English
He meditates with the first absorption, he meditates with the second absorption, he meditates with the third absorption, he meditates with the fourth absorption, he meditates with absorption accompanied by initial and sustained thought, he meditates with absorption accompanied only by sustained thought, he meditates with absorption without initial and sustained thought, he meditates with absorption accompanied by rapture, he meditates with absorption without rapture, he meditates with absorption accompanied by happiness, he meditates with absorption accompanied by equanimity, he meditates with absorption of emptiness, he meditates with absorption of signlessness, he meditates with absorption of desirelessness, he meditates with worldly absorption, he meditates with supramundane absorption, delighting in meditation, devoted to solitude, earnest in his own welfare— thus, "Meditator." "Stainless" means lust is dust, hatred is dust, delusion is dust, anger is dust, resentment is dust... all unwholesome volitional formations are dust. These dusts in the Buddha, the Blessed One, are abandoned, their roots cut off, made like a palm-stump, brought to non-existence, not liable to arise in the future. Therefore, the Buddha is dustless, stainless, spotless, gone beyond dust, rid of dust, separated from dust, transcended all dust. Lust is dust, but it is not called fine particles. "Dust" is a designation for lust. Having abandoned this dust, the Seer, therefore the Conqueror is called "dustless." Hatred is dust, but it is not called fine particles. "Dust" is a designation for hatred. Having abandoned this dust, the Seer, therefore the Conqueror is called "dustless." Delusion is dust, but it is not called fine particles. "Dust" is a designation for delusion. Having abandoned this dust, the Seer, therefore the Conqueror is called "dustless." Thus, "Stainless"... "Seated" means the Blessed One is seated at the rock shrine— thus, "Seated." "Seated by the side of the mountain, the sage, gone beyond suffering; his disciples attend upon him, the three-knowledge holders, who conquer death." Thus, the Blessed One is seated. Or, the Blessed One is seated having calmed all agitation, having completed the rains retreat, having fulfilled the practice... ... For him, there is no rebirth in the cycle of birth and death. Thus the Blessed One was: meditating, stainless, seated. Thus, Venerable Udaya. "Icca" is a word-junction... "Āyasmā" is a term of endearment... "Udaya" is the name of that brahmin... The expression is: Thus, Venerable Udaya. "One whose task is done, stainless." For the Buddha, the Blessed One, what was to be done and not to be done, what was proper and improper, has been abandoned, uprooted, made like a palm-stump, made non-existent, of a nature not to arise in the future. Therefore, the Buddha is one whose task is done. And for whom there is no entanglement, for the monk whose stream is cut; For one who has abandoned what is to be done and not to be done, there is no fever. "One whose task is done, stainless." "Āsava" means the four influxes: the influx of sensuality, the influx of becoming, the influx of views, the influx of ignorance. These influxes for the Buddha, the Blessed One, have been abandoned, uprooted, made like a palm-stump, made non-existent, of a nature not to arise in the future. Therefore, the Buddha is stainless. Thus: "One whose task is done, stainless." "Gone to the far shore of all phenomena." The Blessed One is one who has gone to the far shore of direct knowledge of all phenomena, of full understanding, of abandonment, of development, of realization, of attainments. Gone to the far shore of direct knowledge of all phenomena, gone to the far shore of full understanding of all suffering, gone to the far shore of abandonment of all defilements, gone to the far shore of development of the four paths, gone to the far shore of realization of cessation, gone to the far shore of all attainments. He has attained mastery, attained the ultimate in noble virtue; attained mastery, attained the ultimate in noble concentration; attained mastery, attained the ultimate in noble wisdom; attained mastery, attained the ultimate in noble liberation. He has gone to the far shore, reached the far 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 safety, reached safety; gone to the unshakeable, reached the unshakeable; gone to the deathless, reached the deathless; gone to Nibbāna, reached Nibbāna. He has completed the holy life, fulfilled the practice... For whom the cycle of birth and death does not exist, there is no rebirth— one who has gone beyond all phenomena. "There is an arrival with a question" means: "I have come with a question, I have come wishing to ask a question, I have come wishing to hear a question." Thus, "there is an arrival with a question." Or, "there is an arrival, an approach, a drawing near, an attendance for those with questions, for those wishing to ask questions, for those wishing to hear questions." Thus, "there is an arrival with a question." Or, "you have an arrival with a question, you are capable, you are able to answer, to explain what I ask, carry this burden." Thus, "there is an arrival with a question." "Proclaim the liberation by knowledge" means: liberation by knowledge is called liberation by arahantship. "Proclaim, declare, teach, make known, establish, reveal, analyze, clarify, make manifest the liberation by arahantship"—proclaim the liberation by knowledge. "The breaking up of ignorance" means: the breaking up, the shattering, the abandonment, the appeasement, the relinquishment, the calming, the deathless, Nibbāna of ignorance—the breaking up of ignorance. Therefore, that brahmin said: "To the meditating, stainless one, [Thus spoke the venerable Udaya] who has done what is to be done, without taints; who has gone beyond all phenomena, there is an arrival with a question; Proclaim the liberation by knowledge, the breaking up of ignorance." 75. "The abandonment of sensual desires, [Udaya, said the Blessed One] and of both kinds of sorrow; The removal of sloth, the prevention of remorse. "The abandonment of sensual desires" means: desire, that is, sensual desire, sensual passion, sensual delight, sensual craving, sensual affection, sensual thirst, sensual fever, sensual infatuation, sensual attachment, the flood of sensuality, the yoke of sensuality, the clinging to sensuality, the hindrance of sensual desire. "The abandonment of sensual desires" means the abandonment, the appeasement, the relinquishment, the calming, the deathless, Nibbāna of sensual desires—the abandonment of sensual desires. "Udaya, said the Blessed One" means: the Blessed One addresses that brahmin by name. "Blessed One" is a term of respect… (rest of text missing) A declaration, that which is, 'O Blessed One!' 'The Blessed One arises!' And the two kinds of dejection. Dejection is that which is mental unpleasantness, mental suffering, unpleasant, painful feeling born of mental contact, unpleasant, painful feeling born of mental contact. And the two kinds of dejection are the abandoning, the calming, the relinquishing, the appeasing, the deathless, Nibbāna of both sensual desire and dejection. Thus, the two kinds of dejection. And the dispelling of sloth. Sloth is that which is the unhealthiness of mind, the unsuitability of mind, the sinking, the drooping, the clinging, the sticking, the state of clinging, the sloth, the sluggishness, the state of sluggishness of mind. Dispelling is the dispelling of sloth, the abandoning, the calming, the relinquishing, the appeasing, the deathless, Nibbāna. Thus, the dispelling of sloth. And the warding off of remorse. Remorse is remorse about the hands is remorse, remorse about the feet is remorse, remorse about the hands and feet is remorse. Perceiving as allowable that which is not allowable, perceiving as not allowable that which is allowable... perceiving as blameworthy that which is not blameworthy, perceiving as not blameworthy that which is blameworthy. That which is such remorse, the regretting, the state of regretting, mental regret, mental vexation, this is called remorse. Furthermore, remorse, mental regret, mental vexation arises from two causes: from what has been done and what has not been done. How does remorse, mental regret, mental vexation arise from what has been done and what has not been done? ''I have done bad bodily conduct, I have not done good bodily conduct'' -- thus arises remorse, mental regret, mental vexation. ''I have done bad verbal conduct, I have not done good verbal conduct'' -- thus arises remorse, mental regret, mental vexation. ''I have done bad mental conduct, I have not done good mental conduct'' -- thus arises remorse, mental regret, mental vexation. ''I have committed the taking of life, I have not abstained from the taking of life'' -- thus arises remorse, mental regret, mental vexation. ''I have committed the taking of what is not given, I have not abstained from the taking of what is not given'' -- thus arises remorse, mental regret, mental vexation. ''I have committed sexual misconduct, I have not abstained from sexual misconduct'' -- thus arises remorse, mental regret, mental vexation. ''I have committed false speech... Oh, I have not done abstention from false speech. I have done divisive speech, I have not done abstention from divisive speech. I have done harsh speech, I have not done abstention from harsh speech. I have done idle chatter, I have not done abstention from idle chatter. I have done covetousness, I have not done non-covetousness. I have done ill-will, I have not done non-ill-will. I have done wrong view, I have not done right view. Regret arises,