8. Having understood name, let the Muni cross over the stream, not defiled by any grasping; having pulled out the arrow (of passion), wandering about strenuous, he does not wish for this world or the other. (779)
Guhatthakasutta is ended.
The Muni undergoes no censure, for he has shaken off all systems of philosophy, and is therefore independent.
1. Verily, some wicked-minded people censure, and also just-minded people censure, but the Muni does not undergo the censure that has arisen; therefore there is not a discontented (khila) Muni anywhere
and fabricated, placed in front, and confused, because he sees in himself a good result, is therefore given to (the view which is called) kuppa-pariṭṭhasanti. (?) (784)
6. For the dogmas of philosophy are not easy to overcome; amongst the Dhammas (now this and now that) is adopted after consideration; therefore a man rejects and adopts (now this and now that) Dhamma amongst the dogmas. (785)
Guhatthakasutta is ended.
The Muni undergoes no censure, for he has shaken off all systems of philosophy, and is therefore independent.
1. Verily, some wicked-minded people censure, and also just-minded people censure, but the Muni does not undergo the censure that has arisen; therefore there is not a discontented (khila) Muni anywhere
and fabricated, placed in front, and confused, because he sees in himself a good result, is therefore given to (the view which is called) kuppa-pariṭṭhasanti. (?) (784)
6. For the dogmas of philosophy are not easy to overcome; amongst the Dhammas (now this and now that) is adopted after consideration; therefore a man rejects and adopts (now this and now that) Dhamma amongst the dogmas. (785)
7. For
1. I see a pure, most excellent, sound man; by his views a man’s purification takes place. Holding this opinion, and having seen this view to be the highest, he goes back to knowledge, thinking to see what is pure.
2. If a man’s purification takes place by (his philosophical) views, or he by knowledge leaves pain behind, then he is purified by another (way than the ariyamagga, i. e. the noble way), together with his upadhis; on account of his views he tells him to say so.
3. But the Brāhmaṇa who does not cling to what has been seen or heard, to virtue and (holy) works, or to what has been thought, to what is good and to what is evil, and who leaves behind what has been grasped, without doing anything in this world, he does not acknowledge that purification comes from another.
4. Having left (their) former (teacher), they go to another; following their desires, they do not break asunder their ties. They grasp, they let go, like a monkey letting go the branch just after having caught hold of it.
1. I see a pure, most excellent, sound man; by his views a man’s purification takes place. Holding this opinion, and having seen this view to be the highest, he goes back to knowledge, thinking to see what is pure.
2. If a man’s purification takes place by (his philosophical) views, or he by knowledge leaves pain behind, then he is purified by another (way than the ariyamagga, i. e. the noble way), together with his upadhis; on account of his views he tells him to say so.
3. But the Brāhmaṇa who does not cling to what has been seen or heard, to virtue and (holy) works, or to what has been thought, to what is good and to what is evil, and who leaves behind what has been grasped, without doing anything in this world, he does not acknowledge that purification comes from another.
4. Having left (their) former (teacher), they go to another; following their desires, they do not break asunder their ties. They grasp, they let go, like a monkey letting go the branch just after having caught hold of it.
5. Having himself undertaken some (holy) works, he goes to various (things) led by his senses; but a man of great understanding, a wise man who by his wisdom has understood the Dhamma, does not go to various (occupations).
6. He being secluded amongst all the Dhammas,
whatever has been seen, heard, or thought—how should any one in this world be able to alter him, the seeing one, who wanders openly? (793)
7. They do not form (any view), they do not prefer (anything), they do not say, ‘I am infinitely pure;’ having cut the tied knot of attachment, they do not long for (anything) anywhere in the world. (794)
8. He is a Brahmaṇa that has conquered (sin); by him there is nothing embraced after knowing and seeing it; he is not affected by any kind of passion; there is nothing grasped by him as the highest in this world. (795)
6. He being secluded amongst all the Dhammas,
whatever has been seen, heard, or thought—how should any one in this world be able to alter him, the seeing one, who wanders openly? (793)
7. They do not form (any view), they do not prefer (anything), they do not say, ‘I am infinitely pure;’ having cut the tied knot of attachment, they do not long for (anything) anywhere in the world. (794)
8. He is a Brahmaṇa that has conquered (sin); by him there is nothing embraced after knowing and seeing it; he is not affected by any kind of passion; there is nothing grasped by him as the highest in this world. (795)
Suddhaṭṭhakasutta is ended.
One should not give oneself to philosophical disputations; a Brahmaṇa who does not adopt any system of philosophy, is unchangeable, has reached Nibbana.
1. What one person, abiding by the (philos
Param’ atthakasutta
1. Atatunnaiw kilesasimanaw atitatta
Simdtigo bahitapdpattd ka brahmawo.
2. Paraman ti di/Misu paribbasano
Yad uttari#z kurute .gantu loke
Hind ti anne tato sabbam aha,
Tasma vivadani avitivatto.
Properly, ‘others (are) wretched.’
3. Yad attani passati anisawsazn
DiMe sute silavate mute va
Tad eva so tattha samuggahaya
Nihinato passati sabbam annam.
upon which one looks upon anything else as bad.
Therefore let a Bhikkhu not depend upon what is
seen, heard, or thought, or upon virtue and (holy)
works.
4. Let him not form any (philosophical) view in
this world, either by knowledge or by virtue and
(holy) works, let him not represent himself equal
(to others), nor think himself either low or distinguished.
5. Having left what has been grasped, not seizing
upon anything he does not depend even on knowledge.
He does not associate with those that are taken up by
different things, he does not return to any (philosophical) view.
One should not give oneself to philosophical disputations; a Brahmaṇa who does not adopt any system of philosophy, is unchangeable, has reached Nibbana.
1. What one person, abiding by the (philos
Param’ atthakasutta
1. Atatunnaiw kilesasimanaw atitatta
Simdtigo bahitapdpattd ka brahmawo.
2. Paraman ti di/Misu paribbasano
Yad uttari#z kurute .gantu loke
Hind ti anne tato sabbam aha,
Tasma vivadani avitivatto.
Properly, ‘others (are) wretched.’
3. Yad attani passati anisawsazn
DiMe sute silavate mute va
Tad eva so tattha samuggahaya
Nihinato passati sabbam annam.
upon which one looks upon anything else as bad.
Therefore let a Bhikkhu not depend upon what is
seen, heard, or thought, or upon virtue and (holy)
works.
4. Let him not form any (philosophical) view in
this world, either by knowledge or by virtue and
(holy) works, let him not represent himself equal
(to others), nor think himself either low or distinguished.
5. Having left what has been grasped, not seizing
upon anything he does not depend even on knowledge.
He does not associate with those that are taken up by
different things, he does not return to any (philosophical) view.
6. For whom there is here no desire for both
ends, for reiterated existence either here or in another
world, for him there are no resting-places (of the mind)
embraced after investigation amongst the doctrines (dhammesu).
7. In him there is not the least prejudiced idea
with regard to what has been seen, heard, or thought;
how could any one in this world alter such a Brahma
Yass’ ubhayante paradhīdha n’ atthi
Bhavabhavāya idha vā huraṃ vā
Nivesana tassa na santi keci
Dhammesu niccheyya samuggahīta.
They do not form (any view), they do not prefer (anything), the Dhammas are not chosen by them, a Brāhmaṇa is not dependent upon virtue and (holy) works; having gone to the other shore
7. For a Bhikkhu, who wanders about unattached
and cultivates the mind of a recluse, they say it
is proper that he does not show himself (again) in
existence. (810)
8. Under
ends, for reiterated existence either here or in another
world, for him there are no resting-places (of the mind)
embraced after investigation amongst the doctrines (dhammesu).
7. In him there is not the least prejudiced idea
with regard to what has been seen, heard, or thought;
how could any one in this world alter such a Brahma
Yass’ ubhayante paradhīdha n’ atthi
Bhavabhavāya idha vā huraṃ vā
Nivesana tassa na santi keci
Dhammesu niccheyya samuggahīta.
They do not form (any view), they do not prefer (anything), the Dhammas are not chosen by them, a Brāhmaṇa is not dependent upon virtue and (holy) works; having gone to the other shore
7. For a Bhikkhu, who wanders about unattached
and cultivates the mind of a recluse, they say it
is proper that he does not show himself (again) in
existence. (810)
8. Under
gives himself up to sexual intercourse, him they call in the world a low, common fellow, like a rolling chariot. (816)
4. ‘What honour and renown he had before, that is lost for him; having seen this let him learn to give up sexual intercourse. (817)
5. ‘He who overcome by his thoughts meditates like a miser, such a one, having heard the (blaming) voice of others, becomes discontented
Idh’ eva suddhiṃ iti vādayanti, nâññesu dhammesu visuddhiṃ āhu;
yaṃ nissitā tattha subhaṃ vadānā,
paccanīkasallesu puthū niviṭṭhā.
Those wishing for dispute, having plunged into the assembly, brand each other as fools mutually; they go to others and pick a quarrel, wishing for praise and calling themselves the only experts.
Engaged in dispute in the middle of the assembly, wishing for praise he lays about on all sides; but when his dispute has been repulsed he becomes discontented; at the blame he gets angry, he who sought for the faults of others.
4. ‘What honour and renown he had before, that is lost for him; having seen this let him learn to give up sexual intercourse. (817)
5. ‘He who overcome by his thoughts meditates like a miser, such a one, having heard the (blaming) voice of others, becomes discontented
Idh’ eva suddhiṃ iti vādayanti, nâññesu dhammesu visuddhiṃ āhu;
yaṃ nissitā tattha subhaṃ vadānā,
paccanīkasallesu puthū niviṭṭhā.
Those wishing for dispute, having plunged into the assembly, brand each other as fools mutually; they go to others and pick a quarrel, wishing for praise and calling themselves the only experts.
Engaged in dispute in the middle of the assembly, wishing for praise he lays about on all sides; but when his dispute has been repulsed he becomes discontented; at the blame he gets angry, he who sought for the faults of others.
Because those who have tested his questions say that his dispute is lost and repulsed, he laments and grieves, having lost his disputes; “He has conquered me,” so saying he wails.
These disputes have arisen amongst the Samaṇas; in these disputes there is blow and stroke. Having seen this, let him leave off disputing, for there is no other advantage in trying to get praise.
Or he is praised there, having cleared up the dispute in the middle of the assembly; therefore he will laugh and be elated, having won that case as he had a mind to.
That which is his exaltation will also be the
8. As a hero nourished by kingly food goes about roaring, wishing for an adversary—where he (i.e. the philosopher, Digātika) is, go thou there, O hero; formerly there was nothing like this to fight against. (831)
9. Those who, having embraced a (certain philosophical) view, dispute and maintain ‘this only (is) true,’
These disputes have arisen amongst the Samaṇas; in these disputes there is blow and stroke. Having seen this, let him leave off disputing, for there is no other advantage in trying to get praise.
Or he is praised there, having cleared up the dispute in the middle of the assembly; therefore he will laugh and be elated, having won that case as he had a mind to.
That which is his exaltation will also be the
8. As a hero nourished by kingly food goes about roaring, wishing for an adversary—where he (i.e. the philosopher, Digātika) is, go thou there, O hero; formerly there was nothing like this to fight against. (831)
9. Those who, having embraced a (certain philosophical) view, dispute and maintain ‘this only (is) true,’
Sfiro yatha ragakhadaya yutlho
Abhigaj^am eti pa/isfiram WiM3.n1 —
Yen’ eva so tena palehi sura,
Pubbe va n’ atthi yad ida«? yudhaya.
3 Atha tvaw pavitakkam agama
Manasi di^igatani £intayanto,
Dhonena yugaw* samagama,
Na hi tvazra pagghasi sampay&tave.
‘In me) for sexual intercourse. What is this (thy daughter’s body but a thing) full of water and excrement? I do not even want to touch it with my foot.’ (835)
Māgandi
6. ‘If one cannot say by (any philosophical) opinion, or by tradition, or by knowledge,’—so said Magandiya,—‘or by virtue and (holy) works that purity exists, nor by absence of (philosophical) opinion, by absence of tradition, by absence of knowledge, by absence of virtue and (holy) works, then I consider the doctrine foolish, for by (philosophical) opinions some return to purity.’ (840)
7. ‘And asking on account of (thy philosophical) opinion, O Magandiya,’—so said Bhagavat,—‘thou hast gone to infatuation in what thou hast embraced, and of this (inward peace) thou hast not the least idea; therefore thou holdest it foolish.’ (841)
Abhigaj^am eti pa/isfiram WiM3.n1 —
Yen’ eva so tena palehi sura,
Pubbe va n’ atthi yad ida«? yudhaya.
3 Atha tvaw pavitakkam agama
Manasi di^igatani £intayanto,
Dhonena yugaw* samagama,
Na hi tvazra pagghasi sampay&tave.
‘In me) for sexual intercourse. What is this (thy daughter’s body but a thing) full of water and excrement? I do not even want to touch it with my foot.’ (835)
Māgandi
6. ‘If one cannot say by (any philosophical) opinion, or by tradition, or by knowledge,’—so said Magandiya,—‘or by virtue and (holy) works that purity exists, nor by absence of (philosophical) opinion, by absence of tradition, by absence of knowledge, by absence of virtue and (holy) works, then I consider the doctrine foolish, for by (philosophical) opinions some return to purity.’ (840)
7. ‘And asking on account of (thy philosophical) opinion, O Magandiya,’—so said Bhagavat,—‘thou hast gone to infatuation in what thou hast embraced, and of this (inward peace) thou hast not the least idea; therefore thou holdest it foolish.’ (841)
8. ‘He who thinks himself equal to others, or distinguished, or low, he for that very reason disputes; but he who is unmoved under those three conditions, for him the notions “equal” and “distinguished” do not exist.’ (842)
9. ‘The Brahmaṇa for whom the notions “equal” and “unequal” do not exist,
‘With what view and with what virtue is
one called calm, tell me that, O Gotama, (when)
asked about the best man?’ (848)
‘He whose desire is departed before the
dissolution (of his body),’—so said Bhagavat,—‘who
does not depend upon beginning and end, nor
reckons upon the middle, by him there is nothing
preferred.’ (849)
3. ‘He who is free from anger, free from trembling, free from boasting, free from misbehaviour, he who speaks wisely, he who is not elated, he is indeed a Muni who has restrained his speech. (850)
4. ‘Without desire for the future he does not grieve for the past, he sees seclusion in the phassas (touch), and he is not led by (any philosophical) views. (851)
9. ‘The Brahmaṇa for whom the notions “equal” and “unequal” do not exist,
‘With what view and with what virtue is
one called calm, tell me that, O Gotama, (when)
asked about the best man?’ (848)
‘He whose desire is departed before the
dissolution (of his body),’—so said Bhagavat,—‘who
does not depend upon beginning and end, nor
reckons upon the middle, by him there is nothing
preferred.’ (849)
3. ‘He who is free from anger, free from trembling, free from boasting, free from misbehaviour, he who speaks wisely, he who is not elated, he is indeed a Muni who has restrained his speech. (850)
4. ‘Without desire for the future he does not grieve for the past, he sees seclusion in the phassas (touch), and he is not led by (any philosophical) views. (851)
5. ‘He is unattached, not deceitful, not covetous, not envious, not impudent, not contemptuous, and not given to slander. (852)
6. ‘Without desire for pleasant things and not given to conceit, and being gentle, intelligent, not credulous, he is not displeased (with anything). (
‘That fault of which common people and Samaras and Brâhmaṇas say that he is possessed, is not possessed by him, therefore he is not moved by their talk. (859)
‘Free from covetousness, without avarice, the Muni does not reckon himself amongst the distinguished, nor amongst the plain, nor amongst the low; he does not enter time, being delivered from time. (860)
‘He for whom there is nothing in the world which he may call his own, who does not grieve over what is no more, and does not walk amongst the Dhammas after his wish, he is called calm. (861)
‘Whence do contentions and disputes, lamentation and sorrow together with envy, and arrogance and conceit together with slander, spring up? Pray, tell me this.’ (862)
6. ‘Without desire for pleasant things and not given to conceit, and being gentle, intelligent, not credulous, he is not displeased (with anything). (
‘That fault of which common people and Samaras and Brâhmaṇas say that he is possessed, is not possessed by him, therefore he is not moved by their talk. (859)
‘Free from covetousness, without avarice, the Muni does not reckon himself amongst the distinguished, nor amongst the plain, nor amongst the low; he does not enter time, being delivered from time. (860)
‘He for whom there is nothing in the world which he may call his own, who does not grieve over what is no more, and does not walk amongst the Dhammas after his wish, he is called calm. (861)
‘Whence do contentions and disputes, lamentation and sorrow together with envy, and arrogance and conceit together with slander, spring up? Pray, tell me this.’ (862)
‘From dear objects spring up contentions and disputes, lamentation and sorrow together with envy; arrogance and conceit together with slander. Contentions and disputes are joined with envy, and there is slander in the disputes arisen.’ (863)
‘Whence do the dear objects in the world originate, and whence the covetousness that prevails in the world, and desire and fulfilment, which are of consequence for the future state of a man?’ (864)
‘From wish originate the dear objects in the…
From this view of the world, and the covetousness that prevails in the world, and desire and fulfilment originate from it, which are (of consequence) for the future state of a man.’ (865)
5. ‘From what has wish in the world its origin, and resolutions whence do they spring, anger and falsehood and doubt, and the Dhammas which are made known by the Samana (Gotama)?
12. ‘How is one to be constituted that (his) form may cease to exist, and how do joy and pain cease to exist? Tell me this, how it ceases, that we should like to know, such was my mind?’ (873)
‘Whence do the dear objects in the world originate, and whence the covetousness that prevails in the world, and desire and fulfilment, which are of consequence for the future state of a man?’ (864)
‘From wish originate the dear objects in the…
From this view of the world, and the covetousness that prevails in the world, and desire and fulfilment originate from it, which are (of consequence) for the future state of a man.’ (865)
5. ‘From what has wish in the world its origin, and resolutions whence do they spring, anger and falsehood and doubt, and the Dhammas which are made known by the Samana (Gotama)?
12. ‘How is one to be constituted that (his) form may cease to exist, and how do joy and pain cease to exist? Tell me this, how it ceases, that we should like to know, such was my mind?’ (873)
13
the investigating Muni, having known the things we depend upon, and after knowing them being liberated, does not enter into dispute, the wise (man) does not go to reiterated existence.
I do not say, ‘This is the reality,’ which fools say mutually to each other; they made their own views the truth, therefore they hold others to be fools. (882)
What some say is the truth, the reality, that others say is void, false, so having disagreed they dispute. Why do not the Samaras say one (and the same thing)? (883)
For the truth is one, there is not a second, about which one intelligent man might dispute with another intelligent man; (but) they themselves praise different truths, therefore the Samaras do not say one (and the same thing). (884)
Why do the disputants that assert themselves (to be the only) expert, proclaim different truths? Have many different truths been heard of, or do they (only) follow (their own) reasoning? (885)
the investigating Muni, having known the things we depend upon, and after knowing them being liberated, does not enter into dispute, the wise (man) does not go to reiterated existence.
I do not say, ‘This is the reality,’ which fools say mutually to each other; they made their own views the truth, therefore they hold others to be fools. (882)
What some say is the truth, the reality, that others say is void, false, so having disagreed they dispute. Why do not the Samaras say one (and the same thing)? (883)
For the truth is one, there is not a second, about which one intelligent man might dispute with another intelligent man; (but) they themselves praise different truths, therefore the Samaras do not say one (and the same thing). (884)
Why do the disputants that assert themselves (to be the only) expert, proclaim different truths? Have many different truths been heard of, or do they (only) follow (their own) reasoning? (885)
There are not many different truths in the world, no eternal ones except consciousness; but having reasoned on the (philosophical) views they proclaim a double Dhamma, truth and falsehood. (886)
In regard to what has been seen, or heard, virtue and (holy) works, or what has been thought, and on account of these (views) looking (upon others) with contempt, standing in (their) resolutions joyful, they say that the opponent is a fool and an ignorant person. (?) (887)
Because he holds another (to be) a fool, therefore he calls himself expert, in his own opinion he is one that tells what is propitious, others he blames, so he said. (?) (
12. He is full of his overbearing (philosophical) view, mad with pride, thinking himself perfect, he is in his own opinion anointed with the spirit (of genius), for his (philosophical) view is quite complete. (889)
Nānā te samaṇānaṃ tuṇhanti,
Tasmā na ekaraṇā samaṇā vadanti.
In regard to what has been seen, or heard, virtue and (holy) works, or what has been thought, and on account of these (views) looking (upon others) with contempt, standing in (their) resolutions joyful, they say that the opponent is a fool and an ignorant person. (?) (887)
Because he holds another (to be) a fool, therefore he calls himself expert, in his own opinion he is one that tells what is propitious, others he blames, so he said. (?) (
12. He is full of his overbearing (philosophical) view, mad with pride, thinking himself perfect, he is in his own opinion anointed with the spirit (of genius), for his (philosophical) view is quite complete. (889)
Nānā te samaṇānaṃ tuṇhanti,
Tasmā na ekaraṇā samaṇā vadanti.
1. Na h’eva saccāni bahūni nānā
Aññatra sammutiyā niṭṭhāni loke,
Takkā ca diṭṭhīsu pakappayitvā
Saccaṃ musā ti dvayadhammaṃ āhu.
2. Diṭṭhe sute sīlavate mute vā
Ete ca nissāya vimānadassī
Vini‘ccaye ṭhatvā pahassamāno
Bālo paro akusalo ti cāhu.
3. Yen’eva bālo ti paraṃ dahāti
Ten’ attānaṃ kusalo ti cāha,
Sayaṃ attanā so kusalo vadāno
Aññaṃ vimāneti, tath’ eva pāva.
13. If he according to another’s report is low, then (he says) the other is also of a low understanding, and if he himself is accomplished and
Parassa ce hi vaṃsa nihīno
Tumo saha hoti nihīnapañño,
Atha ke sayaṃ vedagu hoti dhīro
Na koci bālo samaṇesu atthi.
Viññāṇaye ñatvā sayaṃ pamāya
Uddhaṃ so lokasmiṃ vivādaṃ eti,
Hitvāna sabbāni vinicchayāni
Na medhakaṃ kurute jantu loke.
1. Those who abiding in the (philosophical) views dispute, saying, “This is the truth,” they all incur blame, and they also obtain praise in this matter. (895)
2. This is little, not enough to (bring about) tranquillity, I say there are two fruits of dispute; having seen this let no one dispute, understanding Khema (i. e. Nibbāna) to be
Aññatra sammutiyā niṭṭhāni loke,
Takkā ca diṭṭhīsu pakappayitvā
Saccaṃ musā ti dvayadhammaṃ āhu.
2. Diṭṭhe sute sīlavate mute vā
Ete ca nissāya vimānadassī
Vini‘ccaye ṭhatvā pahassamāno
Bālo paro akusalo ti cāhu.
3. Yen’eva bālo ti paraṃ dahāti
Ten’ attānaṃ kusalo ti cāha,
Sayaṃ attanā so kusalo vadāno
Aññaṃ vimāneti, tath’ eva pāva.
13. If he according to another’s report is low, then (he says) the other is also of a low understanding, and if he himself is accomplished and
Parassa ce hi vaṃsa nihīno
Tumo saha hoti nihīnapañño,
Atha ke sayaṃ vedagu hoti dhīro
Na koci bālo samaṇesu atthi.
Viññāṇaye ñatvā sayaṃ pamāya
Uddhaṃ so lokasmiṃ vivādaṃ eti,
Hitvāna sabbāni vinicchayāni
Na medhakaṃ kurute jantu loke.
1. Those who abiding in the (philosophical) views dispute, saying, “This is the truth,” they all incur blame, and they also obtain praise in this matter. (895)
2. This is little, not enough to (bring about) tranquillity, I say there are two fruits of dispute; having seen this let no one dispute, understanding Khema (i. e. Nibbāna) to be
Idh’ eva sikkhema ath’ assa suddhiṃ,
Bhavūpanītā kusalā vadānā.
prays for purity in this world, as one who has lost his caravan or wandered away from his house. (899)
6. Having left virtue and (holy) works altogether, and both wrong and blameless work, not praying for purity or impurity, he wanders abstaining (from both purity and impurity), without having embraced peace. (900)
7. By means of penance, or anything disliked
as great as their praise of their own ways; all schools would be in the same case, for their purity is individual.
There is nothing about a Brahmaṇa dependent upon others, nothing amongst the Dhammas which he would embrace after investigation; therefore he has overcome the disputes, for
18. The Muni, having done away with ties here in the world, is no partisan in the disputes that have arisen; appeased amongst the unappeased he is indifferent, not embracing learning, while others acquire it. (912)
Bhavūpanītā kusalā vadānā.
prays for purity in this world, as one who has lost his caravan or wandered away from his house. (899)
6. Having left virtue and (holy) works altogether, and both wrong and blameless work, not praying for purity or impurity, he wanders abstaining (from both purity and impurity), without having embraced peace. (900)
7. By means of penance, or anything disliked
as great as their praise of their own ways; all schools would be in the same case, for their purity is individual.
There is nothing about a Brahmaṇa dependent upon others, nothing amongst the Dhammas which he would embrace after investigation; therefore he has overcome the disputes, for
18. The Muni, having done away with ties here in the world, is no partisan in the disputes that have arisen; appeased amongst the unappeased he is indifferent, not embracing learning, while others acquire it. (912)
19. Having abandoned his former passions, not contracting new ones, not wandering according to his wishes, being no dogmatist, he is delivered from the (philosophical) views, being wise, and he does not cling to the world, neither does he blame himself. (913)
20. Being secluded amongst all the doctrines (dhamma), whatever has been seen, heard, or thought, he is a Muni who has laid down his burden and is liberated, not belonging to time (na kappiyo), not dead, not wishing for anything. So said Bhagavat. (914)
Mahaviyhhasutta is ended.
How a Bhikkhu attains bliss, what his duties are, and what he is to avoid.
1. ‘I ask thee, who art a kinsman of the Adityas and a great Isi, about seclusion (viveka) and the state of peace. How is a Bhikkhu, after having seen it, extinguished, not grasping at anything in the world?’ (915)
2. ‘Let him completely cut off the root of what is called papaya (delusion), thinking “I am wisdom”;’—so said Bhagavat—‘all the desires that arise inwardly, let him learn to subdue them, always being thoughtful
20. Being secluded amongst all the doctrines (dhamma), whatever has been seen, heard, or thought, he is a Muni who has laid down his burden and is liberated, not belonging to time (na kappiyo), not dead, not wishing for anything. So said Bhagavat. (914)
Mahaviyhhasutta is ended.
How a Bhikkhu attains bliss, what his duties are, and what he is to avoid.
1. ‘I ask thee, who art a kinsman of the Adityas and a great Isi, about seclusion (viveka) and the state of peace. How is a Bhikkhu, after having seen it, extinguished, not grasping at anything in the world?’ (915)
2. ‘Let him completely cut off the root of what is called papaya (delusion), thinking “I am wisdom”;’—so said Bhagavat—‘all the desires that arise inwardly, let him learn to subdue them, always being thoughtful
him not seek peace from any other (quarter); for him who is inwardly appeased there is nothing grasped or rejected. (919)
6. As in the middle (i. e. depth) of the sea no
wave is born, (but as it) remains still, so let the
Bhikkhu be still, without desire, let him not desire
anything whatever. (920)
7. He with open eyes expounded clearly the
Dhamma that removes (all) dangers; tell (now)
the religious practices; the precepts or contemplation. (921)
8
Let not (my) follower (mimaka) devote himself to hymns of the Athabbaṇa(-veda), to (the interpretation of) sleep and signs, nor to astrology; let him not devote himself to (interpreting) the cry of birds, to causing impregnation, nor to (the art of) medicine. (927)
‘Let the Bhikkhu not tremble at blame, nor puff himself up when praised; let him drive off covetousness together with avarice, anger, and slander. (928)
‘Let the Bhikkhu not be engaged in purchase and sale, let him not blame others in anything, let him not scold in the village, let him not from love of gain speak to people. (929)
6. As in the middle (i. e. depth) of the sea no
wave is born, (but as it) remains still, so let the
Bhikkhu be still, without desire, let him not desire
anything whatever. (920)
7. He with open eyes expounded clearly the
Dhamma that removes (all) dangers; tell (now)
the religious practices; the precepts or contemplation. (921)
8
Let not (my) follower (mimaka) devote himself to hymns of the Athabbaṇa(-veda), to (the interpretation of) sleep and signs, nor to astrology; let him not devote himself to (interpreting) the cry of birds, to causing impregnation, nor to (the art of) medicine. (927)
‘Let the Bhikkhu not tremble at blame, nor puff himself up when praised; let him drive off covetousness together with avarice, anger, and slander. (928)
‘Let the Bhikkhu not be engaged in purchase and sale, let him not blame others in anything, let him not scold in the village, let him not from love of gain speak to people. (929)
‘Let not the Bhikkhu be a boaster, and let him not speak coherent language; let him not learn pride, let him not speak quarrelsome language. (930)
‘Let him not be led into falsehood, let him not consciously do wicked things; and with respect to livelihood, understanding, virtue, and (holy) works let him not despise others. (931)
‘Having heard much talk from much-talking Samaṇas let him not irritated answer them with harsh language; for the good do not thwart others
Look at people killing (each other); I will tell of
grief as it is known to me. (935)
2. Seeing people struggling like fish in (a pond
with) little water, seeing them obstructed by each
other, a fear came over me.
xi. (This desire) I call greed, the great stream, I call (it) precipitation, craving, a trouble, a bog of lust difficult to cross. (945)
12. The Muni who without
A discerning man has no formations. Abstaining from every sort of effort, he sees happiness everywhere. (953)
‘Let him not be led into falsehood, let him not consciously do wicked things; and with respect to livelihood, understanding, virtue, and (holy) works let him not despise others. (931)
‘Having heard much talk from much-talking Samaṇas let him not irritated answer them with harsh language; for the good do not thwart others
Look at people killing (each other); I will tell of
grief as it is known to me. (935)
2. Seeing people struggling like fish in (a pond
with) little water, seeing them obstructed by each
other, a fear came over me.
xi. (This desire) I call greed, the great stream, I call (it) precipitation, craving, a trouble, a bog of lust difficult to cross. (945)
12. The Muni who without
A discerning man has no formations. Abstaining from every sort of effort, he sees happiness everywhere. (953)
The Muni does not reckon himself among the ordinary, the low, or the distinguished. Being calm and free from avarice, he neither grasps after nor rejects anything. (954)
“Neither have I seen before,” said the venerable Sāriputta, “nor has anyone heard of such a beautifully speaking master, a teacher arrived from the Tusita heaven. (955)
“As he, the clearly seeing, appears to the world of men and gods, having dispelled all darkness, so he wanders alone amidst the people. (956)
“To this Buddha, who is independent, unchanged, a guileless teacher who has arrived in the world, I have come supplicatingly with a question on behalf of many who are bound in this world. (957)
“To a Bhikkhu who is weary of the world and seeks a solitary seat, the root of a tree or a cemetery, or who lives in the caves of the mountains, (958)
5. How many dangers are there not in these various dwelling-places at which the Bhikkhu does not tremble in his quiet dwelling! (959)
“Neither have I seen before,” said the venerable Sāriputta, “nor has anyone heard of such a beautifully speaking master, a teacher arrived from the Tusita heaven. (955)
“As he, the clearly seeing, appears to the world of men and gods, having dispelled all darkness, so he wanders alone amidst the people. (956)
“To this Buddha, who is independent, unchanged, a guileless teacher who has arrived in the world, I have come supplicatingly with a question on behalf of many who are bound in this world. (957)
“To a Bhikkhu who is weary of the world and seeks a solitary seat, the root of a tree or a cemetery, or who lives in the caves of the mountains, (958)
5. How many dangers are there not in these various dwelling-places at which the Bhikkhu does not tremble in his quiet dwelling! (959)
6. How many dangers are there not in the world for him who goes to the immortal region, dangers which the Bhikkhu overcomes in his distant dwelling! (960)
7. Which are his words, which are his objects in this world, which are the virtue and holy works of the energetic Bhikkhu? (961)
8. What study having devoted himself to, intent on one object,
Endure cold and excessive heat, let him, touched by them in many ways, and being houseless, make strong exertions. (966)
Let him not commit theft, let him not speak falsely, let him touch friendly what is feeble or strong; what he acknowledges to be the agitation of the mind, let him drive that off as a partisan of Kaṇha (i. e. Māra). (967)
Let him not fall into the power of anger and arrogance; having dug up the root of these, let him live, and let him overcome both what is pleasant and what is unpleasant. (968)
7. Which are his words, which are his objects in this world, which are the virtue and holy works of the energetic Bhikkhu? (961)
8. What study having devoted himself to, intent on one object,
Endure cold and excessive heat, let him, touched by them in many ways, and being houseless, make strong exertions. (966)
Let him not commit theft, let him not speak falsely, let him touch friendly what is feeble or strong; what he acknowledges to be the agitation of the mind, let him drive that off as a partisan of Kaṇha (i. e. Māra). (967)
Let him not fall into the power of anger and arrogance; having dug up the root of these, let him live, and let him overcome both what is pleasant and what is unpleasant. (968)
Guided by wisdom, taking delight in what is good, let him scatter those dangers, let him overcome discontent in his distant dwelling, let him overcome the four causes of lamentation. (969)
What shall I eat, or where shall I eat?—he lay indeed uncomfortably (last night)—where shall I lie this night? Let the Sekha who wanders about houseless subdue these lamentable doubts. (970)
Having had in (due) time both food and clothes, let him know moderation in this world for the sake of happiness; guarded in these (things) and wandering restrained in the village, let him, even (if he be) irritated, not speak harsh words. (971)
Let him be with down-cast eyes, and not prying, devoted to meditation, very watchful; having acquired equanimity, let him with a composed mind cut off the seat of doubt and misbehaviour. (972)
Urged on by words (of his teachers), let him be thoughtful and rejoice (at this urging), let him break stubbornness in his fellow-students, let him utter propitious words and not unseasonable, let him not think detractingly of others. (973)
What shall I eat, or where shall I eat?—he lay indeed uncomfortably (last night)—where shall I lie this night? Let the Sekha who wanders about houseless subdue these lamentable doubts. (970)
Having had in (due) time both food and clothes, let him know moderation in this world for the sake of happiness; guarded in these (things) and wandering restrained in the village, let him, even (if he be) irritated, not speak harsh words. (971)
Let him be with down-cast eyes, and not prying, devoted to meditation, very watchful; having acquired equanimity, let him with a composed mind cut off the seat of doubt and misbehaviour. (972)
Urged on by words (of his teachers), let him be thoughtful and rejoice (at this urging), let him break stubbornness in his fellow-students, let him utter propitious words and not unseasonable, let him not think detractingly of others. (973)
20. ‘And then the five impurities in the world, the subjection of which he must learn thoughtfully,—let him overcome passion for form, sound and taste, smell and touch. (974)
21. ‘Let the Bhikkhu subdue his wish for these Dhammas and be thoughtful, and with his mind well liberated, then in time he will, reflecting upon Dhamma, and having become intent upon one object, destroy darkness.’ So said Bhagavat. (975)
Sclriputtasutta is ended.
Aṭṭhakavagga, the fourth.
v. Parāyanavagga.
i. Vatthugāthā.
21. ‘Let the Bhikkhu subdue his wish for these Dhammas and be thoughtful, and with his mind well liberated, then in time he will, reflecting upon Dhamma, and having become intent upon one object, destroy darkness.’ So said Bhagavat. (975)
Sclriputtasutta is ended.
Aṭṭhakavagga, the fourth.
v. Parāyanavagga.
i. Vatthugāthā.