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.
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. Nibbâna) to be the place where there is no
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? (?)
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
If he falls off from virtue and (holy) works, he trembles, having
missed (his) work; he laments, he
prays for purity in this world, as one who has lost his caravan or
wandered away from his house.
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
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.
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?
What some call the highest Dhamma, that others again call
wretched; which one of these, pray, is the true doctrine (vâda)? for all
these assert themselves (to be the only) expert.
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.
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.
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.
There is nothing about a Brâhma/n/a 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.
'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. (?)
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.
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.
A Brâhma/n/a does not enter time, (or) the
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
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
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.
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.
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