“Here alone is purity,” they say, Idheva suddhī iti vādayanti, denying that there is purification in other teachings. Nāññesu dhammesu visuddhimāhu; Speaking of the beauty <j>in that which they depend on, Yaṁ nissitā tattha subhaṁ vadānā, each one is dogmatic about <j>their own idiosyncratic interpretation. Paccekasaccesu puthū niviṭṭhā.

Desiring debate, they plunge into an assembly, Te vādakāmā parisaṁ vigayha, where each takes the other as a fool. Bālaṁ dahantī mithu aññamaññaṁ; Relying on others they state their contention, Vadanti te aññasitā kathojjaṁ, desiring praise while claiming to be skilled. Pasaṁsakāmā kusalā vadānā.

Addicted to debating in the midst of the assembly, Yutto kathāyaṁ parisāya majjhe, their need for praise makes them nervous. Pasaṁsamicchaṁ vinighāti hoti; But when they’re repudiated they get embarrassed; Apāhatasmiṁ pana maṅku hoti, upset at criticism, they find fault in others. Nindāya so kuppati randhamesī.

If their doctrine is said to be weak, Yamassa vādaṁ parihīnamāhu, and judges declare it repudiated, Apāhataṁ pañhavimaṁsakāse; the loser weeps and wails, Paridevati socati hīnavādo, moaning, “They beat me.” Upaccagā manti anutthunāti.

When these disputes come up among ascetics, Ete vivādā samaṇesu jātā, they get excited or dejected. Etesu ugghātinighāti hoti; Seeing this, refrain from contention, Etampi disvā virame kathojjaṁ, for the only purpose is praise and profit. Na haññadatthatthi pasaṁsalābhā.

But if, having declared their doctrine, Pasaṁsito vā pana tattha hoti, they are praised there in the midst of the assembly, Akkhāya vādaṁ parisāya majjhe; they laugh and gloat because of it, So hassatī unnamatī ca tena, having got what they wanted. Pappuyya tamatthaṁ yathā mano ahu.

Their pride is their downfall, Yā unnatī sāssa vighātabhūmi, yet they speak from conceit and arrogance. Mānātimānaṁ vadate paneso; Seeing this, one ought not dispute, Etampi disvā na vivādayetha, for those who are skilled say this is no way to purity. Na hi tena suddhiṁ kusalā vadanti.

As a warrior, after feasting on royal food, Sūro yathā rājakhādāya puṭṭho, goes roaring, looking for someone to fight—Abhigajjameti paṭisūramicchaṁ; go off and find an opponent, Sūra, Yeneva so tena palehi sūra, for here, as before, there is no-one to combat. Pubbeva natthi yadidaṁ yudhāya.

When someone disputes about a view they’ve adopted, Ye diṭṭhimuggayha vivādayanti, saying, “This is the only truth,” Idameva saccanti ca vādayanti; say to them, “Here you’ll have no adversary Te tvaṁ vadassū na hi tedha atthi, when a dispute has come up.” Vādamhi jāte paṭisenikattā.

There are those who live far from the crowd, Visenikatvā pana ye caranti, not countering views with view. Diṭṭhīhi diṭṭhiṁ avirujjhamānā; Who is there to argue with you, Pasūra, Tesu tvaṁ kiṁ labhetho pasūra, among those who grasp nothing here as the highest? Yesīdha natthī paramuggahītaṁ.

And so you come along speculating, Atha tvaṁ pavitakkamāgamā, thinking up theories in your mind. Manasā diṭṭhigatāni cintayanto; Now that you’ve challenged <j>someone who is cleansed, Dhonena yugaṁ samāgamā, you’ll not be able to respond. Na hi tvaṁ sakkhasi sampayātaveti.

Pasūrasuttaṁ aṭṭhamaṁ.