“Each maintaining their own view, “Sakaṁsakaṁdiṭṭhiparibbasānā, those who are skilled disagree, arguing: Viggayha nānā kusalā vadanti; ‘Whoever sees it this way <j>understands the teaching; Yo evaṁ jānāti sa vedi dhammaṁ, those who reject this are inadequate.’ Idaṁ paṭikkosamakevalī so.

So arguing, they dispute, Evampi viggayha vivādayanti, saying, ‘The other is a fool, an amateur!’ Bālo paro akkusaloti cāhu; Which one of these speaks true, Sacco nu vādo katamo imesaṁ, for they all claim to be an expert?” Sabbeva hīme kusalāvadānā”.

“If not accepting another’s teaching “Parassa ce dhammamanānujānaṁ, makes you a useless fool lacking wisdom, Bālomako hoti nihīnapañño; then they’re all fools lacking wisdom, Sabbeva bālā sunihīnapaññā, for they all maintain their own view. Sabbevime diṭṭhiparibbasānā.

But if having your own view makes you pristine—Sandiṭṭhiyā ceva na vīvadātā, pure in wisdom, expert and intelligent—Saṁsuddhapaññā kusalā mutīmā; then none of them lack wisdom, Na tesaṁ koci parihīnapañño, for such is the view they have all embraced. Diṭṭhī hi tesampi tathā samattā.

I do not say that it is correct Na vāhametaṁ tathiyanti brūmi, when they call each other fools. Yamāhu bālā mithu aññamaññaṁ; Each has built up their own view to be the truth, Sakaṁ sakaṁ diṭṭhimakaṁsu saccaṁ, which is why they take the other as a fool.” Tasmā hi bāloti paraṁ dahanti”.

“What some say is true and correct, “Yamāhu saccaṁ tathiyanti eke, others say is hollow and false. Tamāhu aññe tucchaṁ musāti; So arguing, they dispute; Evampi vigayha vivādayanti, why don’t ascetics say the same thing?” Kasmā na ekaṁ samaṇā vadanti”.

“The truth is one, there is no second, “Ekañhi saccaṁ na dutīyamatthi, understanding which folk would not dispute. Yasmiṁ pajā no vivade pajānaṁ; But those ascetics each boast of different truths; Nānā te saccāni sayaṁ thunanti, that’s why they don’t say the same thing.” Tasmā na ekaṁ samaṇā vadanti”.

“But why do they speak of different truths, “Kasmā nu saccāni vadanti nānā, these proponents who claim to be skilled? Pavādiyāse kusalāvadānā; Are there really so many different truths, Saccāni sutāni bahūni nānā, or do they just follow their own lines of reasoning?” Udāhu te takkamanussaranti”.

“No, there are not many different truths “Na heva saccāni bahūni nānā, that, apart from perception, <j>are lasting in the world. Aññatra saññāya niccāni loke; Having formed their reasoning <j>regarding different views, Takkañca diṭṭhīsu pakappayitvā, they say there are two things: true and false. Saccaṁ musāti dvayadhammamāhu.

The seen, heard, or thought, <j>or precepts or vows—Diṭṭhe sute sīlavate mute vā, based on these they show disdain. Ete ca nissāya vimānadassī; Standing in judgment, they scoff, Vinicchaye ṭhatvā pahassamāno, saying, ‘The other is a fool, an amateur!’ Bālo paro akkusaloti cāha.

They take the other as a fool on the same grounds Yeneva bāloti paraṁ dahāti, that they speak of themselves as an expert. Tenātumānaṁ kusaloti cāha; Claiming to be an expert on their own authority, Sayamattanā so kusalāvadāno, they disdain the other while saying the same thing. Aññaṁ vimāneti tadeva pāva.

They are perfect, <j>according to their own extreme view; Atisāradiṭṭhiyā so samatto, drunk on conceit, imagining themselves proficient. Mānena matto paripuṇṇamānī; They have anointed themselves in their own mind, Sayameva sāmaṁ manasābhisitto, for such is the view they have embraced. Diṭṭhī hi sā tassa tathā samattā.

If the word of your opponent makes you deficient, Parassa ce hi vacasā nihīno, then they too are lacking wisdom. Tumo sahā hoti nihīnapañño; But if on your own authority you’re a knowledge master, an attentive one, Atha ce sayaṁ vedagū hoti dhīro, then there are no fools among the ascetics. Na koci bālo samaṇesu atthi.

‘Those who proclaim a teaching other than this Aññaṁ ito yābhivadanti dhammaṁ, have fallen short of purity, and are inadequate’: Aparaddhā suddhimakevalī te; so say each one of the sectarians, Evampi titthyā puthuso vadanti, for they are deeply attached to their own view. Sandiṭṭhirāgena hi tebhirattā.

‘Here alone is purity,’ they say, Idheva suddhiṁ iti vādayanti, denying that there is purification in other teachings. Nāññesu dhammesu visuddhimāhu; Thus each one of the sectarians, being dogmatic, Evampi titthyā puthuso niviṭṭhā, speaks forcefully within the context <j>of their own journey. Sakāyane tattha daḷhaṁ vadānā.

But in that case, so long as they are speaking forcefully <j>of their own journey, Sakāyane vāpi daḷhaṁ vadāno, how can they take the other as a fool? Kamettha bāloti paraṁ daheyya; They are the ones who provoke conflict Sayaṁva so medhagamāvaheyya, when they call the other a fool <j>with an impure teaching. Paraṁ vadaṁ bālamasuddhidhammaṁ.

Standing in judgment, <j>measuring by their own standard, Vinicchaye ṭhatvā sayaṁ pamāya, they dispute with the world more and more. Uddhaṁsa lokasmiṁ vivādameti; But a personage who has given up all judgments Hitvāna sabbāni vinicchayāni, creates no conflict in the world.” Na medhagaṁ kubbati jantu loke”ti.

Cūḷabyūhasuttaṁ dvādasamaṁ.