By esteeming one’s view as superior in the world, one cannot overcome disputes. The steadfast sage is one who has abandoned all grasping and clinging, standing free from every view.
Paramanti diṭṭhīsu paribbasāno,
Yaduttari kurute jantu loke;
Hīnāti aññe tato sabbamāha,
Tasmā vivādāni avītivatto.
Settled in views seen as |sublime::ultimate, very best; lit. furthest [parama]|,
whatever a person |esteems::constructs, themselves make out [karoti]| as superior in the world;
From that, he says all others are ‘|inferior::deficient, low [hīna]|,’
and thus, he does not overcome |dispute::argument, contention [vivāda]|s.
Yadattanī passati ānisaṁsaṁ,
Diṭṭhe sute sīlavate mute vā;
Tadeva so tattha samuggahāya,
Nihīnato passati sabbamaññaṁ.
Whatever one perceives as beneficial,
in what is seen, heard, |sensed::noticed, smelled, tasted, felt or thought [muta]|, or by |ethics and observances::precepts and practices, rites and rituals [sīlavata]|;
Clinging to that very thing,
one sees all else as inferior.
Taṁ vāpi ganthaṁ kusalā vadanti,
Yaṁ nissito passati hīnamaññaṁ;
Tasmā hi diṭṭhaṁ va sutaṁ mutaṁ vā,
Sīlabbataṁ bhikkhu na nissayeyya.
The skilled call this a knot,
when based on [clinging], one supposes others as inferior;
Therefore, in whatever is seen, heard, sensed,
or in ethics and observances, a bhikkhu shouldn’t |depend::lean down on [nissayati]|.
Diṭṭhimpi lokasmiṁ na kappayeyya,
Ñāṇena vā sīlavatena vāpi;
Samoti attānamanūpaneyya,
Hīno na maññetha visesi vāpi.
One should not construct any view in the world,
based on knowledge or ethics and observances;
Let one not consider oneself as ‘equal,’
or think of oneself as ‘inferior’ or ‘superior.’
Attaṁ pahāya anupādiyāno,
Ñāṇepi so nissayaṁ no karoti;
Sa ve viyattesu na vaggasārī,
Diṭṭhimpi so na pacceti kiñci.
Having abandoned |grasping::taking up, seizing, seeing as personal, seen as self [atta]| and |not clinging to [anything]::not taking as mine, not grasping onto, not taking possession of [anupādiyāna]|,
one does not create a dependency even on |having insight::understanding, having knowledge [ñāṇa]|;
Not taking sides among those who are divided,
one does not fall back on any view whatsoever.
Yassūbhayante paṇidhīdha natthi,
Bhavābhavāya idha vā huraṁ vā;
Nivesanā tassa na santi keci,
Dhammesu niccheyya samuggahītaṁ.
For whom no |aspiration::determination, prayer [paṇidhi]| here exists |for either end::for two extremes [ubhonte]|,
or for |various states of existence::continued existence; such success and failure, gain and loss, eternity and annihilation, good and evil [bhavābhava]|, here or in another world;
There are no abodes of attachment for him,
|evaluating::discriminating, distinguishing the difference [niccheyya]| among |Dhammas::Per commentary, this refers to the sixty-two speculative views. In the broader sense, this can mean all phenomena [dhamme]|, he grasps at nothing.
Tassīdha diṭṭhe va sute mute vā,
Pakappitā natthi aṇūpi saññā;
Taṁ brāhmaṇaṁ diṭṭhimanādiyānaṁ,
Kenīdha lokasmiṁ vikappayeyya.
In what is seen, heard, or sensed,
not even the slightest |notion::conception, label, perception [sañña]| is |formulated::(of an idea or opinion) imagined, fabricated, fashioned, designed, devised, concocted [pakappita]| by him;
That sage who does not cling to any view,
how could anyone in the world |categorize::define, theorize [vikappayati]| him?
Na kappayanti na purekkharonti,
Dhammāpi tesaṁ na paṭicchitāse;
Na brāhmaṇo sīlavatena neyyo,
Pāraṅgato na pacceti tādīti.
They do not |theorize::construct, formulate [kappayati]|, they do not |emphasize::put forward; lit. put in front [purekkharoti]|,
they do not subscribe to any of the doctrines;
A sage cannot be led by ethics and observances,
having gone beyond, the |steadfast one::unmoved, unaffected [tādī]| does not fall back.
Settled in views seen as |sublime::ultimate, very best; lit. furthest [parama]|,
whatever a person |esteems::constructs, themselves make out [karoti]| as superior in the world;
From that, he says all others are ‘|inferior::deficient, low [hīna]|,’
and thus, he does not overcome |dispute::argument, contention [vivāda]|s.
Whatever one perceives as beneficial,
in what is seen, heard, |sensed::noticed, smelled, tasted, felt or thought [muta]|, or by |ethics and observances::precepts and practices, rites and rituals [sīlavata]|;
Clinging to that very thing,
one sees all else as inferior.
The skilled call this a knot,
when based on [clinging], one supposes others as inferior;
Therefore, in whatever is seen, heard, sensed,
or in ethics and observances, a bhikkhu shouldn’t |depend::lean down on [nissayati]|.
One should not construct any view in the world,
based on knowledge or ethics and observances;
Let one not consider oneself as ‘equal,’
or think of oneself as ‘inferior’ or ‘superior.’
Having abandoned |grasping::taking up, seizing, seeing as personal, seen as self [atta]| and |not clinging to [anything]::not taking as mine, not grasping onto, not taking possession of [anupādiyāna]|,
one does not create a dependency even on |having insight::understanding, having knowledge [ñāṇa]|;
Not taking sides among those who are divided,
one does not fall back on any view whatsoever.
For whom no |aspiration::determination, prayer [paṇidhi]| here exists |for either end::for two extremes [ubhonte]|,
or for |various states of existence::continued existence; such success and failure, gain and loss, eternity and annihilation, good and evil [bhavābhava]|, here or in another world;
There are no abodes of attachment for him,
|evaluating::discriminating, distinguishing the difference [niccheyya]| among |Dhammas::Per commentary, this refers to the sixty-two speculative views. In the broader sense, this can mean all phenomena [dhamme]|, he grasps at nothing.
In what is seen, heard, or sensed,
not even the slightest |notion::conception, label, perception [sañña]| is |formulated::(of an idea or opinion) imagined, fabricated, fashioned, designed, devised, concocted [pakappita]| by him;
That sage who does not cling to any view,
how could anyone in the world |categorize::define, theorize [vikappayati]| him?
They do not |theorize::construct, formulate [kappayati]|, they do not |emphasize::put forward; lit. put in front [purekkharoti]|,
they do not subscribe to any of the doctrines;
A sage cannot be led by ethics and observances,
having gone beyond, the |steadfast one::unmoved, unaffected [tādī]| does not fall back.
Paramanti diṭṭhīsu paribbasāno,
Yaduttari kurute jantu loke;
Hīnāti aññe tato sabbamāha,
Tasmā vivādāni avītivatto.
Yadattanī passati ānisaṁsaṁ,
Diṭṭhe sute sīlavate mute vā;
Tadeva so tattha samuggahāya,
Nihīnato passati sabbamaññaṁ.
Taṁ vāpi ganthaṁ kusalā vadanti,
Yaṁ nissito passati hīnamaññaṁ;
Tasmā hi diṭṭhaṁ va sutaṁ mutaṁ vā,
Sīlabbataṁ bhikkhu na nissayeyya.
Diṭṭhimpi lokasmiṁ na kappayeyya,
Ñāṇena vā sīlavatena vāpi;
Samoti attānamanūpaneyya,
Hīno na maññetha visesi vāpi.
Attaṁ pahāya anupādiyāno,
Ñāṇepi so nissayaṁ no karoti;
Sa ve viyattesu na vaggasārī,
Diṭṭhimpi so na pacceti kiñci.
Yassūbhayante paṇidhīdha natthi,
Bhavābhavāya idha vā huraṁ vā;
Nivesanā tassa na santi keci,
Dhammesu niccheyya samuggahītaṁ.
Tassīdha diṭṭhe va sute mute vā,
Pakappitā natthi aṇūpi saññā;
Taṁ brāhmaṇaṁ diṭṭhimanādiyānaṁ,
Kenīdha lokasmiṁ vikappayeyya.
Na kappayanti na purekkharonti,
Dhammāpi tesaṁ na paṭicchitāse;
Na brāhmaṇo sīlavatena neyyo,
Pāraṅgato na pacceti tādīti.
See AN 6.61 for different meanings of both ends.