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he is indeed near Nibbāna." Of the empty sage, wandering, not longing for sensual pleasures; They long for him who has crossed the flood, the people entangled in sensual pleasures. 8. Pasūra Sutta "Here alone is purity," so they declare, "In no other doctrines is purity," they say; Relying on that, they speak of good there, firmly established in their own individual truths. Those fond of debate, having entered an assembly, burn the fool, one another mutually; They speak, relying on others, a contentious talk, desiring praise, calling themselves skillful. Engaged in talk in the midst of the assembly, desiring praise, he becomes agitated; But when defeated, he becomes dejected, he gets angry at blame, seeking faults. Whose argument they declare to be lost, defeated in the inquiry into the problem; The defeated debater laments, grieves, "My thought has gone beyond," he moans. These disputes arise among ascetics, in these, there is exaltation and defeat; Seeing this, one should cease contentious talk, for there is no other gain than praise. Or if he is praised there, having explained his view in the midst of the assembly; He laughs and exults because of it, having attained that goal as his mind wished. That exultation is his ground for defeat, for he speaks of pride and conceit; Seeing this too, one should not engage in dispute, for the skillful do not speak of purity through that. As a hero, fed by the king's food, roars and comes forth, seeking a counter-hero; "Go, hero, to wherever he is, there is nothing else before this for battle." Those who, having grasped a view, dispute, and declare, "This alone is truth"; You should tell them, "There is no opponent for you there, when a dispute has arisen." But those who wander without an army, not clashing view with view; What would you gain from them, Pasūra, for whom there is no supreme grasping here? Then you have come to reflection, having considered views with your mind. striving. You have joined with Dhona, you will not be able to proceed.” The Pasūra Sutta, the eighth, is ended. 9. The Māgaṇḍiya Sutta 841. “Having seen craving, discontent, and passion, I had no desire even for sexual intercourse; What is this, filled with urine and feces? I would not even wish to touch it with my feet.” 842. “If you do not desire such a jewel, a woman desired by many kings; What kind of view, practice of virtue, or way of life do you speak of, and what kind of rebirth?” 843. “It is not for him to say ‘I say this,’ (Māgaṇḍiya, said the Blessed One) having grasped a conclusion in doctrines; Seeing, and not clinging to views, he seeks inner peace, not seeing it as a gift.” 844. “The conclusions that are conceived, (said Māgaṇḍiya) you, the sage, say are for non-clinging; This matter, which is inner peace, how is it declared by the wise?” 845. “Not by view, nor by tradition, nor by knowledge, (Māgaṇḍiya, said the Blessed One) nor by virtue and vows, does one declare purity; Nor by absence of view, absence of tradition, absence of knowledge, nor by absence of virtue, absence of vows; Having abandoned and not clung to these, the peaceful one, not relying, does not yearn for becoming.” 846. “If indeed not by view, nor by tradition, nor by knowledge, (said Māgaṇḍiya) nor by virtue and vows, does one declare purity; Nor by absence of view, absence of tradition, absence of knowledge, nor by absence of virtue, absence of vows; I think this teaching is utterly confusing, some declare purity by view.” 847. “Questioning, relying on what is seen, (Māgaṇḍiya, said the Blessed One) you have come to confusion in what is grasped; And from this, you have not seen even a tiny perception, therefore you are utterly confused.” 848. “One who thinks ‘I am equal, or superior, or inferior,’ would dispute with that; One who is unshaken in these three modes, for him there is no ‘equal’ or ‘superior’.” 849. “What does that brahmin declare as truth If he were to say "false," with whom would he dispute? In whom there is neither equality nor inequality, with whom would he engage in debate? 850. Having abandoned home, wandering homeless, a sage making no intimacies in the village; empty of sensual pleasures, not looking forward, how would he quarrel with people? 851. With whom he would wander detached in the world, the great one would not grasp and speak of them; as a water-lily, a thorn, a water-born plant, is unsoiled by water and by mud; so the sage, speaking peace, ungreedy, is unsoiled by sensual pleasures and by the world. 852. Not a knower of the Vedas, nor one who goes by views, nor by tradition, he does not come to conceit, for he is not made of that; not to be led by action, nor by learning, he is not brought into dwellings. 853. For one detached from perception, there are no ties; for one freed by wisdom, there are no delusions; those who have grasped perception and views, they wander in the world, clashing. 854. How seeing, how of conduct, is one called peaceful? Tell me that, Gotama, I ask the supreme person. 855. Free from craving before the body's break-up, (thus said the Blessed One) not relying on former views; not to be reckoned in the middle, for him there is no looking forward. 856. Not angry, not fearful, not boastful, not remorseful; speaking thoughtfully, not arrogant, he is indeed a sage restrained in speech. 857. Without attachment to the future, he does not grieve over the past; seeing detachment in contacts, and not led by views. 858. Withdrawn, not deceitful, not envious, not stingy; not impudent, not abhorrent, and not engaged in slander. 859. Not flowing with pleasant things, and not engaged in conceit; gentle and quick-witted, not credulous, not averse. 860. He does not train for the sake of gain, nor does he get angry at loss; not in conflict with craving, in tastes, not is disturbed. 861. He is ever equanimous, mindful, He does not conceive anyone as equal in the world; Nor superior, nor inferior, For him there are no disturbances. 862. He who has no reliance, Knowing the Dhamma, is unattached; For existence or non-existence, Craving for him does not exist. 863. Him I call peaceful, One who is unconcerned with sensual pleasures; Bonds for him do not exist, He has crossed over the entanglement. 864. For him there are no sons, no cattle, No fields, no property; Nor self, nor non-self, Is found in him. 865. By which ordinary people might speak of him, Or ascetics and brahmins; That is not held in front by him, Therefore, he does not waver in disputes. 866. Free from greed, unselfish, The sage does not speak of superiors; Nor of equals, nor of inferiors, He leads a life unconditioned by concepts. 867. He who has nothing of his own in the world, And does not grieve over what is not; And does not cling to concepts, He indeed is called peaceful. The Discourse on Before the Break-up, the Tenth, is finished. 11. The Discourse on Quarrels and Disputes 868. “From where arise quarrels and disputes, Lamentations, sorrows, and envy; Pride and excessive pride, and slander, From where do they arise? Please tell me that.” 869. “Quarrels and disputes arise from affection, Lamentations, sorrows, and envy; Pride and excessive pride, and slander, Quarrels and disputes are connected with envy; And slanders arise from disputes.” 870. “From where in the world do affections originate, And also the desires that wander in the world; From where do hopes and fulfillments originate, Which are for a person in the future?” 871. “Affections in the world originate from desire, And also the desires that wander in the world; Hopes and fulfillments originate from this, Which are for a person in the future.” 872. “From where in the world does desire originate, And also decisions, from where do they arise; Anger, false speech, and doubt, And also the states spoken of by the ascetic?” What they call pleasure and pain in the world, dependent on that, desire arises; seeing the passing away and arising of forms, a being in the world makes a decision. Anger, false speech, and doubt, these states exist in both. One who doubts should train for the path of knowledge, having known the states declared by the recluse. From what source are pleasure and pain? When what is absent, do these not exist? And this matter of passing away and arising, tell me its source. Pleasure and pain have contact as their source, when contact is absent, these do not exist. And this matter of passing away and arising, I tell you its source is this. From what source is contact in the world? And from what do attachments arise? When what is absent, is there no possessiveness? When what has vanished, do contacts not touch? Contact depends on name and form, attachments have desire as their source. When desire is absent, there is no possessiveness, when form has vanished, contacts do not touch. How does form vanish for one who is thus? How do pleasure and pain vanish? Tell me how it vanishes, "I want to know that" was my thought. Not one with perception, not one without perception, nor one without perception, nor one whose perception has vanished. For one who is thus, form vanishes, for the proliferation of concepts has perception as its source. What we asked you, you have explained to us, we ask you another, please tell us that. Do some here declare this to be the ultimate, the purification of a being, the wise ones? Or do they declare something else beyond this? Some here declare this to be the ultimate, the purification of a being, the wise ones. But others declare a different doctrine, skilled in speaking of the unconditioned. Having known these as dependent, the sage, having known the dependencies, investigates. Having known, liberated, he does not engage in dispute, the wise one does not come to be for existence or non-existence. Clinging to their own views, disputing, the clever ones say various things: