4:4 The Octad on the Pure

788“I see the pure, the supreme health;
a person achieves full purity through what is seen.”
Directly knowing thus,I read with Be evābhijānaṃ (= evaṃ abhijānaṃ), supported by the glosses in Pj II and Niddesa. Ce and Ee have etābhijānaṃ (= etad abhijānaṃ). having known “[It is] supreme,”
“I contemplate the pure,” one falls back on knowledge. (1) [155]

789If a person gains purity by the seen,
or if one abandons suffering by knowledge,
then one with acquisitions is purified by another;
the view proclaims him as one who asserts thus. (2)

790A brahmin does not speak of purity by another,
by the seen and the heard,
by good behavior and observances, by the sensed.
Untainted by merit and by evil, he has discarded
what was taken up without creating anything here. (3)

791Having abandoned the former, attached to another,
carried along by impulse, they do not cross the tie.
They grab hold and let go, like a monkey
grasping and letting go of a branch. (4)

792Having undertaken observances by himself,
a person goes up and down, attached to perception.
But having realized the Dhamma with knowledge,The text has vedehi (a plural), perhaps to set up a contrast with the Vedas of the brahmins.
the wise one, broad in wisdom, does not go up and down. (5)

793One who is remote from all phenomena,
from whatever is seen, heard, or sensed —
how could anyone here in the world categorize him,
that seer behaving openly? (6)

794They do not construct, they have no preferences,
they do not assert: “[This is] ultimate purity.” [156]
Having loosened the knot of grasping that had been tied,
they do not form desires for anything in the world. (7)

795For a brahmin who has transcended the boundary,
who has known and seen, nothing is tightly grasped.
Not excited by lust or attached to dispassion,
he does not grasp anything here as supreme. (8)

Suddhaṭṭhakasutta

788Passāmi suddhaṁ paramaṁ arogaṁ,
Diṭṭhena saṁsuddhi narassa hoti;
Evābhijānaṁ paramanti ñatvā,
Suddhānupassīti pacceti ñāṇaṁ.

789 Diṭṭhena ce suddhi narassa hoti,
Ñāṇena vā so pajahāti dukkhaṁ;
Aññena so sujjhati sopadhīko,
Diṭṭhī hi naṁ pāva tathā vadānaṁ.

790 Na brāhmaṇo aññato suddhimāha,
Diṭṭhe sute sīlavate mute vā;
Puññe ca pāpe ca anūpalitto,
Attañjaho nayidha pakubbamāno.

791 Purimaṁ pahāya aparaṁ sitāse,
Ejānugā te na taranti saṅgaṁ;
Te uggahāyanti nirassajanti,
Kapīva sākhaṁ pamuñcaṁ gahāyaṁ.

792 Sayaṁ samādāya vatāni jantu,
Uccāvacaṁ gacchati saññasatto;
Vidvā ca vedehi samecca dhammaṁ,
Na uccāvacaṁ gacchati bhūripañño.

793 Sa sabbadhammesu visenibhūto,
Yaṁ kiñci diṭṭhaṁ va sutaṁ mutaṁ vā;
Tameva dassiṁ vivaṭaṁ carantaṁ,
Kenīdha lokasmi vikappayeyya.

794 Na kappayanti na purekkharonti,
Accantasuddhīti na te vadanti;
Ādānaganthaṁ gathitaṁ visajja,
Āsaṁ na kubbanti kuhiñci loke.

795 Sīmātigo brāhmaṇo tassa natthi,
Ñatvā va disvā va samuggahītaṁ;
Na rāgarāgī na virāgaratto,
Tassīdha natthi paramuggahītanti.

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Suddhaṭṭhakasuttaṁ catutthaṁ.