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　　 Idh” eva sikkhema ath” assa suddhim,

　　 Bhavûpanîtâ kusalâ vadânâ.

　　*. So all the MSS.]

　　p. 172

　　prays for purity in this world, as one who has lost his caravan or wandered away from his house. (899)

　　 6. Having left virtue and (holy) works altogether, and both wrong and blameless work, not praying for purity or impurity, he wanders abstaining (from both purity and impurity), without having embraced peace. (900)

　　 7. By means of penance, or anything disliked, or what has been seen, or heard, or thought, going upwards they wail for what is pure, without being free from desire for reiterated existence. (901)

　　 8. For him who wishes (for something there always are) desires[1], and trembling in (the midst of his) plans; he for whom there is no death and no re-birth, how can he tremble or desire anything

　　 (902)

　　 9. What some call the highest Dhamma, that others again call wretched; which one of these, pray, is the true doctrine (vâda)

　　 for all these assert themselves (to be the only) expert. (903)

　　 10. Their own Dhamma they say is perfect, another”s Dhamma again they say is wretched; so having disagreed they dispute, they each say their own opinions (are) the truth. (904)

　　 11. If one (becomes) low by another”s censure, then there will be no one distinguished amongst the Dhammas; for they all say another”s Dhamma (is) low, in their own they say there is something firm[2]. (905)

　　[1. Gappitâni.

　　2. Parassa ke vamhayitena hîno

　　 Na koki dhammesu visesi assa,

　　 Puthû hi aññassa vadanti dhammam

　　 Nihînato samhi dalham vadânâ.]

　　p. 173

　　 12. The worshipping of their own Dhamma is as great as their praise of their own ways; all schools would be in the same case, for their purity is inpidual[1]. (906)

　　 13. There is nothing about a Brâhmana dependent upon others, nothing amongst the Dhammas which he would embrace after investigation; therefore he has overcome the disputes, for he does not regard any other Dhamma as the best. (907)

　　 14. ”I understand, I see likewise this,” so saying, some by (their philosophical) views return to purity. If he saw purity, what then (has been effected) by another”s view

　　 Having conquered they say that purity exists by another[2]. (

　　) (908)

　　 15. A seeing man will see name and form, and having seen he will understand those (things); let him at pleasure see much or little, for the expert do not say that purity exists by that. (909)

　　 16. A dogmatist is no leader to purity, being guided by prejudiced views, saying that good consists in what he is given to, and saying that purity is there, he saw the thing so[3]. (910)

　　 17. A Brâhmana does not enter time, (or) the

　　[1. Sadhammapûgâ ka panâ tath” eva

　　 Yathâ pasamsanti sakâyanâni,

　　 Sabbe pavâdâ tath” ivâ bhaveyyum

　　 Suddhi hi nesam pakkattam eva.

　　2. Gânâmi passâmi tath” eva etam

　　 ditthiyâ eke pakkenti suddhim

　　 Addakkhi ke kim hi tumassa tena

　　 Atisitvâ aññena vadanti suddhim.

　　3. Nivissavâdî na hi suddhinâyo

　　 Pakappitâ ditthi purekkharâno

　　 Yam nissito tattha subham vadâno

　　 Suddhim vado tattha, tath” addasâ so.]

　　p. 174

　　number (of living beings), (he is) no follower of (philosophical) views, nor a friend of knowledge; and having penetrated the opinions that have arisen amongst people, he is indifferent to learning, while others acquire it. (911)

　　 18. The Muni, having done away with ties here in the world, is no partisan in the disputes that have arisen; appeased amongst the unappeased he is indifferent, not embracing …

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