The Longer Discourse on Arrayed for Battle

“Regarding those who maintain their own view,disputing that, ‘This is the only truth’:are all of them subject only to criticism,or do some also win praise for that?”

“Ye kecime diṭṭhiparibbasānā, Idameva saccanti vivādayanti; *vivādayanti → vivādiyanti (si, pts-vp-pli1); ca vādayanti (mnd13:2 [Mahābyūhasuttaniddesa])Sabbeva te nindamanvānayanti, Atho pasaṁsampi labhanti tattha”.

“Regarding those who maintain their own view,“Ye kecime diṭṭhiparibbasānā, disputing that, ‘This is the only truth’:Idameva saccanti vivādayanti; *vivādayanti → vivādiyanti (si, pts-vp-pli1); ca vādayanti (mnd13:2 [Mahābyūhasuttaniddesa])are all of them subject only to criticism,Sabbeva te nindamanvānayanti, or do some also win praise for that?”Atho pasaṁsampi labhanti tattha”.

“That is a small thing, insufficient for peace,these two fruits of dispute, I say.Seeing this, one ought not dispute,looking for sanctuary in the land of no dispute.*If we render khema as “security” and bhūmi as “stage” then we miss the metaphor. Abhi-√pas is found at AN 3.39:11.4 and AN 5.57:15.4 where it has a similar sense of “looking forward to”.

“Appañhi etaṁ na alaṁ samāya, Duve vivādassa phalāni brūmi; Etampi disvā na vivādayetha, Khemābhipassaṁ avivādabhūmiṁ”.

“That is a small thing, insufficient for peace,“Appañhi etaṁ na alaṁ samāya, these two fruits of dispute, I say.Duve vivādassa phalāni brūmi; Seeing this, one ought not dispute,Etampi disvā na vivādayetha, looking for sanctuary in the land of no dispute.*If we render khema as “security” and bhūmi as “stage” then we miss the metaphor. Abhi-√pas is found at AN 3.39:11.4 and AN 5.57:15.4 where it has a similar sense of “looking forward to”.Khemābhipassaṁ avivādabhūmiṁ”.

One who knows does not get involvedwith any of the many different conventions.Why would the uninvolved get involved,since they do not believe <j>based on the seen or the heard?

“Yā kācimā sammutiyo puthujjā, *sammutiyo → sammatiyo (bj, sya-all)Sabbāva etā na upeti vidvā; Anūpayo so upayaṁ kimeyya, Diṭṭhe sute khantimakubbamāno”.

One who knows does not get involved“Yā kācimā sammutiyo puthujjā, *sammutiyo → sammatiyo (bj, sya-all)with any of the many different conventions.Sabbāva etā na upeti vidvā; Why would the uninvolved get involved,Anūpayo so upayaṁ kimeyya, since they do not believe <j>based on the seen or the heard?Diṭṭhe sute khantimakubbamāno”.

Those for whom ethics are the highest speak of purity through self-control;having undertaken a vow, they stick to it:‘Let us train right here, then we will be pure.’Professing to be experts, they are led on to future lives.

“Sīluttamā saññamenāhu suddhiṁ, Vataṁ samādāya upaṭṭhitāse; Idheva sikkhema athassa suddhiṁ, Bhavūpanītā kusalāvadānā.

Those for whom ethics are the highest speak of purity through self-control;“Sīluttamā saññamenāhu suddhiṁ, having undertaken a vow, they stick to it:Vataṁ samādāya upaṭṭhitāse; ‘Let us train right here, then we will be pure.’Idheva sikkhema athassa suddhiṁ, Professing to be experts, they are led on to future lives.Bhavūpanītā kusalāvadānā.

If they fall away from their precepts and vows,they tremble, having failed in their task.They pray and long for purity,like one who has lost their caravan <j>while journeying far from home.

Sace cuto sīlavatato hoti, Pavedhatī kamma virādhayitvā; *Pavedhatī → sa vedhati (bj, pts-vp-pli1)Pajappatī patthayatī ca suddhiṁ, Satthāva hīno pavasaṁ gharamhā.

If they fall away from their precepts and vows,Sace cuto sīlavatato hoti, they tremble, having failed in their task.Pavedhatī kamma virādhayitvā; *Pavedhatī → sa vedhati (bj, pts-vp-pli1)They pray and long for purity,Pajappatī patthayatī ca suddhiṁ, like one who has lost their caravan <j>while journeying far from home.Satthāva hīno pavasaṁ gharamhā.

But having given up all precepts and vows,and these deeds blameworthy or blameless;not longing for ‘purity’ or ‘impurity’,live detached, fostering peace.*The Niddesa’s explanation of santi as “view” is not plausible. I follow Norman.

Sīlabbataṁ vāpi pahāya sabbaṁ, Kammañca sāvajjanavajjametaṁ; Suddhiṁ asuddhinti apatthayāno, Virato care santimanuggahāya.

But having given up all precepts and vows,Sīlabbataṁ vāpi pahāya sabbaṁ, and these deeds blameworthy or blameless;Kammañca sāvajjanavajjametaṁ; not longing for ‘purity’ or ‘impurity’,Suddhiṁ asuddhinti apatthayāno, live detached, fostering peace.*The Niddesa’s explanation of santi as “view” is not plausible. I follow Norman.Virato care santimanuggahāya.

Relying on mortification in disgust of sin,*Reading tapūpanissāya; see Bodhi’s note 1961. Since in prose tapojigucchāusually occur together, I treat them as such here.or else on what is seen, heard, or thought,they moan that purification <j>comes through heading upstream,*MN 102:11.3 shows that uddhaṁsarā is a term used of those who look to salvation “upstream” in a future life. Anutthunati rather consistently means “bemoans”, and here I think it is used in a disparaging way of those who, suffering under self-inflicted mortification, moan that purity is just around the corner.not rid of craving for life after life.

Tamūpanissāya jigucchitaṁ vā, Atha vāpi diṭṭhaṁ va sutaṁ mutaṁ vā; Uddhaṁsarā suddhimanutthunanti, Avītataṇhāse bhavābhavesu.

Relying on mortification in disgust of sin,*Reading tapūpanissāya; see Bodhi’s note 1961. Since in prose tapojigucchāusually occur together, I treat them as such here.Tamūpanissāya jigucchitaṁ vā, or else on what is seen, heard, or thought,Atha vāpi diṭṭhaṁ va sutaṁ mutaṁ vā; they moan that purification <j>comes through heading upstream,*MN 102:11.3 shows that uddhaṁsarā is a term used of those who look to salvation “upstream” in a future life. Anutthunati rather consistently means “bemoans”, and here I think it is used in a disparaging way of those who, suffering under self-inflicted mortification, moan that purity is just around the corner.Uddhaṁsarā suddhimanutthunanti, not rid of craving for life after life.Avītataṇhāse bhavābhavesu.

For one who longs there are muttered prayers,and trembling too over ideas they have formed.But one here for whom there is no passing away <j>or reappearing:why would they tremble? For what would they pray?”

Patthayamānassa hi jappitāni, Pavedhitaṁ vāpi pakappitesu; Cutūpapāto idha yassa natthi, Sa kena vedheyya kuhiṁ va jappe”. *kuhiṁ va jappe → kuhiṁca jappe (bj); kuhiñci jappe (sya-all, mr); kuhiñca jappe (pts-vp-pli1)

For one who longs there are muttered prayers,Patthayamānassa hi jappitāni, and trembling too over ideas they have formed.Pavedhitaṁ vāpi pakappitesu; But one here for whom there is no passing away <j>or reappearing:Cutūpapāto idha yassa natthi, why would they tremble? For what would they pray?”Sa kena vedheyya kuhiṁ va jappe”. *kuhiṁ va jappe → kuhiṁca jappe (bj); kuhiñci jappe (sya-all, mr); kuhiñca jappe (pts-vp-pli1)

“The very same teaching that some say is ‘ultimate’,others say is inferior.Which of these statements is true,for all of them profess to be experts?”

“Yamāhu dhammaṁ paramanti eke, Tameva hīnanti panāhu aññe; Sacco nu vādo katamo imesaṁ, Sabbeva hīme kusalāvadānā”.

“The very same teaching that some say is ‘ultimate’,“Yamāhu dhammaṁ paramanti eke, others say is inferior.Tameva hīnanti panāhu aññe; Which of these statements is true,Sacco nu vādo katamo imesaṁ, for all of them profess to be experts?”Sabbeva hīme kusalāvadānā”.

“They say their own teaching is perfect,while the teaching of others is inferior.So arguing, they dispute,each saying their own conventions are the truth.

“Sakañhi dhammaṁ paripuṇṇamāhu, Aññassa dhammaṁ pana hīnamāhu; Evampi viggayha vivādayanti, Sakaṁ sakaṁ sammutimāhu saccaṁ.

“They say their own teaching is perfect,“Sakañhi dhammaṁ paripuṇṇamāhu, while the teaching of others is inferior.Aññassa dhammaṁ pana hīnamāhu; So arguing, they dispute,Evampi viggayha vivādayanti, each saying their own conventions are the truth.Sakaṁ sakaṁ sammutimāhu saccaṁ.

If someone else’s disparagement makes you inferior,no-one in any teaching would be distinguished.For each of them says the other’s teaching is lacking,while forcefully advocating their own.

Parassa ce vambhayitena hīno, Na koci dhammesu visesi assa; Puthū hi aññassa vadanti dhammaṁ, Nihīnato samhi daḷhaṁ vadānā.

If someone else’s disparagement makes you inferior,Parassa ce vambhayitena hīno, no-one in any teaching would be distinguished.Na koci dhammesu visesi assa; For each of them says the other’s teaching is lacking,Puthū hi aññassa vadanti dhammaṁ, while forcefully advocating their own.Nihīnato samhi daḷhaṁ vadānā.

But if they honor their own teachings*Here I follow Ñāṇadīpa, who takes the whole verse as a conditional argument, whereas Bodhi and Norman treat each couplet separately. I think the verse is making the argument that each ascetic bases their teaching on their own experience, and so if their teachings were equally valid, then purity would be attained by many (mutually exclusive) means.just as they praise their own journeys,then all doctrines would be equally valid,and purity would be specific to them.*Cp. Dhp 165:5, where an apparently similar idea (suddhī asuddhi paccattaṁ) is Buddhist. There, the emphasis is on the personal realization of the teachings, here on different, contradictory, realizations.

Saddhammapūjāpi nesaṁ tatheva, Yathā pasaṁsanti sakāyanāni; Sabbeva vādā tathiyā bhaveyyuṁ, *Sabbeva vādā → sabbe pavādā (sya-all) | tathiyā → tathivā (si, sya-all, pts-vp-pli1)Suddhī hi nesaṁ paccattameva.

But if they honor their own teachings*Here I follow Ñāṇadīpa, who takes the whole verse as a conditional argument, whereas Bodhi and Norman treat each couplet separately. I think the verse is making the argument that each ascetic bases their teaching on their own experience, and so if their teachings were equally valid, then purity would be attained by many (mutually exclusive) means.Saddhammapūjāpi nesaṁ tatheva, just as they praise their own journeys,Yathā pasaṁsanti sakāyanāni; then all doctrines would be equally valid,Sabbeva vādā tathiyā bhaveyyuṁ, *Sabbeva vādā → sabbe pavādā (sya-all) | tathiyā → tathivā (si, sya-all, pts-vp-pli1)and purity would be specific to them.*Cp. Dhp 165:5, where an apparently similar idea (suddhī asuddhi paccattaṁ) is Buddhist. There, the emphasis is on the personal realization of the teachings, here on different, contradictory, realizations.Suddhī hi nesaṁ paccattameva.

After judging among the teachings, <j>a brahmin has adopted nothingthat requires interpretation by another.That’s why they’ve gotten over disputes,for they see no other doctrine as best.

Na brāhmaṇassa paraneyyamatthi, Dhammesu niccheyya samuggahītaṁ; Tasmā vivādāni upātivatto, Na hi seṭṭhato passati dhammamaññaṁ.

After judging among the teachings, <j>a brahmin has adopted nothingNa brāhmaṇassa paraneyyamatthi, that requires interpretation by another.Dhammesu niccheyya samuggahītaṁ; That’s why they’ve gotten over disputes,Tasmā vivādāni upātivatto, for they see no other doctrine as best.Na hi seṭṭhato passati dhammamaññaṁ.

Saying, ‘I know, I see, that’s how it is’,*This signifies that we are speaking of ascetics who are, in Jayatilleke’s terms, “experientialists”, relying on their meditation experiences to justify their views. The same phrase describes the Buddha at AN 4.24:9.3.some believe that purity stems from view.But if they’ve really seen, <j>what use is that view to them?Overlooking what matters, <j>they say purity comes from another.*Atisitvā is normally used in the sense of someone who “overlooks” the Buddha to seek answers elsewhere. In AN 3.39:4.1 it’s used in the sense of “overlooking oneself”, which Ñāṇadīpa takes as the relevant sense here.

Jānāmi passāmi tatheva etaṁ, Diṭṭhiyā eke paccenti suddhiṁ; Addakkhi ce kiñhi tumassa tena, Atisitvā aññena vadanti suddhiṁ.

Saying, ‘I know, I see, that’s how it is’,*This signifies that we are speaking of ascetics who are, in Jayatilleke’s terms, “experientialists”, relying on their meditation experiences to justify their views. The same phrase describes the Buddha at AN 4.24:9.3.Jānāmi passāmi tatheva etaṁ, some believe that purity stems from view.Diṭṭhiyā eke paccenti suddhiṁ; But if they’ve really seen, <j>what use is that view to them?Addakkhi ce kiñhi tumassa tena, Overlooking what matters, <j>they say purity comes from another.*Atisitvā is normally used in the sense of someone who “overlooks” the Buddha to seek answers elsewhere. In AN 3.39:4.1 it’s used in the sense of “overlooking oneself”, which Ñāṇadīpa takes as the relevant sense here.Atisitvā aññena vadanti suddhiṁ.

When a person sees, they see name and form,and having seen, they will know just these things.Gladly let them see much or little,for those who are skilled say this is no way to purity.

Passaṁ naro dakkhati nāmarūpaṁ, *dakkhati → dakkhiti (bj, pts-vp-pli1)Disvāna vā ñassati tānimeva; Kāmaṁ bahuṁ passatu appakaṁ vā, Na hi tena suddhiṁ kusalā vadanti.

When a person sees, they see name and form,Passaṁ naro dakkhati nāmarūpaṁ, *dakkhati → dakkhiti (bj, pts-vp-pli1)and having seen, they will know just these things.Disvāna vā ñassati tānimeva; Gladly let them see much or little,Kāmaṁ bahuṁ passatu appakaṁ vā, for those who are skilled say this is no way to purity.Na hi tena suddhiṁ kusalā vadanti.

It’s not easy to educate someone who is dogmatic,promoting a view they have formulated.Speaking of the beauty <j>in that on which they depend,*Here the ascetic appears to refer to their meditative attainment. Compare the use of nissita at Snp 5.7.they talk of purity in accord with what they saw there.

Nivissavādī na hi subbināyo, Pakappitaṁ diṭṭhi purakkharāno; Yaṁ nissito tattha subhaṁ vadāno, Suddhiṁ vado tattha tathaddasā so.

It’s not easy to educate someone who is dogmatic,Nivissavādī na hi subbināyo, promoting a view they have formulated.Pakappitaṁ diṭṭhi purakkharāno; Speaking of the beauty <j>in that on which they depend,*Here the ascetic appears to refer to their meditative attainment. Compare the use of nissita at Snp 5.7.Yaṁ nissito tattha subhaṁ vadāno, they talk of purity in accord with what they saw there.Suddhiṁ vado tattha tathaddasā so.

The brahmin does not get involved <j>with formulating and calculating;they’re not followers of views, <j>nor kinsmen of notions.*To render ñāṇa here as knowledge would be a mistake.Having understood the many different conventions,they look on when others grasp.

Na brāhmaṇo kappamupeti saṅkhā, *saṅkhā → saṅkhaṁ (bj, sya-all, pts-vp-pli1)Na diṭṭhisārī napi ñāṇabandhu; Ñatvā ca so sammutiyo puthujjā, Upekkhatī uggahaṇanti maññe.

The brahmin does not get involved <j>with formulating and calculating;Na brāhmaṇo kappamupeti saṅkhā, *saṅkhā → saṅkhaṁ (bj, sya-all, pts-vp-pli1)they’re not followers of views, <j>nor kinsmen of notions.*To render ñāṇa here as knowledge would be a mistake.Na diṭṭhisārī napi ñāṇabandhu; Having understood the many different conventions,Ñatvā ca so sammutiyo puthujjā, they look on when others grasp.Upekkhatī uggahaṇanti maññe.

Having untied the knots here in the world,the sage takes no side among disputes.Peaceful among the peaceless, equanimous,they don’t grasp when others grasp.

Vissajja ganthāni munīdha loke, Vivādajātesu na vaggasārī; Santo asantesu upekkhako so, Anuggaho uggahaṇanti maññe.

Having untied the knots here in the world,Vissajja ganthāni munīdha loke, the sage takes no side among disputes.Vivādajātesu na vaggasārī; Peaceful among the peaceless, equanimous,Santo asantesu upekkhako so, they don’t grasp when others grasp.Anuggaho uggahaṇanti maññe.

Having given up former defilements <j>and not making new ones,not swayed by preference, <j>nor a proponent of dogma,*Here, as at Snp 4.3:2.2, chanda is better read as “preference” than “desire”.that attentive one is released from views,not clinging to the world, <j>nor reproaching themselves.

Pubbāsave hitvā nave akubbaṁ, Na chandagū nopi nivissavādī; Sa vippamutto diṭṭhigatehi dhīro, Na lippati loke anattagarahī. *Na lippati → na limpatī (sya-all); na limpati (csp1ed)

Having given up former defilements <j>and not making new ones,Pubbāsave hitvā nave akubbaṁ, not swayed by preference, <j>nor a proponent of dogma,*Here, as at Snp 4.3:2.2, chanda is better read as “preference” than “desire”.Na chandagū nopi nivissavādī; that attentive one is released from views,Sa vippamutto diṭṭhigatehi dhīro, not clinging to the world, <j>nor reproaching themselves.Na lippati loke anattagarahī. *Na lippati → na limpatī (sya-all); na limpati (csp1ed)

They are remote from all thingsseen, heard, or thought.With burden put down, the sage is released:not formulating, not abstaining, not longing.”

Sa sabbadhammesu visenibhūto, Yaṁ kiñci diṭṭhaṁ va sutaṁ mutaṁ vā; Sa pannabhāro muni vippamutto, Na kappiyo nūparato na patthiyo”ti.

They are remote from all thingsSa sabbadhammesu visenibhūto, seen, heard, or thought.Yaṁ kiñci diṭṭhaṁ va sutaṁ mutaṁ vā; With burden put down, the sage is released:Sa pannabhāro muni vippamutto, not formulating, not abstaining, not longing.”Na kappiyo nūparato na patthiyo”ti.