.
[A lodging where] the rain does not fall on the knees
of one seated cross-legged:
this is enough for the comfortable abiding
of a bhikkhu of resolute self.
Whoever has seen pleasure as suffering (dukkha),
has seen pain as a dart,
and [for whom] there was nothing in between the two —
through what, and as what, could he be in the world?
May one of evil wishes, indolent, of feeble energy (vīriya),
of little learning, disrespectful,
never at any time be with me —
through what, and as what, would he be in the world?
But one of great learning, intelligent,
well composed in the virtues,
devoted to the calming of the mind (cetosamatha) —
let him stand even upon my head.
Whoever is devoted to proliferation (papañca),
his mind delighting in proliferation,
has missed Nibbāna,
the unsurpassed security from bondage (yogakkhema).
But whoever, having abandoned proliferation,
delights in the path free of proliferation,
has attained Nibbāna,
the unsurpassed security from bondage.
Whether in a village or in the forest,
in a valley or on high ground,
wherever the arahants dwell —
delightful is that ground.
Delightful are the forests
where the crowd finds no delight;
those rid of lust will delight there —
they are no seekers of sensual pleasures.
Should one see an intelligent man who points out faults,
who speaks in reproof,
as one who reveals hidden treasures,
one should associate with such a wise man;
for one who associates with such a one
it becomes better, not worse.
He should exhort, he should instruct,
he should restrain one from what is ignoble;
for he is dear to the good,
and to the bad he is not dear.
The Blessed One, the Buddha, the One with Vision,
was teaching the Dhamma to another;
while the Dhamma was being taught,
I, desiring the goal, lent ear.
That listening of mine was not in vain:
I am liberated, free from taints (āsava).
Not for [knowledge of] former abodes,
nor for the divine eye,
not for the psychic power of knowing others' minds (cetopariyāya-iddhi),
not for [knowledge of beings'] passing away and reappearance,
nor for the purification of the ear element:
no aspiration [for these] is found in me.
Leaning against the very foot of a tree,
shaven, wrapped in the outer robe,
the elder supreme in wisdom,
Upatissa himself, meditates.
Attained to what is without thought (avitakka),
a disciple of the Fully Self-Enlightened One
is at that very moment endowed
with the noble silence.
Just as a mountain of rock
is unmoving, firmly founded,
so, through the destruction of delusion (moha),
a bhikkhu, like a mountain, does not tremble.
To a man without blemish,
ever seeking what is pure,
evil the mere measure of a hair-tip
seems as great as a cloud.
I do not long for death,
I do not long for life;
I shall lay down this body
clearly comprehending (sampajāno) and mindful.
I do not long for death, … as a hired servant [awaits] his wages.
Either way this is just death — never non-death —
whether after or before:
practise, do not perish;
let not the moment pass you by.
As a frontier city
is guarded within and without,
so guard yourselves:
let not the moment pass you by;
for those who have let the moment pass sorrow,
consigned to hell.
Calmed, abstaining,
speaking with wisdom, not restless,
he shakes off evil states
as the wind a tree's leaf.
Calmed, abstaining,
speaking with wisdom, not restless,
he has plucked off evil states
as the wind a tree's leaf.
Calmed, free from vexation,
serene and unclouded,
of lovely virtue, intelligent,
he would be one who makes an end of suffering.
One should not thus place trust in certain ones,
whether housedwellers or those gone forth:
even having been good, they become bad;
having been bad, they become good again.
Sensual desire (kāmacchanda) and ill will (byāpāda),
dullness and drowsiness (thīna-middha),
restlessness (uddhacca) and doubt (vicikicchā):
these are the five defilements of the mind (citta) for a bhikkhu.
He whose concentration (samādhi) does not waver,
whether he is being honored
or is without honor — both alike —
as he dwells in heedfulness (appamāda):
him — the meditator, persevering,
seeing with insight through subtle view,
delighting in the destruction of clinging (upādāna) —
they call "a true person (sappurisa)."
The great ocean, the earth,
a mountain, and even the wind
do not measure up as a simile
for the Teacher's excellent liberation.
The elder who keeps the Wheel rolling onward,
of great knowledge (ñāṇa), concentrated,
being like earth, like water, like fire,
is neither attracted nor repelled.
Having attained the perfection of wisdom (paññā-pāramī),
of great intelligence, a great sage,
not dull though seeming dull,
he ever wanders about, quenched.
The Teacher has been served by me, … the conduit to existence (bhavanetti) has been uprooted.
Attain accomplishment through heedfulness —
this is my instruction.
Come, now I shall attain final Nibbāna;
I am wholly released in every way.
The Elder Sāriputta.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.