“Regarding those who maintain their own view, “Ye kecime diṭṭhiparibbasānā, disputing that, ‘This is the only truth’: Idameva saccanti vivādayanti; are all of them subject only to criticism, Sabbeva te nindamanvānayanti, or do some also win praise for that?” Atho pasaṁsampi labhanti tattha”.

“That is a small thing, insufficient for peace, “Appañhi etaṁ na alaṁ samāya, these two fruits of dispute, I say. Duve vivādassa phalāni brūmi; Seeing this, one ought not dispute, Etampi disvā na vivādayetha, looking for sanctuary in the land of no dispute. Khemābhipassaṁ avivādabhūmiṁ”.

One who knows does not get involved “Yā kācimā sammutiyo puthujjā, with any of the many different conventions. Sabbāva etā na upeti vidvā; Why would the uninvolved get involved, Anūpayo so upayaṁ kimeyya, since they do not believe <j>based on the seen or the heard? Diṭṭhe sute khantimakubbamāno”.

Those who champion ethics <j>speak of purity through self-control; “Sīluttamā saññamenāhu suddhiṁ, having undertaken a vow, they stick to it: Vataṁ samādāya upaṭṭhitāse; ‘Let us train right here, then we will be pure.’ Idheva sikkhema athassa suddhiṁ, Claiming to be skilled, they are led on to future lives. Bhavūpanītā kusalāvadānā.

If they fall away from their precepts and vows, Sace cuto sīlavatato hoti, they tremble, having failed in their task. Pavedhatī kamma virādhayitvā; They pray and long for purity, Pajappatī patthayatī ca suddhiṁ, like one who has lost their caravan <j>while journeying far from home. Satthāva hīno pavasaṁ gharamhā.

But having given up all precepts and vows, Sīlabbataṁ vāpi pahāya sabbaṁ, and these deeds blameworthy or blameless; Kammañca sāvajjanavajjametaṁ; not longing for ‘purity’ or ‘impurity’, Suddhiṁ asuddhinti apatthayāno, live detached, fostering peace. Virato care santimanuggahāya.

Relying on mortification in disgust at sin, Tamūpanissāya jigucchitaṁ vā, or else on what is seen, heard, or thought, Atha vāpi diṭṭhaṁ va sutaṁ mutaṁ vā; they moan that purification <j>comes through heading upstream, Uddhaṁsarā suddhimanutthunanti, not rid of craving for life after life. Avītataṇhāse bhavābhavesu.

For one who longs there are muttered prayers, Patthayamānassa hi jappitāni, and trembling too over ideas they have formed. Pavedhitaṁ vāpi pakappitesu; But one here for whom there is no passing away <j>or reappearing: Cutūpapāto idha yassa natthi, why would they tremble? For what would they pray?” Sa kena vedheyya kuhiṁ va jappe”.

“The very same teaching that some say is ‘ultimate’, “Yamāhu dhammaṁ paramanti eke, others say is inferior. Tameva hīnanti panāhu aññe; Which of these doctrines is true, Sacco nu vādo katamo imesaṁ, for they all claim to be an expert?” Sabbeva hīme kusalāvadānā”.

“They say their own teaching is perfect, “Sakañhi dhammaṁ paripuṇṇamāhu, while the teaching of others is inferior. Aññassa dhammaṁ pana hīnamāhu; So arguing, they dispute, Evampi viggayha vivādayanti, each saying their own conventions are the truth. Sakaṁ sakaṁ sammutimāhu saccaṁ.

If someone else’s disparagement makes you inferior, Parassa ce vambhayitena hīno, no-one in any teaching would be distinguished. Na koci dhammesu visesi assa; For each of them says the other’s teaching is lacking, Puthū hi aññassa vadanti dhammaṁ, while forcefully advocating their own. Nihīnato samhi daḷhaṁ vadānā.

But if they honor their own teachings Saddhammapūjāpi nesaṁ tatheva, just as they praise their own journeys, Yathā pasaṁsanti sakāyanāni; then all doctrines would be equally valid, Sabbeva vādā tathiyā bhaveyyuṁ, and purity would be specific to them. Suddhī hi nesaṁ paccattameva.

After judging among the teachings, <j>a brahmin has adopted nothing Na brāhmaṇassa paraneyyamatthi, that requires interpretation by another. Dhammesu niccheyya samuggahītaṁ; That’s why they’ve gotten over disputes, Tasmā vivādāni upātivatto, for they see no other doctrine as best. Na hi seṭṭhato passati dhammamaññaṁ.

Saying, ‘I know, I see, that’s how it is’, Jānāmi passāmi tatheva etaṁ, some believe that purity comes from view. Diṭṭhiyā eke paccenti suddhiṁ; But if they’ve really seen, <j>what use is that view to them? Addakkhi ce kiñhi tumassa tena, Overlooking what matters, <j>they say purity comes from another. Atisitvā aññena vadanti suddhiṁ.

When a person sees, they see name and form, Passaṁ naro dakkhati nāmarūpaṁ, and having seen, they will know just these things. Disvāna vā ñassati tānimeva; Gladly let them see much or little, Kāmaṁ bahuṁ passatu appakaṁ vā, for those who are skilled say this is no way to purity. Na hi tena suddhiṁ kusalā vadanti.

It’s not easy to educate someone who is dogmatic, Nivissavādī na hi subbināyo, promoting a view they have formulated. Pakappitaṁ diṭṭhi purakkharāno; Speaking of the beauty <j>in that on which they depend, Yaṁ nissito tattha subhaṁ vadāno, they talk of purity in accord with what they saw there. Suddhiṁ vado tattha tathaddasā so.

The brahmin does not get involved <j>with formulating and calculating; Na brāhmaṇo kappamupeti saṅkhā, they’re not followers of views, <j>nor kinsmen of notions. Na diṭṭhisārī napi ñāṇabandhu; Having understood the many different conventions, Ñatvā ca so sammutiyo puthujjā, they look on when others grasp. Upekkhatī uggahaṇanti maññe.

Having untied the knots here in the world, Vissajja ganthāni munīdha loke, the sage takes no side among disputes. Vivādajātesu na vaggasārī; Peaceful among the peaceless, equanimous, Santo asantesu upekkhako so, they don’t grasp when others grasp. Anuggaho uggahaṇanti maññe.

Having given up former defilements <j>and not making new ones, Pubbāsave hitvā nave akubbaṁ, not swayed by preference, <j>nor a proponent of dogma, Na chandagū nopi nivissavādī; that attentive one is released from views, Sa vippamutto diṭṭhigatehi dhīro, not clinging to the world, <j>nor reproaching themselves. Na lippati loke anattagarahī.

They are remote from all things Sa sabbadhammesu visenibhūto, seen, heard, or thought. Yaṁ kiñci diṭṭhaṁ va sutaṁ mutaṁ vā; With burden put down, the sage is released: Sa pannabhāro muni vippamutto, not formulating, not abstaining, not longing.” Na kappiyo nūparato na patthiyo”ti.

Mahābyūhasuttaṁ terasamaṁ.