The Dhammapada and The Sutta-Nipâta — SBE Vol. 10 (trans. F. Max Müller and V. Fausbøll, Clarendon Press, 1881)

(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)

4. 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)

5. These disputes have arisen amongst the Samamas, 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)

6. 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)

7. 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’. . (830)

8. Asa hero nourished by kingly food goes about roaring, wishing for an adversary—where he (i.e. the philosopher, Di¢¢Kigatika) is, go thou there, O ©

1 Y4 unnatt sAssa vighatabhimi,
Ménatimanam vadate pan’ eso,
Etam pi disva na vivadayetha
Na hi tena suddhim kusal4 vadanti.
Comp. Suddha/ssAakasutta, v. 2.

p. 159

hero; formerly there was nothing like this to fight against (831)

9. 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? for thee.’ (832)

10. Those who wander about after having secluded themselves, without opposing view to view—what (opposition) wilt thou meet with amongst those, O Pasdra, by whom nothing in this world is grasped as the best ? (833)

11. 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 (all sin), but thou wilt not be able to proceed together (with him)*. (834)

Pasfrasutta is ended.

9. MAGANDIYASUTTA.

A dialogue between Magandiya and Buddha. The former offers Buddha his daughter for a wife, but Buddha refuses her. M4gandiya says that purity comes from philosophy, Buddha from ‘ inward peace.’ The Muni is a confessor of peace, he does not dispute, he is free from marks.

1. Buddha: ‘ Even seeing Tazhé, Arati, and Raga (the daughters of Mara), there was not the least wish

1 Sfro yatha ragakhadaya pu/tho

Abhigaggam eti pafisiram ikkham—

Yen’ eva so tena palehi sfira,

Pubbe va n’ atthi yad idam yudhaya.
2 Pafisenikatta ti pafilomak4rako. Commentator.
8 Atha tvam pavitakkam f4gama

Manasé4 dié‘higaténi Aintayanto,

Dhonena yugam samagamé,

Na hi tvam pagghasi sampay4tave.

p. 160

(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)

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(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)

2. Magandiya: ‘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)

3. ‘“ 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 MAagandiya, so said Bhagavat,—‘ and seeing (misery) in the (philosophical) views, without adopting (any of them), searching (for truth) I saw “ inward peace?.”’ (837)

4. ‘All the (philosophical) resolutions? that have been formed,—so said Magandiya,—‘those indeed thou explainest without adopting (any of them) ; the notion “inward peace” which (thou mentionest), how is this explained by the wise?’ (838)

5. ‘Not by (any philosophical) opinion, not by tradition, not by knowledge, —O Magandiya, 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 °. (839)

1 Idam vad4miti na tassa hoti—M4gandiya ti Bhagava—
Dhammesu nikkheyya samuggahftam
Passaf fa ditshisu anuggahaya
Agghattasantim pakinam adassam.

9 Vinikkhaya, placita?

* Na di#/Aiy4 na sutiya na #anena—Magandiyé ti Bhagava— Silabbatenfpi na suddhim 4ha

p. 161

6. ‘ If one cannot say by (any philosophical) opinion, or by tradition, or by knowledge,—so said M4gandiya,—‘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)

7. ‘And asking on account of (thy philosophical) opinion, O Ma4gandiya,—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 ?. (841)

8. ‘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)

9. ‘The Braéhmaza 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 ? ? (843)

10. ‘Having left his house, wandering about

Adisnhiy& assutiyA amanda

Asilaté abbat& no pi tena,

Ete 4a nissagga anuggahaya
Santo anissdya bhavam na gappe.

1 Diskin ka nissdya anupukkhamano
Samuggahitesu pamoham 4g4
Ito 4a naddakkhi azum pi saviiam
Tasm& tuvam momuhato dahasi.

? (843)

10. ‘Having left his house, wandering about

Adisnhiy& assutiyA amanda

Asilaté abbat& no pi tena,

Ete 4a nissagga anuggahaya
Santo anissdya bhavam na gappe.

1 Diskin ka nissdya anupukkhamano
Samuggahitesu pamoham 4g4
Ito 4a naddakkhi azum pi saviiam
Tasm& tuvam momuhato dahasi.

2 Saksan ti so brahmanzo kim vadeyya
Mus4 ti va so vivadetha kena
Yasmim samam visamat Api n’ atthi
Sa kena vadam pafisamyugeyya.

[10] Mp. 162 houseless, 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)

11. ‘Let not an eminent man (naga) 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)

12. ‘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)

13. ‘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)?.’ (847)

Magandiyasutta is ended.

10. PURABHEDASUTTA.

Definition of a calm Muni.

1. ‘With what view and with what virtue is one called calm, tell me that, O Gotama, (when) asked about the best man?’ (848)

2. ‘He whose desire is departed before the dissolution (of his body),’—so said Bhagavat,—‘ who

1 Savfavirattassa na santi ganth4,
Pafiavimuttassa na santi moh,

Safiviat ka diithit ka ye aggahesum
Te ghas/ayanta vikaranti loke.

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does not depend upon beginning and end, nor reckons upon the middle, by him there is nothing preferred !. (849)

3. ‘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)

4. ‘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)

5. ‘He is unattached, not deceitful, not covetous, not envious, not impudent, not contemptuous, and not given to slander. (852)

6. ‘Without desire for pleasant things and not given to conceit, and being gentle, intelligent, not credulous, he is not displeased (with anything). (853)

7. ‘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 %. (854)

8. ‘Equable (upekhaka), always thoughtful, he does not think himself equal (to others)? in the world, nor distinguished, nor low: for him there are no desires (ussada). (855)