English
There is no simile means there is no simile, there is no comparison, there is no likeness, there is no counterpart, it does not exist, it is not found, it is not perceived. Anywhere means anywhere, in anything, in any place, internally, or externally, or internally and externally— for which there is no simile anywhere. Therefore that brahmin said: “Who taught you the Dhamma, visible here and now, timeless; The destruction of craving, free from affliction, for which there is no simile anywhere.” 111. I do not dwell apart from him, not even for a moment, brahmin; From Gotama of vast wisdom, from Gotama of great intelligence. I do not dwell apart from him means I do not dwell apart from the Buddha, I do not go away, I do not depart, I do not become without him— I do not dwell apart from him. Not even for a moment, brahmin means not even for a moment, not for an instant, not for a flash, not for a passing, not for a duration— not even for a moment. Brahmin means he addresses his maternal uncle with respect. From Gotama of vast wisdom means from Gotama of vast wisdom, of knowledge and wisdom, whose banner is wisdom, whose emblem is wisdom, whose supremacy is wisdom, who is endowed with Full of effort, Full of investigation, Full of scrutiny, Whose nature is scrutiny, We dwell in distinction, Practicing that, Devoted to that, Revering that, Inclined to that, Tending to that, Leaning to that, Intent on that, Having that as supreme – Gotama, of vast wisdom. Gotama, of vast intelligence. 'Bhūri' is called the earth. The Blessed One is endowed with wisdom vast and extensive like the earth. 'Medhā' is called wisdom. That wisdom, understanding... ...non-delusion, investigation of phenomena, right view. The Blessed One is endowed, fully endowed, approached, fully approached, possessed, fully possessed, endowed with this intelligence, this wisdom. Therefore, the Buddha is 'sumedhasa' (of good intelligence) – Gotama, of vast intelligence. Thus spoke the Elder Piṅgiya – “I do not dwell apart from him, even for a moment, brahmin; From Gotama, of vast wisdom, From Gotama, of vast intelligence.” 112. Who taught me the Dhamma, immediately visible, timeless; The destruction of craving, without affliction; For which there is no equal anywhere. "Who taught me the Dhamma" – That Blessed One, self-existent, without a teacher, who himself fully awakened to the truths in teachings unheard before, and there attained omniscience and mastery over the powers. "Taught the Dhamma" – The Dhamma is beautiful in the beginning, beautiful in the middle, beautiful in the end, with meaning, with letter, entirely complete, perfectly pure holy life. He explained, taught, declared, established, revealed, analyzed, made clear, proclaimed 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, Nibbāna, and the path leading to Nibbāna – "Who taught me the Dhamma." "Immediately visible, timeless" – Immediately visible, timeless, inviting one to come and see, leading inwards, to be personally experienced by the wise. Thus it is immediately visible. Or, whoever cultivates the Noble Eightfold Path in this very Dhamma, immediately and without delay attains, finds, and obtains the fruit of that path. Thus also it is immediately visible. . "Timeless" means that just as people give money for a specific time and do not receive it immediately, but wait for the time, this Dhamma is not like that. For one who cultivates the noble eightfold path in this very life, immediately, without delay, he attains, finds, and obtains the fruit of that path, not in another place, not in another world. Thus, "timeless" means "visible here and now, timeless." "The destruction of craving, free from trouble" means: "Craving" is craving for forms...and craving for dhammas. "Destruction of craving" means the destruction of craving, the destruction of lust, the destruction of hatred, the destruction of delusion, the destruction of destinations, the destruction of rebirth, the destruction of re-linking, the destruction of existence, the destruction of transmigration, the destruction of the cycle of becoming. "Free from trouble" means that troubles are called defilements, aggregates, and volitional formations. The abandonment of troubles, the appeasement of troubles, the calming of troubles, the deathless, Nibbāna – that is "the destruction of craving, free from trouble." "To which there is no simile anywhere" means: "To which" refers to Nibbāna. "There is no simile" means there is no simile, there is no comparison, there is no likeness, there is no counterpart, it does not exist, it is not found, it is not perceived. "Anywhere" means anywhere, in anything, in any place, internally or externally, or both internally and externally – that is "to which there is no simile anywhere." Therefore, the Elder Piṅgiya said: "He who taught me the Dhamma, Visible here and now, timeless; The destruction of craving, free from trouble, To which there is no simile anywhere." 113. I see him with the mind, as if with the eye, Day and night, O brahmin, heedful; Revering him, I pass the night, Therefore I deem it no separation. "I see him with the mind, as if with the eye" means that just as a person with eyes would see, perceive, observe, contemplate, and examine visible forms in the light, even so I see, perceive, observe, contemplate, and examine the Buddha, the Blessed One, with my mind – that is "I see him with the mind, as if with the eye." "Day and night, O brahmin, heedful" means cultivating mindfulness of the Buddha in the mind day and night, being heedful – that is "day and night, O brahmin." not heedless. "Worshipping, I pass the night." "Worshipping" means worshipping with the body, or worshipping with speech, or worshipping with mind, or worshipping by practice according to the meaning, or worshipping by practice according to the Dhamma and its sub-Dhamma, honoring, respecting, esteeming, venerating, I pass the night and day, I spend, I overcome – "Worshipping, I pass the night." "Therefore I deem it no separation." Cultivating that recollection of the Buddha, I deem it no separation, I deem it no absence, I know it. Thus I know, thus I understand, thus I discern, thus I comprehend, thus I penetrate – "Therefore I deem it no separation." Thus spoke the elder Piṅgiya – "I see him with the mind, as if with the eye, day and night, O brahmin, unheedful; Worshipping, I pass the night, therefore I deem it no separation." 114. Faith and joy and mind and mindfulness, these do not depart from Gotama's teaching; Whichever direction the greatly wise one goes, I am inclined towards him in that very direction. "Faith and joy and mind and mindfulness." "Faith" means that faith, conviction, acceptance, serene confidence concerning the Blessed One; faith, faculty of faith, power of faith. "Joy" means that joy, gladness, delight, great delight, extreme delight, mirth, great mirth, rapture, contentment, elation, cheerfulness of mind concerning the Blessed One. "Mind" means that mind, thought, mentality, heart, intellect, mind-base, mind-faculty, consciousness, aggregate of consciousness, the element of mind-consciousness concerning the Blessed One. "Mindfulness" means that mindfulness, recollection, right mindfulness concerning the Blessed One – "Faith and joy and mind and mindfulness." "These do not depart from Gotama's teaching." These four qualities from Gotama's teaching, the Buddha's teaching, the Conqueror's teaching, the Tathāgata's teaching, the Arahant's teaching do not depart, do not go away, do not abandon, do not destroy – "these do not depart from Gotama's teaching." "Whichever direction the greatly wise one goes." Whichever direction they see, whether the eastern direction, or the western direction, or the southern direction, or the northern direction, he goes, proceeds, steps, advances. "Of vast wisdom" means vast wisdom, great wisdom, sharp wisdom, extensive wisdom, joyful wisdom, swift wisdom, penetrating wisdom. "Bhūri" is called earth. The Blessed One is endowed with that wisdom, which is like the earth, vast and extensive— whichever direction the one of vast wisdom goes. "I am inclined towards that very one" means he is inclined towards that very one by whom he is enlightened, bent towards it, leaning towards it, burdened by it, devoted to it, ruled by it— I am inclined towards that very one. Therefore, the Elder Piṅgiya said: "Faith and joy and mind and mindfulness, these do not remove me from Gotama's teaching; Whichever direction the one of vast wisdom goes, I am inclined towards that very one." For me, old and of weak strength, therefore my body does not go there; I always go by intending, for my mind, O brahmin, is yoked to that. "For me, old and of weak strength" means old, aged, elderly, advanced in years, having reached old age. "Of weak strength" means of weak strength, of little strength, of meager strength— for me, old and of weak strength. "Therefore my body does not go there" means the body, by which he is enlightened, does not go, does not proceed, does not move, does not transcend— therefore my body does not go there. "I always go by intending" means by going with intention, by going with thought, by going with knowledge, by going with wisdom, by going with understanding, I go, I proceed, I transcend— I always go by intending. "For my mind, O brahmin, is yoked to that" means. "Mind" means that which is thought, mind, mentality... ...the corresponding mind-consciousness element. "For my mind, O brahmin, is yoked to that" means the mind, by which he is enlightened, is yoked to that, applied to it, connected to it— for my mind, O brahmin, is yoked to that. Therefore, the Elder Piṅgiya said: "For me, old and of weak strength, therefore my body does not go there; I always go by intending..." I always go,