Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1152 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. One should not give oneself to philosophical disputations ; a Brahmama who does not adopt any system of philosophy, is unchangeable, has reached Nibbana, 1. 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 *. (796) 2. 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’, (797) 3. The expert call just that a tie dependent 1 Katunnam kilesastmAnam atftatt4 Simatigo bahitapapatté 4a brahmano. 2 Paraman ti di//hisu paribbasAno Yad uttarim kurute gantu loke Hina ti aviwe tato sabbam 4ha, Tasmé vivadani avitivatto. Properly, ‘ others (are) wretched.’ ® Yad attanf passati Anisamsam Ditthe sute sflavate mute va Tad eva so tattha samuggahaya Nihinato passati sabbam afifiam. PARAMATTHAKASUTTA. 153 upon 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}. (798) 4. 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) 5. 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) 6. 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) *. (801) 7. In 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 Brahmaza who does not adopt any view? (802) 1 Tam vapi gantham kusala vadanti Yam nissito passati hinam afifiam, Tasma hi di/fkam va sutam mutam va Silabbatam bhikkhu na nissayeyya. * Attam pahaya anupadiyano Wane pi so nissayam no karoti, Sa ve viyattesu na vaggasart, Ditthim pi so na pakketi kivéi. ° Yass’ fibhayante pamidhtdha n’ atthi Bhavabhavaya idha va huram va Nivesan4 tassa na santi keéi Dhammesu nitsseyya samuggahita. 154 ATTHAKAVAGGA. 8. They do not form (any view), they do not prefer (anything), the Dhammas are not chosen by them, a Brahmaza is not dependent upon virtue and (holy) works; having gone to the other shore, such a one does not return. (803)
2154 ATTHAKAVAGGA. 8. They do not form (any view), they do not prefer (anything), the Dhammas are not chosen by them, a Brahmaza is not dependent upon virtue and (holy) works; having gone to the other shore, such a one does not return. (803) Paramaé¢hakasutta is ended. 6. GARASUTTA. From selfishness come grief and avarice. The Bhikkhu who has turned away from the world and wanders about houseless, is independent, and does not wish for purification through another. 1. Short indeed is this life, within a hundred years one dies, and if any one lives longer, then he dies of old age. (804) 2. People grieve from selfishness, perpetual cares kill them, this (world) is full of disappointment ; seeing this, let one not live in a house. (805) 3. 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}. (806) 4. 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) 5. Both seen and heard are the persons whose particular name is mentioned, but only the name 1 Maranena pi tam pahfyati Yam puriso mama-y-idan ti maféati, Evam pi viditva pandito Na pamattdya nametha m&mako. GARASUTTA. 155 remains undecayed of the person that has passed away 7. (808) 6. The greedy in their selfishness do not leave sorrow, lamentation, and avarice; therefore the Munis leaving greediness wandered about seeing security (i.e. NibbAna). (809) 7. Fora 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 *, (810) 8. 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) g. 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 *. (812) 10. 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 1 Dishapi sutapi te gana Yesam namam idam pavukkati Namam evAvasissati Akkheyyam petassa gantuno. * Patilinagarassa bhikkhuno Bhagam4nassa vittamAnasam * Samaggiyam 4hu tassa tam Yo attanam bhavane na dassaye. * Udabindu yathapi pokkhare Padume vari yatha na lippati Evam muni népalippati Yad idam di/thasutam mutesu va. * Bi has vivitta-. 156 ATTHAKAVAGGA. purification through another, for he is not pleased nor displeased (with anything) }. (813) Gardsutta is ended. 7. TISSAMETTEYYASUTTA. Sexual intercourse should be avoided. 1. ‘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)
3(813) Gardsutta is ended. 7. TISSAMETTEYYASUTTA. Sexual intercourse should be avoided. 1. ‘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) 2. ‘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) 3. ‘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) 4. ‘What honour and renown he had before, that is lost for him; having seen this let him learn to give up sexual intercourse. (817) 5. ‘He who overcome by his thoughts meditates like a miser, such a one, having heard the (blaming) voice of others, becomes discontented. (818) 6. ‘Then he makes weapons (i.e. commits evil 1 Dhono na hi tena majifati Yad idam di/thasutam mutesu va, Naffiena visuddhim iksAati, Na hi so raggati no viraggati. Comp. Suddha/sAakasutta, v. 2. PASORASUTTA. 157 deeds) urged by the doctrines of others, he is very greedy, and sinks into falsehood’. (819) 7. ‘Designated “wise” he has entered upon a solitary life, then having given himself up to sexual intercourse, he (being) a fool suffers pain. (820) 8. ‘ 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) 9. ‘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 Nibbana. (822) 10. ‘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) Tissametteyyasutta is ended. 8. PASURASUTTA. Disputants 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. 1. 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 *. (824) 1 Atha satthAni kurute Paravadehi £odito, Esa khv-assa mahagedho, Mosavaggam pag&hati. 2 Idh’ eva suddhim iti vadiyanti Nafiwesu dhammesu visuddhim 4hu Yam nissita tattha subham vadana Pakkekasakkesu puthd nivissha. 158 ATTHAKAVAGGA. 2. 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) 3. 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 disconfented, at the blame he gets angry he who sought for the faults (of others). (826)
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.
1152 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. One should not give oneself to philosophical disputations ; a Brahmama who does not adopt any system of philosophy, is unchangeable, has reached Nibbana, 1. 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 *. (796) 2. 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’, (797) 3. The expert call just that a tie dependent 1 Katunnam kilesastmAnam atftatt4 Simatigo bahitapapatté 4a brahmano. 2 Paraman ti di//hisu paribbasAno Yad uttarim kurute gantu loke Hina ti aviwe tato sabbam 4ha, Tasmé vivadani avitivatto. Properly, ‘ others (are) wretched.’ ® Yad attanf passati Anisamsam Ditthe sute sflavate mute va Tad eva so tattha samuggahaya Nihinato passati sabbam afifiam. PARAMATTHAKASUTTA. 153 upon 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}. (798) 4. 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) 5. 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) 6. 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) *. (801) 7. In 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 Brahmaza who does not adopt any view? (802) 1 Tam vapi gantham kusala vadanti Yam nissito passati hinam afifiam, Tasma hi di/fkam va sutam mutam va Silabbatam bhikkhu na nissayeyya. * Attam pahaya anupadiyano Wane pi so nissayam no karoti, Sa ve viyattesu na vaggasart, Ditthim pi so na pakketi kivéi. ° Yass’ fibhayante pamidhtdha n’ atthi Bhavabhavaya idha va huram va Nivesan4 tassa na santi keéi Dhammesu nitsseyya samuggahita. 154 ATTHAKAVAGGA. 8. They do not form (any view), they do not prefer (anything), the Dhammas are not chosen by them, a Brahmaza is not dependent upon virtue and (holy) works; having gone to the other shore, such a one does not return. (803)
2154 ATTHAKAVAGGA. 8. They do not form (any view), they do not prefer (anything), the Dhammas are not chosen by them, a Brahmaza is not dependent upon virtue and (holy) works; having gone to the other shore, such a one does not return. (803) Paramaé¢hakasutta is ended. 6. GARASUTTA. From selfishness come grief and avarice. The Bhikkhu who has turned away from the world and wanders about houseless, is independent, and does not wish for purification through another. 1. Short indeed is this life, within a hundred years one dies, and if any one lives longer, then he dies of old age. (804) 2. People grieve from selfishness, perpetual cares kill them, this (world) is full of disappointment ; seeing this, let one not live in a house. (805) 3. 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}. (806) 4. 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) 5. Both seen and heard are the persons whose particular name is mentioned, but only the name 1 Maranena pi tam pahfyati Yam puriso mama-y-idan ti maféati, Evam pi viditva pandito Na pamattdya nametha m&mako. GARASUTTA. 155 remains undecayed of the person that has passed away 7. (808) 6. The greedy in their selfishness do not leave sorrow, lamentation, and avarice; therefore the Munis leaving greediness wandered about seeing security (i.e. NibbAna). (809) 7. Fora 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 *, (810) 8. 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) g. 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 *. (812) 10. 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 1 Dishapi sutapi te gana Yesam namam idam pavukkati Namam evAvasissati Akkheyyam petassa gantuno. * Patilinagarassa bhikkhuno Bhagam4nassa vittamAnasam * Samaggiyam 4hu tassa tam Yo attanam bhavane na dassaye. * Udabindu yathapi pokkhare Padume vari yatha na lippati Evam muni népalippati Yad idam di/thasutam mutesu va. * Bi has vivitta-. 156 ATTHAKAVAGGA. purification through another, for he is not pleased nor displeased (with anything) }. (813) Gardsutta is ended. 7. TISSAMETTEYYASUTTA. Sexual intercourse should be avoided. 1. ‘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)
3(813) Gardsutta is ended. 7. TISSAMETTEYYASUTTA. Sexual intercourse should be avoided. 1. ‘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) 2. ‘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) 3. ‘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) 4. ‘What honour and renown he had before, that is lost for him; having seen this let him learn to give up sexual intercourse. (817) 5. ‘He who overcome by his thoughts meditates like a miser, such a one, having heard the (blaming) voice of others, becomes discontented. (818) 6. ‘Then he makes weapons (i.e. commits evil 1 Dhono na hi tena majifati Yad idam di/thasutam mutesu va, Naffiena visuddhim iksAati, Na hi so raggati no viraggati. Comp. Suddha/sAakasutta, v. 2. PASORASUTTA. 157 deeds) urged by the doctrines of others, he is very greedy, and sinks into falsehood’. (819) 7. ‘Designated “wise” he has entered upon a solitary life, then having given himself up to sexual intercourse, he (being) a fool suffers pain. (820) 8. ‘ 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) 9. ‘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 Nibbana. (822) 10. ‘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) Tissametteyyasutta is ended. 8. PASURASUTTA. Disputants 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. 1. 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 *. (824) 1 Atha satthAni kurute Paravadehi £odito, Esa khv-assa mahagedho, Mosavaggam pag&hati. 2 Idh’ eva suddhim iti vadiyanti Nafiwesu dhammesu visuddhim 4hu Yam nissita tattha subham vadana Pakkekasakkesu puthd nivissha. 158 ATTHAKAVAGGA. 2. 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) 3. 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 disconfented, at the blame he gets angry he who sought for the faults (of others). (826)
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.
No commentary for this page.