English
"People, heedless, are tormented by forms." "Are tormented" means they are tormented, they are agitated, they are oppressed, they are afflicted, they are sick, they are distressed. They are tormented, agitated, oppressed, afflicted by eye-disease, they are sick, they are distressed. By ear-disease… (and so on) … by body-disease… (and so on) … by the touch of gnats, mosquitoes, wind, sun, and creeping things, they are tormented, agitated, oppressed, afflicted, they are sick, they are distressed – "Are tormented by forms." Or, when the eye is diminishing, wasting away, decaying, fading away, disappearing, vanishing, they are afflicted… they are distressed. When the ear… the nose… the tongue… the body… form… sound… smell… taste… touch… family… group… dwelling… gain… fame… praise… happiness… robes… almsfood… lodging… medicine and requisites for the sick diminish, wane, decline, disappear, vanish, are lost, they are afflicted, they are enraged, they are tormented, they are vexed, they are sick, they are distressed – thus they are afflicted by forms. People are Khattiyas and Brahmins, Vessas and Suddas, householders and renunciants, devas and humans. "Heedless" means heedlessness is spoken of by misconduct of body, or misconduct of speech, or misconduct of mind, the giving over of the mind to the five strands of sensual pleasure, the giving over, the non-diligent doing, the non-continuous doing, the non-established doing of the development of wholesome states, the being sluggish, the having given up desire, the having given up the burden, the non-cultivation, the non-development, the non-making much of, the non-application, the non-pursuit – this is heedlessness. Such heedlessness, the state of being heedless, the state of having been heedless – this is called heedlessness. People endowed with this heedlessness are called heedless – people heedless are afflicted by forms. Therefore, you, Piṅgiya, are heedful. "Therefore" means for that reason, for that cause, for that condition, for that origin, seeing such danger in forms – therefore, you, Piṅgiya. "Heedful" means diligent, continuous… heedfulness in wholesome states – therefore, you, Piṅgiya, are heedful. Abandon form for non-recurrence of being. "Form" means the four great elements and form derived from the four great elements. "Abandon form" means abandon form, give up form, remove form, make an end of form, bring form to non-existence. "For non-recurrence of being" means so that your form may cease right here, so that a rebirth-generating existence may not arise in the sense-sphere… In the form realm or the formless realm, in the sense-sphere existence or the form existence or the formless existence, in the percipient existence or the non-percipient existence or the neither-percipient-nor-non-percipient existence, in the one-constituent existence or the four-constituent existence or the five-constituent existence, again, in a destination or a rebirth or a re-linking or an existence or the cycle of rebirths or the round of existence, one should not be born, not be produced, not arise, not come into being, but right here it should cease, subside, come to an end, be appeased – Abandon form for non-recurrence of existence. Therefore, the Blessed One said: “Seeing people afflicted by forms, [Piṅgiya, said the Blessed One] Negligent people suffer from forms; Therefore, you, Piṅgiya, being heedful, abandon form for non-recurrence of existence.” 91. The four main directions, the four intermediate directions, above and below, these are the ten directions; Nothing unseen, unheard, unperceived by you, nor unknown, exists in the world; Teach me the Dhamma by which I may know the abandoning of birth and old age here. "The four main directions, the four intermediate directions, above and below, these are the ten directions" means the ten directions. "Nothing unseen, unheard, unperceived by you, nor unknown, exists in the world" means that nothing unseen, unheard, unperceived, unknown, whether it be one's own welfare or another's welfare or the welfare of both, or the welfare in this present life or the welfare in the next life, or a shallow meaning or a profound meaning or a hidden meaning or a concealed meaning, or a meaning to be understood or a meaning that has been understood, or a blameless meaning or a stainless meaning or a purified meaning or the ultimate meaning, does not exist, is not present, is not found, is not obtainable – "nothing unseen, unheard, unperceived by you, nor unknown, exists in the world." "Teach me the Dhamma by which I may know." "Dhamma" means that which is good in the beginning... and Nibbāna and the path leading to Nibbāna; explain, teach, declare, establish, reveal, analyze, make clear, make known. "By which I may know" means by which I may know, understand, discern, penetrate, penetrate... I might conquer, I might attain, I might experience, I might realize— Declare the Dhamma by which I may understand. The abandoning here of birth and old age— Right here, the abandonment, the appeasement, the relinquishment, the calming, the deathless, Nibbana, of birth, old age, and death— The abandoning here of birth and old age. Therefore, that brahmin said— “Four directions, Four sub-directions, Above, below, These ten directions; Nothing unseen by you, Unheard, unperceived, Or unknown, Exists in the world; Declare the Dhamma by which I may understand The abandoning here of birth and old age.” Seeing people overcome by craving, (Pingiya, said the Blessed One) Arisen with suffering, Enveloped by old age; Therefore, you, Pingiya, being heedful, Abandon craving for no more becoming. "Seeing people overcome by craving" means. Craving means craving for forms... and so on... craving for mental objects. "Overcome by craving" means overcome by craving, followed by craving, gone after craving, pervaded by craving, fallen into craving, entered into craving, overwhelmed, with mind seized. "People" is a term for beings. "Seeing" means seeing, beholding, looking at, contemplating, examining— "seeing people overcome by craving." "Pingiya, said the Blessed One" means. "Pingiya, said the Blessed One" means the Blessed One addresses that brahmin by name. "Blessed One" is a term of respect... and so on... a true designation, namely, "Blessed One"—"Pingiya, said the Blessed One." "Arisen with suffering, enveloped by old age" means. "Arisen with suffering" means arisen with suffering due to birth, arisen with suffering due to old age, arisen with suffering due to sickness, arisen with suffering due to death, arisen with suffering due to sorrow, lamentation, pain, displeasure, and despair, arisen with suffering due to hellish pain... and so on... arisen with suffering due to the calamity of wrong view, arisen with calamity, arisen with misfortune, arisen with danger— "arisen with suffering." "Enveloped by old age" means touched by old age, enveloped, covered, endowed. Followed by birth, pervaded by old age, overwhelmed by sickness, struck down by death, without protection, without shelter, without refuge, having become without refuge— "arisen with suffering." overtaken by old age. Therefore, you, Piṅgiya, be diligent. Therefore: therefore, for that reason, for that cause, for that condition, for that origin, seeing such danger in craving—therefore, you, Piṅgiya. Diligent: one who acts carefully… (and so on)… diligence in wholesome states—therefore, you, Piṅgiya, be diligent. Abandon craving for non-recurrence of becoming. Craving: craving for forms… (and so on)… craving for states. Abandon craving: abandon craving, give up craving, remove craving, make an end of craving, bring craving to an end. For non-recurrence of becoming: so that… (and so on)… a rebirth-generating existence may not arise for you in the sense-sphere, or the form-sphere, or the formless-sphere; in the sense-existence, or the form-existence, or the formless-existence; in the perception-existence, or the non-perception-existence, or the neither-perception-nor-non-perception-existence; in the one-constituent-existence, or the four-constituent-existence, or the five-constituent-existence; so that it may not generate, not produce, not arise, not come into being in a future destination, or an arising, or a rebirth, or an existence, or a cycle of existence, or a round of existence; but may cease right here, be appeased, come to an end, be tranquilized—abandon craving for non-recurrence of becoming. Therefore, the Blessed One said: “Seeing people overcome by craving, [Piṅgiya, said the Blessed One] Born of suffering, overtaken by old age; Therefore, you, Piṅgiya, be diligent, Abandon craving for non-recurrence of becoming.” At the end of the verse, for those many thousands of beings who shared the same intention, the same practice, the same aim, and were imbued with the same disposition as the brahmin, the dustless, stainless Dhamma-eye arose: “Whatever is of an origin nature, all that is of a cessation nature.” And for that brahmin, the dustless, stainless Dhamma-eye arose: “Whatever is of an origin nature, all that is of a cessation nature.” With the attainment of the Dhamma-eye, his deer-skin, matted hair, bark-garment, staff, water-pot, hair, and beard disappeared, and he became one wearing a saffron robe, holding a bowl and robes, following the proper practice. He, with joined palms, saluting the Blessed One, was seated, saying: "My Teacher, venerable sir, is the Blessed One; I am a disciple." The explanation of Piṅgiya's questions, the sixteenth. 17. The explanation of the verses praising the Pārāyana. 93. This the Blessed One said, dwelling in Magadha, at the Pāsāṇaka shrine, by sixteen attendant brahmins being requested, questioned again and again, he answered the questions. "This the Blessed One said" means he said this Pārāyana. "Blessed One" is a term of respect... ...a true designation, namely "Blessed One" - this the Blessed One said. "Dwelling in Magadha"