English
whether by birth, or by clan, or by being a son of a good family, or by beauty of complexion, or by wealth, or by study, or by profession, or by craft, or by knowledge, or by learning, or by quick wit, or by any other thing. One should not bring oneself to be equal. "Nor think oneself inferior or superior." One should not bring oneself to think "I am inferior" whether by birth, or by clan... (and so on)... or by any other thing. One should not bring oneself to think "I am superior" whether by birth, or by clan... (and so on)... or by any other thing. Nor think oneself inferior or superior. Therefore the Blessed One said: "Even a view in the world one should not form, whether by knowledge or by rules and vows; One should not bring oneself to be equal, nor think oneself inferior or superior." Having abandoned self, not clinging, even by knowledge he makes no reliance; He, indeed, among the distinguished, does not take sides, nor does he accept any view. "Having abandoned self, not clinging." "Having abandoned self" means having abandoned the view of self. "Having abandoned self" means having abandoned grasping. "Having abandoned self" means what is grasped by way of craving, by way of views grasped, clung to, adhered to, resolved upon, determined upon— having abandoned, having given up, having dispelled, having made to cease, having brought to an end— that is, having abandoned self. "Not grasping" means not grasping, not seizing, not clinging, not adhering, by the four kinds of grasping— that is, having abandoned self, not grasping. "By knowledge too he makes no support" means by the knowledge of the eight attainments, or by the knowledge of the five supernormal powers, or by wrong knowledge, he does not make, does not generate, does not produce, does not bring forth, does not bring into being a support of craving or a support of views— that is, by knowledge too he makes no support. "He does not side with factions among the divided" means he, among the divided, the separated, the dualistic, the contentious, those with various views, various preferences, various tastes, various doctrines, those who rely on various supports of views, those who go by way of desire, those who go by way of hatred, those who go by way of delusion, those who go by way of fear— he does not go by way of desire, does not go by way of hatred, does not go by way of delusion, does not go by way of fear, does not go by way of lust, does not go by way of hatred, does not go by way of delusion, does not go by way of conceit, does not go by way of views, does not go by way of restlessness, does not go by way of doubt, does not go by way of latent tendencies, he is not carried away, not led, not swept away, not drawn along by factional things— that is, he does not side with factions among the divided. "He does not return to any view" means for him the sixty-two views are abandoned, uprooted, pacified, allayed, incapable of arising again, burnt by the fire of knowledge. He does not return, does not come back to any view— that is, he does not return to any view. Therefore the Blessed One said: "Having abandoned self, not grasping, By knowledge too he makes no support; He does not side with factions among the divided, He does not return to any view." 36. For whom here there is no aspiration for either end, For existence or non-existence, here or hereafter; For him there are no settlements, d Grasped, having been ascertained in dwellings. For whom at both ends there is no longing here, for becoming and non-becoming, here or hereafter, thus for whom, for the Arahant, whose defilements are destroyed. "End" means: Contact is one end, the origin of contact is the second end; the past is one end, the future is the second end; pleasant feeling is one end, painful feeling is the second end; name is one end, form is the second end; the six internal sense bases are one end, the six external sense bases are the second end; the existing body is one end, the origin of the existing body is the second end. Longing is called craving. That which is passion, attachment... covetousness, greed, a root of unwholesome states. "For becoming and non-becoming" means: for becoming and non-becoming, for kamma-becoming, for re-becoming, for sense-sphere becoming; for kamma-becoming, for sense-sphere becoming, for re-becoming, for form-sphere becoming; for kamma-becoming, for form-sphere becoming, for re-becoming, for formless-sphere becoming; for kamma-becoming, for formless-sphere becoming, for re-becoming, for repeated becoming, for repeated going, for repeated arising, for repeated rebirth-linking, for repeated manifestation of self-existence. "Here" means one's own self-existence, "hereafter" means another's self-existence; "here" means one's own form, feeling, perception, mental formations, consciousness, "hereafter" means another's form, feeling, perception, mental formations, consciousness; "here" means the six internal sense bases, "hereafter" means the six external sense bases; "here" means the human world, "hereafter" means the divine world; "here" means the sense-sphere realm, "hereafter" means the form-sphere realm, the formless-sphere realm; "here" means the sense-sphere realm, the form-sphere realm, "hereafter" means the formless-sphere realm. For whom at both ends there is no longing here for becoming and non-becoming, here or hereafter. For whom at both ends, and for becoming and non-becoming, and here and hereafter, longing, craving, does not exist, is not present, is not found, is not obtained; abandoned, uprooted, calmed, tranquilized, incapable of future arising, burned by the fire of knowledge – For whom at both ends there is no longing here for becoming and non-becoming, here or hereafter. For him there are no abodes whatsoever. "Abodes" means two abodes: the abode of craving and the abode of views... this is the abode of craving... this is the view... Attachments. For him, the Arahant, whose defilements are destroyed. For him, there are no attachments. For him, there are no attachments, they do not exist, are not present, are not found, are not perceived, abandoned, uprooted, calmed, tranquilized, incapable of arising again, burned by the fire of knowledge – for him, there are no attachments. Having decided and grasped among doctrines. Among doctrines, meaning the sixty-two views. Having decided means having decided, distinguished, chosen, selected, weighed, concluded, made clear, made manifest. Grasped means a firm grasp, a deep grasp, a supreme grasp, a partial grasp, an accumulated grasp, a total grasp, "this is true, real, actual, existent, factual, not contrary," taken, clung to, adhered to, settled upon, resolved upon, they do not exist, are not present, are not found, are not perceived, abandoned, uprooted, calmed, tranquilized, incapable of arising again, burned by the fire of knowledge – having decided and grasped among doctrines. Therefore, the Blessed One said: "For whom here there is no aspiration for either extreme, for existence or non-existence, here or beyond; For him, there are no attachments, having decided and grasped among doctrines." 37. For him here, in what is seen, heard, or sensed, there is not even a tiny perception conceived. That brahmin, not adhering to views, by what could one conceive of him in this world? "For him here, in what is seen, heard, or sensed, there is not even a tiny perception conceived." For him, the Arahant, whose defilements are destroyed. For him, in what is seen, or in purity of seeing, or in what is heard, or in purity of hearing, or in what is sensed, or in purity of sensing, perception as a forerunner, perception as a conceiver, perception as a conflict, set up by perception, established, conceived, constructed, compounded, fabricated, arranged, (such) views do not exist, are not present, are not found, are not perceived, abandoned, uprooted, calmed, tranquilized, incapable of arising again, burned by the fire of knowledge – for him here, in what is seen, heard, or sensed, there is not even a tiny perception. ñā. That brahmin, not adhering to views. Brahmin means, because of having banished seven things, he is a brahmin – wrong view of self is banished…pe… such a one is called Asita, he is a Brahmā. That brahmin, not adhering to views. That brahmin, not adhering to views, not grasping, not clinging, not fixating – that brahmin, not adhering to views. By what could he imagine in this world? Imagination means two imaginations – imagination of craving and imagination of views…pe… this is imagination of craving…pe… this is imagination of views. For him, imagination of craving is abandoned, imagination of views is rejected. Because imagination of craving is abandoned, because imagination of views is rejected, 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 clung' or 'he is scattered' or 'he is not settled' or 'he is firm'? Those volitional formations are abandoned. Because volitional formations are abandoned, by what could he imagine destinations – 'he is a hell-being' or 'he is an animal' or 'he is a ghost' or 'he is a human' or 'he is a deity' or 'he is with form' or 'he is without form' or 'he is percipient' or 'he is non-percipient' or 'he is neither percipient nor non-percipient'? There is no such cause, there is no such condition, there is no such reason, by which he could imagine, could conceive, could fall into imagination. In the world means in the world of suffering…pe… in the world of sense bases – by what could he imagine in this world? Therefore the Blessed One said: “For him, here, in what is seen, heard, or sensed,