English
obsessed with, resolved upon. What is rejected means to be released, to be abandoned, to be dispelled, to be brought to an end, to be made to disappear— "what is grasped or rejected." "Let nothing cling to you." Clinging means the clinging of lust, the clinging of hatred, the clinging of delusion, the clinging of conceit, the clinging of views, the clinging of defilements, the clinging of misconduct. Let this clinging not cling to you, not attach to you, not be connected to you. Abandon it, dispel it, bring it to an end, make it disappear— "let nothing cling to you." Therefore the Blessed One said: "Remove greed for sensual pleasures, Seeing renunciation as safe; What is grasped or rejected, Let nothing cling to you." What is past, dry it up, Let nothing be for you in the future; If you grasp not in the middle, You will wander in peace. "What is past, dry it up." The defilements that might arise concerning past formations— those defilements, dry them up, thoroughly dry them up, make them dry, thoroughly make them dry, make them seedless, abandon them, dispel them, bring them to an end, make them disappear. In this way, "what is past, dry it up." Then Or, those past volitional formations of kamma, whose results have not ripened, those volitional formations of kamma, dry them out, thoroughly dry them out, make them dry, thoroughly make them dry, make them seedless, abandon them, dispel them, make them cease, bring them to non-existence. Thus, what is past, dry that out. "Let there be no clinging for you in the future." 'Future' is said with reference to future formations: the clinging of lust, the clinging of hatred, the clinging of delusion, the clinging of conceit, the clinging of views, the clinging of defilements, the clinging of misconduct. Let this clinging not be for you, let it not exist, do not generate it, do not produce it, do not bring it into being. Abandon it, dispel it, make it cease, bring it to non-existence. Thus, "Let there be no clinging for you in the future." "If you do not grasp the middle." 'Middle' is said to be present form, feeling, perception, formations, consciousness. With regard to present formations, by way of craving, by way of views, you will not grasp, you will not crave, you will not cling, you will not delight, you will not greatly delight, you will not be absorbed. You will abandon delighting, welcoming, absorption, grasping, clinging, adherence; you will dispel them, make them cease, bring them to non-existence. Thus, "If you do not grasp the middle." "You will fare peacefully." Because of the calming of lust, you will fare peacefully. Because of the calming of hatred... Because all unwholesome volitional formations are calmed, tranquilized, pacified, thoroughly pacified, extinguished, cooled, gone, subsided; peaceful, pacified, thoroughly pacified, cooled, subsided, you will fare, you will dwell, you will move, you will conduct yourself, you will maintain, you will pass your time, you will sustain yourself. Thus, "You will fare peacefully." Therefore the Blessed One said: "What is past, dry that out. Let there be no clinging for you in the future. If you do not grasp the middle, you will fare peacefully." 69. For the brahmin who is free from craving for name-and-form in every respect, for him there are no taints by which he might come under the sway of death. "For the brahmin who is free from craving for name-and-form in every respect." 'In every respect' means by every, all, all... "Sabbaso" means all, without remainder, without residue, completely taken away. "Name" means the four formless aggregates. "Form" means the four great elements and form derived from the four great elements. "Greed" is called craving. That which is passion, attachment... (and so on) ...covetousness, greed, a root of unwholesome action. "For the brahmin who is free from greed in all name-and-form" means: for the brahmin who is free from greed in all name-and-form, whose greed is gone, whose greed is abandoned, whose greed is vomited forth, whose greed is released, whose greed is given up, whose greed is relinquished, whose greed is expelled; who is free from passion, whose passion is gone, whose passion is abandoned, whose passion is vomited forth, whose passion is released, whose passion is given up, whose passion is relinquished, whose passion is expelled – for the brahmin who is free from greed in all name-and-form. "His taints do not exist." "Taints" means the four taints: the taint of sensual desire, the taint of becoming, the taint of views, the taint of ignorance. "His" means of the Arahant whose taints are destroyed. "Do not exist" means these taints for him do not exist, are not present, are not found, are not perceived; they are abandoned, uprooted, calmed, tranquilized, incapable of future arising, burnt by the fire of knowledge – "his taints do not exist." "By which he goes under the sway of death" means by which taints he might go under the sway of death, or under the sway of dying, or under the sway of Māra's faction; those taints for him do not exist, are not present, are not found, are not perceived; they are abandoned, uprooted, calmed, tranquilized, incapable of future arising, burnt by the fire of knowledge – "by which he goes under the sway of death." Therefore the Blessed One said: In all name-and-form, for the brahmin free from greed; his taints do not exist, by which he goes under the sway of death. At the end of the verse... (and so on) ... "My teacher, venerable sir, is the Blessed One; I am his disciple." The explanation of Jatukaṇṇi the student's question, the eleventh. 12. The explanation of Bhadrāvudha the student's question. 70. Who has abandoned the home, cut craving, is unshaken, [Thus spoke Venerable Bhadrāvudha] Who has abandoned delight, crossed the flood, is liberated; Who has abandoned kalpas, I implore the wise one, Having heard the Nāga, they will depart from here. Who has abandoned the home, that They say 'cutter of craving, unagitated one'. They say 'abandoner of home'. Whatever desire, whatever passion, whatever delight, whatever craving, whatever clinging and grasping, whatever mental fixations, adherences, and latent tendencies there are in the form element, these for the Buddha, the Blessed One, are abandoned, uprooted, made like a palm-stump, brought to non-existence, not liable to arise again in the future. Therefore, the Buddha is an abandoner of home. Whatever desire, whatever passion, whatever delight, whatever craving, whatever clinging and grasping, whatever mental fixations, adherences, and latent tendencies there are in the feeling element, in the perception element, in the formations element, in the consciousness element, these for the Buddha, the Blessed One, are abandoned, uprooted, made like a palm-stump, brought to non-existence, not liable to arise again in the future. Therefore, the Buddha is an abandoner of home. They say 'cutter of craving'. Craving means craving for forms... craving for phenomena. That craving for the Buddha, the Blessed One, is cut, cut off, utterly cut off, calmed, fully tranquilized, incapable of arising again, burned by the fire of knowledge. Therefore, the Buddha is a cutter of craving. They say 'unagitated'. Agitation is called craving. Whatever passion, attachment... covetousness, greed, the root of unwholesome states. That agitation, that craving, for the Buddha, the Blessed One, is abandoned, uprooted, made like a palm-stump, brought to non-existence, not liable to arise again in the future. Therefore, the Buddha is unagitated. Because agitation is abandoned, the Blessed One, being unagitated, does not waver at gain, does not waver at loss, does not waver at fame, does not waver at disrepute, does not waver at praise, does not waver at blame, does not waver at pleasure, does not waver at pain; he does not stir, does not tremble, does not shake, does not utterly shake. Therefore, the Buddha is unagitated – 'the abandoner of home, the cutter of craving, the unagitated one.' Thus spoke Venerable Bhadrāvudha. 'Thus' means a word-connection... 'Venerable' means a dear word... 'Bhadrāvudha' is the name of that brahmin... an appellation – Thus spoke Venerable Bhadrāvudha. They say 'abandoner of delight, crossed the flood, liberated'. Delight is called craving. Whatever passion, attachment... covetousness, greed, the root of unwholesome states. That delight, that craving, for the Buddha, the Blessed One, is abandoned, uprooted, made like a palm-stump, brought to non-existence, not liable to arise again in the future. Therefore, the Buddha... Oh, abandoning delight. 'Crossed the flood' means the Blessed One has crossed the flood of sensual desire, has crossed the flood of becoming, has crossed the flood of views, has crossed the flood of ignorance, has crossed the entire path of transmigration, has crossed over, has completely crossed, has transcended, has fully transcended, has gone beyond. He has lived the holy life, fulfilled the conduct... for him there is no rebirth in the cycle of birth and death – abandoning delight, crossed the flood. 'Liberated' means the Blessed One's mind is released, liberated, well-liberated from lust, his mind from hatred, his mind from delusion, his mind from all unwholesome volitional formations is released, liberated, well-liberated – abandoning delight, crossed the flood, liberated. 'Abandoning the eon, I entreat the wise one.' 'Eon' means two eons – the eon of craving and the eon of views. This is the eon of craving... this is the eon of views. For the Buddha, the Blessed One, the eon of craving is abandoned, the eon of views is relinquished. Because the eon of craving is abandoned and the eon of views is relinquished, therefore the Buddha is 'abandoning the eon'. 'Entreat' means I ask, I entreat, I request, I accept, I wish for, I long for, I murmur, I repeatedly murmur. 'Wise one' is called wisdom. That wisdom, understanding... non-delusion,