Sutta Nipata Chapter 4: The Chapter of the Eights - Aṭṭhakavagga
4:13 The Longer Discourse on Arrayed for Battle
- © Translated from the Pali by Bhante Sujato.(More copyright information)
“Regarding those who maintain their own view,
arguing that, ‘This is the only truth’:
are all of them subject only to criticism,
or do some also win praise for that?”
“That is a small thing, insufficient for peace,
these two fruits of conflict, I say.
Seeing this, one ought not get into arguments,
looking for sanctuary in the land of no conflict.
One who knows does not get involved
with any of the many different convictions.
Why would the uninvolved get involved,
since they do not believe based on the seen or the heard?
Those who champion ethics speak of purity through self-control;
having undertaken a vow, they stick to it:
‘Let us train right here, then we will be pure.’
Claiming to be experts, they are led on to future lives.
If they fall away from their precepts and vows,
they tremble, having failed in their task.
They pray and long for purity,
like one who has lost their caravan while journeying far from home.
But having given up all precepts and vows,
and these deeds blameworthy or blameless;
not longing for ‘purity’ or ‘impurity’,
live detached, fostering peace.
Relying on mortification in disgust at sin,
or else on what is seen, heard, or thought,
they moan that purification comes through heading upstream,
not rid of craving for life after life.
For one who longs there are prayers,
and trembling too over ideas they have formed.
But one here for whom there is no passing away or reappearing:
why would they tremble? For what would they pray?”
“The very same teaching that some say is ‘ultimate’,
others say is inferior.
Which of these doctrines is true,
for they all claim to be an expert?”
“They say their own teaching is perfect,
while the teaching of others is inferior.
So arguing, they quarrel,
each saying their own convictions are the truth.
If someone else’s disparagement makes you inferior,
no-one in any teaching would be distinguished.
For each of them says the other’s teaching is lacking,
while forcefully advocating their own.
But if they honor their own teachings
just as they praise their own journeys,
then all doctrines would be equally valid,
and purity for them would be an individual matter.
After judging among the teachings, a brahmin has adopted nothing
that requires interpretation by another.
That’s why they’ve gotten over disputes,
for they see no other doctrine as best.
Saying, ‘I know, I see, that’s how it is’,
some believe that purity comes from view.
But if they’ve really seen, what use is that view to them?
Overlooking what matters, they say purity comes from another.
When a person sees, they see name and form,
and having seen, they will know just these things.
Gladly let them see much or little,
for experts say this is no way to purity.
It’s not easy to educate someone who is dogmatic,
promoting a view they have formulated.
Speaking of the beauty in that on which they depend,
they talk of purity in accord with what they saw there.
The brahmin does not get involved with formulating and calculating;
they’re not followers of views, nor kinsmen of notions.
Having understood the many different convictions,
they look on when others grasp.
Having untied the knots here in the world,
the sage takes no side among factions.
Peaceful among the peaceless, equanimous,
they don’t grasp when others grasp.
Having given up former defilements and not making new ones,
not swayed by preference, nor a proponent of dogma,
that wise one is released from views,
not clinging to the world, nor reproaching themselves.
They are remote from all things
seen, heard, or thought.
With burden put down, the sage is released:
not formulating, not abstaining, not longing.”
895"Ye kecime diṭṭhiparibbasānā,
Idameva saccanti vivādayanti;
Sabbeva te nindamanvānayanti,
Atho pasaṁsampi labhanti tattha".
"Appañhi etaṁ na alaṁ samāya,
Duve vivādassa phalāni brūmi;
Etampi disvā na vivādayetha,
"Yā kācimā sammutiyo puthujjā,
Sabbāva etā na upeti vidvā;
Anūpayo so upayaṁ kimeyya,
Diṭṭhe sute khantimakubbamāno".
"Sīluttamā saññamenāhu suddhiṁ,
Vataṁ samādāya upaṭṭhitāse;
Idheva sikkhema athassa suddhiṁ,
Sace cuto sīlavatato hoti,
Pavedhatī kamma virādhayitvā;
Pajappatī patthayatī ca suddhiṁ,
Satthāva hīno pavasaṁ gharamhā.
Sīlabbataṁ vāpi pahāya sabbaṁ,
Suddhiṁ asuddhinti apatthayāno,
Virato care santimanuggahāya.
Tamūpanissāya jigucchitaṁ vā,
Atha vāpi diṭṭhaṁ va sutaṁ mutaṁ vā;
Patthayamānassa hi jappitāni,
Pavedhitaṁ vāpi pakappitesu;
Cutūpapāto idha yassa natthi,
Sa kena vedheyya kuhiṁ va jappe".
"Yamāhu dhammaṁ paramanti eke,
Tameva hīnanti panāhu aññe;
Sacco nu vādo katamo imesaṁ,
Sabbeva hīme kusalāvadānā".
"Sakañhi dhammaṁ paripuṇṇamāhu,
Aññassa dhammaṁ pana hīnamāhu;
Evampi viggayha vivādayanti,
Sakaṁ sakaṁ sammutimāhu saccaṁ.
Parassa ce vambhayitena hīno,
Na koci dhammesu visesi assa;
Puthū hi aññassa vadanti dhammaṁ,
Nihīnato samhi daḷhaṁ vadānā.
Saddhammapūjāpi nesaṁ tatheva,
Yathā pasaṁsanti sakāyanāni;
Sabbeva vādā tathiyā bhaveyyuṁ,
Suddhī hi nesaṁ paccattameva.
Na brāhmaṇassa paraneyyamatthi,
Dhammesu niccheyya samuggahītaṁ;
Tasmā vivādāni upātivatto,
Na hi seṭṭhato passati dhammamaññaṁ.
Jānāmi passāmi tatheva etaṁ,
Diṭṭhiyā eke paccenti suddhiṁ;
Addakkhi ce kiñhi tumassa tena,
Atisitvā aññena vadanti suddhiṁ.
Passaṁ naro dakkhati nāmarūpaṁ,
Disvāna vā ñassati tānimeva;
Kāmaṁ bahuṁ passatu appakaṁ vā,
Na hi tena suddhiṁ kusalā vadanti.
Nivissavādī na hi subbināyo,
Pakappitaṁ diṭṭhi purakkharāno;
Yaṁ nissito tattha subhaṁ vadāno,
Suddhiṁ vado tattha tathaddasā so.
Na brāhmaṇo kappamupeti sankhā,
Na diṭṭhisārī napi ñāṇabandhu;
Ñatvā ca so sammutiyo puthujjā,
Upekkhatī uggahaṇanti maññe.
Vissajja ganthāni munīdha loke,
Vivādajātesu na vaggasārī;
Santo asantesu upekkhako so,
Anuggaho uggahaṇanti maññe.
Pubbāsave hitvā nave akubbaṁ,
Na chandagū nopi nivissavādī;
Sa vippamutto diṭṭhigatehi dhīro,
Na lippati loke anattagarahī.
Sa sabbadhammesu visenibhūto,
Yaṁ kiñci diṭṭhaṁ va sutaṁ mutaṁ vā;
Sa pannabhāro muni vippamutto,
Na kappiyo nūparato na patthiyo"ti.