Theravadan

Other Translations: Deutsch

From: Pali, Bhikkhu Sujato , Ṭhānissaro Bhikkhu

Sutta Nipāta 4.5 Sutta Nipāta 4.5Anthology of Discourses 4.5

Paramaṭṭhakasutta The Supreme OctetEight on the Ultimate

Paramanti diṭṭhīsu paribbasāno, When dwelling on views as “supreme,”If, maintaining that theirs is the “ultimate” view,

Yaduttari kurute jantu loke; a person makes them the utmost thing in the world,a personage makes it out to be highest in the world;

Hīnāti aññe tato sabbamāha, &, from that, calls all others inferiorthen they declare all others are “lesser”;

Tasmā vivādāni avītivatto. and so he’s not gone beyond disputes.that’s why they’re not beyond disputes.

Yadattanī passati ānisaṁsaṁ, When he sees his own advantageIf they see an advantage for themselves

Diṭṭhe sute sīlavate mute vā; in what’s seen, heard, sensed, or in habits & practices,in what’s seen, heard, or thought; or in precepts or vows,

Tadeva so tattha samuggahāya, seizing it therein that case, having adopted that one alone,

Nihīnato passati sabbamaññaṁ. he sees all else, all others, as inferior.they see all others as inferior.

Taṁ vāpi ganthaṁ kusalā vadanti, That, too, say the skilled, is a binding knot:Those who are skilled say that, too, is a knot,

Yaṁ nissito passati hīnamaññaṁ; that in dependence on which you regard another as inferior.relying on which people see others as lesser.

Tasmā hi diṭṭhaṁ va sutaṁ mutaṁ vā, on what’s seen, heard, or sensed,That’s why a mendicant ought not rely

Sīlabbataṁ bhikkhu na nissayeyya. or on habits & practices, a monk shouldn’t be dependent.on what’s seen, heard, or thought, or on precepts and vows.

Diṭṭhimpi lokasmiṁ na kappayeyya, nor should he theorize a view in the worldNor would they form a view about the world

Ñāṇena vā sīlavatena vāpi; in connection with knowledge or habits & practices;through a notion or through precepts and vows.

Samoti attānamanūpaneyya, shouldn’t take himself to be “equal”;They would never represent themselves as “equal”,

Hīno na maññetha visesi vāpi. shouldn’t think himself inferior or superlative.nor conceive themselves “worse” or “better”.

Attaṁ pahāya anupādiyāno, Abandoning what he’d embraced, not clinging,What was picked up has been set down and is not grasped again;

Ñāṇepi so nissayaṁ no karoti; he doesn’t make himself dependent even in connection with knowledge;they form no dependency even on notions.

Sa ve viyattesu na vaggasārī, doesn’t follow a faction among those who are split;They follow no side among the factions,

Diṭṭhimpi so na pacceti kiñci. doesn’t fall back on any view whatsoever.and believe in no view at all.

Yassūbhayante paṇidhīdha natthi, One who isn’t inclined toward either sideOne here who has no wish for either end—

Bhavābhavāya idha vā huraṁ vā; —becoming or not-, here or beyond—for any state of existence in this life or the next—

Nivesanā tassa na santi keci, who has no entrenchmenthas adopted no dogma at all

Dhammesu niccheyya samuggahītaṁ. when considering what’s grasped among doctrines,after judging among the teachings.

Tassīdha diṭṭhe va sute mute vā, with regard to what’s seen, heard, or sensed,For them not even the tiniest idea is formulated here

Pakappitā natthi aṇūpi saññā; hasn’t the least theorized perception;regarding what is seen, heard, or thought.

Taṁ brāhmaṇaṁ diṭṭhimanādiyānaṁ, —this brahman who hasn’t adopted views—That brahmin does not grasp any view—

Kenīdha lokasmiṁ vikappayeyya. By whom, with what, should he be pigeonholed here in the world?how could anyone in this world judge them?

Na kappayanti na purekkharonti, They don’t theorize, don’t yearn,They don’t make things up or promote them,

Dhammāpi tesaṁ na paṭicchitāse; don’t adhere even to doctrines.and don’t subscribe to any of the doctrines.

Na brāhmaṇo sīlavatena neyyo, A brahman not led by habits or practices,The brahmin has no need to be led by precept or vow;

Pāraṅgato na pacceti tādīti. gone to the beyond —Such— doesn’t fall back.gone to the far shore, one such does not return.

Paramaṭṭhakasuttaṁ pañcamaṁ. The Supreme Octet, the fifth.