English
having understood, having fully understood this Dhamma; "With the cessation of consciousness, name-and-form cease" - having understood, having fully understood this Dhamma; "With the cessation of name-and-form, the six sense bases cease" - having understood, having fully understood this Dhamma; "With the cessation of the six sense bases, contact ceases" - having understood, having fully understood this Dhamma; "With the cessation of contact, feeling ceases" - having understood, having fully understood this Dhamma; "With the cessation of feeling, craving ceases" - having understood, having fully understood this Dhamma; "With the cessation of craving, clinging ceases" - having understood, having fully understood this Dhamma; "With the cessation of clinging, becoming ceases" - having understood, having fully understood this Dhamma; "With the cessation of becoming, birth ceases" - having understood, having fully understood this Dhamma; "With the cessation of birth, aging and death cease" - having understood, having fully understood this Dhamma. the Dhamma; with the cessation of consciousness, there is the cessation of name-and-form; with the cessation of name-and-form, there is the cessation of the six sense bases; with the cessation of the six sense bases, there is the cessation of contact; with the cessation of contact, there is the cessation of feeling; with the cessation of feeling, there is the cessation of craving; with the cessation of craving, there is the cessation of clinging; with the cessation of clinging, there is the cessation of becoming; with the cessation of becoming, there is the cessation of birth; with the cessation of birth, there is the cessation of aging and death; having understood and fully comprehended the Dhamma; "This is suffering," having understood and fully comprehended the Dhamma; "This is the origin of suffering," "This is the cessation of suffering," "This is the path leading to the cessation of suffering," having understood and fully comprehended the Dhamma; "These are the taints," having understood and fully comprehended the Dhamma; "This is the origin of the taints," "This is the cessation of the taints," "This is the path leading to the cessation of the taints," having understood and fully comprehended the Dhamma; "These phenomena are to be directly known," having understood and fully comprehended the Dhamma; "These phenomena are to be fully understood," "These phenomena are to be abandoned," "These phenomena are to be developed," "These phenomena are to be realized," having understood and fully comprehended the Dhamma. Of the six sense bases of contact, the origin and the passing away, the gratification and the danger, and the escape, having understood and fully comprehended the Dhamma. Of the five aggregates of clinging, the origin and the passing away, the gratification and the danger, and the escape, having understood and fully comprehended the Dhamma. Of the four great elements, the origin and the passing away, the gratification and the danger, and the escape, having understood and fully comprehended the Dhamma. "Whatever is of the nature to arise, all that is of the nature to cease," having understood and fully comprehended the Dhamma – a wise one understands the Dhamma through knowledge. The one of vast wisdom does not go up and down: does not go from teacher to teacher, does not go from teaching to teaching, does not go from group to group, does not go from view to view, does not go from practice to practice, does not go from path to path. "One of vast wisdom" means: one of vast wisdom, one of great wisdom, one of extensive wisdom, one of joyful wisdom, one of swift wisdom, one of sharp wisdom, one of penetrating wisdom. "Bhūri" is called earth. Endowed with that earth-like wisdom, vast and extensive, the one with great wisdom does not go up and down. Therefore, the Blessed One said: "A being, having undertaken vows himself, goes up and down, bound by perception; But the wise one, having understood the Dhamma through the Vedas, does not go up and down, the one with great wisdom." 28. He, freed from armies in all phenomena, whatever is seen or heard or sensed; Him, the one who sees only that, moving openly, who here in the world could make him waver? "He, freed from armies in all phenomena, whatever is seen or heard or sensed." "Army" is called the army of Māra. Bad bodily conduct is Māra's army, bad verbal conduct is Māra's army, bad mental conduct is Māra's army, lust is Māra's army, hatred is Māra's army, delusion is Māra's army, anger is Māra's army, resentment... (and so on)... all unwholesome volitional formations are Māra's army. This was said by the Blessed One: "Desires are your first army, the second is called discontent; The third is hunger and thirst, the fourth is called craving. "The fifth is sloth and torpor, the sixth is called fear; The seventh is doubt, conceit and stubbornness are your eighth. "Gain, praise, honor, and ill-gotten fame; He who exalts himself, and despises others. "This, Namuci, is your army, that strikes the Dark One; No demon conquers it, only by conquering it does one gain happiness." Since by the four noble paths, all of Māra's army and all opposing defilements are conquered and defeated, broken, scattered, put to flight, he is called "freed from armies." He is freed from armies in what is seen, freed from armies in what is heard, freed from armies in what is sensed, freed from armies in what is cognized – "He, freed from armies in all phenomena, whatever is seen or heard or sensed." "Him, the one who sees only that, moving openly." He sees only the pure, sees only the utterly pure, sees only the perfectly pure, sees only the cleansed, sees only the thoroughly cleansed. Or alternatively, pure vision, utterly pure vision, perfectly pure vision, cleansed vision, thoroughly cleansed vision. They open the coverings of craving, the coverings of views, the coverings of defilements, the coverings of misconduct, the coverings of ignorance. These coverings are opened, destroyed, unlocked, completely unlocked, abandoned, uprooted, calmed, pacified, incapable of arising again, burnt by the fire of knowledge. "Wandering" means wandering, roaming, dwelling, moving, existing, maintaining, living, passing through. Thus, "I saw him wandering, uncovered." "By what could he imagine in this world?" "Imagination" means two kinds of imagination: the imagination of craving and the imagination of views. ... (as in the Pāli text) ... This is the imagination of craving. ... (as in the Pāli text) ... This is the imagination of views. His imagination of craving is abandoned, his imagination of views is relinquished. Because the imagination of craving is abandoned, and the imagination of views is relinquished, by what lust could he imagine? by what hatred could he imagine? by what delusion could he imagine? by what conceit could he imagine? by what view could he imagine? by what restlessness could he imagine? by what doubt could he imagine? by what latent tendencies could he imagine? — 'he is lustful' or 'he is hateful' or 'he is deluded' or 'he is bound' or 'he is grasped' or 'he is scattered' or 'he is not at peace' or 'he is firm'. These fabrications are abandoned. Because the fabrications are abandoned, by what destinies could he imagine? — 'he is a hell-being' or 'he is an animal' or 'he is a ghost' or 'he is a human' or 'he is a deva' or 'he is with form' or 'he is without form' or 'he is with perception' or 'he is without perception' or 'he is neither with nor without perception'. That cause does not exist, that condition does not exist, that reason does not exist, by which he could imagine, could speculate, could fall into speculation. "In this world" means in the plane of misery, in the human world, in the deva world, in the world of aggregates, in the world of elements, in the world of sense bases. Thus, "by what could he imagine in this world?" Therefore, the Blessed One said: "He, detached from all phenomena, whatever is seen or heard or sensed; I saw him wandering, uncovered, by what could he imagine in this world?" 29. They do not imagine, they do not anticipate, they do not say, "This is ultimate purity"; Having released the knot of clinging, they do not hope for They do not make anything anywhere in the world. They do not imagine, they do not make foremost. "Imaginings" means two imaginings: Craving-imagining and view-imagining. This is craving-imagining. This is view-imagining. For them, craving-imagining is abandoned, view-imagining is relinquished. Because craving-imagining is abandoned, because view-imagining is relinquished, they do not imagine, do not generate, do not produce, do not bring forth, do not bring into being craving-imagining or view-imagining. Thus, they do not imagine. They do not make foremost. "Making foremost" means two makings foremost: Craving-making-foremost and view-making-foremost. This is craving-making-foremost. This is view-making-foremost. For them, craving-making-foremost is abandoned, view-making-foremost is relinquished. Because craving-making-foremost is abandoned, because view-making-foremost is relinquished, they do not go about making craving or views foremost. They are not those with craving as their banner, not with craving as their standard, not with craving as their dominion. They are not those with views as their banner, not with views as their standard, not with views as their dominion. They do not go about surrounded by craving or by views. Thus, they do not imagine, they do not make foremost. "They do not say 'ultimate purity'" means they do not say, do not declare, do not speak, do not explain, do not express ultimate purity, purity of cyclic existence, the view of non-action, or eternalism. Thus, they do not say "ultimate purity". They release the knot of grasping. "Knots" means four knots: Covetousness, a bodily knot; Ill-will, a bodily knot;