English
There is not even an atom of conceived perception; That brahmin, not adhering to views, By what could he imagine in this world?” 38. They do not imagine, they do not project, Nor are doctrines accepted by them; A brahmin is not to be led by moral practices, One who has gone to the other shore, such a one does not return. They do not imagine, they do not project. Imagination means two imaginations – imagination of craving and imagination of views. Which is imagination of craving? Insofar as, by what is called craving, it is bounded, it is limited, it is restricted, it is circumscribed, it is grasped, it is made 'mine' – 'This is mine, that is mine, so much is mine, up to this much is mine.' 'My forms, my sounds, my smells, my tastes, my tangibles.' Coverings, cloaks, male and female slaves, goats and sheep, fowls and pigs, elephants, cattle, horses, mares, fields, land, gold, silver, villages, towns, royal capitals, kingdoms and provinces, treasuries and storehouses. Even the entire great earth, by way of craving, is made 'mine'. Insofar as the 108 modes of craving operate – this is the conceit of craving. What is the conceit of views? The twenty-fold view of individuality, the ten-fold wrong view, the ten-fold view of extremes. Whatever such view, view-point, thicket of views, wilderness of views, distortion of views, agitation of views, fetter of views, grasping, clinging, adherence, obsession, wrong path, false way, wrongness, heretical ground, perverted grasping, inverted grasping, distorted grasping, wrong grasping. The grasping of 'reality' in the unreal. Insofar as the sixty-two views operate – this is the conceit of views. For them, the conceit of craving is abandoned, the conceit of views is relinquished. Because the conceit of craving is abandoned, because the conceit of views is relinquished, they do not conceive, do not generate, do not produce, do not bring forth, do not manifest the conceit of craving or the conceit of views – they do not conceive. 'They do not put forward.' There are two kinds of putting forward: putting forward craving, and putting forward views. ... (details omitted) ... This is putting forward craving. ... (details omitted) ... This is putting forward views. For them, putting forward craving is abandoned, putting forward views is relinquished. Because putting forward craving is abandoned, because putting forward views is relinquished, they do not live making craving or views foremost. They are not those whose banner is craving, whose standard is craving, whose dominion is craving; nor those whose banner is views, whose standard is views, whose dominion is views. Indeed. They do not wander surrounded by craving or by views. They do not imagine, they do not put forward. Even doctrines are not accepted by them. Doctrines are called the sixty-two views. By them, by those Arahants, those with defilements destroyed. They do not accept: "The world is eternal, this alone is true, anything else is foolish." They do not accept: "The world is not eternal... the world is finite... the world is infinite... the soul is the body... the soul is one thing, the body another... the Tathagata exists after death... the Tathagata does not exist after death... the Tathagata both exists and does not exist after death... the Tathagata neither exists nor does not exist after death, this alone is true, anything else is foolish." Even doctrines are not accepted by them. A brahmin is not led by virtue and vows. "Na" is a negation. A brahmin is a brahmin because of having expelled seven qualities. Self-view is expelled... ...Such a one, unattached, is called a brahmin. A brahmin is not led by virtue and vows. A brahmin is not led, not guided, not carried, not drawn by virtue, or by vows, or by virtue and vows. A brahmin is not led by virtue and vows. One who has gone to the other shore does not return, such a one. The other shore is called the deathless Nibbana. That which is the calming of all formations, the relinquishing of all attachments, the destruction of craving, dispassion, cessation, Nibbana. He has gone to the other shore, reached the other shore, gone to the end, reached the end, gone to the limit, reached the limit. [Elaboration:] The cycle of birth and death; there is no rebirth for him – he has gone to the other shore. "Does not return" means: the defilements abandoned by the path of stream-entry, he does not return to those defilements, does not come back, does not come again. The defilements abandoned by the path of once-returning, he does not return to those defilements, does not come back, does not come again. The defilements abandoned by the path of non-returning, he does not return to those defilements, does not come back, does not come again. The defilements abandoned by the path of Arahantship, he does not return to those defilements, does not come back, does not come again – one who has gone to the other shore does not return. "Such a one" means an Arahant. The Tādī in five ways – The Tādī in desirable and undesirable things, The Tādī in having cast off, The Tādī in having crossed over, The Tādī in being liberated, The Tādī in that designation. How is an Arahant Tādī in desirable and undesirable things? An Arahant is Tādī in gain, Tādī in loss, Tādī in fame, Tādī in disrepute, Tādī in praise, Tādī in blame, Tādī in pleasure, Tādī in pain. Some might an arm (limb) anoint with perfume, Some might an arm (limb) cut with an axe – In him there is no lust, In him there is no aversion, He is free from agreement and disagreement, Gone beyond elevation and depression, Transcended compliance and opposition. Thus is an Arahant Tādī in desirable and undesirable things. How is an Arahant Tādī in having cast off? An Arahant's lust is cast off, vomited forth, freed, abandoned, relinquished. Hatred is cast off, vomited forth, freed, abandoned, relinquished. Delusion is cast off, vomited forth, freed, abandoned, relinquished. Anger... Resentment... Denigration... Hypocrisy... Envy... Stinginess... Deceit... Craftiness... Stubbornness... Presumption... Conceit... Arrogance... Intoxication... Heedlessness... All defilements... All evil conduct... All anxieties... All fevers... All torments... All unwholesome volitional formations are cast off, vomited forth, freed, abandoned, relinquished. Thus is an Arahant Tādī in having cast off. How is an Arahant Tādī in having crossed over? An Arahant has crossed the flood of sensuality, crossed the flood of becoming, crossed the flood of views, crossed the flood of ignorance. He has crossed the entire path of transmigration, crossed over, completely crossed, gone beyond, fully transcended, passed beyond. He has lived the holy life, fulfilled the spiritual path, the cycle of birth and death; there is no rebirth for him. Thus is an Arahant Tādī in having crossed over. How is an Arahant Tādī in being liberated? An Arahant's mind is freed, liberated, thoroughly liberated from lust. His mind is freed, liberated, thoroughly liberated from hatred. His mind is freed, liberated, thoroughly liberated from delusion. From anger... Resentment... Denigration... Hypocrisy... Envy... Stinginess... Deceit... Craftiness... Stubbornness... Presumption... Conceit... Arrogance... Intoxication... Heedlessness... From all defilements... From all evil conduct... From all anxieties... From all fevers... From all torments... From all unwholesome volitional formations, his mind is freed, liberated, thoroughly liberated. Thus is an Arahant One who has crossed over is steadfast. How is the Arahant, by that designation, steadfast? The Arahant, when there is virtue, is virtuous, by that designation, steadfast; when there is faith, is faithful, by that designation, steadfast; when there is energy, is energetic, by that designation, steadfast; when there is mindfulness, is mindful, by that designation, steadfast; when there is concentration, is concentrated, by that designation, steadfast; when there is wisdom, is wise, by that designation, steadfast; when there is knowledge, is one with the three knowledges, by that designation, steadfast; when there is direct knowledge, is one with the six direct knowledges, by that designation, steadfast. Thus the Arahant, by that designation, is steadfast – one who has gone to the far shore does not return, steadfast. Therefore the Blessed One said – They do not imagine, they do not put forward, even doctrines are not clung to by them; the holy one is not defined by virtue, one who has gone to the far shore does not return, steadfast. The Fifth Explanation of the Paramaṭṭhaka Sutta.