5. Having left what has been grasped, not seizing upon anything he does not depend even on knowledge. He does not associate with those that are taken up by different things, he does not return to any (philosophical) view[2]. (800)
6. For whom there is here no desire for both ends, for reiterated existence either here or in another world, for him there are no resting-places (of the mind) embraced after investigation amongst the doctrines (dhammesu)[3]. (801)
7. ln him there is not the least prejudiced idea with regard to what has been seen, heard, or thought; how could any one in this world alter such a Brâhmana who does not adopt any view
(802)
[1. Tam vâpi gantham kusalâ vadanti
Yam nissito passati hînam aññam,
Tasmâ hi dittham va sutam mutam vâ
Sîlabbatam bhikkhu na nissayeyya.
2. Attam pahâya anupâdiyâno
Ñâne pi so nissayam no karoti,
Sa ve viyattesu na vaggasârî,
Ditthim pi so na pakketi kiñki.
3. Yass” ûbhayante panidhîdha n” atthi
Bhavâbhavâya idha vâ huram vâ
Nivesanâ tassa na santi keki
Dhammesu nikkheyya samuggahîtâ.]
p. 154
8. They do not form (any view), they do not prefer (anything), the Dhammas are not chosen by them, a Brâhmana is not dependent upon virtue and (holy) works; having gone to the other shore, such a one does not return. (803)
Paramatthakasutta is ended.
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6. GARÂSUTTA.
From selfishness come grief and avarice; The Bhikkhu who has turned away frorn the world and wanders about houseless, is independent, and does not wish for purification through another.
1. Short indeed is this life, within a hundred years one dies, and if any one lives longer, then he dies of old age. (804)
2. People grieve from selfishness, perpetual cares kill them, this (world) is full of disappointment; seeing this, let one not live in a house. (805)
3. That even of which a man thinks ”this is mine” is left behind by death: knowing this, let not the wise (man) turn himself to worldliness (while being my) follower[1]. (806)
4. As a man awakened does not see what he has met with in his sleep, so also he does not see the beloved person that has passed away and is dead. (807)
5. Both seen and heard are the persons whose particular name is mentioned, but only the name
[1. Maranena pi tam pahîyati
Yam puriso mama-y-idan ti maññati,
Evam pi viditvâ pandito
Na pamattâya nametha mâmako.]
p. 155
remains undecayed of the person that has passed away[1]. (808)
6. The greedy in their selfishness do not leave sorrow, lamentation, and avarice; therefore the Munis leaving greediness wandered about seeing security (i.e. Nibbâna). (809)
7. For a Bhikkhu, who wanders about unattached and cultivates the mind of a recluse, they say it is proper that he does not show himself (again) in existence[2]. (810)
8. Under all circumstances the independent Muni does not please nor displease (any one); sorrow and avarice do not stick to him (as little) as water to a leaf. (811)
9. As a drop of water does not stick to a lotus, as water does not stick to a lotus, so a Muni does not cling to anything, namely, to what is seen or heard or thought[3]. (812)
10. He who has shaken off (sin) does not therefore think (much of anything) because it has been seen or heard or thought; he does not wish for
[1. Ditthâpi sutâpi te ganâ
Yesam nâmam idam pavukkati
Nâmam evâvasissati
Akkheyyam petassa gantuno.
2. Pati…
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