Snp 4.13

Mahābyūhasutta

“Ye kecime diṭṭhiparibbasānā, Idameva saccanti vivādayanti; Sabbeva te nindamanvānayanti, Atho pasaṁsampi labhanti tattha”.

The Longer Discourse on Arrayed for Battle

“Regarding those who maintain their own view, disputing that, ‘This is the only truth’: are all of them subject only to criticism, or do some also win praise for that?”

“Appañhi etaṁ na alaṁ samāya, Duve vivādassa phalāni brūmi; Etampi disvā na vivādayetha, Khemābhipassaṁ avivādabhūmiṁ”.

“That is a small thing, insufficient for peace, these two fruits of dispute, I say. Seeing this, one ought not dispute, looking for sanctuary in the land of no dispute.

“Yā kācimā sammutiyo puthujjā, Sabbāva etā na upeti vidvā; Anūpayo so upayaṁ kimeyya, Diṭṭhe sute khantimakubbamāno”.

One who knows does not get involved with any of the many different conventions. Why would the uninvolved get involved, since they do not believe based on the seen or the heard?

“Sīluttamā saññamenāhu suddhiṁ, Vataṁ samādāya upaṭṭhitāse; Idheva sikkhema athassa suddhiṁ, Bhavūpanītā kusalāvadānā.

Those for whom ethics are the highest speak of purity through self-control; having undertaken a vow, they stick to it: ‘Let us train right here, then we will be pure.’ Professing to be experts, they are led on to future lives.

Sace cuto sīlavatato hoti, Pavedhatī kamma virādhayitvā; Pajappatī patthayatī ca suddhiṁ, Satthāva hīno pavasaṁ gharamhā.

If they fall away from their precepts and vows, they tremble, having failed in their task. They pray and long for purity, like one who has lost their caravan while journeying far from home.

Sīlabbataṁ vāpi pahāya sabbaṁ, Kammañca sāvajjanavajjametaṁ; Suddhiṁ asuddhinti apatthayāno, Virato care santimanuggahāya.

But having given up all precepts and vows, and these deeds blameworthy or blameless; not longing for ‘purity’ or ‘impurity’, live detached, fostering peace.

Tamūpanissāya jigucchitaṁ vā, Atha vāpi diṭṭhaṁ va sutaṁ mutaṁ vā; Uddhaṁsarā suddhimanutthunanti, Avītataṇhāse bhavābhavesu.

Relying on mortification in disgust of sin, or else on what is seen, heard, or thought, they moan that purification comes through heading upstream, not rid of craving for life after life.

Patthayamānassa hi jappitāni, Pavedhitaṁ vāpi pakappitesu; Cutūpapāto idha yassa natthi, Sa kena vedheyya kuhiṁ va jappe”.

For one who longs there are muttered prayers, and trembling too over ideas they have formed. But one here for whom there is no passing away or reappearing: why would they tremble? For what would they pray?”

“Yamāhu dhammaṁ paramanti eke, Tameva hīnanti panāhu aññe; Sacco nu vādo katamo imesaṁ, Sabbeva hīme kusalāvadānā”.

“The very same teaching that some say is ‘ultimate’, others say is inferior. Which of these statements is true, for all of them profess to be experts?”

“Sakañhi dhammaṁ paripuṇṇamāhu, Aññassa dhammaṁ pana hīnamāhu; Evampi viggayha vivādayanti, Sakaṁ sakaṁ sammutimāhu saccaṁ.

“They say their own teaching is perfect, while the teaching of others is inferior. So arguing, they dispute, each saying their own conventions are the truth.

Parassa ce vambhayitena hīno, Na koci dhammesu visesi assa; Puthū hi aññassa vadanti dhammaṁ, Nihīnato samhi daḷhaṁ vadānā.

If someone else’s disparagement makes you inferior, no one in any teaching would be distinguished. For each of them says the other’s teaching is lacking, while forcefully advocating their own.

Saddhammapūjāpi nesaṁ tatheva, Yathā pasaṁsanti sakāyanāni; Sabbeva vādā tathiyā bhaveyyuṁ, Suddhī hi nesaṁ paccattameva.

But if they honor their own teachings just as they praise their own journeys, then all doctrines would be equally valid, and purity would be specific to them.

Na brāhmaṇassa paraneyyamatthi, Dhammesu niccheyya samuggahītaṁ; Tasmā vivādāni upātivatto, Na hi seṭṭhato passati dhammamaññaṁ.

After judging among the teachings, a brahmin has adopted nothing that requires interpretation by another. That’s why they’ve gotten over disputes, for they see no other doctrine as best.

Jānāmi passāmi tatheva etaṁ, Diṭṭhiyā eke paccenti suddhiṁ; Addakkhi ce kiñhi tumassa tena, Atisitvā aññena vadanti suddhiṁ.

Saying, ‘I know, I see, that’s how it is’, some believe that purity stems from view. But if they’ve really seen, what use is that view to them? Overlooking what matters, they say purity comes from another.

Passaṁ naro dakkhati nāmarūpaṁ, Disvāna vā ñassati tānimeva; Kāmaṁ bahuṁ passatu appakaṁ vā, Na hi tena suddhiṁ kusalā vadanti.

When a person sees, they see name and form, and having seen, they will know just these things. Gladly let them see much or little, for those who are skilled say this is no way to purity.

Nivissavādī na hi subbināyo, Pakappitaṁ diṭṭhi purakkharāno; Yaṁ nissito tattha subhaṁ vadāno, Suddhiṁ vado tattha tathaddasā so.

It’s not easy to educate someone who is dogmatic, promoting a view they have formulated. Speaking of the beauty in that on which they depend, they talk of purity in accord with what they saw there.

Na brāhmaṇo kappamupeti saṅkhā, Na diṭṭhisārī napi ñāṇabandhu; Ñatvā ca so sammutiyo puthujjā, Upekkhatī uggahaṇanti maññe.

The brahmin does not get involved with formulating and calculating; they’re not followers of views, nor kinsmen of notions. Having understood the many different conventions, they look on when others grasp.

Vissajja ganthāni munīdha loke, Vivādajātesu na vaggasārī; Santo asantesu upekkhako so, Anuggaho uggahaṇanti maññe.

Having untied the knots here in the world, the sage takes no side among disputes. Peaceful among the peaceless, equanimous, they don’t grasp when others grasp.

Pubbāsave hitvā nave akubbaṁ, Na chandagū nopi nivissavādī; Sa vippamutto diṭṭhigatehi dhīro, Na lippati loke anattagarahī.

Having given up former defilements and not making new ones, not swayed by preference, nor a proponent of dogma, that attentive one is released from views, not clinging to the world, nor reproaching themselves.

Sa sabbadhammesu visenibhūto, Yaṁ kiñci diṭṭhaṁ va sutaṁ mutaṁ vā; Sa pannabhāro muni vippamutto, Na kappiyo nūparato na patthiyo”ti.

They are remote from all things seen, heard, or thought. With burden put down, the sage is released: not formulating, not abstaining, not longing.”