Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Have many different truths been heard of, or do they (only) follow (their own) reasoning ? (885) 9. 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}. (886) 10. 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 *, (?) (887) 11. 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 ®. (?) (888) 12. 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 (philosophical) view is quite complete. (889) Nana te sakkdni sayam thunanti, Tasm4 na ekam sama vadanti. 1 Na h’ eva safAAni bahfini nana Afmatra safifiaya nikkani loke, Takkaft ka di/fhisu pakappayitva Sakkam mus4 ti dvayadhammam 4hu. ® Disvhe sute silavate mute va Ete 4a nissaya vim&nadasst Vinitkhaye ¢hatva pahassamana Balo paro akusalo ti #4hu. 8 Yen’ eva bilo ti param dahati Tenatumanam kusalo ti 44ha, Sayam attandé so kusalaé vadéno Afifiam vimaneti, tath’ eva pava.~ 170 ATTHAKAVAGGA. 13. 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 Samazas1. (890) 14. ‘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) 15. 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) 16. 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) 17. 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 *. (894) Adlaviydhasutta is ended. ' Parassa ke hi vakasd nihino Tumo™* sah hoti nihinapafiio, Atha ke sayam vedagu hoti dhiro Na kofi bilo samazesfi atthi. 2 Vinikkhaye thatva sayam pamaya Uddham so lokasmim vivadam eti, Hitvana sabbani vinikshayAni Na medhakam kurute gantu loke. * So pi ten’ eva. Commentator. Ved. tva (?). Philosophers cannot lead to purity, they only prais es 2 stigmatise others. But a Brahmana has overcome all dispute, he is indifferent to learning, he is appeased.
2* So pi ten’ eva. Commentator. Ved. tva (?). Philosophers cannot lead to purity, they only prais es 2 stigmatise others. But a Brahmana has overcome all dispute, he is indifferent to learning, he is appeased. 1. 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) 2. 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. Nibbana) to be the place where there is no dispute. (896) 3. 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 ?? (?) (897) 4. 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®. (898) 5. If he falls off from virtue and (holy) works, he trembles, having missed (his) work ; he laments, he 1 Ya kaé’ ima sammutiyo puthuggd Sabba va etd na upeti vidva, Anfipayo so, upayam kim eyya Ditthe sute khantim * akubbamano ? 3 Siluttama safizamen4hu suddhim, Vatam samadaya upa/fhitdse, Idh’ eva sikkhema ath’ assa suddhim, Bhavfipantta kusala vad4na. * So all the MSS. 172 ATTHAKAVAGGA. prays for purity in this world, as one who has lost his caravan or wandered away from his house. (899) 6. 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) 7. 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) 8. For him who wishes (for something there always are) desires!, 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) 9. What some call the highest Dhamma, that others again call wretched; which one of these, pray, is the true doctrine (v4da)? for all these assert themselves (to be the only) expert. (903) 10. 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) 11. 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 * (905) 1 Gappitani. 2 Parassa ke vamhayitena hfno Na ko4i dhammesu visesi assa, Puthfi hi afiziassa vadanti dhammam Nihinato samhi da/ham vadané. MAHAVIYOHASUTTA, 173
32 Parassa ke vamhayitena hfno Na ko4i dhammesu visesi assa, Puthfi hi afiziassa vadanti dhammam Nihinato samhi da/ham vadané. MAHAVIYOHASUTTA, 173 12. 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}. (906) 13. There is nothing about a Brahmaza 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) 14. ‘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? (?) (908) 15. 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) 16. 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®. (910) 17. A Brahmaza does not enter time, (or) the 1 Sadhammapfiga 4a pana tath’ eva Yatha pasamsanti sakayan4ni, Sabbe pavada tath’ iva bhaveyyum Suddhf hi nesam pakkattam eva. 2 GanAmi pass4mi tath’ eva etam ditthiya eke pakkenti: suddhim Addakkhi e kim hi tumassa tena Atisitva aviwiena vadanti suddhim, 5 Nivissavadi na hi suddhinayo Pakappité di//Ai purekkharano Yam nissito tattha subham vadéno Suddhim vado tattha, tath’ addas@ so. 174 ATTHAKAVAGGA. number (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) 18. 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) 19. 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) 20. 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) Mahaviythasutta is ended. 14. TUVAZAKASUTTA. How a Bhikkhu attains bliss, what his duties are, and what he is to avoid. 1. ‘I ask thee, who art a kinsman of the Adikéas 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) TUVATAKASUTTA. 175
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.
1Have many different truths been heard of, or do they (only) follow (their own) reasoning ? (885) 9. 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}. (886) 10. 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 *, (?) (887) 11. 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 ®. (?) (888) 12. 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 (philosophical) view is quite complete. (889) Nana te sakkdni sayam thunanti, Tasm4 na ekam sama vadanti. 1 Na h’ eva safAAni bahfini nana Afmatra safifiaya nikkani loke, Takkaft ka di/fhisu pakappayitva Sakkam mus4 ti dvayadhammam 4hu. ® Disvhe sute silavate mute va Ete 4a nissaya vim&nadasst Vinitkhaye ¢hatva pahassamana Balo paro akusalo ti #4hu. 8 Yen’ eva bilo ti param dahati Tenatumanam kusalo ti 44ha, Sayam attandé so kusalaé vadéno Afifiam vimaneti, tath’ eva pava.~ 170 ATTHAKAVAGGA. 13. 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 Samazas1. (890) 14. ‘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) 15. 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) 16. 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) 17. 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 *. (894) Adlaviydhasutta is ended. ' Parassa ke hi vakasd nihino Tumo™* sah hoti nihinapafiio, Atha ke sayam vedagu hoti dhiro Na kofi bilo samazesfi atthi. 2 Vinikkhaye thatva sayam pamaya Uddham so lokasmim vivadam eti, Hitvana sabbani vinikshayAni Na medhakam kurute gantu loke. * So pi ten’ eva. Commentator. Ved. tva (?). Philosophers cannot lead to purity, they only prais es 2 stigmatise others. But a Brahmana has overcome all dispute, he is indifferent to learning, he is appeased.
2* So pi ten’ eva. Commentator. Ved. tva (?). Philosophers cannot lead to purity, they only prais es 2 stigmatise others. But a Brahmana has overcome all dispute, he is indifferent to learning, he is appeased. 1. 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) 2. 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. Nibbana) to be the place where there is no dispute. (896) 3. 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 ?? (?) (897) 4. 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®. (898) 5. If he falls off from virtue and (holy) works, he trembles, having missed (his) work ; he laments, he 1 Ya kaé’ ima sammutiyo puthuggd Sabba va etd na upeti vidva, Anfipayo so, upayam kim eyya Ditthe sute khantim * akubbamano ? 3 Siluttama safizamen4hu suddhim, Vatam samadaya upa/fhitdse, Idh’ eva sikkhema ath’ assa suddhim, Bhavfipantta kusala vad4na. * So all the MSS. 172 ATTHAKAVAGGA. prays for purity in this world, as one who has lost his caravan or wandered away from his house. (899) 6. 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) 7. 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) 8. For him who wishes (for something there always are) desires!, 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) 9. What some call the highest Dhamma, that others again call wretched; which one of these, pray, is the true doctrine (v4da)? for all these assert themselves (to be the only) expert. (903) 10. 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) 11. 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 * (905) 1 Gappitani. 2 Parassa ke vamhayitena hfno Na ko4i dhammesu visesi assa, Puthfi hi afiziassa vadanti dhammam Nihinato samhi da/ham vadané. MAHAVIYOHASUTTA, 173
32 Parassa ke vamhayitena hfno Na ko4i dhammesu visesi assa, Puthfi hi afiziassa vadanti dhammam Nihinato samhi da/ham vadané. MAHAVIYOHASUTTA, 173 12. 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}. (906) 13. There is nothing about a Brahmaza 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) 14. ‘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? (?) (908) 15. 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) 16. 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®. (910) 17. A Brahmaza does not enter time, (or) the 1 Sadhammapfiga 4a pana tath’ eva Yatha pasamsanti sakayan4ni, Sabbe pavada tath’ iva bhaveyyum Suddhf hi nesam pakkattam eva. 2 GanAmi pass4mi tath’ eva etam ditthiya eke pakkenti: suddhim Addakkhi e kim hi tumassa tena Atisitva aviwiena vadanti suddhim, 5 Nivissavadi na hi suddhinayo Pakappité di//Ai purekkharano Yam nissito tattha subham vadéno Suddhim vado tattha, tath’ addas@ so. 174 ATTHAKAVAGGA. number (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) 18. 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) 19. 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) 20. 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) Mahaviythasutta is ended. 14. TUVAZAKASUTTA. How a Bhikkhu attains bliss, what his duties are, and what he is to avoid. 1. ‘I ask thee, who art a kinsman of the Adikéas 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) TUVATAKASUTTA. 175
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.