Vadanti ve duṭṭhamanāpi eke,
Athopi ve saccamanā vadanti;
Vādañca jātaṁ muni no upeti,
Tasmā munī natthi khilo kuhiñci.
Some indeed speak with a corrupt mind,
while others indeed speak with an honest mind;
the sage does not get involved in an arisen debate,
therefore, he has no hard-heartedness towards anyone.
Sakañhi diṭṭhiṁ kathamaccayeyya,
Chandānunīto ruciyā niviṭṭho;
Sayaṁ samattāni pakubbamāno,
Yathā hi jāneyya tathā vadeyya.
How could one transcend one’s own view,
when driven by desire, one is entrenched in preferences?
taking one’s own view to be perfect,
one would speak just as one understands.
Yo attano sīlavatāni jantu,
Anānupuṭṭhova paresa pāva;
Anariyadhammaṁ kusalā tamāhu,
Yo ātumānaṁ sayameva pāva.
Whoever praises their own virtues
without being asked by others;
they have an ignoble nature, the wise say,
whoever praises themselves of their own accord.
Santo ca bhikkhu abhinibbutatto,
Itihanti sīlesu akatthamāno;
Tamariyadhammaṁ kusalā vadanti,
Yassussadā natthi kuhiñci loke.
A bhikkhu, peaceful and with completely cooled mind,
does not boast about his virtues;
they have a noble nature, the wise say,
he who has no pride anywhere in the world.
Pakappitā saṅkhatā yassa dhammā,
Purakkhatā santi avīvadātā;
Yadattani passati ānisaṁsaṁ,
Taṁ nissito kuppapaṭiccasantiṁ.
One who has formulated their own doctrines,
put them together and advanced them despite their flaws;
anticipating the benefit they see for themselves,
they cling to that peace which is unstable.
Diṭṭhīnivesā na hi svātivattā,
Dhammesu niccheyya samuggahītaṁ;
Tasmā naro tesu nivesanesu,
Nirassatī ādiyatī ca dhammaṁ.
Attachment to views are not easy to overcome,
having evaluated among teachings, one tightly grasps;
thus, a person, caught up in these attachments,
rejects one set of teachings and embraces another.
Dhonassa hi natthi kuhiñci loke,
Pakappitā diṭṭhi bhavābhavesu;
Māyañca mānañca pahāya dhono,
Sa kena gaccheyya anūpayo so.
The purified one indeed has no formulated opinions
about various states of existence in the world;
having abandoned hypocrisy and conceit, through what
would that one go [astray]? They remain uninvolved.
Upayo hi dhammesu upeti vādaṁ,
Anūpayaṁ kena kathaṁ vadeyya;
Attā nirattā na hi tassa atthi,
Adhosi so diṭṭhimidheva sabbanti.
Attachment to doctrines leads to debate,
but how, on what, could one debate with one uninvolved?
nothing is taken up or cast aside by him,
they have shaken off all views right here.