English
Clinging to rites and rituals, a bodily knot; Dogmatic adherence to "this is the truth", a bodily knot. Attachment to one's own views is covetousness, a bodily knot. Aversion and displeasure towards others' doctrines is ill-will, a bodily knot. Clinging to one's own morality or vows or rites and rituals is clinging to rites and rituals, a bodily knot. One's own view, "this is the truth" dogmatic adherence, is a bodily knot. For what reason is it called the knot of grasping? By these knots, they grasp, they cling to, they seize, they adhere to, they dogmatically cling to form; to feeling; to perception; to mental formations; to consciousness; to destiny... falling… rebirth… existence… the cycle of transmigration they take up, they cling, they grasp, they seize, they adhere. For that reason, it is called the knot of clinging. 'Visajja' means having abandoned the knot – abandon. Or, having broken the knot, which is bound, tied, fastened, bound up, tied on, attached, clung to, entangled, fettered – abandon. Just as they make ready or unready, or dismantle a carriage, or a chariot, or a cart, or a palanquin; even so, having abandoned the knot – abandon. Or, having broken the knot, which is bound, tied, fastened, bound up, tied on, attached, clung to, entangled, fettered, 'visajja' means – abandon the bound knot of clinging. "They make no hope anywhere in the world." Hope is called craving, which is passion, attachment… greed, covetousness, the root of unwholesome. "They make no hope" means they make no hope, they do not generate, do not produce, do not bring forth, do not manifest. "Anywhere" means anywhere, in anything, in any place, internally or externally, or both internally and externally. "In the world" means in the world of suffering… in the world of sense-bases – "they make no hope anywhere in the world." Therefore the Blessed One said – They do not imagine, they do not anticipate, They do not say "this is ultimate purity"; Having abandoned the bound knot of clinging, They make no hope anywhere in the world. 30. For the Brahmin who has gone beyond boundaries, there is none, No grasping, having known and seen. Not infatuated with passion, not attached to dispassion, For him, there is no supreme grasping here. "For the Brahmin who has gone beyond boundaries, there is none, no grasping, having known and seen." "Boundary" means four boundaries – personality view, doubt, adherence to rites and rituals, latent tendency of views, latent tendency of doubt, and defilements associated with these – this is the first boundary. Gross sensual desire fetter, aversion fetter, gross latent tendency of sensual desire, latent tendency of aversion, and defilements associated with these – this is the second boundary. Associated latent sensual desire fetter, aversion fetter, associated latent The latent tendency of sensual desire, the latent tendency of aversion, and the defilements associated with them— this is the third boundary. Lust for form, lust for the formless, conceit, restlessness, ignorance, the latent tendency of conceit, the latent tendency of lust for existence, the latent tendency of ignorance, and the defilements associated with them— this is the fourth boundary. And when these four boundaries have been crossed, overcome, transcended by the four noble paths, he is called one who has crossed the boundaries. A Brāhmaṇa is called a Brāhmaṇa because he has banished seven things: wrong view of self is banished, doubt is banished, adherence to rites and rituals is banished… …he is called unattached, such a one is a Brahmā. “His”— refers to the Arahant, whose taints are destroyed. “Having known”— having known by mind-reading knowledge, or having known by knowledge of past lives. “Having seen”— having seen by the physical eye, or having seen by the divine eye. “For him, the Brāhmaṇa who has crossed the boundaries, there is nothing that has been grasped by knowing and by seeing.” For him, this supreme, foremost, excellent, pre-eminent, highest, best, is not taken, not grasped, not clung to, not settled upon, not determined upon. It does not exist, it is not present, it is not found, it is not perceived. It is abandoned, uprooted, calmed, pacified, incapable of future arising, burnt by the fire of knowledge— “For him, the Brāhmaṇa who has crossed the boundaries, there is nothing that has been grasped by knowing and by seeing.” “Not attached to desire, not attached to non-desire.” “Attached to desire” are those who are attached, greedy, eager, infatuated, immersed, stuck, clinging, bound to the five strands of sensual pleasure. “Attached to non-desire” are those who are attached, greedy, eager, infatuated, immersed, stuck, clinging, bound to the attainments of the form realm and the formless realm. “Not attached to desire, not attached to non-desire”— because sensual desire, lust for form, and lust for the formless are abandoned, their roots cut, made like a palm stump, made non-existent, incapable of future arising. To this extent, he is not attached to desire, not attached to non-attached. “For him, there is nothing here that is supremely grasped.” “His”— refers to the Arahant, whose taints are destroyed. His This, they call supreme, foremost, excellent, distinguished, principal, highest, best. Grasped, clung to, adhered to, settled upon, resolved upon— they do not exist, are not, are not found, are not perceived. Abandoned, cut off, calmed, tranquilized, incapable of future arising, burned by the fire of knowledge— for him, here, there is no supreme grasping. Therefore the Blessed One said: “The brahmin gone beyond bounds, for him there is no grasping, having known and having seen. Not enamored by passion, nor attached to dispassion, for him, here, there is no supreme grasping.” The fourth explanation of the Suddhaṭṭhaka Sutta.