English
He is a hero because he is energetic, he is a hero because he is capable, he is a hero because he is victorious, he is a hero because he is sufficient, he is a hero because he is brave, he is a hero because he is valiant, fearless, unperturbed, undaunted, unretreating, with fear and terror abandoned, with goosebumps gone. He has abstained from all evil here, Having crossed over the suffering of hell, he is energetic; He is energetic, striving, A hero, steadfast, is he called, in such a state. "Having heard, O Hero. I am desireless." "Desires" are, in summary, two kinds of desires—desires for objects and desires for defilements…(and so on)…these are called desires for objects…(and so on)…these are called desires for defilements. The Blessed Buddha's desires for objects are fully understood, his desires for defilements are abandoned. Because desires for objects are fully understood and desires for defilements are abandoned, the Blessed One does not desire desires, does not long for desires, does not crave desires, does not hanker after desires. Those who desire desires, long for desires, crave desires, hanker after desires, they are desire-desirers, passion-passionate, perception-perceptive. The Blessed One does not desire desires, does not long for desires, does not crave desires, does not hanker after desires. Therefore, the Buddha is desireless, without desire, with desire relinquished, with desire vomited forth, with desire released, with desire abandoned, with desire renounced, dispassionate, without passion, with passion relinquished, with passion vomited forth, with passion released, with passion abandoned, with passion renounced, unthirsting, extinguished, cooled, experiencing happiness, abiding with a Brahma-like self—"having heard, O Hero, I am desireless." "Thus spoke the venerable Jatukaṇṇī." "Thus" is a word-junction…(and so on)…this is a sequence of words—"thus." "Venerable" is an affectionate word, a word of respect and reverence—"venerable." "Jatukaṇṇī" is the clan, designation, appellation, and usage of that brahmin—"thus spoke the venerable Jatukaṇṇī." "To the one who has crossed the flood, desireless, I have come to ask." "To the one who has crossed the flood" means to the one who has crossed, transcended the flood. They overcome what is dear – the one who has gone beyond the flood. "Puṭṭhuṃ" means to ask, to question, to request, to invite, to please. "Akāmamāgamanti" means they come unwillingly, having been asked unwillingly, without desire, having abandoned desire, having vomited desire, having released desire, having given up desire, having renounced desire, without passion, free from passion, having abandoned passion, having vomited passion, having released passion, having given up passion, having renounced passion. We have come, we have arrived, we have attained, we have met with you – the one who has gone beyond the flood, asked unwillingly, we have come. "Speak of the path to peace, O innate-eyed one." "Peace" in one sense, "the path to peace" is that very deathless Nibbāna. That which is the calming of all formations, the relinquishing of all attachments, the destruction of craving, dispassion, cessation, Nibbāna. For this was said by the Blessed One: "This is the peaceful state, this is the sublime state, namely, the calming of all formations, the relinquishing of all attachments, the destruction of craving, dispassion, cessation, Nibbāna." Then, in another sense, those qualities that lead to the attainment of peace, to the touching of peace, to the realization of peace, such as – the four foundations of mindfulness, the four right exertions, the four bases of psychic power, the five faculties, the five powers, the seven factors of enlightenment, the Noble Eightfold Path – these are called "paths to peace." "Speak of the path to peace," the path of protection, the path of refuge, the path of shelter, the path of fearlessness, the unshakeable path, the deathless path, the path of Nibbāna. Speak, declare, teach, explain, establish, reveal, analyze, make clear, make manifest. "Sahajanetta" means "eye" is called omniscience. The eye of the Blessed Buddha and his state of a conqueror arose at the foot of the Bodhi tree, not before, not after, in a single moment. Therefore, the Buddha is "innate-eyed." So – "Speak of the path to peace, O innate-eyed one." "Speak to me, Blessed One, of what is truly so." "What is truly so" is called the deathless Nibbāna... ...cessation, Nibbāna. "Blessed One" is an address of respect... ...a true designation, namely, Blessed One. "Speak to me" means speak, declare... ...make manifest – "what is truly so." O Blessed One, tell me this. Then that brahmin said: "Having heard, O Hero, I, desiring nothing, Came to ask the one who has crossed the flood, desiring nothing; Tell me the state of peace, O born of the Sakyas, Tell me truly, O Blessed One, tell me this." The Blessed One indeed moves, having overcome desires, Like the sun, blazing the earth with its brilliance; To me of little wisdom, O one of vast wisdom, Explain the Dhamma by which I may know The abandoning of birth and old age here. "The Blessed One indeed moves, having overcome desires" – "Blessed One" is a term of respect... a true designation, namely, "Blessed One". "Desires" are, in summary, two kinds of desires: desires for objects and desires for defilements... These are called desires for objects... These are called desires for defilements. The Blessed One, having fully understood desires for objects, and having abandoned, overcome, subdued, overwhelmed, and completely eradicated desires for defilements, moves, dwells, acts, conducts himself, maintains, lives, and passes his life – thus: "The Blessed One indeed moves, having overcome desires." "Like the sun, blazing the earth with its brilliance" – "Sun" is called the sun. "Earth" is called the world. Just as the sun, blazing and endowed with brilliance, having overcome, subdued, overwhelmed, completely eradicated, and heated the earth, having dispelled all darkness in the sky, having scattered the gloom, and having shown light, moves in the sky, in the atmosphere, in the path of the firmament; even so, the Blessed One, blazing with wisdom and endowed with the brilliance of wisdom, having dispelled all accumulation of formations... the darkness of defilements, the gloom of ignorance, and having shown the light of wisdom, having fully understood desires for objects, and having abandoned, overcome, subdued, overwhelmed, completely eradicated, and crushed desires for defilements, moves, dwells, acts, conducts himself, maintains, lives, and passes his life – thus: "Like the sun, blazing the earth with its brilliance." "To me of little wisdom, O one of vast wisdom" – "I am of little wisdom, of inferior wisdom, of poor wisdom, of meager wisdom. And you, O great one..." Wise, widely wise, quick-witted, swift-witted, sharp-witted, penetratingly wise. "Bhūri" is called earth. The Blessed One is endowed with such earth-like wisdom, vast and extensive. Therefore, for me of little wisdom, you are of great wisdom. "Explain the Dhamma so that I may understand." Dhamma means the holy life that is good in the beginning, good in the middle, good in the end, with meaning, with letter, entirely complete and pure. The four foundations of mindfulness, and Nibbana and the path leading to Nibbana. Explain, teach, declare, establish, reveal, analyze, make clear, make known. "So that I may understand" means so that I may know, comprehend, discern, acknowledge, penetrate, attain, touch, realize. "Explain the Dhamma so that I may understand." "Herein the abandoning of birth and old age" means here, the abandoning, cessation, relinquishing, calming of birth, old age, and death; the deathless, Nibbana. "Herein the abandoning of birth and old age." Therefore, that brahmin said: "For the Blessed One moves, having overcome desires, like the sun illuminating the earth with its radiance; For me of little wisdom, you are of great wisdom, explain the Dhamma so that I may understand; herein the abandoning of birth and old age." 67. Discipline greed for sensual pleasures, [Jatukaṇṇī, said the Blessed One] seeing renunciation as safety; Let nothing, whether grasped or rejected, remain for you. "Discipline greed for sensual pleasures." "Sensual pleasures" means, in summary, two kinds of sensual pleasures: object-sensual pleasures and defilement-sensual pleasures. These are called object-sensual pleasures. These are called defilement-sensual pleasures. "Greed" means craving. That lust, attachment, covetousness, greed, a root of unwholesome states. "Discipline greed for sensual pleasures" means discipline, subdue, abandon, remove, eliminate, bring to an end the greed for sensual pleasures. "Discipline greed for sensual pleasures." "Jatukaṇṇī, said the Blessed One" means the Blessed One addresses that brahmin by his clan name. "Blessed One" is a term of respect, a true designation, namely "Blessed One." Aṇṇī, said the Blessed One. "Seeing renunciation as safe." Renunciation means: right practice, conforming practice, non-hostile practice, meaningful practice, practice in accordance with the Dhamma, fulfilling the precepts, guarding the sense doors, moderation in eating, devotion to wakefulness, mindfulness and clear comprehension, the four foundations of mindfulness, the four right exertions, the four bases of psychic power, the five faculties, the five powers, the seven factors of awakening, the Noble Eightfold Path, Nibbana and the path leading to Nibbana, to see as safety, as protection, as refuge, as shelter, as having become a shelter, as fearlessness, as unchangeable, as deathlessness, as Nibbana; having seen, having weighed, having crossed over, having understood, having made manifest— "seeing renunciation as safe." "What is grasped or rejected." What is grasped means grasped by way of craving, by way of views, clung to, firmly adhered to,