English
Therefore, that created one said: What some call truth, reality, others call it empty, false. Thus they dispute, they quarrel. Why do recluses not speak one thing? Indeed there is one truth, no second exists, by knowing which, people would not dispute; They themselves praise various truths, therefore recluses do not speak one thing. "Indeed there is one truth, no second exists." The one truth is called the cessation of suffering, Nibbāna. That which is the calming of all formations, the relinquishing of all attachments, the destruction of craving, dispassion, cessation, Nibbāna. Or, the one truth is called – the truth of the path, the truth of leading out, the practice leading to the cessation of suffering, the Noble Eightfold Path, namely – right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. Indeed there is one truth, no second exists. "By knowing which, people would not dispute." "Yasmiṃ" means in which truth. "Pajā" is a term for beings. "Pajānanti" (or "pajānaṃ", "pajā") means knowing, understanding, discerning, comprehending, penetrating that truth, they would not make quarrels, would not make disputes, would not make contentions, would not make controversies, would not make conflicts; they would abandon, remove, eliminate, bring to an end quarrels, disputes, contentions, controversies, conflicts. "By knowing which, people would not dispute." "They themselves praise various truths." They themselves praise, speak, declare, say, explain, express various truths. "The world is eternal, this alone is truth, all else is empty" – thus they themselves praise, speak, declare, say, explain, express. "The world is not eternal... and so on... not..." thus it is, not thus it is not, the Tathāgata after death, 'this alone is true, anything else is vain,' thus they themselves praise, speak, declare, proclaim, expound, express – they themselves praise various truths. Therefore, ascetics do not speak one thing. Therefore, because of that reason, that cause, that condition, that origin, they do not speak one thing, they speak various things, they speak diverse things, they speak mutually contradictory things, they speak separately, declare, proclaim, expound, express – therefore ascetics do not speak one thing. Therefore the Blessed One said: "Indeed there is one truth, there is no second, In which beings, knowing, would not dispute; They themselves praise various truths, Therefore ascetics do not speak one thing." 120. Why indeed do they speak various truths, The disputants, skilled in their assertions? Are the truths heard many and various, Or do they recall their own reasoning? Why indeed do they speak various truths? Why? For what reason, what cause, what condition, what origin do they speak various truths, diverse truths, mutually contradictory truths, separate truths, declare, proclaim, expound, express – why indeed do they speak various truths? The disputants, skilled in their assertions? Disputants means those who dispute. Or they assert, declare, proclaim, expound, express their own view. "The world is eternal, this alone is true, anything else is vain," thus they assert, declare, proclaim, expound, express. "The world is not eternal... (and so on) ...neither is nor is not the Tathāgata after death, this alone is true, anything else is vain," thus they assert, declare, proclaim, expound, express. Skilled in their assertions means skilled in speech, wise in speech, firm in speech, logical in speech, causal in speech, characteristic in speech, reasoned in speech, positional in speech, according to their own doctrine – the disputants, skilled in their assertions. Are the truths heard many and various? Truths heard, many, various, diverse, mutually contradictory, separate – are the truths heard many and various? Or do they recall their own reasoning? Do they not follow, or do they go, are led, are carried, are brought together by reasoning and intention? So too, or, they follow reasoning. Or else, struck by reasoning, followed by investigation, they speak, declare, say, reveal, express their own spontaneous thought. So too, or, they follow reasoning. Therefore, that created being said: “Why indeed do they speak of truths as diverse, those skilled in debate, proclaiming? Are the truths heard many and diverse, or do they follow reasoning?” 121. Indeed, truths are not many and diverse, apart from the perception of permanence in the world; and having conceived reasoning into views, they speak of a dual doctrine: “truth and falsehood.” “Indeed, truths are not many and diverse” means indeed, truths are not numerous, diverse, varied, mutually exclusive, separate – indeed, truths are not many and diverse. “Apart from the perception of permanence in the world” means apart from the perception, the grasping of permanence, only one truth is spoken, declared, revealed, expressed in the world – the cessation of suffering, Nibbāna. That which is the calming of all formations, the relinquishing of all attachments, the destruction of craving, dispassion, cessation, Nibbāna. Or else, one truth is called the truth of the path, the truth of liberation, the path leading to the cessation of suffering, the Noble Eightfold Path, namely – right view ... and so on ... right concentration – apart from the perception of permanence in the world. “And having conceived reasoning into views, they speak of a dual doctrine: ‘truth and falsehood.’” Having reasoned, thought, conceived, they generate, produce, bring forth, manifest views. Having generated, produced, brought forth, manifested views, they said, declared, spoke, revealed, expressed thus: “My truth, your falsehood.” – And having conceived reasoning into views, they speak of a dual doctrine: “truth and falsehood.” Therefore, the Blessed One said: “Indeed, truths are not many and diverse, apart from the perception of permanence in the world; and having conceived reasoning into views..." having paid, they say that truth and falsehood are two things.” 122. Seeing, hearing, virtue, vows, or what is perceived, Relying on these, he sees with contempt; Standing in his judgment, laughing, He says, “The other is foolish and unskillful.” “Seeing, hearing, virtue, vows, or what is perceived, relying on these, he sees with contempt.” Either seeing or purity of seeing, or hearing or purity of hearing, or virtue or purity of virtue, or vows or purity of vows, or what is perceived or purity of what is perceived, relying on, depending on, grasping, clinging to, adhering to— “seeing, hearing, virtue, vows, or what is perceived.” “Relying on these, he sees with contempt.” He does not honor, thus he sees with contempt. Or he generates displeasure, thus he sees with contempt— “seeing, hearing, virtue, vows, or what is perceived, relying on these, he sees with contempt.” “Standing in his judgment, laughing.” Judgments are called the sixty-two wrong views. Standing in the judgment of views, in the view of judgment, established, grasping, clinging to, adhering to— “standing in his judgment.” “Laughing” means he is pleased, delighted, overjoyed, satisfied, with fulfilled intentions. Or laughing with bared teeth— “standing in his judgment, laughing.” “He says, ‘The other is foolish and unskillful.’” “The other is foolish, inferior, low, base, mean, contemptible, insignificant, unskillful, ignorant, deluded, unknowing, unperceiving, unwise, unintelligent”— thus he says, thus he speaks, thus he declares, thus he explains, thus he expresses— “he says, ‘The other is foolish and unskillful.’” Therefore, the Blessed One said: “Seeing, hearing, virtue, vows, or what is perceived, Relying on these, he sees with contempt; Standing in his judgment, laughing, He says, ‘The other is foolish and unskillful.’” 123. By that by which he calls another foolish, By that he calls himself skillful; He himself, by himself, declares himself skillful, He despises another, that is what he proclaims. “By that by which he calls another foolish.” By whatever reason, by whatever cause, by whatever condition, by whatever power, he calls another foolish, inferior, low, base, mean, contemptible, insignificant, He burns with emptiness, he sees, he will see, he looks at, he contemplates, he examines – thereby he burns another as a fool. And thereby he calls himself skillful. 'Atumāno' is called the self. He, by that very reason, by that condition, by that cause, by that power, (says) of himself: "I am skillful, wise, discerning, intelligent, knowing, understanding, sagacious." Thereby he calls himself skillful. He is one who speaks of himself as skillful. Himself, of himself, he is a speaker of skill, a speaker of wisdom, a speaker of firmness, a speaker of justice, a speaker of reasons, a speaker of characteristics, a speaker of causes, a speaker of positions, according to his own doctrine. He is one who speaks of himself as skillful. He despises another, and proclaims that very thing. He despises another, meaning he does not respect him. Or, he despises another, meaning he generates displeasure. He proclaims that very thing, he proclaims that very view: "Indeed, this person is of wrong view, of distorted vision." He despises another, and proclaims that very thing. Therefore the Blessed One said – "Thereby he burns another as a fool, And thereby he calls himself skillful; He is one who speaks of himself as skillful, He despises another, and proclaims that very thing." 124. He is complete with excessive views, Intoxicated by conceit, full of conceit; He himself has consecrated himself in mind, For such is his view, complete. "He is complete with excessive views." Excessive views are called the sixty-two views. For what reason are the sixty-two views called excessive views? All those views have gone beyond reasons, gone beyond characteristics, gone beyond positions.