Passāmi suddhaṁ paramaṁ arogaṁ,
Diṭṭhena saṁsuddhi narassa hoti;
Evābhijānaṁ paramanti ñatvā,
Suddhānupassīti pacceti ñāṇaṁ.
[Some proclaim,] ‘I behold the pure, the supreme health,
through seeing, a person gains purification;’
directly knowing and having known this as the highest,
witnessing the pure, one falls back on knowledge.
Diṭṭhena ce suddhi narassa hoti,
Ñāṇena vā so pajahāti dukkhaṁ;
Aññena so sujjhati sopadhīko,
Diṭṭhī hi naṁ pāva tathā vadānaṁ.
If a person’s purity were to arise through what is seen,
or if through knowledge, they could abandon suffering;
then one still bound by attachments would be purified by another;
for such is the view of those who speak in this way.
Na brāhmaṇo aññato suddhimāha,
Diṭṭhe sute sīlavate mute vā;
Puññe ca pāpe ca anūpalitto,
Attañjaho nayidha pakubbamāno.
A true Brahmin does not claim purity from another,
neither through what is seen, heard, sensed, or by ethics and observances;
unsullied by deeds regarded as meritorious or sinful,
he relinquishes what he had grasped, refraining from concocting anew.
Purimaṁ pahāya aparaṁ sitāse,
Ejānugā te na taranti saṅgaṁ;
Te uggahāyanti nirassajanti,
Kapīva sākhaṁ pamuñcaṁ gahāyaṁ.
Letting go of the former while longing for the next,
driven by impulse, they fail to transcend attachment;
they repeatedly catch hold of and let go of,
like a monkey swinging from branch to branch.
Sayaṁ samādāya vatāni jantu,
Uccāvacaṁ gacchati saññasatto;
Vidvā ca vedehi samecca dhammaṁ,
Na uccāvacaṁ gacchati bhūripañño.
A person, adopting precepts by themselves,
experiences highs and lows, attached to perception;
but having realized the Dhamma through insight,
the wise one of vast wisdom remains untouched by highs and lows.
Sa sabbadhammesu visenibhūto,
Yaṁ kiñci diṭṭhaṁ va sutaṁ mutaṁ vā;
Tameva dassiṁ vivaṭaṁ carantaṁ,
Kenīdha lokasmi vikappayeyya.
He is disarmed with respect to all states of mind,
in whatever is seen, heard, sensed;
naturally embodying this as he wanders openly,
who in this world could possibly define him?
Na kappayanti na purekkharonti,
Accantasuddhīti na te vadanti;
Ādānaganthaṁ gathitaṁ visajja,
Āsaṁ na kubbanti kuhiñci loke.
They do not theorize, they do not emphasize,
they do not assert: ‘[This is] perfect purity;’
untying the knot of grasping that had been tied,
they harbor no longing anywhere in the world.
Sīmātigo brāhmaṇo tassa natthi,
Ñatvā va disvā va samuggahītaṁ;
Na rāgarāgī na virāgaratto,
Tassīdha natthi paramuggahītanti.
For a sage who has transcended the boundary,
having known or seen, they do not grasp;
not infatuated with desires or attached to dispassion,
he does not grasp anything here as supreme.