Vadanti ve duṭṭhamanāpi eke,
Athopi ve saccamanā vadanti;
Vādañca jātaṁ muni no upeti,
Tasmā munī natthi khilo kuhiñci.
Some indeed speak with a |corrupt::spoiled, seduced, festering, angry, evil [duṭṭha]| mind,
while others indeed speak with |an honest mind::a good heart [saccamana]|;
The sage does not get involved in an arisen |debate::argument, dispute [vāda]|,
therefore, he has no |hard-heartedness towards::hardness towards, coldness towards, barrenness towards [khila]| anyone.
Sakañhi diṭṭhiṁ kathamaccayeyya,
Chandānunīto ruciyā niviṭṭho;
Sayaṁ samattāni pakubbamāno,
Yathā hi jāneyya tathā vadeyya.
How could one |transcend::go beyond, surpass [accayeyya]| one’s own view,
when |driven by desire::pulled along by impulse [chandānunīta]|, one is entrenched in |preferences::likings, choices [ruciyā]|?
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::are poor in character [anariyadhamma]|, 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::arrogance, conceit, self-importance [ussada]| anywhere in the world.
Pakappitā saṅkhatā yassa dhammā,
Purakkhatā santi avīvadātā;
Yadattani passati ānisaṁsaṁ,
Taṁ nissito kuppapaṭiccasantiṁ.
One who has |formulated::(of an idea or opinion) imagined, fabricated, fashioned, designed, devised, concocted [pakappita]| 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::dogmatic opinions [diṭṭhīnivesa]| 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::continued existence; such success and failure, gain and loss, eternity and annihilation, good and evil [bhavābhava]| in the world;
having abandoned |hypocrisy::trick, illusion, deceitfulness [māya]| and |conceit::self-view expressed as comparison—seeing oneself as superior, inferior, or equal; the persistent “I am” conceit (asmimāna) that underlies identification and fuels rebirth [māna]|, through what
would that one go [astray]? They remain |uninvolved::free from attachment, disinterested, unengaged, lit. not going near [anūpaya]|.
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::argument, dispute [vāda]|,
but how, on what, could one debate with one uninvolved?
Nothing is |taken up::grasped, seized, seen as personal, seen as self [atta]| or |cast aside::reject, throw away [niratta]| by him,
they have |shaken off::tossed off [adhosi]| all views right here.