English
ungreedy, unattached, uninfatuated, unabsorbed; free from greed, gone from greed, abandoned greed, vomited greed, released from greed, given up greed, renounced greed; free from lust, gone from lust, abandoned lust, vomited lust, released from lust, given up lust, renounced lust; unthirsting, extinguished, cooled, experiencing happiness, dwelling with a divine self – thus is the sage, speaking of peace, ungreedy. 'In desires and in the world is unstained.' 'Desires' (Kāmā): From the utterance, there are two kinds of desires – desires for objects and desires as defilements... ...these are called desires for objects... ...these are called desires as defilements. 'World' (Loke): In the realms of woe, in the human realm, in the divine realm, in the realm of aggregates, in the realm of elements, in the realm of sense-bases. "Stain" means two stains – the stain of craving and the stain of views. This is the stain of craving. This is the stain of views. The sage, having abandoned the stain of craving, having relinquished the stain of views, is not stained, not defiled, not smeared by sensual pleasures and the world. Unstained, undefiled, unsmeared, gone forth, released, liberated, disjoined, dwelling with a mind without boundaries. Thus, the sage, a speaker of peace, ungreedy, is unstained by sensual pleasures and the world. Therefore, the Blessed One said: "By which one should wander detached in the world, those things the great being would not grasp and speak of; Just as a lotus, a water-lily with thorns, is unstained by water and by mud; So too the sage, a speaker of peace, ungreedy, is unstained by sensual pleasures and the world." 81. The knower of the Vedas is not by views, nor by tradition; He does not measure himself, for he is not made of them; Not by deeds, nor by learning is he to be led, He is not brought into dwellings. "The knower of the Vedas is not by views, nor by tradition; he does not measure himself." "Na" is a negation. "Knower of the Vedas" means. "Veda" is called knowledge in the four paths, wisdom, the faculty of wisdom, the power of wisdom, the enlightenment factor of investigation of states, inquiry, insight, right view. By these "vedas" (knowledges), one has gone to the end, reached the end of birth, aging, and death; gone to the limit, reached the limit; gone to the boundary, reached the boundary; gone to the cessation, reached the cessation; gone to refuge, reached refuge; gone to shelter, reached shelter; gone to protection, reached protection; gone to safety, reached safety; gone to the unshakeable, reached the unshakeable; gone to the deathless, reached the deathless; gone to Nibbāna, reached Nibbāna. Or, one who has gone to the end of the vedas is a knower of the Vedas. Or, one who has gone to the end by the vedas is a knower of the Vedas. Or, one who is a knower of the Vedas by knowing seven things: self-view is known, doubt is known, adherence to rites and rituals is known, lust is known, hatred is known, delusion is known, conceit is known. Evil, unwholesome states that defile, lead to renewed existence, and are accompanied by suffering are known to him. Having painful results, leading to birth, old age, and death in the future. Having thoroughly analyzed all knowledges, [Thus said the Blessed One to Sabhiya] Which exist here for ascetics and brahmins; Dispassionate towards all feelings, Having transcended all knowledge, he is a knower of knowledge. Not by views: for him, the sixty-two views are abandoned, uprooted, calmed, tranquilized, incapable of arising again, burnt by the fire of knowledge. He is not led, not guided, not carried away, not drawn by views, nor does he consider that view as essential, nor does he return to it – he is not a knower by views. Not by perception: not by perception, or by a report from another, or by popular opinion, does he lead to conceit, or approach, or grasp, or cling, or adhere – he is not a knower by views, nor by perception, does he lead to conceit. Indeed, he is not of that nature: he is not of that nature, not devoted to it, not reliant on it, due to craving or due to views. Because for him, craving, views, and conceit are abandoned, uprooted, made like a palm-stump, brought to non-existence, not liable to arise in the future. By this much, he is not of that nature, not devoted to it, not reliant on it – he does not lead to conceit, indeed he is not of that nature. Not by deeds, nor by report, is he to be led. Not by deeds: not by meritorious formations, or by demeritorious formations, or by imperturbable formations, is he led, or guided, or carried away, or drawn – not by deeds. Nor by report is he to be led: not by purity of report, or by a report from another, or by popular opinion, is he led, or guided, or carried away, or drawn – not by deeds, nor by report is he to be led. He is not led into abodes. There are two kinds of attachments – attachment to craving and attachment to views... (and so on)... this is attachment to craving... (and so on)... this is attachment to views. For him, attachment to craving is abandoned, attachment to views is relinquished. Due to the abandonment of attachment to craving, and the relinquishment of attachment to views, he is not led into abodes, unsoiled, unapproached, unattached, uncommitted, gone forth, released, completely freed, disjoined, dwelling with a boundless mind. He does not delight – he is not led to attachments. Therefore the Blessed One said – “The knower of the Veda is not by views, nor by knowledge, He does not measure himself, for he is not made of them; Not by deeds, nor by what is heard, is he to be led, He is not led to attachments.” 82. For one detached from perceptions, there are no ties, For one liberated by wisdom, there are no delusions; Those who grasp perceptions and views, They wander in the world, clashing. “For one detached from perceptions, there are no ties,” thus it is said. Whoever develops the Noble Path preceded by tranquility, for him, from the very beginning, the ties are suppressed. When arahantship is attained, for the Arahant, the ties, delusions, hindrances, and perceptions of sensual desire, ill-will, harm, and views are abandoned, their roots cut off, made like a palm-stump, made non-existent, not liable to arise in the future – for one detached from perceptions, there are no ties. “For one liberated by wisdom, there are no delusions,” thus it is said. Whoever develops the Noble Path preceded by insight, for him, from the very beginning, the delusions are suppressed. When arahantship is attained, for the Arahant, the delusions, ties, hindrances, and perceptions of sensual desire, ill-will, harm, and views are abandoned, their roots cut off, made like a palm-stump, made non-existent, not liable to arise in the future – for one liberated by wisdom, there are no delusions. “Those who grasp perceptions and views, they wander in the world, clashing,” thus it is said. Those who grasp perceptions – perceptions of sensual desire, ill-will, harm – they strike and clash by way of perceptions. Kings dispute with kings, Warriors dispute with warriors, Brahmins dispute with brahmins, Householders dispute with householders, Mother disputes with son, Son disputes with mother, Father disputes with son, Son disputes with father, Brother disputes with brother, Sister disputes with sister, Brother disputes with sister, Sister disputes with brother, Friend disputes with friend. They, having fallen into quarrels, strife, and disputes there, mutually… With hands they attack, with clods they attack, with sticks they attack, with weapons they attack. There they meet death and suffering as much as death. Those who grasp views, whether "the world is eternal" or... "the Tathāgata neither is nor is not after death," they clash and collide by means of views, they clash teacher against teacher, they clash doctrine against doctrine, they clash group against group, they clash view against view, they clash practice against practice, they clash path against path. Or else they dispute, they make quarrels, they make strife, they make contention, they make disputes, they make conflict – "You do not understand this Dhamma and Discipline... or explain it if you can." Their volitional formations are not abandoned; because their volitional formations are not abandoned they clash in destinations, they clash in hell, they clash in the animal realm, they clash in the realm of hungry ghosts, they clash in the human world, they clash in the divine world, destination against destination... rebirth against rebirth... conception against conception... existence against existence... wandering against wandering... cycle against cycle they clash, they collide, they speak, they wander, they dwell, they move, they act, they maintain, they pass, they sustain. "World" means the world of woe... "world of sense bases" – those who grasp perceptions and views they wander clashing in the world. Therefore the Blessed One said: "For one detached from perceptions, there are no ties, For one liberated by wisdom, there are no delusions; Those who grasp perceptions and views, They wander clashing in the world." The Ninth Explanation of the Māgaṇḍiya Sutta.