..續本文上一頁how is this explained by the wise

　　” (838)

　　 5. ”Not by (any philosophical) opinion, not by tradition, not by knowledge, O Mâgandiya,”--so said Bhagavat,--”not by virtue and (holy) works can any one say that purity exists; nor by absence of (philosophical) opinion, by absence of tradition, by absence of knowledge, by absence of virtue and (holy) works either; having abandoned these without adopting (anything else), let him, calm and independent, not desire existence[3]. (839)

　　[1. Idam vadâmîti na tassa hoti--Mâgandiyâ ti Bhagavâ--

　　 Dhammesu nikkheyya samuggahîtam

　　 Passañ ka ditthîsu anuggahâya

　　 Agghattasantim pakinam adassam.

　　2. Vinikkhaya, placita

　　3. Na ditthiyâ na sutiyâ na ñânena--Mâgandiyâ ti Bhagavâ--

　　 Sîlabbatenâpi na suddhim âha

　　 Aditthiyâ assutiyâ añânâ

　　 Asîlatâ abbatâ no pi tena,

　　 Ete ka nissagga anuggahâya

　　 Santo anissâya bhavam na gappe.]

　　p. 161

　　 6. ”If one cannot say by (any philosophical) opinion, or by tradition, or by knowledge,”--so said Mâgandiya,--”or by virtue and (holy) works that purity exists, nor by absence of (philosophical) opinion, by absence of tradition, by absence of knowledge, by absence of virtue and (holy) works, then I consider the doctrine foolish, for by (philosophical) opinions some return to purity.” (840)

　　 7. ”And asking on account of (thy philosophical) opinion, O Mâgandiya,”--so said Bhagavat,--”thou hast gone to infatuation in what thou hast embraced, and of this (inward peace) thou hast not the least idea, therefore thou holdest it foolish[1]. (841)

　　 8. ”He who thinks himself equal (to others), or distinguished, or low, he for that very reason disputes; but he who is unmoved under those three conditions, for him (the notions) "equal" and "distinguished" do not exist. (842)

　　 9. ”The Brâhmana for whom (the notions) "equal" and "unequal" do not exist, would he say, "This is true

　　" Or with whom should he dispute, saying, "This is false

　　" With whom should he enter into dispute[2]

　　 (843)

　　 10. ”Having left his house, wandering about

　　[1. Ditthiñ ka nissâya anupukkhamâno

　　 Samuggahîtesu pamoham âgâ

　　 Ito ka nâddakkhi anum pi saññam

　　 Tasmâ tuvam momuhato dahâsi.

　　2. Sakkan ti so brâhmano kim vadeyya

　　 Musâ ti vâ so vivadetha kena

　　 Yasmim samam visamañ kâpi n” atthi

　　 Sa kena vâdam patisamyugeyya.]

　　p. 162

　　houseless, not making acquaintances in the village, free from lust, not desiring (any future existence), let the Muni not get into quarrelsome talk with people. (844)

　　 11. ”Let not an eminent man (nâga) dispute after having embraced those (views) separated from which he (formerly) wandered in the world; as the thorny lotus elambuga is undefiled by water and mud, so the Muni, the confessor of peace, free from greed, does not cling to sensual pleasures and the world. (845)

　　 12. ”An accomplished man does not by (a philosophical) view, or by thinking become arrogant, for he is not of that sort; not by (holy) works, nor by tradition is he to be led, he is not led into any of the resting-places (of the mind). (846)

　　 13. ”For him who is free from marks there are no ties, to him who is delivered by understanding there are no follies; (but those) who grasped after marks and (philosophical) views, they wander about in the world annoying (people)[1].” (847)

　　Mâgandiyasutta is ended.

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

　　10. PURÂBHEDASUTTA.

　　Definition of a calm…

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