English
with well-liberated wisdom, complete, one who has lived the holy life, the supreme person, the ultimate person, one who has attained the ultimate attainment. He neither accumulates nor disperses, he stands having dispersed. He neither abandons nor grasps, he stands having abandoned. He neither loosens nor tightens, he stands having loosened. He neither shakes off nor stirs up, he stands having shaken off. He stands by being endowed with the aggregate of unconditioned virtue. He stands by being endowed with the aggregate of unconditioned concentration… …wisdom… …liberation… …knowledge and vision of liberation. He stands having fulfilled the truth. He stands having transcended agitation. He stands having consumed the fire of defilements. He stands by not returning. How does he stand having taken hold? He stands by practicing liberation. He stands by the purity of loving-kindness. He stands by the purity of compassion… …sympathetic joy… …equanimity. He stands by ultimate purity. He stands by non-identification. He stands in upliftment. He stands in liberation. He stands in contentment. He stands at the end of aggregates. He stands at the end of elements. He stands at the end of sense bases. He stands at the end of destinies. He stands at the end of rebirths. He stands at the end of reconnections. He stands at the end of becoming. He stands at the end of wandering. He stands at the end of the round. He stands in his final existence. He stands in his final body. He is an Arahant, bearing his final body. This is his last existence, this is his final body; The wandering of birth and death, there is no rebirth for him. Crossed over to the other shore, the other shore is called the deathless Nibbāna. That which is the calming of all formations, the relinquishing of all substrata, the destruction of craving, dispassion, cessation, Nibbāna. He has gone to the shore, reached the shore, gone to the end, reached the end, gone to the limit, reached the limit, gone to the boundary, reached the boundary, gone to the conclusion, reached the conclusion, gone to refuge, reached refuge, gone to shelter, reached shelter, gone to protection, reached protection, gone to fearlessness, reached fearlessness, gone to the unshakeable, reached the unshakeable, gone to the deathless, reached the deathless, gone to Nibbāna, reached Nibbāna. He has lived the holy life, fulfilled the practice… the wandering of birth and death, there is no rebirth for him – he has crossed over to the other shore. "Akhila" means: Greed is a stake, hatred is a stake, delusion is a stake, anger is a stake, resentment is a stake… all unwholesome formations are stakes. One for whom these stakes are abandoned, uprooted, calmed, pacified, incapable of future arising, burnt by the fire of knowledge, is called "akhila" (without stakes). "Akankha" means: Doubt about suffering, doubt about the origin of suffering, doubt about the cessation of suffering, doubt about the path leading to the cessation of suffering, doubt about the past, doubt about the future, doubt about both past and future, doubt about dependent origination and its conditions. Such doubt, doubting, the state of having doubted, perplexity, vacillation, being of two minds, a two-forked path, uncertainty, grasping at uncertainty, groping, wandering, not comprehending, the trembling of the mind, mental defilement. One for whom these doubts are abandoned, uprooted, calmed, pacified Indeed, incapable of future arising, burnt by the fire of knowledge, he is called "without longing"— crossed to the other shore, whole, without longing. Therefore the Blessed One said: "That brahmin whom one would know as a master of the Vedas, Without possessions, unattached to sensual existence; Truly he has crossed this flood, Crossed to the other shore, whole, without longing." 29. And the wise man, the master of the Vedas, who here, Having abandoned this attachment to existence and non-existence; He, free from craving, without trouble, without despair, He has crossed birth and old age, I say. "And the wise man, the master of the Vedas, who here," means: "Wise" means one who has attained knowledge, discerning, intelligent, sagacious. "Who" means whoever, whatever kind of person... or human being. "Vedagū" means the "Vedas" are called knowledge in the four paths, wisdom, the faculty of wisdom, the power of wisdom, the enlightenment factor of discrimination of states, investigation, insight, right view [knowledge... having surpassed all "Vedas", he is a Vedagū. (Syā.) See Mahāni. 81]. By these "Vedas", he has reached the end, attained the end, reached the limit, attained the limit, reached the boundary, attained the boundary, reached the cessation, attained the cessation, reached refuge, attained refuge, reached shelter, attained shelter, reached protection, attained protection, reached fearlessness, attained fearlessness, reached the unshakeable, attained the unshakeable, reached the deathless, attained the deathless, reached Nibbāna, attained Nibbāna, of birth, old age, and death. Or one who has reached the end of the "Vedas" is a Vedagū, or one who has reached the end through the "Vedas" is a Vedagū, or one who has understood the seven states is a Vedagū. Self-view is understood, doubt... attachment to rites and rituals... lust... hatred... delusion... conceit is understood. Evil, unwholesome states are understood by him, defiling, leading to renewed existence, accompanied by suffering, with painful results, leading to birth, old age, and death in the future. Having investigated all the "Vedas", [Sabhia, said the Blessed One] Which exist here for ascetics and brahmins; Dispassionate in all feelings, Having surpassed all "Vedas", he is a Vedagū. "Man" means a being, a man, a human, a person, an individual, a living being, a creature, an animal, a human being. "Here" means in this view... in this human world. Thus: "And the wise man, the master of the Vedas, who here." "Having abandoned this attachment to existence and non-existence," means: B In becoming and non-becoming, in becoming and non-becoming, in kamma-becoming, in rebirth-becoming, in sense-desire-becoming; in kamma-becoming, in sense-desire-becoming, in rebirth-becoming, in form-becoming; in kamma-becoming, in form-becoming, in rebirth-becoming, in formless-becoming; in kamma-becoming, in formless-becoming, in rebirth-becoming, in repeated becoming; by repeated going, by repeated arising, by repeated reconnection, by repeated manifestation of self-existence. Entanglements are seven entanglements – entanglement of lust, entanglement of hatred, entanglement of delusion, entanglement of conceit, entanglement of views, entanglement of defilements, entanglement of misconduct. He releases, having let go of entanglements, or releases. Or else, having burst open the entanglements, the bonds, the fetters, the attachments, the clingings, the stucknesses, the impediments, the bondages, or having released them, he releases. Just as a vehicle or a conveyance or a chariot or a cart or a carriage, they make it ready or unready, they dismantle it – even so, having let go of those entanglements, or releases. Or else, having burst open the entanglements, the bonds, the fetters, the attachments, the clingings, the stucknesses, the impediments, the bondages, or having released them, he releases – this entanglement in becoming and non-becoming, he releases. He, free from craving, free from distress, free from longing, he has crossed birth and aging, we say. Craving means craving for forms... and so on... craving for mental objects. For whom this craving is abandoned, uprooted, calmed, tranquilized, incapable of arising again, burnt by the fire of knowledge, he is called free from craving, gone is his craving, relinquished is his craving, vomited is his craving, released is his craving, abandoned is his craving, given up is his craving. He is free from lust, relinquished is his lust, abandoned is his lust, given up is his lust. He is unthirsting, extinguished, cooled, experiencing happiness, he dwells with a self that has become Brahma – he is free from craving. Free from distress means lust is distress, hatred is distress, delusion is distress, anger is distress, resentment is distress... and so on... all unwholesome volitional formations are distresses. For whom these distresses are abandoned, uprooted, calmed, tranquilized, incapable of arising again, burnt by the fire of knowledge, he is called free from distress. Free from longing means longing is called craving. That lust, with lust... and so on... covetousness, greed, the root of unwholesome. For whom this longing, this craving, is abandoned, uprooted, calmed, tranquilized, incapable of arising again... The three, burnt by the fire of knowledge, he is called without desire. Birth is the acquisition of the sense bases for those various beings... Old age is the ripening of the faculties for those various beings... This is called old age. He, without craving, without distress, without desire, he has crossed birth and old age, I say. This means: whoever is without craving, without distress, and without desire, he has indeed crossed, gone beyond, traversed, overcome, transcended birth, old age, and death, I say, I explain, I teach, I declare, I establish, I reveal, I analyze, I make clear, I make manifest. He, without craving, without distress, without desire, he has crossed birth and old age, I say. Therefore the Blessed One said: "And the wise person, the knower of knowledge, here, Having abandoned this attachment to existence and non-existence; He, without craving, without distress, without desire, He has crossed birth and old age, I say." At the conclusion of the verse... My teacher, venerable Blessed One, I am your disciple. The Fourth Explanation of Mettagū's Questions. 5. The Explanation of Dhotaka's Questions 30. "I ask you, Blessed One, tell me this, [thus spoke the venerable Dhotaka]