{"collection":"Buddhism","html_url":"https://unchartedknowledge.5gfusion.net/browse/bud/sbe10/sbe1036.htm","path":"bud/sbe10/sbe1036.htm","source_url":"https://sacred-texts.com/bud/sbe10/sbe1036.htm","text":"Sacred Books of the East, Vol. 10: The Dhammapada and Sutta Nipata, by Max M\u00fcller and Max Fausb\u00f6ll, [1881]\nSensual pleasures are to be avoided.\n1. If he who desires sensual pleasures is successful, he certainly becomes glad-minded, having obtained what a mortal wishes for. (766)\n2. But if those sensual pleasures fail the person who desires and wishes (for them), he will suffer, pierced by the arrow (of pain). (767)\n3. He who avoids sensual pleasures as (he would avoid treading upon) the head of a snake with his foot, such a one, being thoughtful (sato), will conquer this desire. (768)\n4. He who covets extensively (such) pleasures (as these), fields, goods, or gold, cows and horses, servants, women, relations, (769)\n5. Sins will overpower him, dangers will crush him, and pain will follow him as water (pours into) a broken ship. (770)\n6. Therefore let one always be thoughtful, and avoid pleasures; having abandoned them, let him cross the stream, after baling out the ship, and go to the other shore. (771)\nK\u00e2masutta is ended.\nLet no one cling to existence and sensual pleasures.\n1. A man that lives adhering to the cave (i.e. the body), who is covered with much (sin), and sunk into delusion, such a one is far from seclusion, for the sensual pleasures in the world are not easy to abandon. (772)\n2. Those whose wishes are their motives, those who are linked to the pleasures of the world, they are difficult to liberate, for they cannot be liberated by others, looking for what is after or what is before, coveting these and former sensual pleasures. (773)\n3. Those who are greedy of, given to, and infatuated by sensual pleasures, those who are niggardly, they, having entered upon what is wicked, wail when they are subjected to pain, saying: 'What will become of us, when we die away from here?' (774)\n4. Therefore let a man here[1] learn, whatever he knows as wicked in the world, let him not for the sake of that (?) practise (what is) wicked[2]; for short is this life, say the wise. (775)\n5. I see in the world this trembling race given to desire for existences; they are wretched men who lament in the mouth of death, not being free from the desire for reiterated existences. (776)\n6. Look upon those men trembling in selfishness, like fish in a stream nearly dried up, with little water; seeing this, let one wander about unselfish, without forming any attachment to existences. (777)\n[1. Idheva = imasmim yeva s\u00e2sane. Commentator.\n2. Na tassa hetu visamam kareyya.]\n7. Having subdued his wish for both ends[1], having fully understood touch without being greedy, not doing what he has himself blamed, the wise (man) does not cling to what is seen and heard[2]. (778)\n8. Having understood name[3], 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)\nGuhatthakasutta is ended.\nThe Muni undergoes no censure, for he has shaken off all systems of philosophy, and is therefore independent.\n1. 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. (780)\n2. How can he who is led by his wishes and possessed by his inclinations overcome his own (false) view? Doing his own doings let him talk according to his understanding[4]. (781)\n3. The person who, without being asked, praises\n[1. Comp. Sallasutta, v. 9.\n2. Ubhosu antesu vineyya khandam\n \u00a0\u00a0\u00a0\u00a0\u00a0Phassam pari\u00f1\u00f1\u00e2ya an\u00e2nugiddho\n \u00a0\u00a0\u00a0\u00a0\u00a0Yad atta garah\u00ee tad akubbam\u00e2no\n \u00a0\u00a0\u00a0\u00a0\u00a0 Na lippat\u00ee ditthasutesu dh\u00eero.\n3. Sa\u00f1\u00f1am = n\u00e2mar\u00fbpam. Commentator.\n4. Sakam hi ditthim katham akkayeyya\n \u00a0\u00a0\u00a0\u00a0\u00a0Khand\u00e2nun\u00eeto rukiy\u00e2 nivittho,\n \u00a0\u00a0\u00a0\u00a0\u00a0Sayam samatt\u00e2ni pakubbam\u00e2no\n \u00a0\u00a0\u00a0\u00a0\u00a0Yath\u00e2 hi g\u00e2neyya tath\u00e2 vadeyya.]\nhis own virtue and (holy) works to others, him the good call ignoble, one who praises himself[1]. (782)\n4. But the Bhikkhu who is calm and of a happy mind, thus not praising himself for his virtues, him the good call noble, one for whom there are no desires anywhere in the world[2]. (783)\n5. He whose Dhammas are (arbitrarily) formed 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-patikka-santi[3]. (?) (784)\n6. 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[4]. (785)\n7. For him who has shaken off (sin) there is nowhere in the world any prejudiced view of the different existences; he who has shaken off (sin), after leaving deceit and arrogance behind, which (way) should he go, he (is) independent[6]. (786)\n[1. Yo \u00e2tum\u00e2nam sayam eva p\u00e2v\u00e2 = yo evam att\u00e2nam sayam eva vadati. Commentator.\n2. Yass' ussad\u00e2 n' atthi kuhi\u00f1ki loke.\n3. Pakappit\u00e2 samkhat\u00e2 yassa dhamm\u00e2\n \u00a0\u00a0\u00a0\u00a0\u00a0Purakkhat\u00e2 santi av\u00eevad\u00e2t\u00e2\n \u00a0\u00a0\u00a0\u00a0\u00a0Yad attan\u00ee passati \u00e2nisamsam\n \u00a0\u00a0\u00a0\u00a0\u00a0Tam nissito kuppapatikkasantim.\n4. Ditth\u00eenives\u00e2 na hi sv\u00e2tivatt\u00e2,\n \u00a0\u00a0\u00a0\u00a0\u00a0Dhammesu nikkheyya samuggah\u00eetam,\n \u00a0\u00a0\u00a0\u00a0\u00a0Tasm\u00e2 naro tesu nivesanesu\n \u00a0\u00a0\u00a0\u00a0\u00a0Nirassat\u00ee \u00e2diyati-kka dhammam.\n Comp. Paramatthakasutta, v. 6.\n5. Dhonassa h\u00ee n' atthi kuhi\u00f1ki loke\n \u00a0\u00a0\u00a0\u00a0\u00a0Pakappit\u00e2 ditthi bhav\u00e2bhavesu,\n \u00a0\u00a0\u00a0\u00a0\u00a0M\u00e2ya\u00f1 ka m\u00e2na\u00f1 ka pah\u00e2ya dhono\n \u00a0\u00a0\u00a0\u00a0\u00a0Sa kena gakkheyya, an\u00fbpayo so.]\n8. But he who is dependent undergoes censure amongst the Dhammas; with what (name) and how should one name him who is independent? For by him there is nothing grasped or rejected, he has in this world shaken off every (philosophical) view[1]. (787)\nDutthatthakasutta is ended.\nNo one is purified by philosophy, those devoted to philosophy run from one teacher to another, but the wise are not led by passion, and do not embrace anything in the world as the highest.\n1. 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]. (788)\n2. 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]. (789)\n[1. Upayo[*] hi dhammesu upeti v\u00e2dam\n \u00a0\u00a0\u00a0\u00a0\u00a0An\u00fbpayam kena katham vadeyya\n \u00a0\u00a0\u00a0\u00a0\u00a0Attam nirattam na hi tassa atthi\n \u00a0\u00a0\u00a0\u00a0\u00a0Adhosi so ditthim idh' eva sabbam.\n2. Pass\u00e2mi suddham paramam arogam,\n \u00a0\u00a0\u00a0\u00a0\u00a0Ditthena samsuddhi narassa hoti,\n \u00a0\u00a0\u00a0\u00a0\u00a0Et' \u00e2bhig\u00e2nam paraman ti \u00f1atv\u00e2.\n \u00a0\u00a0\u00a0\u00a0\u00a0Suddh\u00e2nupassiti pakketi \u00f1\u00e2nam.\n3. Ditth\u00eehi nam p\u00e2va tath\u00e2 vad\u00e2nam.\n Comp. Gar\u00e2sutta, v. l0; Pas\u00fbrasutta, v. 7.\n*. Upayo ti tanh\u00e2ditthinissito. Commentator.]\n3. But the Br\u00e2hmana 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 cornes from another[1]. (790)\n4. 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). (791)\n5. 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). (792)\n6. 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[2]? (793)\n7. 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)\n[1.Na br\u00e2hmano a\u00f1\u00f1ato suddhim \u00e2ha\n \u00a0\u00a0\u00a0\u00a0\u00a0Ditthe sute s\u00eelavate mute v\u00e2\n \u00a0\u00a0\u00a0\u00a0\u00a0pu\u00f1\u00f1e ka p\u00e2pe ka an\u00fbpalitto\n \u00a0\u00a0\u00a0\u00a0\u00a0Atta\u00f1gaho na idha pakubbam\u00e2no.\n2. Sa sabbadhammesu visenibh\u00fbto[*]\n \u00a0\u00a0\u00a0\u00a0\u00a0Yam ki\u00f1ki dittham va sutam mutam v\u00e2\n \u00a0\u00a0\u00a0\u00a0\u00a0Tam eva dassim vivatam karantam\n \u00a0\u00a0\u00a0\u00a0\u00a0Ken' \u00eedha lokasmim vikappayeyya?\n*. M\u00e2rasenam vin\u00e2setv\u00e2 thitabh\u00e2vena visenibh\u00fbto. Commentator.]\n8. He is a Br\u00e2hmana that has conquered (sin)[1]; 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)\nSuddhatthakasutta is ended.\nOne should not give oneself to philosophical disputations; a Br\u00e2hmana who does not adopt any system of philosophy, is unchangeable, has reached Nibb\u00e2na.\n1. What one person, abiding by the (philosophical) views, saying, 'This is the most excellent,' considers the highest in the world, everything different from that he says is wretched, therefore he has not overcome dispute[2]. (796)\n2. Because he sees in himself a good result, with regard to what has been seen (or) heard, virtue and (holy) works, or what has been thought, therefore, having embraced that, he looks upon everything else as bad[3]. (797)\n3. The expert call just that a tie dependent\n[1. Katunnam kilesas\u00eem\u00e2nam at\u00eetatt\u00e2\n \u00a0\u00a0\u00a0\u00a0\u00a0S\u00eem\u00e2tigo b\u00e2hitap\u00e2patt\u00e2 ka br\u00e2hmano.\n2. Paraman ti ditth\u00eesu paribbas\u00e2no\n \u00a0\u00a0\u00a0\u00a0\u00a0Yad uttarim kurute gantu loke\n \u00a0\u00a0\u00a0\u00a0\u00a0H\u00een\u00e2 ti a\u00f1\u00f1e tato sabbam \u00e2ha,\n \u00a0\u00a0\u00a0\u00a0\u00a0Tasm\u00e2 viv\u00e2d\u00e2ni av\u00eetivatto.\n Properly, 'others (are) wretched.'\n3. Yad attan\u00ee passati \u00e2nisamsam\n \u00a0\u00a0\u00a0\u00a0\u00a0Ditthe sute s\u00eelavate mute v\u00e2\n \u00a0\u00a0\u00a0\u00a0\u00a0Tad eva so tattha samuggah\u00e2ya\n \u00a0\u00a0\u00a0\u00a0\u00a0Nih\u00eenato passati sabbam a\u00f1\u00f1am.]\nupon 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[1]. (798)\n4. 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. (799)\n5. 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[2]. (800)\n6. 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)[3]. (801)\n7. ln 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 Br\u00e2hmana who does not adopt any view? (802)\n[1. Tam v\u00e2pi gantham kusal\u00e2 vadanti\n \u00a0\u00a0\u00a0\u00a0\u00a0Yam nissito passati h\u00eenam a\u00f1\u00f1am,\n \u00a0\u00a0\u00a0\u00a0\u00a0Tasm\u00e2 hi dittham va sutam mutam v\u00e2\n \u00a0\u00a0\u00a0\u00a0\u00a0S\u00eelabbatam bhikkhu na nissayeyya.\n2. Attam pah\u00e2ya anup\u00e2diy\u00e2no\n \u00a0\u00a0\u00a0\u00a0\u00a0\u00d1\u00e2ne pi so nissayam no karoti,\n \u00a0\u00a0\u00a0\u00a0\u00a0Sa ve viyattesu na vaggas\u00e2r\u00ee,\n \u00a0\u00a0\u00a0\u00a0\u00a0Ditthim pi so na pakketi ki\u00f1ki.\n3. Yass' \u00fbbhayante panidh\u00eedha n' atthi\n \u00a0\u00a0\u00a0\u00a0\u00a0Bhav\u00e2bhav\u00e2ya idha v\u00e2 huram v\u00e2\n \u00a0\u00a0\u00a0\u00a0\u00a0Nivesan\u00e2 tassa na santi keki\n \u00a0\u00a0\u00a0\u00a0\u00a0Dhammesu nikkheyya samuggah\u00eet\u00e2.]\n8. They do not form (any view), they do not prefer (anything), the Dhammas are not chosen by them, a Br\u00e2hmana is not dependent upon virtue and (holy) works; having gone to the other shore, such a one does not return. (803)\nParamatthakasutta is ended.\nFrom selfishness come grief and avarice; The Bhikkhu who has turned away frorn the world and wanders about houseless, is independent, and does not wish for purification through another.\n1. Short indeed is this life, within a hundred years one dies, and if any one lives longer, then he dies of old age. (804)\n2. People grieve from selfishness, perpetual cares kill them, this (world) is full of disappointment; seeing this, let one not live in a house. (805)\n3. That even of which a man thinks 'this is mine' is left behind by death: knowing this, let not the wise (man) turn himself to worldliness (while being my) follower[1]. (806)\n4. As a man awakened does not see what he has met with in his sleep, so also he does not see the beloved person that has passed away and is dead. (807)\n5. Both seen and heard are the persons whose particular name is mentioned, but only the name\n[1. Maranena pi tam pah\u00eeyati\n \u00a0\u00a0\u00a0\u00a0\u00a0Yam puriso mama-y-idan ti ma\u00f1\u00f1ati,\n \u00a0\u00a0\u00a0\u00a0\u00a0Evam pi viditv\u00e2 pandito\n \u00a0\u00a0\u00a0\u00a0\u00a0Na pamatt\u00e2ya nametha m\u00e2mako.]\nremains undecayed of the person that has passed away[1]. (808)\n6. The greedy in their selfishness do not leave sorrow, lamentation, and avarice; therefore the Munis leaving greediness wandered about seeing security (i.e. Nibb\u00e2na). (809)\n7. 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[2]. (810)\n8. Under all circumstances the independent Muni does not please nor displease (any one); sorrow and avarice do not stick to him (as little) as water to a leaf. (811)\n9. As a drop of water does not stick to a lotus, as water does not stick to a lotus, so a Muni does not cling to anything, namely, to what is seen or heard or thought[3]. (812)\n10. He who has shaken off (sin) does not therefore think (much of anything) because it has been seen or heard or thought; he does not wish for\n[1. Ditth\u00e2pi sut\u00e2pi te gan\u00e2\n \u00a0\u00a0\u00a0\u00a0\u00a0Yesam n\u00e2mam idam pavukkati\n \u00a0\u00a0\u00a0\u00a0\u00a0N\u00e2mam ev\u00e2vasissati\n \u00a0\u00a0\u00a0\u00a0\u00a0Akkheyyam petassa gantuno.\n2. Patil\u00eenakarassa bhikkhuno\n \u00a0\u00a0\u00a0\u00a0\u00a0Bhagam\u00e2nassa vittam\u00e2nasam[*]\n \u00a0\u00a0\u00a0\u00a0\u00a0S\u00e2maggiyam \u00e2hu tassa tam\n \u00a0\u00a0\u00a0\u00a0\u00a0Yo att\u00e2nam bhavane na dassaye.\n3. Udabindu yath\u00e2pi pokkhare\n \u00a0\u00a0\u00a0\u00a0\u00a0Padume v\u00e2ri yath\u00e2 na lippati\n \u00a0\u00a0\u00a0\u00a0\u00a0Evam muni n\u00f4palippati\n \u00a0\u00a0\u00a0\u00a0\u00a0Yad idam dittthasutam mutesu v\u00e2.\n*. Bi has vivitta-.]\npurification through another, for he is not pleased nor displeased (with anything)[1]. (813)\nGar\u00e2sutta is ended.\nSexual intercourse should be avoided.\n1. 'Tell me, O venerable one,'--so said the venerable Tissa Metteyya,--'the defeat of him who is given to sexual intercourse; hearing thy precepts we will learn in seclusion.' (814)\n2. 'The precepts of him who is given to sexual intercourse, O Metteyya,'--so said Bhagavat,--'are lost, and he employs himself wrongly, this is what is ignoble in him. (815)\n3. 'He who, having formerly wandered alone, gives himself up to sexual intercourse, him they call in the world a low, common fellow, like a rolling chariot. (816)\n4. 'What honour and renown he had before, that is lost for him; having seen this let him learn to give up sexual intercourse. (817)\n5. 'He who overcome by his thoughts meditates like a miser, such a one, having heard the (blaming) voice of others, becomes discontented. (818)\n6. 'Then he makes weapons (i.e. commits evil\n[1. Dhono na hi tena ma\u00f1\u00f1ati\n \u00a0\u00a0\u00a0\u00a0\u00a0Yad idam ditthasutam mutesu v\u00e2,\n \u00a0\u00a0\u00a0\u00a0\u00a0N\u00e2\u00f1\u00f1ena visuddhim ikkhati,\n \u00a0\u00a0\u00a0\u00a0\u00a0Na hi so raggati no viraggati.\n Comp. Suddhatthakasutta, v. 2.]\ndeeds) urged by the doctrines of others, he is very greedy, and sinks into falsehood[1]. (819)\n7. 'Designated \"wise\" he has entered upon a solitary life, then having given himself up to sexual intercourse, he (being) a fool suffers pain. (820)\n8. 'Looking upon this as misery let the Muni from first to last in the world firmly keep to his solitary life, let him not give himself up to sexual intercourse. (821)\n9. 'Let him learn seclusion, this is the highest for noble men, but let him not therefore think himself the best, although he is verily near Nibb\u00e2na. (822)\n10. 'The Muni who wanders void (of desire), not coveting sensual pleasures, and who has crossed the stream, him the creatures that are tied in sensual pleasures envy.' (823)\nTissametteyyasutta is ended.\nDisputants brand each other as fools, they wish for praise, but being repulsed they become discontented; one is not purified by dispute, but by keeping to Buddha, who has shaken off all sin.\n1. Here they maintain 'purity,' in other doctrines (dhamma) they do not allow purity; what they have devoted themselves to, that they call good, and they enter extensively upon the single truths[2]. (824)\n[1. Atha satth\u00e2ni kurute\n \u00a0\u00a0\u00a0\u00a0\u00a0Parav\u00e2dehi kodito,\n \u00a0\u00a0\u00a0\u00a0\u00a0Esa khv-assa mah\u00e2gedho,\n \u00a0\u00a0\u00a0\u00a0\u00a0Mosavaggam pag\u00e2hati.\n2. Idh' eya suddhim iti v\u00e2diyanti\n \u00a0\u00a0\u00a0\u00a0\u00a0N\u00e2\u00f1\u00f1esu dhammesu visuddhim \u00e2hu\n \u00a0\u00a0\u00a0\u00a0\u00a0Yam nissit\u00e2 tattha subham vad\u00e2n\u00e2\n \u00a0\u00a0\u00a0\u00a0\u00a0Pakkekasakkesu puth\u00fb nivitth\u00e2.]\n2. 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) expert. (825)\n3. 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). (826)\n4. 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. (827)\n5. These disputes have arisen amongst the Samanas, in these (disputes) there is (dealt) blow (and) stroke; having seen this, let him leave off disputing, for there is no other advantage in trying to get praise. (828)\n6. 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. (829)\n7. That which is his exaltation will also be the field of his defeat, still he talks proudly and arrogantly; seeing this, let no one dispute, for the expert do not say that purification (takes place) by that[1]. (830)\n8. As a hero nourished by kingly food goes about roaring, wishing for an adversary--where he (i.e. the philosopher, Ditthigatika) is, go thou there, O\n[1. Yi unnat\u00ee s\u00e2ssa vigh\u00e2tab\u00fbmi,\n \u00a0\u00a0\u00a0\u00a0\u00a0M\u00e2n\u00e2tim\u00e2nam vadate pan' eso,\n \u00a0\u00a0\u00a0\u00a0\u00a0Etam pi disv\u00e2 na viv\u00e2dayetha\n \u00a0\u00a0\u00a0\u00a0\u00a0Na hi tena suddhim kusal\u00e2 vadanti.\n Comp. Suddhatthakasutta, v. 2.]\nhero; formerly there was nothing like this to fight against[1]. (831)\n9. Those who, having embraced a (certain philosophical) view, dispute and maintain 'this only (is) true,' to them say thou when a dispute has arisen, 'Here is no opponent[2] for thee.' (832)\n10. Those who wander about after having secluded themselves, without opposing view to view--what (opposition) wilt thou meet with amongst those, O Pas\u00fbra, by whom nothing in this world is grasped as the best? (833)\n11. Then thou wentest to reflection thinking in thy mind over the (different philosophical) views; thou hast gone into the yoke with him who has shaken off (al1 sin), but thou wilt not be able to proceed together (with him)[3]. (834)\nPas\u00fbrasutta is ended.\nA dialogue between M\u00e2gandiya and Buddha. The former offers Buddha his daughter for a wife, but Buddha refuses her. M\u00e2gandiya says that purity cornes from philosophy, Buddha from 'inward peace.' The Muni is a confessor of peace, he does not dispute, he is free from marks.\n1. Buddha: 'Even seeing Tanh\u00e2, Arati, and Rag\u00e2 (the daughters of M\u00e2ra), there was not the least wish\n[1. S\u00fbro yath\u00e2 r\u00e2gakh\u00e2d\u00e2ya puttho\n \u00a0\u00a0\u00a0\u00a0\u00a0Abhigaggam eti patis\u00fbram ikkham--\n \u00a0\u00a0\u00a0\u00a0\u00a0Yen' eva so tena palehi s\u00fbra,\n \u00a0\u00a0\u00a0\u00a0\u00a0Pubbe va n' atthi yad idam yudh\u00e2ya.\n2. Patisenikatt\u00e2 ti patilomak\u00e2rako. Commentator.\n3. Atha tvam pavitakkam \u00e2gam\u00e2\n \u00a0\u00a0\u00a0\u00a0\u00a0Manas\u00e2 ditthigat\u00e2ni kintayanto,\n \u00a0\u00a0\u00a0\u00a0\u00a0Dhonena yugam sam\u00e2gam\u00e2,\n \u00a0\u00a0\u00a0\u00a0\u00a0Na hi tvam pagghasi sampay\u00e2tave.]\n(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)\n2. M\u00e2gandiya: 'If thou dost not want such a pearl, a woman desired by many kings, what view, virtue, and (holy) works, (mode of) life, re-birth dost thou profess?' (836)\n3. '\"This I say,\" so (I do now declare), after investigation there is nothing amongst the doctrines which such a one (as I would) embrace, O M\u00e2gandiya,'-- so said Bhagavat,--'and seeing (misery) in the (philosophical) views, without adopting (any of them), searching (for truth) I saw \"inward peace[1].\"' (837)\n4. 'All the (philosophical) resolutions[2] that have been formed,'--so said M\u00e2gandiya,--'those indeed thou explainest without adopting (any of them); the notion \"inward peace\" which (thou mentionest), how is this explained by the wise?' (838)\n5. 'Not by (any philosophical) opinion, not by tradition, not by knowledge, O M\u00e2gandiya,'--so said Bhagavat,--'not by virtue and (holy) works can any one say that purity exists; nor by absence of (philosophical) opinion, by absence of tradition, by absence of knowledge, by absence of virtue and (holy) works either; having abandoned these without adopting (anything else), let him, calm and independent, not desire existence[3]. (839)\n[1. Idam vad\u00e2m\u00eeti na tassa hoti--M\u00e2gandiy\u00e2 ti Bhagav\u00e2--\n \u00a0\u00a0\u00a0\u00a0\u00a0Dhammesu nikkheyya samuggah\u00eetam\n \u00a0\u00a0\u00a0\u00a0\u00a0Passa\u00f1 ka ditth\u00eesu anuggah\u00e2ya\n \u00a0\u00a0\u00a0\u00a0\u00a0Agghattasantim pakinam adassam.\n2. Vinikkhaya, placita?\n3. Na ditthiy\u00e2 na sutiy\u00e2 na \u00f1\u00e2nena--M\u00e2gandiy\u00e2 ti Bhagav\u00e2--\n \u00a0\u00a0\u00a0\u00a0\u00a0S\u00eelabbaten\u00e2pi na suddhim \u00e2ha\n \u00a0\u00a0\u00a0\u00a0\u00a0Aditthiy\u00e2 assutiy\u00e2 a\u00f1\u00e2n\u00e2\n \u00a0\u00a0\u00a0\u00a0\u00a0As\u00eelat\u00e2 abbat\u00e2 no pi tena,\n \u00a0\u00a0\u00a0\u00a0\u00a0Ete ka nissagga anuggah\u00e2ya\n \u00a0\u00a0\u00a0\u00a0\u00a0Santo aniss\u00e2ya bhavam na gappe.]\n6. 'If one cannot say by (any philosophical) opinion, or by tradition, or by knowledge,'--so said M\u00e2gandiya,--'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)\n7. 'And asking on account of (thy philosophical) opinion, O M\u00e2gandiya,'--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[1]. (841)\n8. '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)\n9. 'The Br\u00e2hmana for whom (the notions) \"equal\" and \"unequal\" do not exist, would he say, \"This is true?\" Or with whom should he dispute, saying, \"This is false?\" With whom should he enter into dispute[2]? (843)\n10. 'Having left his house, wandering about\n[1. Ditthi\u00f1 ka niss\u00e2ya anupukkham\u00e2no\n \u00a0\u00a0\u00a0\u00a0\u00a0Samuggah\u00eetesu pamoham \u00e2g\u00e2\n \u00a0\u00a0\u00a0\u00a0\u00a0Ito ka n\u00e2ddakkhi anum pi sa\u00f1\u00f1am\n \u00a0\u00a0\u00a0\u00a0\u00a0Tasm\u00e2 tuvam momuhato dah\u00e2si.\n2. Sakkan ti so br\u00e2hmano kim vadeyya\n \u00a0\u00a0\u00a0\u00a0\u00a0Mus\u00e2 ti v\u00e2 so vivadetha kena\n \u00a0\u00a0\u00a0\u00a0\u00a0Yasmim samam visama\u00f1 k\u00e2pi n' atthi\n \u00a0\u00a0\u00a0\u00a0\u00a0Sa kena v\u00e2dam patisamyugeyya.]\nhouseless, not making acquaintances in the village, free from lust, not desiring (any future existence), let the Muni not get into quarrelsome talk with people. (844)\n11. 'Let not an eminent man (n\u00e2ga) dispute after having embraced those (views) separated from which he (formerly) wandered in the world; as the thorny lotus elambuga is undefiled by water and mud, so the Muni, the confessor of peace, free from greed, does not cling to sensual pleasures and the world. (845)\n12. 'An accomplished man does not by (a philosophical) view, or by thinking become arrogant, for he is not of that sort; not by (holy) works, nor by tradition is he to be led, he is not led into any of the resting-places (of the mind). (846)\n13. 'For him who is free from marks there are no ties, to him who is delivered by understanding there are no follies; (but those) who grasped after marks and (philosophical) views, they wander about in the world annoying (people)[1].' (847)\nM\u00e2gandiyasutta is ended.\nDefinition of a calm Muni.\n1. 'With what view and with what virtue is one called calm, tell me that, O Gotama, (when) asked about the best man?' (848)\n2. 'He whose desire is departed before the dissolution (of his body),'--so said Bhagavat,--'who\n[1. Sa\u00f1\u00f1\u00e2virattassa na santi ganth\u00e2,\n \u00a0\u00a0\u00a0\u00a0\u00a0Pa\u00f1\u00f1\u00e2vimuttassa na santi moh\u00e2,\n \u00a0\u00a0\u00a0\u00a0\u00a0Sa\u00f1\u00f1a\u00f1 ka ditthi\u00f1 ka ye aggahesum\n \u00a0\u00a0\u00a0\u00a0\u00a0Te ghattayant\u00e2 vikaranti loke.]\ndoes not depend upon beginning and end, nor reckons upon the middle, by him there is nothing preferred[1]. (849)\n3. '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)\n4. '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)\n5. 'He is unattached, not deceitful, not covetous, not envious, not impudent, not contemptuous, and not given to slander. (852)\n6. 'Without desire for pleasant things and not given to conceit, and being gentle, intelligent, not credulous, he is not displeased (with anything). (853)\n7. 'Not from love of gain does he learn, and he does not get angry on account of loss, and untroubled by desire he has no greed for sweet things[2]. (854)\n8. 'Equable (upekhaka), always thoughtful, he does not think himself equal (to others)[3] in the world, nor distinguished, nor low: for him there are no desires (ussada). (855)\n[1. V\u00eetatanho pur\u00e2 bhed\u00e2\n \u00a0\u00a0\u00a0\u00a0\u00a0Pubbam antam anissito\n \u00a0\u00a0\u00a0\u00a0\u00a0Vemagghe n' \u00fbpasamkheyyo\n \u00a0\u00a0\u00a0\u00a0\u00a0Tassa n' atthi purekkhatam.\n2. Rasesu n\u00e2nugigghati\n3. Na loke ma\u00f1\u00f1ate samam\n \u00a0\u00a0\u00a0\u00a0\u00a0Na vises\u00ee na n\u00eekeyyo.\n Compare Tuvatakasutta, v. 4; Attadandasutta, v. 20.]\n9. 'The man for whom there is nothing upon which he depends, who is independent, having understood the Dhamma, for whom there is no desire for coming into existence or leaving existence, (856)\n10. 'Him I call calm, not looking for sensual pleasures; for him there are no ties, he has overcome desire. (857)\n11. 'For him there are no sons, cattle, fields, wealth, nothing grasped or rejected is to be found in him, (858)\n12. 'That fault of which common people and Samanas and Br\u00e2hmanas say that he is possessed, is not possessed by him, therefore he is not moved by their talk. (859)\n13. '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[1]. (860)\n14. '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[2].' (861)\nPur\u00e2bhedasutta is ended.\nThe origin of contentions, disputes, &c. &c.\n1. 'Whence (do spring up) contentions and disputes, lamentation and sorrow together with envy;\n[1. V\u00eetagedho amakkhar\u00ee\n \u00a0\u00a0\u00a0\u00a0\u00a0Na ussesu vadate muni\n \u00a0\u00a0\u00a0\u00a0\u00a0Na samesu na omesu,\n \u00a0\u00a0\u00a0\u00a0\u00a0Kappam n' eti akappiyo.\n2. Comp. infra, Attadandasutta, v. 16, and Dhp. v. 367.]\nand arrogance and conceit together with slander, whence do these spring up? pray, tell me this.' (862)\n2. '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)\n3. 'The dear (objects) in the world whence do they originate, and (whence) the covetousness that prevails in the world, and desire and fulfilment whence do they originate, which are (of consequence) for the future state of a man[1]?' (864)\n4. 'From wish[2] originate the dear (objects) in 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)\n5. 'From what has wish in the world its origin, and resolutions[3] whence do they spring, anger and falsehood and doubt, and the Dhammas which are made known by the Samana (Gotama)?' (866)\n6. 'What they call pleasure and displeasure in the world, by that wish springs up; having seen decay and origin in (all) bodies[4], a person forms (his) resolutions in the world. (867)\n7. 'Anger and falsehood and doubt, these Dhammas are a couple[5]; let the doubtful learn in the way of knowledge, knowingly the Dhammas have been proclaimed by the Samana.' (868)\n8. 'Pleasure and displeasure, whence have they\n[1. Ye sampar\u00e2y\u00e2ya narassa honti.\n2. Khanda.\n3. Vinikkhaya.\n4. R\u00fbpesu disv\u00e2 vibhavam bhava\u00f1 ka.\n5. Te pi kodh\u00e2dayo dhamm\u00e2 s\u00e2t\u00e2s\u00e2tadvaye sante eva pahonti uppagganti. Commentator.]\ntheir origin, for want of what do these not arise? This notion which (thou mentionest), viz. \"decay and origin,\" tell me from what does this arise.' (869)\n9. 'Pleasure and displeasure have their origin from phassa (touch), when there is no touch they do not arise. This notion which (thou mentionest), viz. \"decay and origin,\" this I tell thee has its origin from this.' (870)\n10. 'From what has phassa its origin in the world and from what does grasping spring up? For want of what is there no egotism, by the cessation of what do the touches not touch? ' (871)\n11. 'On account of name and form the touches (exist), grasping has its origin in wish; by the cessation of wishes there is no egotism, by the cessation of form the touches do not touch.' (872)\n12. '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[1]?' (873)\n13. 'Let one not be with a natural consciousness, nor with a mad consciousness, nor without consciousness, nor with (his) consciousness gone; for him who is thus constituted form ceases to exist, for what is called delusion has its origin in consciousness[2].' (?) (874)\n14. 'What we have asked thee thou hast explained\n[1. Katham sametassa vibhoti r\u00fbpam,\n \u00a0\u00a0\u00a0\u00a0\u00a0Sukham dukham v\u00e2pi katham vibhoti,\n \u00a0\u00a0\u00a0\u00a0\u00a0Etam me pabr\u00fbhi, yath\u00e2 vibhoti\n \u00a0\u00a0\u00a0\u00a0\u00a0Tam g\u00e2niy\u00e2ma, iti me mano ah\u00fb.\n2. Na sannasa\u00f1\u00f1\u00ee na visannasa\u00f1\u00f1\u00ee\n \u00a0\u00a0\u00a0\u00a0\u00a0No pi asa\u00f1\u00f1\u00ee na vibh\u00fbtasa\u00f1\u00f1\u00ee\n \u00a0\u00a0\u00a0\u00a0\u00a0Evam sametassa vibhoti r\u00fbpam\n \u00a0\u00a0\u00a0\u00a0\u00a0Sa\u00f1\u00f1\u00e2nid\u00e2n\u00e2 hi papa\u00f1kasamkh\u00e2.]\nunto us; we will ask thee another question, answer us that: Do not some (who are considered) wise in this world tell us that the principal (thing) is the purification of the yakkha, or do they say something different from this[1]?' (875)\n15. 'Thus some (who are considered) wise in this world say that the principal (thing) is the purification of the yakkha; but some of them say samaya (annihilation), the expert say (that the highest purity lies) in anup\u00e2disesa (none of the five attributes remaining)[2]. (876)\n16. 'And having known these to be dependent, 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[3].' (877)\nKalahaviv\u00e2dasutta is ended.\nA description of disputing philosophers. The different schools of philosophy contradict each other, they proclaim different truths, but the truth is only one. As long as the disputations are going on, so long will there be strife in the world.\n1. Abiding by their own views, some (people), having got into contest, assert themselves to be\n[1. Comp. Sundarikabh\u00e2radv\u00e2gasutta, v. 25.\n2. Ett\u00e2vat' aggam pi vadanti h' eke\n \u00a0\u00a0\u00a0\u00a0\u00a0Yakkhassa suddhim idha pandit\u00e2se,\n \u00a0\u00a0\u00a0\u00a0\u00a0Tesam pun' eke samayam[*] vadanti\n \u00a0\u00a0\u00a0\u00a0\u00a0Anup\u00e2disese kusal\u00e2 vad\u00e2n\u00e2.\n3. Ete ka \u00f1atv\u00e2 upanissit\u00e2 ti\n \u00a0\u00a0\u00a0\u00a0\u00a0\u00d1atv\u00e2 mun\u00ee nissaye so vimams\u00ee\n \u00a0\u00a0\u00a0\u00a0\u00a0\u00d1atv\u00e2 vimutto na viv\u00e2dam eti\n \u00a0\u00a0\u00a0\u00a0\u00a0Bhav\u00e2bhav\u00e2ya na sameti dh\u00eero.\n*. Ukkhedam. Commentator.]\nthe (only) expert (saying), '(He) who understands this, he knows the Dhamma; he who reviles this, he is not perfect[1].' (878)\n2. So having got into contest they dispute: 'The opponent (is) a fool, an ignorant (person),' so they say. Which one of these, pray, is the true doctrine (v\u00e2da)? for all these assert themselves (to be the only) expert. (879)\n3. He who does not acknowledge an opponent's doctrine (dhamma), he is a fool, a beast, one of poor understanding, all are fools with a very poor understanding; all these abide by their (own) views. (880)\n4. They are surely purified by their own view, they are of a pure understanding, expert, thoughtful, amongst them there is no one of poor understanding, their view is quite perfect! (881)\n5. 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)\n6. What some say is the truth, the reality, that others say is void, false, so having disagreed they dispute. Why do not the Samanas say one (and the same thing)? (883)\n7. 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 Samanas do not say one and the same thing)[2]. (884)\n[1. Sakam sakam ditthi paribbas\u00e2n\u00e2\n \u00a0\u00a0\u00a0\u00a0\u00a0Viggayha n\u00e2n\u00e2 kusal\u00e2 vadanti\n \u00a0\u00a0\u00a0\u00a0\u00a0Yo evam g\u00e2n\u00e2ti sa vedi dhammam\n \u00a0\u00a0\u00a0\u00a0\u00a0Idam patikkosam akeval\u00ee so.\n2. Ekam hi sakkam na dut\u00eeyam atthi\n \u00a0\u00a0\u00a0\u00a0\u00a0Yasmim pag\u00e2no vivade pag\u00e2nam,\n \u00a0\u00a0\u00a0\u00a0\u00a0N\u00e2n\u00e2 te sakk\u00e2ni sayam thunanti,\n \u00a0\u00a0\u00a0\u00a0\u00a0Tasm\u00e2 na ekam saman\u00e2 vadanti.]\n8. 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)\n9. 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[1]. (886)\n10. 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[2] (?) (887)\n11. 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[3]. (?) (888)\n12. 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 (philosopbical) view is quite complete. (889)\n[1. Na h' ev\u00e2 sakk\u00e2ni bah\u00fbni n\u00e2n\u00e2\n \u00a0\u00a0\u00a0\u00a0\u00a0A\u00f1\u00f1atra sa\u00f1\u00f1\u00e2ya nikk\u00e2ni loke,\n \u00a0\u00a0\u00a0\u00a0\u00a0Takka\u00f1 ka ditthisu pakappayitv\u00e2\n \u00a0\u00a0\u00a0\u00a0\u00a0Sakkam mus\u00e2 ti dvayadhammam \u00e2hu.\n2. Ditthe sute s\u00eelavate mute v\u00e2\n \u00a0\u00a0\u00a0\u00a0\u00a0Ete ka niss\u00e2ya vim\u00e2nadass\u00ee\n \u00a0\u00a0\u00a0\u00a0\u00a0Vinikkhaye thatv\u00e2 pahassam\u00e2n\u00e2\n \u00a0\u00a0\u00a0\u00a0\u00a0B\u00e2lo paro akusalo ti k\u00e2hu.\n3. Yen' eva b\u00e2lo ti param dah\u00e2ti\n \u00a0\u00a0\u00a0\u00a0\u00a0Ten\u00e2tum\u00e2nam kusalo ti k\u00e2ha,\n \u00a0\u00a0\u00a0\u00a0\u00a0Sayam attan\u00e2 sa kusal\u00e2 vad\u00e2no\n \u00a0\u00a0\u00a0\u00a0\u00a0A\u00f1\u00f1am vim\u00e2neti, tath' eva p\u00e2va.]\n13. 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 wise, there is not any fool amongst the Samanas[1]. (890)\n14. 'Those who preach a doctrine (dhamma) different from this, fall short of purity and are imperfect,' so the Titthiyas say repeatedly, for they are inflamed by passion for their own (philosophical) views. (891)\n15. Here they maintain purity, in other doctrines (dhamma) they do not allow purity; so the Titthiyas, entering extensively (upon details), say that in their own way there is something firm. (892)\n16. And saying that there is something firm in his own way he holds his opponent to be a fool; thus he himself brings on strife, calling his opponent a fool and impure (asuddhadhamma). (893)\n17. Standing in (his) resolution, having himself measured (teachers, &c.), he still more enters into dispute in the world; but having left all resolutions nobody will excite strife in the world[2]. (894)\nK\u00fblaviy\u00fbhasutta is ended.\n[1. Parassa ke hi vakas\u00e2 nih\u00eeno\n \u00a0\u00a0\u00a0\u00a0\u00a0Tumo[*] sah\u00e2 hoti nih\u00eenapa\u00f1\u00f1o,\n \u00a0\u00a0\u00a0\u00a0\u00a0Atha ke sayam vedagu hoti dh\u00eero\n \u00a0\u00a0\u00a0\u00a0\u00a0Na koki b\u00e2lo samanes\u00fb atthi.\n2. Vinikkhaye thatv\u00e2 sayam pam\u00e2ya\n \u00a0\u00a0\u00a0\u00a0\u00a0Uddham so lokasmim viv\u00e2dam eti,\n \u00a0\u00a0\u00a0\u00a0\u00a0Hitv\u00e2na sabb\u00e2ni vinikkhay\u00e2ni\n \u00a0\u00a0\u00a0\u00a0\u00a0Na medhakam kurute gantu loke.\n*. So pi ten' eva. Commentator. Ved. tva (?).]\nPhilosophers cannot lead to purity, they only praise themselves and stigmatise others. But a Br\u00e2hmana has overcome all dispute, he is indifferent to learning, he is appeased.\n1. 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)\n2. 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. Nibb\u00e2na) to be the place where there is no dispute. (896)\n3. The opinions that have arisen amongst people, all these the wise man does not embrace; he is independent. Should he who is not pleased with what has been seen and heard resort to dependency[1]? (?) (897)\n4. Those who consider virtue the highest of all, say that purity is associated with restraint; having taken upon themselves a (holy) work they serve. Let us learn in this (view), then, his (the Master's) purity; wishing for existence they assert themselves to be the only expert[2]. (898)\n5. If he falls off from virtue and (holy) works, he trembles, having missed (his) work; he laments, he\n[1. Y\u00e2 k\u00e2k' im\u00e2 sammutiyo puthugg\u00e2\n \u00a0\u00a0\u00a0\u00a0\u00a0Sabb\u00e2 va et\u00e2 na upeti vidv\u00e2,\n \u00a0\u00a0\u00a0\u00a0\u00a0An\u00fbpayo so, upayam kim eyya\n \u00a0\u00a0\u00a0\u00a0\u00a0Ditthe sute khantim[*] akubbam\u00e2no?\n2. S\u00eeluttam\u00e2 sa\u00f1\u00f1amen\u00e2hu suddhim,\n \u00a0\u00a0\u00a0\u00a0\u00a0Vatam sam\u00e2d\u00e2ya upatthit\u00e2se,\n \u00a0\u00a0\u00a0\u00a0\u00a0Idh' eva sikkhema ath' assa suddhim,\n \u00a0\u00a0\u00a0\u00a0\u00a0Bhav\u00fbpan\u00eet\u00e2 kusal\u00e2 vad\u00e2n\u00e2.\n*. So all the MSS.]\nprays for purity in this world, as one who has lost his caravan or wandered away from his house. (899)\n6. 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)\n7. By means of penance, or anything disliked, or what has been seen, or heard, or thought, going upwards they wail for what is pure, without being free from desire for reiterated existence. (901)\n8. For him who wishes (for something there always are) desires[1], and trembling in (the midst of his) plans; he for whom there is no death and no re-birth, how can he tremble or desire anything? (902)\n9. What some call the highest Dhamma, that others again call wretched; which one of these, pray, is the true doctrine (v\u00e2da)? for all these assert themselves (to be the only) expert. (903)\n10. Their own Dhamma they say is perfect, another's Dhamma again they say is wretched; so having disagreed they dispute, they each say their own opinions (are) the truth. (904)\n11. If one (becomes) low by another's censure, then there will be no one distinguished amongst the Dhammas; for they all say another's Dhamma (is) low, in their own they say there is something firm[2]. (905)\n[1. Gappit\u00e2ni.\n2. Parassa ke vamhayitena h\u00eeno\n \u00a0\u00a0\u00a0\u00a0\u00a0Na koki dhammesu visesi assa,\n \u00a0\u00a0\u00a0\u00a0\u00a0Puth\u00fb hi a\u00f1\u00f1assa vadanti dhammam\n \u00a0\u00a0\u00a0\u00a0\u00a0Nih\u00eenato samhi dalham vad\u00e2n\u00e2.]\n12. The worshipping of their own Dhamma is as great as their praise of their own ways; all schools would be in the same case, for their purity is individual[1]. (906)\n13. There is nothing about a Br\u00e2hmana dependent upon others, nothing amongst the Dhammas which he would embrace after investigation; therefore he has overcome the disputes, for he does not regard any other Dhamma as the best. (907)\n14. 'I understand, I see likewise this,' so saying, some by (their philosophical) views return to purity. If he saw purity, what then (has been effected) by another's view? Having conquered they say that purity exists by another[2]. (?) (908)\n15. A seeing man will see name and form, and having seen he will understand those (things); let him at pleasure see much or little, for the expert do not say that purity exists by that. (909)\n16. A dogmatist is no leader to purity, being guided by prejudiced views, saying that good consists in what he is given to, and saying that purity is there, he saw the thing so[3]. (910)\n17. A Br\u00e2hmana does not enter time, (or) the\n[1. Sadhammap\u00fbg\u00e2 ka pan\u00e2 tath' eva\n \u00a0\u00a0\u00a0\u00a0\u00a0Yath\u00e2 pasamsanti sak\u00e2yan\u00e2ni,\n \u00a0\u00a0\u00a0\u00a0\u00a0Sabbe pav\u00e2d\u00e2 tath' iv\u00e2 bhaveyyum\n \u00a0\u00a0\u00a0\u00a0\u00a0Suddhi hi nesam pakkattam eva.\n2. G\u00e2n\u00e2mi pass\u00e2mi tath' eva etam\n \u00a0\u00a0\u00a0\u00a0\u00a0ditthiy\u00e2 eke pakkenti suddhim\n \u00a0\u00a0\u00a0\u00a0\u00a0Addakkhi ke kim hi tumassa tena\n \u00a0\u00a0\u00a0\u00a0\u00a0Atisitv\u00e2 a\u00f1\u00f1ena vadanti suddhim.\n3. Nivissav\u00e2d\u00ee na hi suddhin\u00e2yo\n \u00a0\u00a0\u00a0\u00a0\u00a0Pakappit\u00e2 ditthi purekkhar\u00e2no\n \u00a0\u00a0\u00a0\u00a0\u00a0Yam nissito tattha subham vad\u00e2no\n \u00a0\u00a0\u00a0\u00a0\u00a0Suddhim vado tattha, tath' addas\u00e2 so.]\nnumber (of living beings), (he is) no follower of (philosophical) views, nor a friend of knowledge; and having penetrated the opinions that have arisen amongst people, he is indifferent to learning, while others acquire it. (911)\n18. 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)\n19. 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)\n20. 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)\nMah\u00e2viy\u00fbhasutta is ended.\nHow a Bhikkhu attains bliss, what his duties are, and what he is to avoid.\n1. 'I ask thee, who art a kinsman of the \u00c2dikkas 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)\n2. 'Let him completely cut off the root of what is called papa\u00f1ka[1] (delusion), thinking \"I am wisdom;\"'--so said Bhagavat,--'all the desires that arise inwardly, let him learn to subdue them, always being thoughtful. (916)\n3. 'Let him learn every Dhamma inwardly or outwardly; let him not therefore be proud, for that is not called bliss by the good. (917)\n4. 'Let him not therefore think himself better (than others or) low or equal (to others); questioned by different people, let him not adorn himself[2]. (918)\n5. 'Let the Bhikkhu be appeased inwardly, let him not seek peace from any other (quarter); for him who is inwardly appeased there is nothing grasped or rejected. (919)\n6. 'As in the middle (i.e. depth) of the sea no wave is born, (but as it) remains still[3], so let the Bhikkhu be still[3], without desire, let him not desire anything whatever.' (920)\n7. He with open eyes expounded clearly the Dhamma that removes (all) dangers; tell (now) the religious practices; the precepts or contemplation[4]. (921)\n8. Bhagavat: 'Let him not be greedy with his eyes, let him keep his ears from the talk of the town, let him not be greedy after sweet things, and let him not desire anything in the world. (922)\n9. 'When he is touched by the touch (of illness),\n[1. Avigg\u00e2dayo kiles\u00e2. Commentator.\n2. N\u00e2tum\u00e2nam vikappayan titthe.\n3. Thito.\n4. Akittayi vivatakakkhu sakkhi\n \u00a0\u00a0\u00a0\u00a0\u00a0Dhammam parissayavinayam,\n \u00a0\u00a0\u00a0\u00a0\u00a0Patipadam vadehi, bhaddan te,\n \u00a0\u00a0\u00a0\u00a0\u00a0P\u00e2timokkham athav\u00e2pi sam\u00e2dhim.]\nlet the Bhikkhu not lament, and let him not wish for existence anywhere, and let him not tremble at dangers. (923)\n10. 'Having obtained boiled rice and drink, solid food and clothes, let him not store up (these things), and let him not be anxious, if he does not get them. (924)\n11. 'Let him be meditative, not prying, let him abstain from misbehaviour[1], let him not be indolent, let the Bhikkhu live in his quiet dwelling. (925)\n12. 'Let him not sleep too much, let him apply himself ardently to watching, let him abandon sloth, deceit, laughter, sport, sexual intercourse, and adornment. (926)\n13. 'Let him not apply himself to practising (the hymns of) the \u00c2thabbana(-veda), to (the interpretation of) sleep and signs, nor to astrology; let not (my) follower (m\u00e2maka) devote himself to (interpreting) the cry of birds, to causing impregnation, nor to (the art of) medicine. (927)\n14. '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)\n15. '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)\n16. 'Let not the Bhikkhu be a boaster, and let him not speak coherent[2] language; let him not learn pride, let him not speak quarrelsome language. (930)\n[1. Virame kukkukkam.\n2. Payuta; comp. N\u00e2lakasutta, v. 33.]\n17. '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)\n18. 'Having heard much talk from much-talking Samanas let him not irritated answer them with harsh language; for the good do not thwart[1] others. (932)\n19. 'Having understood this Dhamma, let the investigating and always thoughtful Bhikkhu learn; having conceived bliss to consist in peace, let him not be indolent in Gotama's commandments. (933)\n20. 'For he a conqueror unconquered saw the Dhamma visibly, without any traditional instruction[2]; therefore let him learn, heedful in his, Bhagavat's, commandments, and always worshipping.' (934)\nTuvatakasutta is ended.\nDescription of an accomplished Muni.\n1. From him who has seized a stick fear arises. Look at people killing (each other); I will tell of grief as it is known to me. (935)\n2. Seeing people struggling like fish in (a pond with) little water, seeing them obstructed by each other, a fear came over me. (936)\n3. The world is completely unsubstantial, all quarters are shaken; wishing for a house for myself I did not see (one) uninhabited. (937)\n4. But having seen (all beings) in the end obstructed, discontent arose in me; then I saw in\n[1. Patisenikaronti.\n2. Sakkhi dhammam an\u00eetiham adass\u00ee.]\nthis world an arrow, difficult to see, stuck in the heart. (938)\n5. He who has been pierced by this arrow runs through all quarters; but having drawn out that arrow, he will not run, he will sit down (quietly). (939)\n6. There (many) studies are gone through; what is tied in the world let him not apply himself to (untie) it; having wholly transfixed desire, let him learn his own extinction (nibb\u00e2na). (940)\n7. Let the Muni be truthful, without arrogance, undeceitful, free from slander, not angry, let him overcome avarice. (941)\n8. Let the man who has turned his mind to Nibb\u00e2na conquer sleepiness, drowsiness, and sloth; let him not live together with indolence, let him not indulge in conceit. (942)\n9. Let him not be led into falsehood, let him not turn his affection to form; let him penetrate arrogance, let him wander abstaining from violence. (943)\n10. Let him not delight in what is old, let him not bear with what is new, let him not grieve for what is lost, let him not give himself up to desire[1]. (944)\n11. (This desire) I call greed, the great stream, I call (it) precipitation, craving, a trouble, a bog of lust difficult to cross[2]. (945)\n12. The Muni who without deviating from truth\n[1. \u00c2k\u00e2sam na sito siy\u00e2 ti tanham nissito na bhaveyya. Commentator.\n2. Gedham br\u00fbmi mahogho ti\n \u00a0\u00a0\u00a0\u00a0\u00a0\u00c2gavam br\u00fbmi gappanam\n \u00a0\u00a0\u00a0\u00a0\u00a0\u00c2rammanam pakappanam\n \u00a0\u00a0\u00a0\u00a0\u00a0K\u00e2mapamko durakkayo.]\nstands fast on the firm ground (of Nibb\u00e2na, being) a Br\u00e2hmana, he, having forsaken everything, is indeed called calm. (946)\n13. He indeed is wise, he is accomplished, having understood the Dhamma independent (of everything); wandering rightly in the world he does not envy any one here. (947)\n14. Whosoever has here overcome lust, a tie difficult to do away with in the world, he does not grieve, he does not covet[1], having cut off the stream, and being without bonds. (948)\n15. What is before (thee), lay that aside; let there be nothing behind thee; if thou wilt not grasp after what is in the middle, thou wilt wander calm[2]. (949)\n16. The man who has no desire at all for name and form (individuality) and who does not grieve over what is no more, he indeed does not decay in the world[3]. (950)\n17. He who does not think, 'this is mine' and 'for others there is also something,' he, not having egotism, does not grieve at having nothing[4]. (951)\n18. Not being harsh, not greedy, being without desire, and being the same under all circumstances (samo[5]),--that I call a good result, when asked about an undaunted man. (952)\n19. For him who is free from desire, for the\n[1. N\u00e2ggheti = n\u00e2bhigghati (read n\u00e2bhiggh\u00e2yati). Commentator.\n2. Comp. infra, Gatukannin's question, v. 4, and Dhammapada, p. 308.\n3. Comp. infra, Gatukannin's question, v. 5.\n4. Yassa n'atthi 'idam me' ti\n \u00a0\u00a0\u00a0\u00a0\u00a0'Paresam v\u00e2pi ki\u00f1kanam'\n \u00a0\u00a0\u00a0\u00a0\u00a0Mamattam so asamvindam\n \u00a0\u00a0\u00a0\u00a0\u00a0'N' atthi me' ti na sokati.\n5. = upekhako. Commentator.]\ndiscerning (man) there is no Samkh\u00e2ra; abstaining from every sort of effort he sees happiness everywhere[1]. (953)\n20. The Muni does not reckon himself amongst the plain, nor amongst the low, nor amongst the distinguished; being calm and free from avarice, he does not grasp after nor reject anything[2]. (954)\nAttadandasutta is ended.\nOn S\u00e2riputta asking what a Bhikkhu is to devote himself to, Buddha shows what life he is to lead.\n1. 'Neither has before been seen by me,'--so said the venerable S\u00e2riputta,--'nor has any one heard of such a beautifully-speaking master, a teacher arrived from the Tusita heaven. (955)\n2. 'As he, the clearly-seeing, appears to the world of men and gods, after having dispelled all darkness, so he wanders alone in the midst (of people). (956)\n3. 'To this Buddha, who is independent, unchanged, a guileless teacher, who has arrived (in the world), I have come supplicatingly with a question[3] from many who are bound in this world. (957)\n4. 'To a Bhikkhu who is loath (of the world) and affects an isolated seat, the root of a tree or a cemetery, or (who lives) in the caves of the mountains, (958)\n[1. Anegassa vig\u00e2nato\n \u00a0\u00a0\u00a0\u00a0\u00a0N' atthi k\u00e2ki nisamkhiti,\n \u00a0\u00a0\u00a0\u00a0\u00a0Virato so viy\u00e2rambh\u00e2\n \u00a0\u00a0\u00a0\u00a0\u00a0Khemam passati sabbadhi.\n2. Comp. supra, Pur\u00e2bhedasutta, vv. 15, 20 {sic., vv. 8, 13}.\n3. Atthi pa\u00f1hena \u00e2gamim = atthiko pa\u00f1hena \u00e2gato 'mh\u00eeti atthik\u00e2nam v\u00e2 pa\u00f1hena atthi \u00e2gamana\u00f1 k\u00e2 ti. Commentator.]\n5. 'How many dangers (are there not) in these various dwelling-places at which the Bhikkhu does not tremble in his quiet dwelling! (959)\n6. 'How many dangers (are there not) in the world for him who goes to the immortal region[1], (dangers) which the Bhikkhu overcomes in his distant dwelling! (960)\n7. 'Which are his words, which are his objects in this world, which are the virtue and (holy) works of the energetic Bhikkhu? (961)\n8. 'What study having devoted himself to, intent on one object[2], wise and thoughtful, can he blow off his own filth as the smith (blows off) that of the silver[3]?' (962)\n9. 'What is pleasant for him who is disgusted (with birth, &c.), O S\u00e2riputta,'--so said Bhagavat,--'if he cultivates a lonely dwelling-place, and loves perfect enlightenment in accordance with the Dhamma, that I will tell thee as I understand it. (963)\n10. 'Let not the wise and thoughtful Bhikkhu wandering on the borders[4] be afraid of the five dangers: gad-flies and (all other) flies[5], snakes, contact with (evil) men[6], and quadrupeds. (964)\n11. 'Let him not be afraid of adversaries[7], even having seen many dangers from them; further he\n[1. Gakkhato amatam disam.\n2. Ekodi = ekaggakitto. Commentator.\n3. Comp. Dhp. v. 239.\n4. Pariyantak\u00e2ri.\n5. Dams\u00e2dhip\u00e2t\u00e2nan ti pingalamakkhik\u00e2na\u00f1 ka sesamakkhik\u00e2na\u00f1 ka, sesamakkhik\u00e2 hi tato adhipatitv\u00e2 kh\u00e2danti, tasm\u00e2 adhip\u00e2t\u00e2 ti vukkanti. Commentator.\n6. Manussaphass\u00e2nan ti kor\u00e2diphass\u00e2nam. Commentator.\n7. Paradhammik\u00e2nam.]\nwill overcome other dangers while seeking what is good. (965)\n12. 'Touched by sickness and hunger let him endure cold and excessive heat, let him, touched by them in many ways, and being houseless, make strong exertions. (966)\n13. '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 Kanha (i.e. M\u00e2ra). (967)\n14. '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)\n15. '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)\n16. '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)\n17. '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)\n18. '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)\n19. 'Urged on by words (of his teachers) let him be thoughtful and rejoice (at this urging), let\nhim break stubbornness in his fellow-students, let him utter propitious words and not unseasonable, let him not think detractingly of others. (973)\n20. '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)\n21. '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)\nS\u00e2riputtasutta is ended.\nAtthakavagga, the fourth.","title":"Sacred Books of the East, Vol. 10: The Dhammapada and Sut...","type":"page"}