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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1(767) 3. 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) 4. He who covets extensively (such) pleasures (as these), fields, goods, or gold, cows and horses, servants, women, relations, (769) 5. Sins will overpower him, dangers will crush him, and pain will follow him as water (pours into) a broken ship. (770) 6. 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) KAmasutta is ended. GUHATTHAKASUTTA. 147 2, GUHA77HAKASUTTA. Let no one cling to existence and sensual pleasures. 1. 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) 2. 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) 3. 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) 4. Therefore let a man here! learn, whatever he knows as wicked in the world, let him not for the sake of that (?) practise (what is) wicked ?; for short is this life, say the wise. (775) 5. 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) 6. 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) 1 Idheva=imasmim yeva sdsane. Commentator. 2 Na tassa hetu visamam dareyya. L 2 148 ATTHAKAVAGGA. 7. Having subdued his wish for both ends’, 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 *. (778) 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) Guhad¢¢hakasutta is ended. 3. DUTTHATTHAKASUTTA. 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. _ (780)
21. 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) 2. 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 +. (781) 3. The person who, without being asked, praises 1 Comp. Sallasutta, v. 9. ® Ubhosu antesu vineyya 4handam Phassam parifift4ya andnugiddho Yad atta garaht tad akubbam4no Na lippatt di/Rasutesu dhfro. 5 Saftfiam=namarfiipam. Commentator. ‘ Sakam hi ditthim katham akkayeyya Khandanunito rufiy4 nivittho, Sayam samattani pakubbam4no Yatha hi ganeyya tatha vadeyya. DUTTHATTHAKASUTTA. 149 his own virtue and (holy) works to others, him the good call ignoble, one who praises himself?. (782) 4. 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? (783) 5. 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-pa¢iééasanti ®. (?) (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 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 °. (786) 1 Yo 4tumanam sayam eva pava=yo evam attdnam sayam eva vadati. Commentator. 2 Yass’ ussada n’ atthi kuhi##i loke. 5 Pakappita samkhaté yassa dhamm& Purakkhaté santi avivadata Yad attanf passati dnisamsam Tam nissito kuppapa/siksasantim. 4 Dishinivesa na hi svAtivatta, Dhammesu nikkheyya samuggahftam, Tasma naro tesu nivesanesu Nirassati Adiyati-k4a dhammam. Comp. Parama/shakasutta, v. 6. 5 Dhonassa hf n’ atthi kuhif#4i loke Pakappita di//Ai bhavabhavesu, MA4yaft ka manaw a pahaya dhono Sa kena gakkheyya, anfipayo so. 150 ATTHAKAVAGGA. 8. 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 |. (787) Duétthatthakasutta is ended. 4. SUDDHA77AHAKASUTTA. No 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.
3(787) Duétthatthakasutta is ended. 4. SUDDHA77AHAKASUTTA. No 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. 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? (788) 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®. (789) 1 Upayo* hi dhammesu upeti vadam Anfipayam kena katham vadeyya Attam nirattaz na hi tassa atthi Adhosi so di#him idh’ eva sabbam. * Passdmi suddham paramam arogam, Disfhena samsuddhi narassa hoti, Et abhiganam paraman ti fatva Suddhanupassiti pakketi #anam. 5 Di#Athi nam pava tatha vad4nam. Comp. GarAsutta, v.10; Pasfirasutta, v. 7. * Upayo ti tazhAdisthinissito. Commentator. SUDDHATTHAKASUTTA. I5! 3. But the Brahma#za 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}. (790) 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). (791) 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). (792) 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) 1 Na brahmano afifiato suddhim 4ha Ditthe sute sflavate mute va Pusiie ka pape a antipalitto Attafigaho na idha pakubbam4no. 2 Sa sabbadhammesu visenibhfito * Yam kifiki distham va sutam mutam va Tam eva dassim viva/am karantam Ken’ fdha lokasmim vikappayeyya? * Ma4rasenam vinAsetva thitabhavena visenibhfito, Commentator. 152 ATTHAKAVAGGA. 8. He is a Brahmama 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) Suddha¢¢hakasutta is ended. 5. PARAMAZT7HAKASUTTA.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1(767) 3. 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) 4. He who covets extensively (such) pleasures (as these), fields, goods, or gold, cows and horses, servants, women, relations, (769) 5. Sins will overpower him, dangers will crush him, and pain will follow him as water (pours into) a broken ship. (770) 6. 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) KAmasutta is ended. GUHATTHAKASUTTA. 147 2, GUHA77HAKASUTTA. Let no one cling to existence and sensual pleasures. 1. 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) 2. 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) 3. 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) 4. Therefore let a man here! learn, whatever he knows as wicked in the world, let him not for the sake of that (?) practise (what is) wicked ?; for short is this life, say the wise. (775) 5. 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) 6. 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) 1 Idheva=imasmim yeva sdsane. Commentator. 2 Na tassa hetu visamam dareyya. L 2 148 ATTHAKAVAGGA. 7. Having subdued his wish for both ends’, 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 *. (778) 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) Guhad¢¢hakasutta is ended. 3. DUTTHATTHAKASUTTA. 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. _ (780)
21. 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) 2. 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 +. (781) 3. The person who, without being asked, praises 1 Comp. Sallasutta, v. 9. ® Ubhosu antesu vineyya 4handam Phassam parifift4ya andnugiddho Yad atta garaht tad akubbam4no Na lippatt di/Rasutesu dhfro. 5 Saftfiam=namarfiipam. Commentator. ‘ Sakam hi ditthim katham akkayeyya Khandanunito rufiy4 nivittho, Sayam samattani pakubbam4no Yatha hi ganeyya tatha vadeyya. DUTTHATTHAKASUTTA. 149 his own virtue and (holy) works to others, him the good call ignoble, one who praises himself?. (782) 4. 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? (783) 5. 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-pa¢iééasanti ®. (?) (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 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 °. (786) 1 Yo 4tumanam sayam eva pava=yo evam attdnam sayam eva vadati. Commentator. 2 Yass’ ussada n’ atthi kuhi##i loke. 5 Pakappita samkhaté yassa dhamm& Purakkhaté santi avivadata Yad attanf passati dnisamsam Tam nissito kuppapa/siksasantim. 4 Dishinivesa na hi svAtivatta, Dhammesu nikkheyya samuggahftam, Tasma naro tesu nivesanesu Nirassati Adiyati-k4a dhammam. Comp. Parama/shakasutta, v. 6. 5 Dhonassa hf n’ atthi kuhif#4i loke Pakappita di//Ai bhavabhavesu, MA4yaft ka manaw a pahaya dhono Sa kena gakkheyya, anfipayo so. 150 ATTHAKAVAGGA. 8. 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 |. (787) Duétthatthakasutta is ended. 4. SUDDHA77AHAKASUTTA. No 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.
3(787) Duétthatthakasutta is ended. 4. SUDDHA77AHAKASUTTA. No 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. 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? (788) 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®. (789) 1 Upayo* hi dhammesu upeti vadam Anfipayam kena katham vadeyya Attam nirattaz na hi tassa atthi Adhosi so di#him idh’ eva sabbam. * Passdmi suddham paramam arogam, Disfhena samsuddhi narassa hoti, Et abhiganam paraman ti fatva Suddhanupassiti pakketi #anam. 5 Di#Athi nam pava tatha vad4nam. Comp. GarAsutta, v.10; Pasfirasutta, v. 7. * Upayo ti tazhAdisthinissito. Commentator. SUDDHATTHAKASUTTA. I5! 3. But the Brahma#za 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}. (790) 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). (791) 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). (792) 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) 1 Na brahmano afifiato suddhim 4ha Ditthe sute sflavate mute va Pusiie ka pape a antipalitto Attafigaho na idha pakubbam4no. 2 Sa sabbadhammesu visenibhfito * Yam kifiki distham va sutam mutam va Tam eva dassim viva/am karantam Ken’ fdha lokasmim vikappayeyya? * Ma4rasenam vinAsetva thitabhavena visenibhfito, Commentator. 152 ATTHAKAVAGGA. 8. He is a Brahmama 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) Suddha¢¢hakasutta is ended. 5. PARAMAZT7HAKASUTTA.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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