..續本文上一頁 Because those who have tested his questions say that his dispute is lost and repulsed, he laments and grieves having lost his disputes; ”he has conquered me,” so saying he wails. (827)

　　 5. These disputes have arisen amongst the Samanas, in these (disputes) there is (dealt) blow (and) stroke; having seen this, let him leave off disputing, for there is no other advantage in trying to get praise. (828)

　　 6. Or he is praised there, having cleared up the dispute in the middle of the assembly; therefore he will laugh and be elated, having won that case as he had a mind to. (829)

　　 7. That which is his exaltation will also be the field of his defeat, still he talks proudly and arrogantly; seeing this, let no one dispute, for the expert do not say that purification (takes place) by that[1]. (830)

　　 8. As a hero nourished by kingly food goes about roaring, wishing for an adversary--where he (i.e. the philosopher, Ditthigatika) is, go thou there, O

　　[1. Yi unnatî sâssa vighâtabûmi,

　　 Mânâtimânam vadate pan” eso,

　　 Etam pi disvâ na vivâdayetha

　　 Na hi tena suddhim kusalâ vadanti.

　　Comp. Suddhatthakasutta, v. 2.]

　　p. 159

　　hero; formerly there was nothing like this to fight against[1]. (831)

　　 9. Those who, having embraced a (certain philosophical) view, dispute and maintain ”this only (is) true,” to them say thou when a dispute has arisen, ”Here is no opponent[2] for thee.” (832)

　　 10. Those who wander about after having secluded themselves, without opposing view to view--what (opposition) wilt thou meet with amongst those, O Pasûra, by whom nothing in this world is grasped as the best

　　 (833)

　　 11. Then thou wentest to reflection thinking in thy mind over the (different philosophical) views; thou hast gone into the yoke with him who has shaken off (al1 sin), but thou wilt not be able to proceed together (with him)[3]. (834)

　　Pasûrasutta is ended.

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

　　9. MÂGANDIYASUTTA.

　　A dialogue between Mâgandiya and Buddha. The former offers Buddha his daughter for a wife, but Buddha refuses her. Mâgandiya says that purity cornes from philosophy, Buddha from ”inward peace.” The Muni is a confessor of peace, he does not dispute, he is free from marks.

　　 1. Buddha: ”Even seeing Tanhâ, Arati, and Ragâ (the daughters of Mâra), there was not the least wish

　　[1. Sûro yathâ râgakhâdâya puttho

　　 Abhigaggam eti patisûram ikkham--

　　 Yen” eva so tena palehi sûra,

　　 Pubbe va n” atthi yad idam yudhâya.

　　2. Patisenikattâ ti patilomakârako. Commentator.

　　3. Atha tvam pavitakkam âgamâ

　　 Manasâ ditthigatâni kintayanto,

　　 Dhonena yugam samâgamâ,

　　 Na hi tvam pagghasi sampayâtave.]

　　p. 160

　　(in me) for sexual intercourse. What is this (thy daughter”s body but a thing) full of water and excrement

　　 I do not even want to touch it with my foot.” (835)

　　 2. Mâgandiya: ”If thou dost not want such a pearl, a woman desired by many kings, what view, virtue, and (holy) works, (mode of) life, re-birth dost thou profess

　　” (836)

　　 3. ”"This I say," so (I do now declare), after investigation there is nothing amongst the doctrines which such a one (as I would) embrace, O Mâgandiya,”-- so said Bhagavat,--”and seeing (misery) in the (philosophical) views, without adopting (any of them), searching (for truth) I saw "inward peace[1]."” (837)

　　 4. ”All the (philosophical) resolutions[2] that have been formed,”--so said Mâgandiya,--”those indeed thou explainest without adopting (any of them); the notion "inward peace" which (thou mentionest), …

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