English
Having discarded all, he is indeed called a peaceful one.” 182. He is indeed wise, a master of the Vedas, having known the Dhamma, unattached; Rightly conducting himself in the world, he does not long for anyone here. He is indeed wise, a master of the Vedas. Wise means wise, attained to knowledge, knowing, discerning, intelligent. Master of the Vedas means the Vedas are called knowledge in the four paths… …free from craving for all sensations, having transcended all Vedas, he is a master of the Vedas— he is indeed wise, a master of the Vedas. Having known the Dhamma, unattached. Having known means having known, understood, weighed, discerned, comprehended, made clear. Having known, understood, weighed, discerned, comprehended, made clear that “all formations are impermanent”; having known, understood, weighed, discerned, comprehended, made clear that “all formations are suffering”… …having known, understood, weighed, discerned, comprehended, made clear that “whatever is of an origin nature, all that is of a cessation nature.” Unattached means there are two attachments— attachment to craving and attachment to views… …this is attachment to craving… …this is attachment to views. Having abandoned attachment to craving, having discarded attachment to views, unattached to the eye… unattached to the ear… unattached to the nose… …unattached, unclinging, unapproaching, unclinging, unattached to things seen, heard, sensed, and cognized, he dwells released, freed, disentangled, unbound, with a mind free from limitations— having known the Dhamma, unattached. Rightly conducting himself in the world He moves. Because in internal and external sense bases desire-passion is abandoned, its root cut off, made like a palm-stump, made non-existent, of a nature not to arise in the future. By this much too, he rightly moves, dwells, acts, behaves, maintains, carries on, sustains in the world. ... Because volitional formations of merit, volitional formations of demerit, and imperturbable volitional formations are abandoned, their roots cut off, made like a palm-stump, made non-existent, of a nature not to arise in the future. By this much too, he rightly moves, dwells, acts, behaves, maintains, carries on, sustains in the world – thus he rightly moves in the world. He does not long for anyone here. Longing is called craving. That which is passion, attachment... ...greed, covetousness, a root of unwholesome. For whom this longing, this craving, is abandoned, uprooted, calmed, tranquilized, incapable of future arising, burnt by the fire of knowledge, he does not long for anyone: be it a warrior, or a brahmin, or a merchant, or a worker, or a householder, or a renunciant, or a god, or a human – he does not long for anyone here. Therefore the Blessed One said: "He indeed is wise, he is a knower of the Vedas, Having known the Dhamma, unattached; Rightly he moves in the world, He does not long for anyone here." 183. Whoever here has overcome desires, The bond in the world, hard to overcome; He does not grieve, nor does he languish, With stream cut off, unbound. Whoever here has overcome desires, The bond in the world, hard to overcome. "Whoever" means: whoever, of whatever kind, in whatever manner, in whatever way, of whatever nature, having reached whatever stage, endowed with whatever Dhamma, be it a warrior, or a brahmin, or a merchant, or a worker, or a householder, or a renunciant, or a god, or a human. "Desires" means, by enumeration, two kinds of desires: desires for objects and desires as defilements... ...these are called desires for objects... ...these are called desires as defilements. "Bonds" means seven bonds: the bond of passion, the bond of hatred, the bond of delusion, the bond of conceit, the bond of views, the bond of defilements, the bond of misconduct. "In the world" means: in the world of woe, in the human world, in the divine world, in the world of aggregates, in the world of elements, in the world of sense bases. "The bond in the world, hard to overcome." Whoever has overcome desires and bonds in the world, hard to overcome. difficult to overcome, difficult to cross, difficult to pass over, difficult to surmount, difficult to go beyond, he crossed, he went beyond, he passed over, he surmounted, he went beyond – who here has crossed over desires, the attachment in the world, difficult to cross. He does not grieve, he does not pine. Either he does not grieve over a changed object, or he does not grieve when an object has changed. "My eye has changed" – he does not grieve... ...my ear... ...my nose... ...my tongue... ...my body... ...my forms... ...my sounds... ...my smells... ...my tastes... ...my touches... ...my family... ...my group... ...my dwelling... ...my gain... ...my fame... ...my praise... ...my happiness... ...my robe... ...my almsfood... ...my lodging... ...my requisites for the sick, medicine... ...my mother... ...my father... ...my brother... ...my sister... ...my son... ...my daughter... ...my friends... ...my ministers... ...my relatives... "My blood relations have changed" – he does not grieve, he does not lament, he does not wail, he does not beat his breast, he does not fall into confusion – he does not grieve. He does not pine: he does not pine, he does not brood, he does not intensely brood, he does not brood, he does not deeply brood. Or, he is not born, he does not age, he does not die, he does not pass away, he is not reborn – he does not pine – he does not grieve, he does not pine. With stream cut, unbound. Stream is called craving. That which is lust, attachment... ...covetousness, greed, a root of unwholesome. For whom these streams, this craving, are abandoned, uprooted... ...burnt by the fire of knowledge, he is called with stream cut. Unbound: the bondage of lust, the bondage of hatred, the bondage of delusion, the bondage of conceit, the bondage of views, the bondage of defilements, the bondage of misconduct. For whom these bondages are abandoned, uprooted... ...burnt by the fire of knowledge, he is called unbound – with stream cut, unbound. Therefore the Blessed One said: "Who here has crossed over desires, the attachment in the world, difficult to cross; He does not grieve, he does not pine, with stream cut, unbound." 184. Whatever was before, dry it up, let there be nothing for you afterwards; If you will not grasp in the middle, you will wander calmed. "Whatever was before, dry it up": referring to past formations, whatever k If defilements should arise, those defilements dry up, thoroughly dry up, make dry, make thoroughly dry, make seedless, abandon, dispel, make an end of, bring to non-existence. Thus, that which is past, thoroughly dry it up. Or, those past volitional formations whose results have not ripened, those volitional formations dry up, thoroughly dry up, make dry, make thoroughly dry, make seedless, abandon, dispel, make an end of, bring to non-existence. Thus, that which is past, thoroughly dry it up. "Let there be no 'something' for you in the future." 'Future' is called the future. Regarding future formations that might arise: the impediment of lust, the impediment of hatred, the impediment of delusion, the impediment of conceit, the impediment of views, the impediment of defilements, the impediment of misconduct— let these impediments not be for you, do not make them, do not generate them, do not produce them, do not bring them forth, do not manifest them. Abandon, dispel, make an end of, bring to non-existence— let there be no 'something' for you in the future. "And if you do not grasp the middle." 'Middle' is called the present form, feeling, perception, mental formations, consciousness. Regarding present formations, by way of craving, by way of views, you will not grasp, you will not take up, you will not seize, you will not cling, you will not delight in, you will not be attached to, you will not be absorbed in. Delight, attachment, absorption, grasping, clinging, adherence— you will abandon, you will dispel, you will make an end of, you will bring to non-existence— and if you do not grasp the middle. "You will fare calmed." Because lust is calmed, settled, tranquilized; because hatred is calmed, settled, tranquilized... because all unwholesome volitional formations are calmed, settled, tranquilized, thoroughly tranquilized, extinguished, cooled, gone, completely subsided— calm, tranquil, thoroughly tranquil, cooled, completely subsided, you will fare, you will dwell, you will move, you will conduct yourself, you will maintain, you will pass, you will sustain— you will fare calmed. Therefore the Blessed One said: "That which is past, thoroughly dry it up; for you in the future," Let there be nothing; If you grasp not in the middle, you will fare peacefully. 185. In all name-and-form, for whom there is no possessiveness; And who grieves not for what is not, he truly is not defeated in the world. "In all name-and-form, for whom there is no possessiveness." "In all" means entirely, completely, in every way, wholly, without remainder, without exception, this is a word for encompassing all – "in all." "Name" means the four immaterial aggregates. "Form" means the four great elements, and form derived from the four great elements. "For whom" means for the Arahant, whose defilements are destroyed. "Possessiveness" means two kinds of possessiveness – possessiveness rooted in craving and possessiveness rooted in wrong view... (etc.) ... this is possessiveness rooted in craving... (etc.) ... this is possessiveness rooted in wrong view. "In all name-and-form, for whom there is no possessiveness" means that in all name-and-form, possessiveness for whom there is not, does not exist, is not found, is not perceived; it is abandoned, uprooted, calmed, tranquilized, incapable of arising again, burnt by the fire of knowledge – "in all name-and-form, for whom there is no possessiveness." "And who grieves not for what is not.