English
In existences and non-existences means: in existence and non-existence, in kamma-existence, in rebirth-existence, in sense-sphere existence; in kamma-existence, in sense-sphere existence, in rebirth-existence, in form-sphere existence; in kamma-existence, in form-sphere existence, in rebirth-existence, in formless-sphere existence; in kamma-existence, in formless-sphere existence, in rebirth-existence, in repeated existence, in repeated destinations, in repeated rebirths, in repeated reconnections, in repeated manifestation of individuality – with craving not gone, not departed, not abandoned, not given up, not released, not eradicated, not relinquished. - is one whose craving for existences, for this existence and the next, is not yet abandoned. Therefore, the Blessed One said: "Relying on that, they loathe, or what is seen, heard, or sensed; Those who aspire upwards proclaim purity, whose craving for existences, for this existence and the next, is not yet abandoned." 137. For one who yearns, for one whose cravings are, or whose trembling is in what is conceived; For whom there is no passing away and reappearing here, by what would he tremble, or where would he crave? "For one who yearns, for one whose cravings are." Yearning is called craving. That passion, that attachment... greed, covetousness, a root of unwholesomeness. "For one who yearns" means for one who yearns, who desires, who approves, who longs for, who craves - "for one who yearns." "Cravings are." Craving is called craving. That passion, that attachment... greed, covetousness, a root of unwholesomeness - "for one who yearns, for one whose cravings are." "Or whose trembling is in what is conceived." Conception means two conceptions - craving-conception and view-conception... this is craving-conception... this is view-conception. "Or whose trembling is in what is conceived." They tremble, they shake, they tremble greatly, even when fearing the loss of a conceived object, when it is being lost, when it is lost; they tremble, they shake, they tremble greatly, even when fearing the change of a conceived object, when it is changing, when it has changed - "or whose trembling is in what is conceived." "For whom there is no passing away and reappearing here." "Whose" refers to the Arahant, the one whose defilements are destroyed. For whom there is no going, no coming, no going and coming, no passing away, no existence and non-existence, no passing away and reappearing, no rebirth, no breaking up, no birth, no old age and death; they do not exist, are not present, are not found, are not perceived; they are abandoned, uprooted, calmed, pacified, incapable of arising again, burned by the fire of knowledge - "for whom there is no passing away and reappearing here." "By what would he tremble, or where would he crave?" By what passion would he tremble, by what hatred would he tremble, by what delusion would he tremble, by what conceit would he tremble, by what view would he tremble, by what restlessness would he tremble, by what Doubt might waver, by what latent tendencies might it waver – 'attached' or 'averse' or 'deluded' or 'bound' or 'grasped' or 'scattered' or 'not reached the end' or 'fixed'. Those formations are abandoned; due to the abandonment of formations, by what destination might it waver – 'hell-being' or 'animal' or 'ghost' or 'human' or 'deva' or 'with form' or 'formless' or 'percipient' or 'non-percipient' or 'neither percipient nor non-percipient', that cause is not, that condition is not, that reason is not, by which it might waver, might tremble, might thoroughly tremble – by what might it waver? Where does it murmur, or where might it murmur, about what might it murmur, where might it murmur, might it murmur forth, might it murmur greatly – by what might it waver, or where might it murmur? Thus said the Blessed One – For one who yearns, indeed, there are murmurings, or trembling in what is conceived; for whom there is no passing away and reappearing here, by what might he waver, or where might he murmur? 138. What some call the Dhamma supreme, that very thing others call inferior; Which of these statements is true? For all these are declared by the skilled. What some call the Dhamma supreme. That Dhamma, view, practice, path, which some ascetics and brahmins say: "This is supreme, excellent, best, distinguished, foremost, highest, pre-eminent," thus they say, thus they declare, thus they speak, thus they expound, thus they express – what some call the Dhamma supreme. That very thing others call inferior. That very Dhamma, view, practice, path, which some ascetics and brahmins say: "This is inferior, this is lowly, this is base, this is contemptible, this is worthless, this is trifling," thus they say, thus they declare, thus they speak, thus they expound, thus they express – that very thing others call inferior. Which of these statements is true? Among these ascetics and brahmins, which statement is true, factual, real, actual, not contrary – which of these statements is true? For all these are declared by the skilled. They declare. All these ascetics and brahmins Are speakers of good, Speakers of wisdom, Speakers of firmness, Speakers of logic, Speakers of reason, Speakers of characteristics, Speakers of causes, Speakers of positions, According to their own doctrine – All these indeed are speakers of good. Therefore, that created one said: What some call the supreme Dhamma, That very thing others declare as base; Which of these sayings is true? All these indeed are speakers of good. Their own Dhamma they call perfect, But another's Dhamma they call base; Thus they dispute, quarreling, Each calls their own view the truth. ‘Their own Dhamma they call perfect’ means: Their own Dhamma, Their view, Their practice, Their path – Some ascetics and brahmins say, ‘This is complete, Perfect, Peerless.’ Thus they said, Thus they speak – ‘Their own Dhamma they call perfect.’ ‘But another’s Dhamma they call base’ means: Another’s Dhamma, View, Practice, Path – Some ascetics and brahmins say, ‘This is base, This is inferior, This is low, This is wretched, This is paltry, This is meager.’ Thus they said, Thus they declare, Thus they speak, Thus they expound, Thus they proclaim – ‘But another’s Dhamma they call base.’ ‘Thus they dispute, quarreling’ means: Thus taking, Grasping, Seizing, Clinging, Adhering, They dispute. They make quarrels, They make disputes, They make contentions, They make arguments, They make strife – ‘You do not know this Dhamma and Discipline… Or explain it if you can!’ – ‘Thus they dispute, quarreling.’ ‘Each calls their own view the truth’ means: ‘The world is eternal, This alone is true, All else is false’ – ‘Each calls their own view the truth.’ ‘The world is not eternal… The Tathāgata neither is nor is not after death, This alone is true, All else is false’ – ‘Each calls their own view the truth.’ Therefore, the Blessed One said: Their own Dhamma they call perfect, But another's Dhamma they call base; Thus they dispute, quarreling, Each calls their own view. Truth. 140. If by another's scorn one is low, no one would be special in the Dhamma; Many indeed speak of another's Dhamma, firmly asserting their own as not low. "If by another's scorn one is low" means: If by another's scorn, by blame, by censure, by reproach, the other is foolish, low, inferior, mean, contemptible, worthless, insignificant— that is, "if by another's scorn one is low." "No one would be special in the Dhamma" means: In the teachings, no one would be chief, excellent, distinguished, foremost, supreme, pre-eminent— that is, "no one would be special in the Dhamma." "Many indeed speak of another's Dhamma, as inferior" means: Many speak of many's Dhamma, reproach, blame, censure it as inferior, lowly, mean, contemptible, worthless, insignificant. Many speak of one's Dhamma, reproach, blame, censure it as inferior, lowly, mean, contemptible, worthless, insignificant. One speaks of many's Dhamma, reproaches, blames, censures it as inferior, lowly, mean, contemptible, worthless, insignificant. One speaks of one's Dhamma, reproaches, blames, censures it as inferior, lowly, mean, contemptible, worthless, insignificant— that is, "many indeed speak of another's Dhamma." "Firmly asserting their own as not low" means: The Dhamma is one's own, the view is one's own, the practice is one's own, the path is one's own. In their own, they are firm in speech, steadfast in speech, strong in speech, unyielding in speech— that is, "firmly asserting their own as not low." Therefore the Blessed One said: "If by another's scorn one is low, no one would be special in the Dhamma; Many indeed speak of another's Dhamma, firmly asserting their own as not low." 141. And the worship of the True Dhamma is likewise, just as they praise their own refuges; All doctrines would be true, for purity is indeed for them a personal matter. "And the worship of the True Dhamma is likewise" means: What is the worship of the True Dhamma? One honors one's own teacher, respects, esteems, reveres, (thinking) "This teacher is omniscient" – this is a veneration of the true Dhamma. One honors one's own Dhamma exposition, one's own group, one's own view, one's own practice, one's own path, respects, esteems, reveres, (thinking) "This path is leading to liberation" – this is a veneration of the true Dhamma. And the veneration of the true Dhamma is indeed thus, the veneration of the true Dhamma is true, real, actual, unperverted – and the veneration of the true Dhamma is indeed thus. As they praise their own ways. The Dhamma is one's own way, the view is one's own way, the practice is one's own way, the path is one's own way; they praise, extol, proclaim, and describe their own ways – as they praise their own ways. "May all doctrines be true" – May all doctrines be true, real, actual, unperverted – "May all doctrines be true." For their purity is individual.