English
"Whoever knows this, he knows the Dhamma; this one is not perfect, rejecting this." Thus disputing, they quarrel, and say, "The other is foolish, unskilled." Which of these statements is true? For all of them claim to be skilled. If not approving another's doctrine makes one foolish, of inferior wisdom, then all are foolish, of very inferior wisdom, all of them clinging to their views. Not giving up their own views, pure in wisdom, skilled, thoughtful; for them, none is of inferior wisdom, for their views are likewise complete. I do not say this is true, what fools say to each other. They made their own view true, therefore they call others foolish. What some call true and real, others call empty and false. Thus disputing, they quarrel. Why do ascetics not speak of one (truth)? For there is one truth, no second, in which people, knowing, would not dispute. They praise various truths themselves, therefore ascetics do not speak of one. Why then do they speak of various truths, these debaters, claiming to be skilled? Have they heard many various truths, or do they follow their own reasoning? Indeed, there are not many various truths, except for perceptions that are constant in the world. Having conceived reasoning in their views, they speak of a dual doctrine: "true" and "false." In what is seen, heard, in virtue and vows, or thought, relying on these, seeing with disdain, standing in judgment, laughing, he says, "The other is foolish, unskilled." By that by which he calls another foolish, by that he calls himself skilled. He himself, by himself, is skilled... having not given, he despises another, that is what he speaks. 895. He is completely of excessive views, intoxicated by conceit, full of self-importance; He himself is consecrated by his own mind, for such is his view, completely formed. 896. If by another's word he is debased, he becomes a debased fool; But if he himself is a wise expert, there is no fool among the ascetics. 897. Those who declare a doctrine other than this, they are mistaken, not completely pure; Thus do the sectarians speak in various ways, for they are attached to the passion of their own views. 898. "Here alone is purity," thus they declare, "In no other doctrines is purity," they say; Thus are the sectarians variously settled, firmly asserting in their own path. 899. Firmly asserting in his own path, whom here would he call a fool? He himself would bring about strife, calling another a fool, one of impure doctrine. 900. Having stood in judgment, having measured by himself, he enters into dispute in the world; Having abandoned all judgments, a being in the world makes no strife. The Cūḷabyūhasutta, the twelfth, is finished. 13. The Mahābyūhasutta 901. Whoever are enveloped in views, "This alone is truth," thus they dispute; All of them incur blame, and also obtain praise therein. 902. This is little, not enough for peace, I declare two fruits of dispute; Seeing even this, one should not dispute, seeing the secure state, the non-disputing ground. 903. Whatever are these various conventions, the wise one does not approach any of them; He is unapproachable, what would he seek to approach, not making a stand in what is seen and heard? 904. "Purity is in the highest virtue and in restraint," they say, having undertaken a vow, they are established; "Here alone we should train, then there is purity," thus declare those skilled who are led to existence. 905. If one falls from virtue and vow, he trembles, having missed the action. having conquered. He yearns and longs for purity, like a merchant far from home. 906. Having abandoned all moral practices, and both blameworthy and blameless deeds, not longing for purity or impurity, he should live detached, for the sake of peace. 907. Relying on what is despised, or on what is seen, heard, or thought, those with uplifted heads proclaim purity, their craving for existences not yet ceased. 908. For one who longs, for one who yearns, for one who trembles in his imaginings— he who has no passing away and rebirth here, how could he tremble, where could he yearn? 909. Some call a doctrine supreme, while others call that same doctrine inferior. Which of these is the true statement? All these claim to be skilled. 910. They call their own doctrine perfect, and another's doctrine inferior. Thus they dispute and quarrel, each calling their own convention true. 911. If one were inferior by disparaging another, no one would be special in doctrines. For many declare another's doctrine to be inferior, firmly asserting their own. 912. Their reverence for the good doctrine is likewise, as they praise their own systems. All statements would be true, for their purity is personal. 913. For the brahmin, there is nothing to be led by another, what is firmly grasped in doctrines. Therefore, he has transcended disputes, for he sees no other doctrine as superior. 914. "I know, I see, this is indeed so," some attain purity through this view. If he has seen, what is it to him? Having surpassed it, they speak of purity by another. 915. A man seeing will see name-and-form; or having seen, he will know these very things. Let him see much or little as he wishes, the skilled do not speak of purity by that. 916. One who clings to views is not well-led, placing an imagined view in front. That which he relies on there, speaking of purity, there, speaking of purification, thus he saw. 917. A brahmin does not enter into reckoning, nor is he attached to views, nor a kinsman of knowledge; Having known the conventions of the many, he is indifferent, thinking it is grasping. 918. Having released the knots in this world, the sage, is not partial in disputes; Calm among the uncalm, he is indifferent, unattached, thinking it is grasping. 919. Having abandoned past defilements, not making new ones, he is not led by desire, nor a dogmatist; He, the wise one, is liberated from views, he is not stained in the world, not blaming himself. 920. He is free from all doctrines, whatever is seen, heard, or sensed; He, the sage, with burden laid down, is liberated, he is not reckoned, not ceased, not longed for. The Great Array Sutta, the thirteenth, is finished. 14. The Tuvaṭaka Sutta 921. "I ask you, Kinsman of the Sun, the solitude and the state of peace, great sage; How does a bhikkhu become extinguished, not grasping anything in the world?" 922. "The root of the proliferation of concepts, (thus said the Blessed One) 'I am' - one should suppress all of that; Whatever craving there is internally, one should always train mindfully in its removal. 923. "Whatever dhamma one might know, internally or externally; One should not make a stand with it, for that is not called peace by the wise. 924. "One should not think oneself superior by it, nor inferior, nor equal; Touched by various forms, one should not stand making distinctions of self. 925. "One should calm oneself internally, a bhikkhu should not seek peace from elsewhere; For one who is internally calm, there is no self, so how could there be a non-self? 926. "Just as in the middle of the ocean, no wave arises, it is still; So, still and unagitated, a bhikkhu should not make an excess anywhere." 927. "He, with open eye, declared, the directly seen dhamma..." which is the overcoming of dangers; Tell me the path, venerable sir, the Pātimokkha or concentration.” 928. “Not greedy with the eyes, one should close the ear to village talk; One should not crave for tastes, nor cling to anything in the world. 929. When touched by contact, a bhikkhu should never lament; He should not long for existence, nor tremble at terrors. 930. Having received food and drinks, and edibles and also robes; He should not make a store, nor tremble if he does not obtain them. 931. Meditative, not greedy for feet, he should abstain from remorse, not be negligent; And in seats and beds, a bhikkhu should dwell in quiet places. 932. He should not indulge in sleep, he should cultivate wakefulness, ardent; Sloth, delusion, laughter, play, sexual intercourse, he should abandon with adornment. 933. Magic, dreams, omens, he should not practice, nor astrology; Bird-cries, impregnation, medicine, my follower should not resort to. 934. He should not tremble at blame, nor swell with pride when praised; Greed with envy, anger and slander, he should cast away. 935. He should not engage in buying and selling, a bhikkhu should never revile; He should not be attached to the village, nor speak to people for gain. 936. Nor should a bhikkhu be boastful, nor speak a word that is forced; He should not practice impudence, nor engage in contentious talk. 937. He should not be led by falsehood, he should not act deceitfully, being mindful; Nor should he despise others for life, wisdom, or moral practices. 938. Having heard many harsh words, from ascetics or from ordinary people; He should not retort with harshness, for the peaceful do not retaliate. 939. Understanding this Dhamma, a bhikkhu, always mindful, should train diligently; Knowing peace as Nibbāna, he should not be negligent in Gotama’s teaching. 940. For he is one who overcomes, not overcome He has become, a witness to the Dhamma, not relying on tradition, a seer; Therefore, in the Dispensation of that Blessed One, let one ever train diligently, paying homage. The Tuvaṭaka Sutta, the fourteenth, is finished. 15. The Sutta on Self-Punishment 941. "From self-punishment fear is born; see the people, quarreling; I will proclaim the sense of urgency, as it was experienced by me. 942. "Seeing the people agitated, like fish in a shallow pond; fighting among themselves, seeing this, fear came upon me. 943. "The world is without substance all around, all directions are agitated; desiring a dwelling for myself, I saw none that was settled. 944. "Seeing them settled in conflict, discontent arose in me;