4:8 To Pasūra
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('â', Only here is there purityâ —thatâs what they say— ),
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('â', No other doctrines are pureâ —so they say. Insisting that what they depend on is good, they are deeply entrenched in idiosyncratic truths.1 Seeking controversy, they plunge into an assembly, regarding one another as fools. Relying on othersâ authority, they speak in debate. Desiring praise, they claim to be skilled. Engaged in disputes in the midst of the assembly, —anxious, desiring praise— the one defeated is chagrined. Shaken with criticism, he seeks for an opening. He whose doctrine is [judged as] demolished, defeated, by those judging the issue: He laments, he grieves—the inferior exponent. ),
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('â', He beat me,â he mourns. These disputes have arisen among contemplatives. In them are elation, dejection. Seeing this, one should abstain from disputes, for they have no other goal than the gaining of praise. While he who is praised there for expounding his doctrine in the midst of the assembly, laughs on that account & grows haughty, attaining his heartâs desire. That haughtiness will be grounds for his damage, for heâll speak in pride & conceit. Seeing this, one should abstain from debates. No purity is attained by them, say the skilled. Like a strong man nourished on royal food, you prowl about, roaring, searching out an opponent. Wherever the battle is, go there, strong man. As before, thereâs none here. Those who dispute, taking hold of a view, saying, "This, and this only, is true," those you can talk to. Here there is nothing— no confrontation at the birth of disputes.2 Whom would you gain as opponent, Pasūra, among those who live above confrontation— not pitting view against view— who have nothing here grasped as supreme? So here you come, conjecturing, your mind thinking up viewpoints. Youâre paired off with a pure one and so cannot proceed." vv. 824–834 Notes 1. Pacceka-sacca. The word pacceka can also mean singular, personal, or individual. ANÂ 10:20 lists the following views as idiosyncratic truths. "The cosmos is eternal," "The cosmos is not eternal," "The cosmos is finite," "The cosmos is infinite," "The soul & the body are the same," "The soul is one thing & the body another," "After death a Tathṅgata exists," "After death a Tathṅgata does not exist," "After death a Tathṅgata both does & does not exist," "After death a Tathṅgata neither does nor does not exist." These truths are distinct from noble truths, in that the word for "noble"—ariya—can also mean "universal." 2. See ANÂ 10:93. On the Buddha as a debater, see Skill in Questions, chapter 5. See also: MNÂ 18; MNÂ 36; MNÂ 58; MNÂ 101; SNÂ 42:8; ANÂ 2:36; ANÂ 3:62; ANÂ 3:68; ANÂ 3:73 - --> - - - -