Wikipitaka - The Completing Tipitaka
Advertisement

Tipitaka >> Sutta Pitaka >> Khuddaka Nikaya >> Niddesa >> Niddesa 1.1


Pali Versions : Pali-English Version and Pali-Devanagri Version


<<<< Previous                         Next >>>>



Mahā Niddesa[]

Honor to the Blessed One, the Arahant, the Enlightened One

Explanation of the Octad Chapter[]

1. Desire[]

(Titles are abbreviated; the full chapter title would be Explanation of the Octad about Desire.)

1 · When he desires, If that succeeds for him, It is true that he is happy: One who will die got what he wanted.

“When he desires”: “Desire,” there are two kinds of desires: the desire for things and the desire for pollution. What are the desires for things? Desirable form, desirable sound, desirable smell, desirable taste, desirable touch, bedding, clothing, maidservants, goats and sheep, chickens and pigs, elephants, cows, horses, mules, fields, houses, gold, gold coins, villages and towns, capitals, countries, territories, treasuries, warehouses; everything that can be tainted by greed is the desire of things.

In addition, there are past desires, future desires, present desires, internal desires, external desires, internal and external desires, inferior desires, medium desires, superior desires, desires in the suffering world, human desires, desire of heaven, the desire that has been present, the desire that has been created, the desire that has not been created, the desire that has been created by others, the desire that has been possessed, the desire that is not possessed, the desire to be cherished, the desire not to be cherished, all the desires of the world of desires, all the desires of the physical world, all the desires of the non-material world, relying on thirst, taking craving as the subject, so that people want righteousness; so that they will be infected by craving (for) righteousness; to be intoxicated by righteousness as desires, these are called the desires of things.

What is the desire for pollution? The desire of desire, the desire of greed, the desire of desire to greed, the desire of intention, the desire of the intention of greed, that is the desire of desire, the greed of desire, the joy of desire, desire love, desire enthusiasm, desire fascination, desire seizure, desire torrent, desire harness (binding), desire attachment, desire cover.

“Seeing those roots of desire, Wanting to be produced by thought (intention), I will not think of them, So desire will not exist.” [Jat.8.421]

These are called the desire for pollution. “When he desires”: When he desires, when he wants, when he takes, when he desires, when he prays.

“If it is successful for him”: “If it is, for him,” for that khattiya, or Brāhmaṇa, or vessa, or sudda, or lay family, or bhikkhu, or heaven, or person. “That,” which are called the desires of things: desirable forms, desirable sounds…(omitted). “Success,” he achieves, succeeds, gets, receives, acquires, owns.

“It is true that he is happy”: “It is true,” this is the decisive language, the undoubted language, the confident language, the undoubtedly reciting language, the command language, the infallible language, this is the word of certainty, which is “truly.” “Happiness” refers to the joy, laughter, happiness, satisfaction, enthusiasm, and joy of the heart related to the five desires. “Mind,” the mind, heart, white (purified), mind, mind root, consciousness, consciousness connotation, corresponding to that consciousness, this is called mind. This mind is combined with joy, co-existence, intermingling, corresponding, co-bearing, co-extinction, same place, and same object. “He truly is pleased,” he is truly pleased; there is joy, laughter, happy, enthusiastic, joyful.

“Those who inevitably die, getting what they want”: “After getting,” after getting, after receiving, after obtaining, after possessing. “People who inevitably die” are sentient beings, human beings, student Brāhmaṇas, people, individuals, life, those who are born, those who are sentient, those who are in Indā, those who are born of Manu. “The one who wants,” whoever wants, whoever accepts, whoever hopes, whoever desires, whoever prays, for form, or sound, or smell, or taste, or touch.

2 · If you are the one who desires: Affection for those desires arisen, If those desires decay (decline), you will suffer as if shot through by an arrow.

“If you are the one who desires”: “If you are that one,” be that khattiya, or Brāhmaṇa, …(omitted). “Who desires,” who desires, accepts, wants, and prays in desire, and is carried away, taken away, and carried by desire and craving, like a cart, a carriage, cattle, a goat cart, ram carts, camel carts, donkey and horse carts, taken away, transporting and handling. In the same way, he is carried, taken, and carried by desire and craving.

“Affection for the desire that has arisen”: “Desire,” all the desires of desires, the greed of desires, the joy of desires, the thirst of desires, the love of desires, the possession of desires, the enthusiasm of desires, Desire’s infatuation, desire’s torrent, desire’s harness (binding), desire’s clinging, and desire cover, his desire of desire is aroused, produced, born, and appeared. For sentient beings, human beings, student Brāhmaṇas, people, individuals, life, those who are born, sentient beings, those who have reached Indā, and those born of Manu.

“Those desires decline”: As those desires decline, or he declines from all desires. How do those desires decline? When he holds the wealth, the kings take it, or the thieves take it, or the fire burns it, or the water flows it away, or it is taken away by the unlovable heirs, or not found in the storage, or destroyed by the wrong, or caused by the prodigal (one) in the family, where the wealth is scattered or destroyed; it is (these) eight impermanence states, this is the decay, decline, loss, fall, disappearance, brokenness of those desires. How is he declining from all desires? When he retains that wealth, he died and was destroyed, so he declines from those desires, fading, losing, declining, disappearing, broken.

“The thieves and kings take it away, the fire burns and destroys, And finally one leaves the body and property. The wise, after knowing this, should use and give (their possessions); After giving and using, they will go to the heavens without fault.” [SN.1.41]

“He is suffering as if he is shot through the ground by an arrow”: If he is shot through by an arrow made of iron, or an arrow made of bone, or an arrow made of teeth, or an arrow made of horns, or shot through a wooden arrow, he is annoyed, angered, persecuted, troubled, and becomes a sick person and a sorrower. In the same way, the change and variation of the desire of things gave rise to sorrow, sadness, suffering, worry, and despair, and he was shot through by arrows of desire or worry; he was annoyed, angered, persecuted, troubled, and became a sick person and a worrier.

3 · Those who avoid desire all over, Like avoiding putting their feet to the head of a snake, Being mindful, transcend The love in this world.

“Anyone who avoids desire”: “What,” what is like, such as effort, such as arrangement, such as kind, wherever has arrived, where one is a khattiya, or Brāhmaṇa, …, or person. “Avoid desires” and “desires,” there are two kinds of desires: …. “To avoid the desires,” to avoid the desires in two ways: from suppressing or severing. How to avoid the desires from suppressing? When you see “taste righteousness with less pleasure, desire is like a skeleton,” avoid the desires from suppressing all over; when you burn righteousness, desire like a grass torch, …; when you see “to heat righteousness with great burning, desire like charcoal fire pit,” …; when you see “temporary uprising, desire like when you are dreaming” …; when you see “temporary righteousness, desire is like a borrowed thing,” …; when you see “destruction, destruction of righteousness, desire like a tree” ….; when you see “broken and shattered righteousness, desire is like a slaughterhouse,” …; when you see “piercing righteousness, desire is like a sword and halberd,” …; when you see “fearing righteousness with fear, desire is like a snake’s head,” ….

When practising Buddha meditation (recollection), avoid the desires; when practising Dhamma meditation…; when practising Saṅgha meditation…; when practising precept meditation…; meditation of generosity…; deity meditation (devatānussatiṃ)…; incoming and outgoing (breath) meditation…; death meditation…; utmost awareness of the body; when practising silence and self-satisfaction, avoid desire.

When practising the first jhāna, avoid the desires; when practising the second jhāna…; …third jhāna…; …fourth…; when practicing dwelling in the sphere of emptiness (fifth/first immaterial)…; …in the boundlessness of knowledge (sixth); …in nothingness (seventh)…; this is to avoid desire by suppression.

How to avoid desire by breaking off? You will fall into suffering when you practice Sotāpanna Path, the world’s desires are avoided from severance; when practising the Sakadāgāmī Path, the coarse desires are severed and avoided; when in the Anāgāmī Path, the subtle desires are severed and avoided; when practising the Arahant Path, desire is completely, in every aspect completely, without residue, and wholly severed. This is to avoid desire by cutting off.

“It’s like putting your feet to the head of a snake”: The snake (sappo) is called a snake (ahi). What is the meaning of a snake? “Climbing and walking” is a snake; “bending and walking” is a meanderer; “walking on the chest” is the chest walker; “walking with the head down” is the ambusher; “crawling with the head” is the crawler; “sleeping in the cave” is the cave (cavern) dweller; “sleeping in the cave” is the cave (grotto) dweller; “using the tooth as its weapon” is the one who uses the tooth as the weapon; “the poison is terrible” is the highly poisonous one; “its tongue is twofold” the (two-)tongued one; “tastes the taste with the second tongue” is the second tongue taster. One who wants to live and not to die, the man who wants pleasure and hates suffering, will avoid, dodge, and avoid all over the snake head with his feet. Just so, the person who wants pleasure and hates the bitter avoids, dodges, and avoids all over desire.

“He transcends mindfully, the love in this world”: “He,” who avoids desires everywhere. Love is called thirst, which is greed, lust, acquiescence, conformity, joy, liking, wanting, desire, fascination, taking, great greed, being tied, sludge, disturbance, hypocrisy, (reincarnation) root cause, (bitter) fertility, tailoring (craving), net, river, bondage, rope, attachment, accumulation, companion, wishing, channel of existence, desire forest (jungle), intimacy, love, anticipation, relationship, aspiration, aspiration state, desire for form, for sound, smell, taste, touch, desire to obtain, desires of man (wealth), desire for a son, desire to live, state of desire, prayer, greed, greedy appearance, possesses the state of greed, inquiries (for profits), desire for proficiency, illegal greed, improper greed, desire, hope, envy, complete hope, desire for desire, desire for being, desire for nothingness, formed thirst, formless thirst, extinction thirst, form thirst, sound thirst, smell thirst, taste thirst, touch thirst, dhamma thirst, torrent, harness, binding, clinging, obstacles, covering, bondage, along with defilements, potential troubles, entanglement, vines, stinginess, suffering roots, causes of suffering, occurrence of suffering, demon’s net, demon’s hook, demon’s food (bait), demon’s realm, demon’s residence, demon’s binding, the river of thirst, the net of thirst, the rope of thirst, the sea of thirst, craving, greed, and the root of unwholesomeness.

“Love”: What is the meaning of love? The “spread” is for love; the “broad” is for love; the “widespread” is for love; “it compels” is for love; “it seizes” is for love; “fraud” is for love; “poisonous root” is for love; “poisonous fruit” is for love; “poison is used” is for love; or, the vast craving: in form…, sound…, smell…, taste…, touch…, home, people (groups), housing, profit, fame, praise, happiness, clothes, food, sit (a place to)the patient’s needs and medical necessities, the realm of desire, the realm of form, the realm of formlessness, wish to have, form has, formless has, desire realm, wonder to have, not want to have, one aggregate has, four aggregate have, five aggregates have, past, future, now, the enlarged attachments in the dhammas that are seen, heard, felt, and knowable.

“In the world”: in the world of suffering, in the world of humans, in the world of heaven, in the world of aggregates, in the world of realms, in the world of being. “Mindful (of)” means being mindful in four ways: when the practice is mindful in the body, …in the subject, …in the heart (mind), …on the Dhamma, this is mindful.

And in four ways: the state of avoiding non-mind is mindful, the state of the Dhamma that should be done to the mind is mindful, the state of the Dhamma that is obstructed by the mind as being mindful, and the state of not forgetting mindfulness.

And in four ways: the state of possessing mindfulness, the state of abiding in mindfulness, the state of experiencing mindfulness, and the state of mindfulness not lowering.

And in four ways: the state of mindfulness is the mindfulness, the silent of state is the mindfulness, the calm state is the mindfulness, and the state of the Dhamma is mindful; mindful of the Buddha, mindful of the Dhamma, mindful of the Saṅgha, mindful of the precepts, mindful of giving, with the sky as the mind; with the (inbound) breath and the (outbound) breath, the mind with death, the mind with the body, the mind with the silence; the general mind, the mind in remembrance, the state of remembrance, the state of not drifting, the state of not forgetting, the root of mind, the power of mind, the support of mindfulness, and the path without forks are called mindfulness. Having, being fully possessed, reaching, fully reaching, possessing, being fully possessed, possessing this thought, he is called mindful.

“He transcends mindfully, the love in this world”: The love in the world, or the love of the world, he crosses, transcends, passes, surpasses, and overcomes mindfully.

4 · Fields, land, or gold, Cattle, horses, slaves, servants, Women, relatives; having various desires, People following greed,

“Fields, land or gold”: “Field” refers to a rice field, rice paddy, pea field, broad bean field, barley field, wheat field, and flax field. “Land” refers to residential land, warehouse land, front yard, back yard, garden land, place of residence. “Gold,” gold is called currency.

“Cows, horses, slaves, servants”: “Cows (bulls)” are called cows (oxen). “Horses” are called livestock, etc. “Slaves,” there are four kinds of slaves: slaves born in the house, slaves bought with money, becoming slaves themselves, or becoming slaves involuntarily.

“Women, relatives, various desires”: “Women” are called the women (wife) they own. “Relatives,” there are four kinds of relatives: relatives are relatives, relatives sharing surnames are relatives, (fellow) scripture (sacred) relatives are also relatives, (fellow) skilled relatives (in trades) are also relatives. “Various desires” are many desires: these various desires are touched by desirable forms…(omitted).

“People follow greed”: “Who,” …. “People,” …. “Follow greed,” with the desire for pollution, he is greedy, desiring, and bound by the desire of things.

5 · (Even) the powerless conquer him, All dangers crush him, Then suffering follows him, Like water in a broken ship.

“The powerless conquer him”: The powerless, the weak, the less powerful, the less forceful, the inferior, the despicable, inferior intention, the insignificant pollution, those pollution conquer, defeat, overwhelm, end, crush that person all over. Or, the powerless, weak, …: anyone who has no credibility, vitality, mind, concentration, or wisdom, ashamed, those who conquer, defeat, overwhelm, end, and crush that person by pollution.

“All dangers crush him”: There are two kinds of dangers: the obvious danger and the hidden danger. What are the obvious dangers? Lions, tigers, leopards, bears, dogs, wolves, bison, elephants, snakes, scorpions, centipedes, or thieves or gangsters who do bad things or are ready to do bad things; eye diseases, ear diseases, nose…, tongue, body, head, external ear, mouth, dental disease; cough, wheezing, external nose disease, fever, old age, abdominal disease, coma, diarrhea, abdominal pain, cholera, leprosy, tumor, ringworm, lung disease, epilepsy, scabies, rheumatoid ringworm, scratches (disease), dry and cracked skin, blood biliary disease, diabetes, hemorrhoids, rashes (boils), hemorrhoids (ulcers), diseases caused by gallbladder, diseases caused by phlegm, …by wind, (three) sets of caused by changing seasons, diseases caused by improper postures, …by sudden attacks, …by kamma, cold, heat, hunger, thirst, feces, urine, contact with fly mosquitoes, the sun, snakes, etc.,; these are called obvious dangers.

What are the hidden dangers? Evil deeds of body, evil deeds of speech, evil deeds of intention, desire cover, malice cover, sleep cover, demotion and regret cover, doubt cover, greed, aversion, ignorance, anger, resentment, hiding evil, domineering (arbitrariness, bossiness, tyranny), jealousy, stingy, deceit, cunning, stubbornness, passion, conceit, arrogance, hypocrisy, letting go (relaxing), all pollution, all evil deeds, all troubles, all anxious heat, all heat, and all unwholesome deeds, these are called hidden secret dangers.

“Danger,” what is the meaning of danger? “Conquer all over” is danger; “guide to retreat” is danger; “live there” is danger. How is “conquer all over” danger? Those dangers who conquer, defeat, overwhelm, end, and crush that person are “conquer all over” as peril.

How is “guided to retreat” danger? Those obstacles and retreats that lead to good dhamma in crisis; which good dhamma? The correct way, the following way, the way that is not reversed, the way that does not contradict (the way of no contradiction), the way of meaning, the way that the Dhamma follows the Dhamma, all the precepts are perfect, guarding the roots, knowing the right amount of food, specializing in sobriety, and mindfulness, diligently practicing with right knowledge, four mindfulnesses, four diligences, four divine bases (iddhipāda), five senses, five powers, seven enlightenments, eight branches of the Holy Path; the obstacles and retreats that lead from these virtuous dhamma, this is “guided to retreat” as danger.

How is “inhabiting there” danger? There, these evil and unwholesome dhammas arose to restrain individuals, such as burrowing animals lying in caves; aquatic animals lying in water; forest animals lying in the forest; arboreal animals lying in trees. In the same way, these evil and unwholesome dhammas give rise to mutual dependence.

This was said by the Blessed One: [SN.35.151] "Bhikkhus! Bhikkhus with apprentices and masters live in distress and uneasiness. And, bhikkhus! How do bhikkhus with apprentices and masters live in misery and uneasiness? (After seeing with the eyes,) giving birth to the memories and intentions of the evil and unwholesome dhammas that follow the knot. ‘They live in him; the evil and evil dhammas inhabit and enter (occupy).’ Therefore, he is called ‘having disciples.’ ‘They conquer him; Evil and unwholesome dhammas conquer him.’ Therefore, he is called ‘master.’

Besides, Bhikkhus! After listening to the sound with the ear…, after smelling the smell with the nose…, after tasting the taste with the tongue…, touching the touch with the body…, after knowing the Dhamma with consciousness, …. Bhikkhus! In this way, bhikkhus with disciples and masters live in misery and restlessness."

This was said by the Blessed One [It.88]: “Bhikkhus! There are these three types of internal grime, internal non-friends, internal enemies, internal killers, and internal grievances. Bhikkhus! Greed is internal grime, internal non-friends, …; Bhikkhus! Sorrow…; Bhikkhus! Infatuation…. Bhikkhus! These are the three types of internal grime, internal non-friends, internal enemies, internal killers, and internal grievances.”

“Greed is the cause of no benefit, and greed is the one which shakes the heart, Horror arises from it, and people don’t realize (understand) it. The greedy person does not know the benefits, the greedy person cannot see the Dhamma, At that time he was a blind dark one: anyone who can conquer with greed. Anger is the cause of no benefit, anger is the one that shakes the heart, horror arises from it, and people don’t realize it. The angry do not know the benefits, the angry cannot see the Dhamma, At that time he was a blind dark one: a man who can (be) conquered. Foolishness is the cause of no benefit, foolishness is the one that shakes the heart, horror arises from it, and people don’t realize it. Fools don’t know the benefits, fools can’t see the Dhamma, At that time he was a blind dark one: anyone who can be conquered.”

This was said by the Blessed One [SN.3.2]: “King! When the three dhammas within a man arise, disadvantage, suffering, and restlessness arise. Which three are there? King! When the greed within the man himself arises, disadvantages, sufferings, and restlessness arise; King! When the aggression within the man himself arises…. King! When the foolishness within the man arises, ….”

“A greedy, aversive, foolish, malevolent man, Hurts oneself, like many fruits (damage) a tree’s heart.”

This was said by the Blessed One: [SN.10.3] “From here come greed and anger, Unhappiness, happiness, and horror (lit. body hair standing up); From here is where intention arises, Like a little boy letting a crow go.”

“Distresses crush him”: Those distresses conquer, defeat, overwhelm, end, and crush that person.

“After, suffering follows him”: “After,” adversity follows the person; life follows the person; age follows…, sickness follows…, …death…, sorrow, despair, the suffering of hell, the suffering of the animal world, the suffering of the hungry ghost world, human suffering…; rooted in the suffering of entering the womb…, rooted in the suffering of the mother’s womb, the suffering of the bond of birth, the birth, the suffering placed by others, the suffering that oneself brings, the suffering of others’ persecution…; eye diseases, ear diseases, …, and the pain of contact with the fly mosquito, the sun, and the snake, …; the pain of losing the mother, the father, brother, sister, losing a son, a daughter, family loss, property loss, loss from disease, virtue loss, sight loss….

“As water is to a broken ship”: As a broken ship is in the water, from there the water follows, accompanies, and becomes a follower; from the front, the water follows, accompanies, and becomes a follower; from behind…, from below…, from the side…. In the same way, the sufferings follow, follow the person, become a follower; life suffering follows…(omitted).

6 · Therefore people who are always mindful, And can avoid all desires, Can ride through the torrent after breaking off these, Like drawing out the water from the ship And reaching the other shore.

“Therefore, a person always mindful”: “Therefore,” therefore; the reason; the cause; the condition; the cause, when you see this fault on the desires. “Person,” …. “Always,” always; everything; all the time; constant; eternally; constantly; continuously; uninterruptedly; successively; like water waves rise without intervals; continuously accompanied and touched; before noon, noon, first (watches of the) night, midnight, and late (watches of the) night; in the dark moon, bright moon, and rainy season, winter, summer; in youth, middle age, and old age. “Mindful,” ….

“Can avoid all desires”: “Desire,” …. “Can avoid all desires,” can avoid all desires in two ways: from suppressing or severing….

“Those who can survive the torrent”: “Those,” after he knows the desire for things, after abandoning the desire for pollution, after abandoning, after being driven away, after finishing, and making it come to non-existence; after the desire of desire is covered with abandonment, after abandonment, after eviction, after the end, and after making it go to non-existence; the cover of malice…, the cover of sleepiness…, cover of demotion and regret…, the cover of suspicion…, …after making it non-existent, the torrent of desire, the torrent of being, the torrent of seeing, the torrent of ignorance, he can ride through, surpass, pass, surmount, and overcome.

“As you draw (water) out (from) a ship and become a person who reaches the other shore”: As a heavy ship with a load is drawn out, emptied, and discharged into a light ship, it can go to the other shore quickly and easily. In the same way, after he knows the desire for things, after he has given up on the desire for pollution, …, …after making it go to non-existence, can go to the other side quickly and easily. The other side is called non-living, Nibbāna, that is the cessation of all actions, the cessation of all attachments, the cessation of craving, greed, extinction, and Nibbāna. “Can go to the other shore,” can reach the other shore; can arrive at the other shore; can testify to the other shore. “Anyone who has reached the other shore,” whoever wants to go to the other shore, he is the one who has reached the other shore; whoever goes to the other shore, he is also the one who has reached the other shore; whoever has reached the other shore, he is also the one who has reached the other shore.

This was said by the Blessed One: [SN.35.238] “I have crossed to the other shore, and the Brāhmaṇa is standing on the high ground. Bhikkhus!” ‘Brāhmaṇa’ is a synonym for an Arahant." He has proven to reach the other shore; those on the other shore; those who have reached the other shore through practice; …by testifying; …by the knowledge of all dhammas; …by the knowledge of all suffering; …by abandoning all pollution; …by the practice of the Four Holy Paths; those who testify of destruction reach the other shore; the one who waits until reaching the other shore, he is the free reacher in the precepts, the highest arrival; free in the holy determination he is the one who has reached the other side; at the confines of sanctity, the highest arrival; at the holy liberation, the highest arrival, he is the one who has reached the other shore; those who have reached the other shore, have reached the ultimate (target); …the ultimate…, the end; …the boundary (ultimate); …the terminator; …the rescue; …the refuge; …the shelter; …no terror; …no death; …undeath; …the person who has reached undeath, has reached Nibbāna. The person who has reached Nibbāna, he is the person who has descended, the person who has practiced, the person who has completed the journey, the person who has reached the direction, the person who has reached the end; those who have guarded the Brahma, those who have reached the highest view, those who have practiced the Path, those who have renounced pollution, those who have been unshakable, those who have testified to extinction, for him have been known, gathered and renounced, and the Path has been practiced and extinction has been testified, those who have been proven to be able to be known, those who have known what can be known, …renounced what should be renounced, …practiced what should be practiced, …testified what should be testified.

He is the one whose obstacle has been removed, …whose ditch has been filled, …whose pillar has been pulled up, who has no latch, whose holy flag has fallen, whose burden has been removed, who has separated, whose five branches have been cut off, and who has six branches. Those who have one guardian and four reliances are those whose truths have been removed, …who seek to have renounced and completely decayed, who have no turbid intentions, …have calmed their lives, …are kind and free, are liberated in wisdom, the highest person, the supreme person, who has achieved the supreme accomplishment, neither composes nor disassembles, does not accumulate and then stands; neither gives up nor clings, but stands after giving up; neither dispelling nor accumulating, and stays after dispersing; neither extinguishing nor lighting, staying standing after extinguishing [SN.22.79], is a state of no-learning precepts, the abiding person…, the no-learning singularity…, the no-learning wisdom…, the no-learning liberation aggregator…, the inhabitants who have the state of the no-learning liberation of the wisdom perception, the inhabitants who have completed and penetrated reality, those who have passed the disturbance (craze), those who are standing after the pollution fire is extinguished, those who are no longer coming at all, those who have grasped victory, and those who have been freed from use, a person who is compassionate and pure…, compassion…, joy…, a person who is peaceful and pure, a person who is pure and all-pure, a state of non-identity, the dweller in the liberated state, the dweller in the satisfied state, the dweller in the ultimate (boundary), the dweller in the ultimate realm, the dweller in the ultimate place, the ultimate in the place of interest, the inhabitants of the above, the inhabitants of the ultimate in rebirth, the inhabitants of the ultimate in rebirth, the inhabitants of the ultimate in existence, the inhabitants of the ultimate in saṃsāra, the inhabitants of the ultimate in rebirth, the dweller who is in the ultimate walking, the dweller who has the uppermost in the last, the dweller who gathers in the last (body), the Arahant who holds the last body.

“This is his last, this is the last gathering (body), The cycle of life and death, without his rebirth.”


<<<< Previous                         Next >>>>


Advertisement