English
might declare, might utter; one speaks falsely means: one might speak a lie, one might speak falsehood, one might speak ignobly. Here, some person, having gone to an assembly, or to a gathering, or among relatives, or among a guild, or among a royal court, is brought forward and questioned as a witness – "Come, good man, speak what you know," he, not knowing, says – "I know," or knowing, says – "I do not know," or not seeing, says – "I see," or seeing, says – "I do not see." Thus, for one's own sake, or for another's sake, or for some trifling material gain, he knowingly speaks falsely, this is called a lie. Furthermore, by three aspects, there is false speech. Beforehand, he thinks – "I will speak falsely," while speaking, he thinks – "I am speaking falsely," after speaking, he thinks – "I have spoken falsely" – by these three aspects, there is false speech. Furthermore, by four aspects, there is false speech. Beforehand, he thinks – "I will speak falsely," while speaking, he thinks – "I am speaking falsely," after speaking, he thinks – "I have spoken falsely," vin having abandoned views – by these four aspects, there is false speech. And also, by five aspects… by six aspects… by seven aspects… by eight aspects, there is false speech. Beforehand, it occurs to him: "I will speak falsely"; while speaking, it occurs to him: "I am speaking falsely"; after speaking, it occurs to him: "I have spoken falsely"; having abandoned views, having abandoned patience, having abandoned liking, having abandoned perception, having abandoned disposition – by these eight aspects, there is false speech, a lie. For what reason would one speak falsely, declare, reveal, or use in speech? For what reason would one speak falsely? Therefore, the elder Piṅgiya said: "I will sing the Pārāyana, As he saw, so he declared, The stainless one, of vast wisdom; Without craving, without sorrow, the Nāga, For what reason would he speak falsely?" 103. For him whose defilement and delusion are abandoned, Who has given up conceit and ingratitude; Come, I will proclaim A speech adorned with praise. "For him whose defilement and delusion are abandoned" – Defilement: lust is defilement, hatred is defilement, delusion is defilement, conceit is defilement, wrong view is defilement, defilement is defilement, all misconduct is defilement, all karma leading to rebirth is defilement. "Delusion" means ignorance of suffering… the creeper of ignorance, delusion, the root of unwholesome states. This is called delusion. Both defilement and delusion are abandoned by the Buddha, the Blessed One, their roots cut off, made like a palm stump, brought to non-existence, not liable to arise in the future. Therefore, the Buddha is "he whose defilement and delusion are abandoned" – for him whose defilement and delusion are abandoned. "Who has given up conceit and ingratitude" – Conceit: conceit is of one kind – the elevation of the mind. Conceit is of two kinds – conceit of self-exaltation, conceit of disparaging others. Conceit is of three kinds – conceit "I am superior," conceit "I am equal," conceit "I am inferior." Conceit is of four kinds – one generates conceit through gain, one generates conceit through fame, one generates conceit through praise, one generates conceit through happiness. Conceit is of five kinds – one generates conceit "I am a recipient of pleasing forms," one generates conceit "I am a recipient of pleasing sounds"… "smells"… "tastes"… "tangibles." generates it. Six kinds of conceit – generates conceit through perfection of the eye, through perfection of the ear, through perfection of the nose, through perfection of the tongue, through perfection of the body, generates conceit through perfection of the mind. Seven kinds of conceit – conceit, excessive conceit, conceit of conceit, low conceit, self-abasement, "I am" conceit, wrong conceit. Eight kinds of conceit – generates conceit through gain, generates low conceit through loss, generates conceit through fame, generates low conceit through disrepute, generates conceit through praise, generates low conceit through blame, generates conceit through pleasure, generates low conceit through pain. Nine kinds of conceit – conceit "I am superior to the superior," conceit "I am equal to the superior," conceit "I am inferior to the superior," conceit "I am superior to the equal," conceit "I am equal to the equal," conceit "I am inferior to the equal," conceit "I am superior to the inferior," conceit "I am equal to the inferior," conceit "I am inferior to the inferior." Ten kinds of conceit – here, someone generates conceit by birth, or by clan, or by family status, or by beauty of complexion, or by wealth, or by study, or by profession, or by craft, or by knowledge, or by learning, or by quick wit, or by some other thing. Whatever such conceit, imagining, the state of imagining, elation, exaltation, a banner, a grasping, a desire for a flag of the mind – this is called conceit. "Makkha" means whatever denigration, the act of denigrating, the state of denigrating, scorn, the act of scorn – this is called denigration. For the Blessed Buddha, conceit and denigration are abandoned, their roots cut, made like a palm-stump, made non-existent, incapable of future arising. Therefore, the Buddha is called "one who has abandoned conceit and denigration" – "the abandoner of conceit and denigration." "Now I shall recite a word endowed with praise." "Handāhaṃ" (Now I) is a combination of words, a connection of words, a completeness of words, a collection of syllables, a smoothness of consonants, a sequence of words – this is "Handāhaṃ." "I shall recite a word endowed with praise." I shall declare, I shall describe, I shall explain, I shall set forth, I shall reveal, I shall analyze, I shall clarify, I shall make manifest a speech, a word, an utterance, a declaration, endowed with, possessed of, attained, arrived at, produced, arisen, endowed with, beauty. Come, I shall declare a speech endowed with beauty. Therefore, the Elder Piṅgiya said: “For him whose defilement and delusion are abandoned, who has given up conceit and contempt; Come, I shall declare a speech endowed with beauty.” 104. The Buddha, dispeller of darkness, all-seeing, gone to the world’s end, transcending all becoming; Stainless, all suffering abandoned, the Truth-named, by Brahmā worshipped, is my refuge. “The Buddha, dispeller of darkness, all-seeing.” “Dispeller of darkness” means: He dispelled, completely dispelled, abandoned, removed, eliminated, brought to an end, made non-existent the darkness of lust, the darkness of hatred, the darkness of delusion, the darkness of conceit, the darkness of wrong view, the darkness of defilements, the darkness of misconduct, that which causes blindness, causes ignorance, hinders wisdom, is on the side of affliction, does not lead to Nibbāna. “Buddha” means: that Blessed One who… (and so on) … is a true designation; that is, “Buddha.” “All-seeing” is called omniscience… (and so on) … the Tathāgata is all-seeing by that – “the Buddha, dispeller of darkness, all-seeing.” “Gone to the world’s end, transcending all becoming.” “World” means: One world – the world of becoming. Two worlds – the world of becoming and the world of rebirth; the world of fortunate becoming and the world of fortunate rebirth; the world of unfortunate becoming and the world of unfortunate rebirth. Three worlds – the three feelings. Four worlds – the four nutriments. Five worlds – the five aggregates of clinging. Six worlds – the six internal sense bases. Seven worlds – the seven stations of consciousness. Eight worlds – the eight worldly conditions. Nine worlds – the nine abodes of beings. Ten worlds – the ten sense bases. Twelve worlds – the twelve sense bases. Eighteen worlds – the eighteen elements. “Gone to the world’s end” means: the Blessed One has gone to the end, reached the end, gone to the limit, reached the limit of the world. Oh… gone to Nibbāna, attained Nibbāna. He has completed the holy life, fulfilled the conduct. The cycle of birth and death is not for him, no rebirth. —Gone to the end of the world. He has transcended all becoming. Becoming means two kinds of becoming: becoming through kamma and becoming through rebirth-linking. Which is becoming through kamma? Meritorious volitional formations, demeritorious volitional formations, imperturbable volitional formations— this is becoming through kamma. Which is becoming through rebirth-linking? Rebirth-linking form, feeling, perception, mental formations, consciousness— this is becoming through rebirth-linking. The Blessed One has transcended, overcome, passed beyond both becoming through kamma and becoming through rebirth-linking. —Gone to the end of the world, transcended all becoming. Taintless, all suffering abandoned. Taintless means the four taints: the taint of sensual desire, the taint of becoming, the taint of views, the taint of ignorance. These taints in the Buddha, the Blessed One, are abandoned, uprooted, made like a palm-stump, brought to non-existence, not liable to arise in the future. Therefore, the Buddha is taintless. All suffering abandoned means all his suffering connected with rebirth— the suffering of birth, the suffering of old age, the suffering of sickness, the suffering of death, the suffering of sorrow, lamentation, pain, displeasure, and despair… (etc.)… the suffering of misfortune due to wrong views— is abandoned, eradicated, calmed, tranquilized, incapable of future arising, burnt by the fire of knowledge. Therefore, the Buddha has abandoned all suffering. —Taintless, all suffering abandoned. The True-named Brahma, served by me. True-named means truly named, having a similar name, truly similar in name. The Blessed Vipassī, the Blessed Sikhī, the Blessed Vessabhū, the Blessed Kakusandha, the Blessed Koṇāgamana, the Blessed Kassapa. Those Buddhas, the Blessed Ones, had similar names, similar appellations.