Sutta Piṭaka
Duṭṭhaṭṭhakasutta
Duṭṭhaṭṭhakasutta
Vadanti ve duṭṭhamanāpi eke, Athopi ve saccamanā vadanti; Vādañca jātaṁ muni no upeti, Tasmā munī natthi khilo kuhiñci.
Eight on Malice
Some speak with malicious intent, while others speak set on truth. When disputes come up a sage does not get involved, which is why they’ve no barrenness at all.
Sakañhi diṭṭhiṁ kathamaccayeyya, Chandānunīto ruciyā niviṭṭho; Sayaṁ samattāni pakubbamāno, Yathā hi jāneyya tathā vadeyya.
How can you transcend your own view when you’re led by preference, dogmatic in belief? Inventing your own undertakings, you’d speak according to your notion.
Yo attano sīlavatāni jantu, Anānupuṭṭhova paresa pāva; Anariyadhammaṁ kusalā tamāhu, Yo ātumānaṁ sayameva pāva.
Some personages, unasked, tell others of their own precepts and vows. They have an ignoble nature, say those who are skilled, since they speak on themselves of their own accord.
Santo ca bhikkhu abhinibbutatto, Itihanti sīlesu akatthamāno; Tamariyadhammaṁ kusalā vadanti, Yassussadā natthi kuhiñci loke.
A mendicant, peaceful, quenched, never boasts “thus am I” of their precepts. They have a noble nature, say those who are skilled, who have no pretensions about anything in the world.
Pakappitā saṅkhatā yassa dhammā, Purakkhatā santi avīvadātā; Yadattani passati ānisaṁsaṁ, Taṁ nissito kuppapaṭiccasantiṁ.
For one who formulates and creates teachings, and promotes them despite their defects, if they see an advantage for themselves, they become dependent on that, relying on unstable peace.
Diṭṭhīnivesā na hi svātivattā, Dhammesu niccheyya samuggahītaṁ; Tasmā naro tesu nivesanesu, Nirassatī ādiyatī ca dhammaṁ.
It’s not easy to get over dogmatic views adopted after judging among the teachings. That’s why, among all these dogmas, a person ditches one teaching and takes up another.
Dhonassa hi natthi kuhiñci loke, Pakappitā diṭṭhi bhavābhavesu; Māyañca mānañca pahāya dhono, Sa kena gaccheyya anūpayo so.
The cleansed one has no formulated view at all in the world about the different realms. Having given up illusion and conceit, by what path would they go? They are not involved.
Upayo hi dhammesu upeti vādaṁ, Anūpayaṁ kena kathaṁ vadeyya; Attā nirattā na hi tassa atthi, Adhosi so diṭṭhimidheva sabbanti.
For one who gets involved is embroiled in disputes about teachings— but how to dispute with the uninvolved? About what? For picking up and putting down is not what they do; they have shaken off all views in this very life.