Question
Regarding those people who hold to their views,
Arguing, “Only this is true!”
Should all of them be criticized,
Or are some praiseworthy also?Buddha
This is a small thing, not enough for peace.
I say there are two outcomes of dispute;
Seeing this one should not dispute,
Recognizing that safety is a place without dispute.Regarding these widely-held opinions,
One who knows does not get involved with any of them.
Why would the uninvolved become involved,
Since they have no preferences
In what is seen or heard?Those who consider ethics to be the highest
Say that purity comes from self-restraint.
They undertake a vow and stick to it,
Thinking that only training in this way is there purity,
Declaring themselves experts,
They go to future rebirths.If he falls away from virtuous conduct and vows,
He is anxious, having failed in his task.
He yearns and longs for purity, as one far from home
Who has lost his travelling companions.But one who abandons all virtue and vows,
and deeds both blameless and blameworthy,
Does not long for either purity or impurity;
he lives detached, fostering peace.Dependent on ascetic practices,
Or on what is seen, heard, or thought,
They say that purity comes from continual transmigration,
They are not free of craving for life after life.One who yearns has longings,
And is anxious regarding their aspirations;
But for one here who has no falling away or reappearing,
Why would they be anxious,
Or for what would they long?Question
The doctrine that some people call the ultimate,
Others say is deficient.
Which of these speaks the truth?
For all of them say they are experts.Buddha
They say their own doctrine is complete,
While that of others is deficient.
Thus arguing they dispute,
Each taking what they agree upon to be the truth.If by criticizing an opponent
Their doctrine became deficient,
There would be no distinguished doctrines,
Because it is common for people to speak
In defence of their own doctrines,
While making the other’s out to be deficient.Indeed, the honoring of their own teachings
Is nothing other than praise of themselves;
If each doctrine were valid,
Then purity would be just a personal matter.The brahmin is not led by another,
Considering wisely, they do not grasp any teaching;
Therefore they go beyond disputes,
Since they see no other doctrine as best.Thinking, “I know, I see, this is how it is!”
Some fall back on view as purity.
Even if one has seen, what use is that to them?
Overstepping, they say purity
Comes by some other means.A person with vision sees mind and body,
And then knows only that much;
Let them see much or little,
The experts say purity does not come from that.One who speaks dogmatically,
Who’s settled down in view,
Will not be deferent, one not easily trained.
To that attached, his own views “pure”,
“pure path” according to what he’s seen.The paragon with wisdom comes not near
To following views, by partial knowledge bound.
Having known opinions of common people,
He’s equanimous, though others study them.The sage lets go of all ties to the world,
And when disputes come up they do not take sides;
Peaceful amid the agitated, they are equanimous,
They don’t hold on, thinking, “Let them hold on”.Former corruptions are abandoned,
While new ones are not created,
They have no biasses, and are not dogmatic.
The sage is freed from commitment to views,
Not clinging to the world, nor reproaching themselves.They have no enemies in the doctrines,
Whether seen, heard, or thought;
The sage is freed, having put down the burden,
Not planning, not wanting, not wishing.
snp.4.13 Suttanipata
Greater Discourse on Quarrelling
- Translator: Laurence Khantipalo Mills
The Longer Discourse on Arrayed for Battle
“Regarding those who maintain their own view,arguing that, ‘This is the only truth’:
are all of them subject only to criticism,
or do some also win praise for that?”
“That is a small thing, insufficient for peace,
these two fruits of conflict, I say.
Seeing this, one ought not get into arguments,
looking for sanctuary in the land of no conflict.
One who knows does not get involved
with any of the many different convictions.
Why would the uninvolved get involved,
since they do not believe based on the seen or the heard?
Those who champion ethics speak of purity through self-control;
having undertaken a vow, they stick to it:
‘Let us train right here, then we will be pure.’
Claiming to be experts, they are led on to future lives.
If they fall away from their precepts and vows,
they tremble, having failed in their task.
They pray and long for purity,
like one who has lost their caravan while journeying far from home.
But having given up all precepts and vows,
and these deeds blameworthy or blameless;
not longing for ‘purity’ or ‘impurity’,
live detached, fostering peace.
Relying on mortification in disgust at sin,
or else on what is seen, heard, or thought,
they moan that purification comes through heading upstream,
not rid of craving for life after life.
For one who longs there are prayers,
and trembling too over ideas they have formed.
But one here for whom there is no passing away or reappearing:
why would they tremble? For what would they pray?”
“The very same teaching that some say is ‘ultimate’,
others say is inferior.
Which of these doctrines is true,
for they all claim to be an expert?”
“They say their own teaching is perfect,
while the teaching of others is inferior.
So arguing, they quarrel,
each saying their own convictions are the truth.
If you became inferior because someone else disparaged you,
no-one in any teaching would be distinguished.
For each of them says the other’s teaching is lacking,
while forcefully advocating their own.
But if they honor their own teachings
just as they praise their own journeys,
then all doctrines would be equally valid,
and purity for them would be an individual matter.
After judging among the teachings, a brahmin has adopted nothing
that requires interpretation by another.
That’s why they’ve gotten over disputes,
for they see no other doctrine as best.
Saying, ‘I know, I see, that’s how it is’,
some believe that purity comes from view.
But if they’ve really seen, what use is that view to them?
Overlooking what matters, they say purity comes from another.
When a person sees, they see name and form,
and having seen, they will know just these things.
Gladly let them see much or little,
for experts say this is no way to purity.
It’s not easy to educate someone who is dogmatic,
promoting a view they have formulated.
Speaking of the beauty in that which they depend on,
they talk of purity in accord with what they saw there.
The brahmin does not get involved with formulating and calculating;
they’re not followers of views, nor kinsmen of notions.
Having understood the many different convictions,
they look on when others grasp.
Having untied the knots here in the world,
the sage takes no side among factions.
Peaceful among the peaceless, equanimous,
they don’t grasp when others grasp.
Having given up former defilements, and not making new ones,
not swayed by preference, nor a proponent of dogma,
that wise one is released from views,
not clinging to the world, nor reproaching themselves.
They are remote from all things
seen, heard, or thought.
With burden put down, the sage is released:
not formulating, not abstaining, not longing.”