..續本文上一頁), for his (philosopbical) view is quite complete. (889)

　　[1. Na h” evâ sakkâni bahûni nânâ

　　 Aññatra saññâya nikkâni loke,

　　 Takkañ ka ditthisu pakappayitvâ

　　 Sakkam musâ ti dvayadhammam âhu.

　　2. Ditthe sute sîlavate mute vâ

　　 Ete ka nissâya vimânadassî

　　 Vinikkhaye thatvâ pahassamânâ

　　 Bâlo paro akusalo ti kâhu.

　　3. Yen” eva bâlo ti param dahâti

　　 Tenâtumânam kusalo ti kâha,

　　 Sayam attanâ sa kusalâ vadâno

　　 Aññam vimâneti, tath” eva pâva.]

　　p. 170

　　 13. If he according to another”s report is low, then (he says) the other is also of a low understanding, and if he himself is accomplished and wise, there is not any fool amongst the Samanas[1]. (890)

　　 14. ”Those who preach a doctrine (dhamma) different from this, fall short of purity and are imperfect,” so the Titthiyas say repeatedly, for they are inflamed by passion for their own (philosophical) views. (891)

　　 15. Here they maintain purity, in other doctrines (dhamma) they do not allow purity; so the Titthiyas, entering extensively (upon details), say that in their own way there is something firm. (892)

　　 16. And saying that there is something firm in his own way he holds his opponent to be a fool; thus he himself brings on strife, calling his opponent a fool and impure (asuddhadhamma). (893)

　　 17. Standing in (his) resolution, having himself measured (teachers, &c.), he still more enters into dispute in the world; but having left all resolutions nobody will excite strife in the world[2]. (894)

　　Kûlaviyûhasutta is ended.

　　[1. Parassa ke hi vakasâ nihîno

　　 Tumo[*] sahâ hoti nihînapañño,

　　 Atha ke sayam vedagu hoti dhîro

　　 Na koki bâlo samanesû atthi.

　　2. Vinikkhaye thatvâ sayam pamâya

　　 Uddham so lokasmim vivâdam eti,

　　 Hitvâna sabbâni vinikkhayâni

　　 Na medhakam kurute gantu loke.

　　*. So pi ten” eva. Commentator. Ved. tva (

　　).]

　　p. 171

　　--------------------------------------------------------------------------------

　　13. MAHÂVIYÛHASUTTA.

　　Philosophers cannot lead to purity, they only praise themselves and stigmatise others. But a Brâhmana has overcome all dispute, he is indifferent to learning, he is appeased.

　　 1. Those who abiding in the (philosophical) views dispute, saying, ”This is the truth,” they all incur blame, and they also obtain praise in this matter. (895)

　　 2. This is little, not enough to (bring about) tranquillity, I say there are two fruits of dispute; having seen this let no one dispute, understanding Khema (i.e. Nibbâna) to be the place where there is no dispute. (896)

　　 3. The opinions that have arisen amongst people, all these the wise man does not embrace; he is independent. Should he who is not pleased with what has been seen and heard resort to dependency[1]

　　 (

　　) (897)

　　 4. Those who consider virtue the highest of all, say that purity is associated with restraint; having taken upon themselves a (holy) work they serve. Let us learn in this (view), then, his (the Master”s) purity; wishing for existence they assert themselves to be the only expert[2]. (898)

　　 5. If he falls off from virtue and (holy) works, he trembles, having missed (his) work; he laments, he

　　[1. Yâ kâk” imâ sammutiyo puthuggâ

　　 Sabbâ va etâ na upeti vidvâ,

　　 Anûpayo so, upayam kim eyya

　　 Ditthe sute khantim[*] akubbamâno

　　2. Sîluttamâ saññamenâhu suddhim,

　　 Vatam samâ…

《The Sutta-Nipâta - IV· Atthakavagga· 》全文未完，請進入下頁繼續閱讀…