15. Here they maintain purity, in other doctrines (dhamma) they do not allow purity; so the Titthiyas, entering extensively (upon details), say that in their own way there is something firm. (892)

16. And saying that there is something firm in his own way he holds his opponent to be a fool; thus he himself brings on strife, calling his opponent a fool and impure (asuddhadhamma). (893)

17. Standing in (his) resolution, having himself measured (teachers, &c.), he still more enters into dispute in the world; but having left all resolutions nobody will excite strife in the world[2]. (894)

Kulaviyuhasutta is ended.

[1. Parassa ke hi vakasa nihino
Tumo[*] saha hoti nihinapanno,
Atha ke sayam vedagu hoti dhiro
Na koki balo samanesu atthi.

2. Vinikkhaye thatva sayam pamaya
Uddham so lokasmim vivadam eti,
Hitvana sabbani vinikkhayani
Na medhakam kurute gantu loke.

*. So pi ten' eva. Commentator. Ved. tva (?).]

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13. MAHAVIYUHASUTTA.

Philosophers cannot lead to purity, they only praise themselves and stigmatise others. But a Brahmana has overcome all dispute, he is indifferent to learning, he is appeased. 1. Those who abiding in the (philosophical) views dispute, saying, 'This is the truth,' they all incur blame, and they also obtain praise in this matter. (895)

2. This is little, not enough to (bring about) tranquillity, I say there are two fruits of dispute; having seen this let no one dispute, understanding Khema (i.e. Nibbana) to be the place where there is no dispute. (896)

3. The opinions that have arisen amongst people, all these the wise man does not embrace; he is independent. Should he who is not pleased with what has been seen and heard resort to dependency[1]? (?) (897)

4. Those who consider virtue the highest of all, say that purity is associated with restraint; having taken upon themselves a (holy) work they serve. Let us learn in this (view), then, his (the Master's) purity; wishing for existence they assert themselves to be the only expert[2]. (898)

5. If he falls off from virtue and (holy) works, he trembles, having missed (his) work; he laments, he

[1. Ya kak' ima sammutiyo puthugga
Sabba va eta na upeti vidva,
Anupayo so, upayam kim eyya
Ditthe sute khantim[*] akubbamano?

2. Siluttama sannamenahu suddhim,
Vatam samadaya upatthitase,
Idh' eva sikkhema ath' assa suddhim,
Bhavupanita kusala vadana.

*. So all the MSS.]

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prays for purity in this world, as one who has lost his caravan or wandered away from his house. (899)

6. Having left virtue and (holy) works altogether, and both wrong and blameless work, not praying for purity or impurity, he wanders abstaining (from both purity and impurity), without having embraced peace. (900)