English
For there is no battle here as before. A hero, like one nourished by royal food. "Hero" means a hero, a brave one, a valiant one, fearless, unperturbed, unafraid, not fleeing. "Nourished by royal food" means nourished, fed, sustained, grown by royal food, royal meals. A hero, like one nourished by royal food. Roaring, he comes, desiring an opponent. He, roaring, loudly roaring, roaring forth, comes, approaches, goes towards, desiring, wishing for, longing for, yearning for, seeking an opponent, an adversary, an enemy, a rival wrestler. Roaring, he comes, desiring an opponent. "Wherever he is, go there, O hero!" "Wherever that one with wrong views is, go there, proceed there, go there, pass beyond there; he is your opponent, your adversary, your enemy, your rival wrestler." Wherever he is, go there, O hero! "Before, there was nothing for this battle." Before, at the root of the Bodhi tree, those defilements that were like opposing armies, like adversaries, like thorns, like opponents, they are not, they do not exist, they are not found, they are not perceived; they are abandoned, uprooted, calmed, tranquilized, incapable of arising again, burnt by the fire of knowledge. "This for battle" means this for the purpose of battle, for the purpose of quarrel, for the purpose of dispute, for the purpose of contention, for the purpose of controversy, for the purpose of strife. Before, there was nothing for this battle. Therefore the Blessed One said: A hero, like one nourished by royal food, Roaring, he comes, desiring an opponent; Wherever he is, go there, O hero, Before, there was nothing for this battle. Those who, grasping views, dispute, And declare, "This alone is true"; Tell them, "There is no such thing for you there, When a dispute arises, as being an opponent." "Those who, grasping views, dispute" means those who, taking, seizing, grasping, clinging to, adhering to one or another of the sixty-two wrong views, dispute, quarrel, contend, wrangle, argue, strive, saying: "You do not understand this Dhamma and Discipline, I understand this Dhamma and Discipline... I know, what will you know of this Dhamma and Vinaya? You are wrongly practiced, I am rightly practiced. Mine is coherent, yours is incoherent. What should have been said first, you said last. What should have been said last, you said first. Your accustomed order is reversed. Your argument is refuted. You are censured. Go, seek release from your argument. Untangle it, if you can. — those who cling to views and dispute. And they declare, "This alone is truth." They declare, assert, state, expound, and proclaim, "The world is eternal, this alone is truth, all else is folly." They declare, assert, state, expound, and proclaim, "The world is not eternal... ...the Tathāgata neither is nor is not after death, this alone is truth, all else is folly." — and they declare, "This alone is truth." You should tell them, "There are no such for you, who would be adversaries when an argument arises." You should tell those holding views, argument with argument, censure with censure, counter-action with counter-action, distinction with distinction, counter-distinction with counter-distinction, entanglement with entanglement, disentanglement with disentanglement, cutting with cutting, circle with circle. Those are your counter-heroes, counter-men, counter-enemies, counter-wrestlers. — You should tell them, "There are no such for you. Who would be adversaries when an argument arises." When an argument arises, comes into being, is produced, is manifested, they would make quarrel, make dispute, make contention, make controversy, make strife, as adversaries, as opponents, as antagonists, as rivals. Those are not, do not exist, are not found, are not perceived. They are abandoned... ...burnt by the fire of knowledge. — You should tell them, "There are no such for you, who would be adversaries when an argument arises." Therefore, the Blessed One said: "Those who cling to views and dispute, and declare, 'This alone is truth,' You should tell them, 'There are no such for you, who would be adversaries when an argument arises.'" 68. Without an army And those who live, not conflicting with views by views; What would you gain from them, Pasura, for whom there is no supreme grasping here? "And those who live, having disbanded the army." The army is called Māra's army. Bodily misconduct is Māra's army, verbal misconduct is Māra's army, mental misconduct is Māra's army, greed is Māra's army, hatred is Māra's army, delusion is Māra's army, anger... resentment... denigration... insolence... envy... avarice... deceit... craftiness... stubbornness... presumption... conceit... excessive pride... intoxication... heedlessness... all defilements... all misconducts... all agitations... all fevers... all torments... 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... (etc.)... No demon conquers it, only by conquering does one gain happiness." Since by the four noble paths all of Māra's army and all opposing defilements are conquered and utterly defeated, broken, scattered, and turned away, therefore it is said, "having disbanded the army." "Those" are Arahants, those whose taints are destroyed. "Live" means they live, dwell, move, behave, maintain, sustain, pass their time – "and those who live, having disbanded the army." "Not conflicting with views by views." For whom the sixty-two views are abandoned, uprooted, calmed, tranquilized, incapable of arising again, burnt by the fire of knowledge, they are "not conflicting with views by views," not opposing, not giving way, not hindered, not obstructed – "not conflicting with views by views." "What would you gain from them, Pasura?" From those Arahants, those whose taints are destroyed, what would you gain as an opponent, a rival, an enemy, a wrestler – "what would you gain from them, Pasura?" "For whom there is no supreme grasping here." For those Arahants, those whose taints are destroyed, there is no "this is supreme, excellent, best, distinguished, foremost, highest, pre-eminent" that is grasped, clung to, adhered to, settled upon, or determined – there is not, they do not exist, they are not found, they are not perceived. , abandoned, uprooted, calmed, allayed, incapable of future arising, burned by the fire of knowledge – for whom there is no supreme grasping here. Therefore the Blessed One said: But those who wander, having disbanded the army, not conflicting view with view; What would you gain from them, Pasura, for whom there is no supreme grasping here? Then you came with much thought, pondering views in your mind; You have met with the purified one, you will not be able to proceed. "Then you came with much thought." "Atha" means a conjunction of words, a connection of words, a completion of words, an aggregation of letters, a coherence of consonants, a sequence of words – that is "atha". "Pavitakkamāgamā" means thinking, pondering, intending: "Will there be victory for me, or will there be defeat for me? How shall I rebuke? How shall I retaliate? How shall I excel? How shall I counter-excel? How shall I entangle? How shall I disentangle? How shall I cut off? How shall I encircle?" Thus thinking, pondering, intending, you have come, you have approached, you have arrived, you have met with me – thus, you came with much thought. "Pondering views in your mind." "Mana" means that which is mind, thought, mentality, heart, intellect; mind, mind-base, mind-faculty, consciousness, aggregate of consciousness, the mind-consciousness element arising from it. Thinking, pondering views with the mind: "The world is eternal" or "the world is not eternal"... or "the Tathāgata neither is nor is not after death" – thus, pondering views in your mind. "You have met with the purified one, you will not be able to proceed." "Dhona" is called wisdom. That which is wisdom, understanding... non-delusion, investigation of phenomena, right view. For what reason is wisdom called "Dhona"? By that wisdom, bodily misconduct is shaken off, washed, thoroughly washed, completely washed. Misconduct in speech... ...all unwholesome volitional formations are shaken off, and washed off, and thoroughly washed off, and completely washed off. Or else, by right view, wrong view; by right intention, wrong intention; ... by right liberation, wrong liberation are shaken off, and washed off, and thoroughly washed off, and completely washed off. Or else, by the Noble Eightfold Path, all defilements, all misconducts, all agitations, all torments, all distresses, all unwholesome volitional formations are shaken off, and washed off, and thoroughly washed off, and completely washed off. The Blessed One is endowed, fully endowed, possessed, fully possessed, attained, fully attained, furnished with these purifying qualities. Therefore, the Blessed One is Dhonō (the Purified One). He has shaken off lust, shaken off evil, shaken off defilements, shaken off torments – thus he is Dhonō. "To yoke together with Dhonō, you are indeed not able to proceed." Pasūra the wanderer is not capable of coming together in a yoke with Dhonō, the Buddha, the Blessed One, of taking up the yoke-hold, of conversing, of talking, of engaging in discussion. For what reason is that? Pasūra the wanderer is inferior, lowly, mean, contemptible, insignificant, limited. But the Blessed One is foremost, excellent, distinguished, pre-eminent, supreme, chief. Just as a hare is not capable of coming together in a yoke with a rutting elephant, of taking up the yoke-hold; just as a jackal is not capable of coming together in a yoke with a lion, the king of beasts, of taking up the yoke-hold; just as a young calf, a suckling, is not capable of coming together in a yoke with a strong bull, of taking up the yoke-hold; just as a crow is not capable of coming together in a yoke