[410] 3.
Some speak, indeed, with corrupted minds,
and others too speak with minds set on truth;
but when talk has arisen, a sage (muni) does not take part in it —
therefore the sage has no barrenness (khila) anywhere.
For how could one transcend one's own view,
led on by desire, entrenched in his own preference?
Working out of himself what he has fully embraced,
just as he knows, so would he speak.
Whatever person, unasked,
declares to others his own virtues and vows (sīlavata),
the skilled say he is of ignoble character (anariyadhamma) —
one who of his own accord speaks of himself.
But a bhikkhu at peace, his self fully quenched,
who does not boast of his virtues, saying "Thus am I" —
him the skilled call one of noble character (ariyadhamma),
in whom there are no swellings (ussada) anywhere in the world.
He in whom dhammas, formulated and constructed,
stand foremost, though they are not cleansed —
since he sees an advantage for himself,
he is dependent on that: on a peace contingent on what can be shaken.
For entrenchments in views are not easily transcended
once, deciding among dhammas, one has grasped [a view] tight;
therefore, amid those entrenchments, a man
casts off and takes up a dhamma [in turn].
For the cleansed one (dhona) there is, nowhere in the world,
a view formulated concerning any state of existence (bhavābhava);
having abandoned deceit and conceit,
by what would he go? He is uninvolved (anūpaya).
For one involved (upaya) enters into disputes about dhammas;
but one uninvolved — by what, and how, could one speak of him?
For him there is nothing taken up (attaṃ) or cast off (nirattaṃ):
he has shaken off all views right here.
The Duṭṭhaṭṭhaka Sutta, the third.
[Variant readings noted in the Siam edition: (1) Po.: pakrubbamāno; (2) Ma.: va paresa pāva; (3) Po.: santimavīvadātā.]
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The Suddhaṭṭhaka Sutta, the fourth [sutta] of the Aṭṭhakavagga, the fourth [chapter] of the Suttanipāta.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.