Tipitaka >> Sutta Pitaka >> Khuddaka Nikaya >> Suttanipata>>4.13 MAHAVIYUHASUTTA
Adapted From the Translation by V. Fausboll(1881)
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Philosophers cannot lead to purity, they only praise themselves and stigmatise others. But a Brahmana has overcome all dispute, he is indifferent to learning, he is appeased.
4.13 MAHAVIYUHASUTTA[]
Translation[]
1. Those who abiding in the (philosophical) views dispute, saying, 'This is the truth,' they all incur blame, and they also obtain praise in this matter. (901)
2. This is little, not enough to (bring about) tranquillity, I say there are two fruits of dispute; having seen this let no one dispute, understanding Khema(yoga khema) to be the place where there is no dispute. (902)
3. The opinions that have arisen amongst people, all these the wise man does not embrace; he is independent. Should he who is not pleased with what has been seen and heard resort to dependency? (?) (903)
4. Those who consider virtue the highest of all, say that purity is associated with restraint; having taken upon themselves a (holy) work they serve. Let us learn in this (view), then, his (the Master's) purity; wishing for existence they assert themselves to be the only expert. (904)
5. If he falls off from virtue and (holy) works, he trembles, having missed (his) work; he laments, he prays for purity in this world, as one who has lost his caravan or wandered away from his house. (905)
6. Having left virtue and (holy) works altogether, and both wrong and blameless work, not praying for purity or impurity, he wanders abstaining (from both purity and impurity), without having embraced peace. (906)
7. By means of penance, or anything disliked, or what has been seen, or heard, or thought, going upwards they wail for what is pure, without being free from desire for reiterated existence(rebirths). (907)
8. For him who wishes (for something there always are), desires, and trembling(deviates) in (the midst of his) plans; he for whom there is no death and no rebirth, how can he tremble(deviate) or desire anything? (908)
9. What some call the highest Dhamma, that others again call wretched; which one of these, pray, is the true doctrine (vada)? for all these assert themselves (to be the only) expert. (909)
10. Their own Dhamma they say is perfect, another's Dhamma again they say is wretched; so having disagreed they dispute, they each say their own opinions (are) the truth. (910)
11. If one (becomes) low by another's censure, then there will be no one distinguished amongst the Dhammas; for they all say another's Dhamma (is) low, in their own they say there is something firm. (911)
12. The worshipping of their own Dhamma is as great as their praise of their own ways; all schools would be in the same case, for their purity is individual. (912)
13. There is nothing about a Brahmana dependent upon others, nothing amongst the Dhammas which he would embrace after investigation; therefore he has overcome the disputes, for he does not regard any other Dhamma as the best. (913)
14. 'I understand, I see likewise this,' so saying, some by (their philosophical) views return to purity. If he saw purity, what then (has been effected) by another's view? Having conquered they say that purity exists by another. (?) (914)
15. A seeing man will see name and form, and having seen he will understand those (things); let him at pleasure see much or little, for the expert do not say that purity exists by that. (915)
16. A dogmatist is no leader to purity, being guided by prejudiced views, saying that good consists in what he is given to, and saying that purity is there, he saw the thing so. (916)
17. A Brahmana does not enter time, (or) the number (of living beings), (he is) no follower of (philosophical) views, nor a friend of knowledge; and having penetrated the opinions that have arisen amongst people, he is indifferent to learning, while others acquire it. (917)
18. The Muni(saint), having done away with ties here in the world, is no partisan in the disputes that have arisen; appeased amongst the unappeased he is indifferent, not embracing learning, while others acquire it. (918)
19. Having abandoned his former passions, not contracting new ones, not wandering according to his wishes, being no dogmatist, he is delivered from the (philosophical) views, being wise, and he does not cling to the world, neither does he blame himself. (919)
20. Being secluded amongst all the doctrines (dhamma), whatever has been seen, heard, or thought, he is a Muni(saint) who has laid down his burden and is liberated, not belonging to time (na kappiyo), not dead, not wishing for anything. So said Bhagava(Lord Buddha) . (920)
Mahaviyuhasutta is ended.
Note : Numbering of verses corresponds to pali tipitaka at www.tipitaka.org
Pali-Roman[]
13. Mahābyūhasuttaṃ
901.
Ye kecime diṭṭhiparibbasānā, idameva saccanti vivādayanti [vivādiyanti (sī. pī.)];
Sabbeva te nindamanvānayanti, atho pasaṃsampi labhanti tattha.
902.
Appañhi etaṃ na alaṃ samāya, duve vivādassa phalāni brūmi;
Etampi disvā na vivādayetha, khemābhipassaṃ avivādabhūmiṃ.
903.
Yā kācimā sammutiyo puthujjā, sabbāva etā na upeti vidvā;
Anūpayo so upayaṃ kimeyya, diṭṭhe sute khantimakubbamāno.
904.
Sīluttamā saññamenāhu suddhiṃ, vataṃ samādāya upaṭṭhitāse;
Idheva sikkhema athassa suddhiṃ, bhavūpanītā kusalā vadānā.
905.
Sace cuto sīlavatato hoti, pavedhatī [sa vedhati (sī. pī.)] kamma virādhayitvā;
Pajappatī patthayatī ca suddhiṃ, satthāva hīno pavasaṃ gharamhā.
906.
Sīlabbataṃ vāpi pahāya sabbaṃ, kammañca sāvajjanavajjametaṃ;
Suddhiṃ asuddhinti apatthayāno, virato care santimanuggahāya.
907.
Tamūpanissāya jigucchitaṃ vā, athavāpi diṭṭhaṃ va sutaṃ mutaṃ vā;
Uddhaṃsarā suddhimanutthunanti, avītataṇhāse bhavābhavesu.
908.
Patthayamānassa hi jappitāni, pavedhitaṃ vāpi pakappitesu;
Cutūpapāto idha yassa natthi, sa kena vedheyya kuhiṃva jappe [kuhiñci jappe (sī. syā. ka.), kuhiṃ pajappe (pī.) niddeso passitabbo].
909.
Yamāhu dhammaṃ paramanti eke, tameva hīnanti panāhu aññe;
Sacco nu vādo katamo imesaṃ, sabbeva hīme kusalā vadānā.
910.
Sakañhi dhammaṃ paripuṇṇamāhu, aññassa dhammaṃ pana hīnamāhu;
Evampi viggayha vivādayanti, sakaṃ sakaṃ sammutimāhu saccaṃ.
911.
Parassa ce vambhayitena hīno, na koci dhammesu visesi assa;
Puthū hi aññassa vadanti dhammaṃ, nihīnato samhi daḷhaṃ vadānā.
912.
Saddhammapūjāpi nesaṃ tatheva, yathā pasaṃsanti sakāyanāni;
Sabbeva vādā [sabbe pavādā (syā.)] tathiyā [tathivā (sabbattha)] bhaveyyuṃ, suddhī hi nesaṃ paccattameva.
913.
Na brāhmaṇassa paraneyyamatthi, dhammesu niccheyya samuggahītaṃ;
Tasmā vivādāni upātivatto, na hi seṭṭhato passati dhammamaññaṃ.
914.
Jānāmi passāmi tatheva etaṃ, diṭṭhiyā eke paccenti suddhiṃ;
Addakkhi ce kiñhi tumassa tena, atisitvā aññena vadanti suddhiṃ.
915.
Passaṃ naro dakkhati [dakkhiti (sī.)] nāmarūpaṃ, disvāna vā ñassati tānimeva;
Kāmaṃ bahuṃ passatu appakaṃ vā, na hi tena suddhiṃ kusalā vadanti.
916.
Nivissavādī na hi subbināyo, pakappitaṃ diṭṭhi purekkharāno;
Yaṃ nissito tattha subhaṃ vadāno, suddhiṃvado tattha tathaddasā so.
917.
Na brāhmaṇo kappamupeti saṅkhā [saṅkhaṃ (sī. syā. pī.)], na diṭṭhisārī napi ñāṇabandhu;
Ñatvā ca so sammutiyo [sammatiyo (syā.)] puthujjā, upekkhatī uggahaṇanti maññe.
918.
Vissajja ganthāni munīdha loke, vivādajātesu na vaggasārī;
Santo asantesu upekkhako so, anuggaho uggahaṇanti maññe.
919.
Pubbāsave hitvā nave akubbaṃ, na chandagū nopi nivissavādī;
Sa vippamutto diṭṭhigatehi dhīro, na limpati [na lippati (sī. pī.)] loke anattagarahī.
920.
Sa sabbadhammesu visenibhūto, yaṃ kiñci diṭṭhaṃ va sutaṃ mutaṃ vā;
Sa pannabhāro muni vippamutto, na kappiyo nūparato na patthiyoti.
Mahābyūhasuttaṃ terasamaṃ niṭṭhitaṃ.
Pali-Devnagri[]
१३. महाब्यूहसुत्तं
९०१.
ये केचिमे दिट्ठिपरिब्बसाना, इदमेव सच्चन्ति विवादयन्ति [विवादियन्ति (सी॰ पी॰)]।
सब्बेव ते निन्दमन्वानयन्ति, अथो पसंसम्पि लभन्ति तत्थ॥
९०२.
अप्पञ्हि एतं न अलं समाय, दुवे विवादस्स फलानि ब्रूमि।
एतम्पि दिस्वा न विवादयेथ, खेमाभिपस्सं अविवादभूमिं॥
९०३.
या काचिमा सम्मुतियो पुथुज्जा, सब्बाव एता न उपेति विद्वा।
अनूपयो सो उपयं किमेय्य, दिट्ठे सुते खन्तिमकुब्बमानो॥
९०४.
सीलुत्तमा सञ्ञमेनाहु सुद्धिं, वतं समादाय उपट्ठितासे।
इधेव सिक्खेम अथस्स सुद्धिं, भवूपनीता कुसला वदाना॥
९०५.
सचे चुतो सीलवततो होति, पवेधती [स वेधति (सी॰ पी॰)] कम्म विराधयित्वा।
पजप्पती पत्थयती च सुद्धिं, सत्थाव हीनो पवसं घरम्हा॥
९०६.
सीलब्बतं वापि पहाय सब्बं, कम्मञ्च सावज्जनवज्जमेतं।
सुद्धिं असुद्धिन्ति अपत्थयानो, विरतो चरे सन्तिमनुग्गहाय॥
९०७.
तमूपनिस्साय जिगुच्छितं वा, अथवापि दिट्ठं व सुतं मुतं वा।
उद्धंसरा सुद्धिमनुत्थुनन्ति, अवीततण्हासे भवाभवेसु॥
९०८.
पत्थयमानस्स हि जप्पितानि, पवेधितं वापि पकप्पितेसु।
चुतूपपातो इध यस्स नत्थि, स केन वेधेय्य कुहिंव जप्पे [कुहिञ्चि जप्पे (सी॰ स्या॰ क॰), कुहिं पजप्पे (पी॰) निद्देसो पस्सितब्बो]॥
९०९.
यमाहु धम्मं परमन्ति एके, तमेव हीनन्ति पनाहु अञ्ञे।
सच्चो नु वादो कतमो इमेसं, सब्बेव हीमे कुसला वदाना॥
९१०.
सकञ्हि धम्मं परिपुण्णमाहु, अञ्ञस्स धम्मं पन हीनमाहु।
एवम्पि विग्गय्ह विवादयन्ति, सकं सकं सम्मुतिमाहु सच्चं॥
९११.
परस्स चे वम्भयितेन हीनो, न कोचि धम्मेसु विसेसि अस्स।
पुथू हि अञ्ञस्स वदन्ति धम्मं, निहीनतो सम्हि दळ्हं वदाना॥
९१२.
सद्धम्मपूजापि नेसं तथेव, यथा पसंसन्ति सकायनानि।
सब्बेव वादा [सब्बे पवादा (स्या॰)] तथिया [तथिवा (सब्बत्थ)] भवेय्युं, सुद्धी हि नेसं पच्चत्तमेव॥
९१३.
न ब्राह्मणस्स परनेय्यमत्थि, धम्मेसु निच्छेय्य समुग्गहीतं।
तस्मा विवादानि उपातिवत्तो, न हि सेट्ठतो पस्सति धम्ममञ्ञं॥
९१४.
जानामि पस्सामि तथेव एतं, दिट्ठिया एके पच्चेन्ति सुद्धिं।
अद्दक्खि चे किञ्हि तुमस्स तेन, अतिसित्वा अञ्ञेन वदन्ति सुद्धिं॥
९१५.
पस्सं नरो दक्खति [दक्खिति (सी॰)] नामरूपं, दिस्वान वा ञस्सति तानिमेव।
कामं बहुं पस्सतु अप्पकं वा, न हि तेन सुद्धिं कुसला वदन्ति॥
९१६.
निविस्सवादी न हि सुब्बिनायो, पकप्पितं दिट्ठि पुरेक्खरानो।
यं निस्सितो तत्थ सुभं वदानो, सुद्धिंवदो तत्थ तथद्दसा सो॥
९१७.
न ब्राह्मणो कप्पमुपेति सङ्खा [सङ्खं (सी॰ स्या॰ पी॰)], न दिट्ठिसारी नपि ञाणबन्धु।
ञत्वा च सो सम्मुतियो [सम्मतियो (स्या॰)] पुथुज्जा, उपेक्खती उग्गहणन्ति मञ्ञे॥
९१८.
विस्सज्ज गन्थानि मुनीध लोके, विवादजातेसु न वग्गसारी।
सन्तो असन्तेसु उपेक्खको सो, अनुग्गहो उग्गहणन्ति मञ्ञे॥
९१९.
पुब्बासवे हित्वा नवे अकुब्बं, न छन्दगू नोपि निविस्सवादी।
स विप्पमुत्तो दिट्ठिगतेहि धीरो, न लिम्पति [न लिप्पति (सी॰ पी॰)] लोके अनत्तगरही॥
९२०.
स सब्बधम्मेसु विसेनिभूतो, यं किञ्चि दिट्ठं व सुतं मुतं वा।
स पन्नभारो मुनि विप्पमुत्तो, न कप्पियो नूपरतो न पत्थियोति॥
महाब्यूहसुत्तं तेरसमं निट्ठितं।