895 “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?”

896 “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.

897 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?

898 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.

899 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.

900 But having given up all precepts and vows,
and these deeds blameworthy or blameless;
not longing for ‘purity’ or ‘impurity’,
live detached, fostering peace.

901 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.

902 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?”

903 “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?”

904 “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.

905 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.

906 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.

907 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.

908 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.

909 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.

910 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.

911 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.

912 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.

913 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.

914 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".

896 "Appañhi etaṁ na alaṁ samāya,
Duve vivādassa phalāni brūmi;
Etampi disvā na vivādayetha,
Khemābhipassaṁ avivādabhūmiṁ".

897 "Yā kācimā sammutiyo puthujjā,
Sabbāva etā na upeti vidvā;
Anūpayo so upayaṁ kimeyya,
Diṭṭhe sute khantimakubbamāno".

898 "Sīluttamā saññamenāhu suddhiṁ,
Vataṁ samādāya upaṭṭhitāse;
Idheva sikkhema athassa suddhiṁ,
Bhavūpanītā kusalāvadānā.

899 Sace cuto sīlavatato hoti,
Pavedhatī kamma virādhayitvā;
Pajappatī patthayatī ca suddhiṁ,
Satthāva hīno pavasaṁ gharamhā.

900 Sīlabbataṁ vāpi pahāya sabbaṁ,
Kammañca sāvajjanavajjametaṁ;
Suddhiṁ asuddhinti apatthayāno,
Virato care santimanuggahāya.

901 Tamūpanissāya jigucchitaṁ vā,
Atha vāpi diṭṭhaṁ va sutaṁ mutaṁ vā;
Uddhaṁsarā suddhimanutthunanti,
Avītataṇhāse bhavābhavesu.

902 Patthayamānassa hi jappitāni,
Pavedhitaṁ vāpi pakappitesu;
Cutūpapāto idha yassa natthi,
Sa kena vedheyya kuhiṁ va jappe".

903 "Yamāhu dhammaṁ paramanti eke,
Tameva hīnanti panāhu aññe;
Sacco nu vādo katamo imesaṁ,
Sabbeva hīme kusalāvadānā".

904 "Sakañhi dhammaṁ paripuṇṇamāhu,
Aññassa dhammaṁ pana hīnamāhu;
Evampi viggayha vivādayanti,
Sakaṁ sakaṁ sammutimāhu saccaṁ.

905 Parassa ce vambhayitena hīno,
Na koci dhammesu visesi assa;
Puthū hi aññassa vadanti dhammaṁ,
Nihīnato samhi daḷhaṁ vadānā.

906 Saddhammapūjāpi nesaṁ tatheva,
Yathā pasaṁsanti sakāyanāni;
Sabbeva vādā tathiyā bhaveyyuṁ,
Suddhī hi nesaṁ paccattameva.

907 Na brāhmaṇassa paraneyyamatthi,
Dhammesu niccheyya samuggahītaṁ;
Tasmā vivādāni upātivatto,
Na hi seṭṭhato passati dhammamaññaṁ.

908 Jānāmi passāmi tatheva etaṁ,
Diṭṭhiyā eke paccenti suddhiṁ;
Addakkhi ce kiñhi tumassa tena,
Atisitvā aññena vadanti suddhiṁ.

909 Passaṁ naro dakkhati nāmarūpaṁ,
Disvāna vā ñassati tānimeva;
Kāmaṁ bahuṁ passatu appakaṁ vā,
Na hi tena suddhiṁ kusalā vadanti.

910 Nivissavādī na hi subbināyo,
Pakappitaṁ diṭṭhi purakkharāno;
Yaṁ nissito tattha subhaṁ vadāno,
Suddhiṁ vado tattha tathaddasā so.

911 Na brāhmaṇo kappamupeti saṅkhā,
Na diṭṭhisārī napi ñāṇabandhu;
Ñatvā ca so sammutiyo puthujjā,
Upekkhatī uggahaṇanti maññe.

912 Vissajja ganthāni munīdha loke,
Vivādajātesu na vaggasārī;
Santo asantesu upekkhako so,
Anuggaho uggahaṇanti maññe.

913 Pubbāsave hitvā nave akubbaṁ,
Na chandagū nopi nivissavādī;
Sa vippamutto diṭṭhigatehi dhīro,
Na lippati loke anattagarahī.

914 Sa sabbadhammesu visenibhūto,
Yaṁ kiñci diṭṭhaṁ va sutaṁ mutaṁ vā;
Sa pannabhāro muni vippamutto,
Na kappiyo nūparato na patthiyo"ti.