{"collection":"Khuddaka Nikaya","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/suttacentral_snp4.13/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/suttacentral_snp4.13","id":"suttacentral_snp4.13","license":"CC0","rights_basis":"suttacentral_bilara_data_cc0","source":"suttacentral","source_url":"https://suttacentral.net/snp4.13/en/sujato","summary":null,"tags":["Early Buddhist Texts","Khuddaka Nikaya"],"text":"\u201cRegarding those who maintain their own view, disputing that, \u2018This is the only truth\u2019: are all of them subject only to criticism, or do some also win praise for that?\u201d \u201cThat is a small thing, insufficient for peace, these two fruits of dispute, I say. Seeing this, one ought not dispute, looking for sanctuary in the land of no dispute. One who knows does not get involved with any of the many different conventions. Why would the uninvolved get involved, since they do not believe <j>based on the seen or the heard? Those for whom ethics are the highest speak of purity through self-control; having undertaken a vow, they stick to it: \u2018Let us train right here, then we will be pure.\u2019 Professing 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 <j>while journeying far from home. But having given up all precepts and vows, and these deeds blameworthy or blameless; not longing for \u2018purity\u2019 or \u2018impurity\u2019, live detached, fostering peace. Relying on mortification in disgust of sin, or else on what is seen, heard, or thought, they moan that purification <j>comes through heading upstream, not rid of craving for life after life. For one who longs there are muttered prayers, and trembling too over ideas they have formed. But one here for whom there is no passing away <j>or reappearing: why would they tremble? For what would they pray?\u201d \u201cThe very same teaching that some say is \u2018ultimate\u2019, others say is inferior. Which of these statements is true, for all of them profess to be experts?\u201d \u201cThey say their own teaching is perfect, while the teaching of others is inferior. So arguing, they dispute, each saying their own conventions are the truth. If someone else\u2019s disparagement makes you inferior, no one in any teaching would be distinguished. For each of them says the other\u2019s 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 would be specific to them. After judging among the teachings, <j>a brahmin has adopted nothing that requires interpretation by another. That\u2019s why they\u2019ve gotten over disputes, for they see no other doctrine as best. Saying, \u2018I know, I see, that\u2019s how it is\u2019, some believe that purity stems from view. But if they\u2019ve really seen, <j>what use is that view to them? Overlooking what matters, <j>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 those who are skilled say this is no way to purity. It\u2019s not easy to educate someone who is dogmatic, promoting a view they have formulated. Speaking of the beauty <j>in that on which they depend, they talk of purity in accord with what they saw there. The brahmin does not get involved <j>with formulating and calculating; they\u2019re not followers of views, <j>nor kinsmen of notions. Having understood the many different conventions, they look on when others grasp. Having untied the knots here in the world, the sage takes no side among disputes. Peaceful among the peaceless, equanimous, they don\u2019t grasp when others grasp. Having given up former defilements <j>and not making new ones, not swayed by preference, <j>nor a proponent of dogma, that attentive one is released from views, not clinging to the world, <j>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.\u201d","title":"The Longer Discourse on Arrayed for Battle","tradition":"Khuddaka Nikaya","translated_text":null,"word_count":625}