Tipitaka >> Sutta Pitaka >> Khuddaka Nikaya >> Niddesa >> Niddesa 1.7
Pali Versions : Pali-English Version and Pali-Devanagri Version
7. Tissa Metteyya[]
49 · [Like this, Venerable Tissa Metteyya:] Those who engage in lust, dear sir! Please tell of of the distress, After hearing your teachings, We will learn by staying away.
“Person who engages in lust”: Whoever is not doing justice, vulgar dhamma filthy dhamma, vulgarity, waterside washing, secret, one-on-one, etc. [AN.7.50] is the dhamma of lust. For what reason is it called the dhamma of lust? It belongs to two people who are greedy, full of desire and greed, entangled, the heart is overwhelmed, and two people are in the same way. For that reason, it is called the dhamma of lust. For example, if there are two quarrelers, they are called “fornicators;” there are two disputers, and they are called “fornicators;” there are two discussants, and they are called “fornicators;” there are two disputers, they are called “fornicators;” there are two advocators, they are called “fornicators;” there are two speakers, they are called “fornicators;” there are two interlocutors, they are called “fornicators.” In the same way, (it) belongs to two people who are greedy, full of desire and greed, entangled, whose heart is overwhelmed, and two people are in the same way.
“One who engages in lust”: The one who puts on the harness, the strong harness, the one who faces the harness, the one who fully faces the harness, the one who practices, the one who repeats, the one who emphasizes, the one who tends to incline, the one who increases, that person.
“[Like this Venerable Tissa Metteyya]”: “Like this,” …(omitted, see previous sections). “Venerable,” this is the language of love, respect, and obedience, which is “Venerable.” “Tissa,” the name, title, security, …(omitted, see previous sections). “Metteyya,” the surname, name, title, security, and common name of the seated person. (Some translations treat Tissa and Metteyya as names of two separate people, but that is apparently incorrect; as explained here, Tissa is his personal name, and Metteyya is his surname. This Tissa Metteyya is unlikely to be the same person as in the second sutta of the Way to the Far Shore section.)
“Dear Sir! Please speak of the distress”: “distress,” annoyance, injury, oppression, blow, harm, disaster. Please say, please explain, please teach, please inform, please establish, please uncover, please analyze, please clarify. “Dear Sir,” "This is a love language, a respectful language, an obedient language, and a submissive language.
“After hearing your teachings”: "Your speech, language, teachings, admonitions, after hearing, after grasping, after understanding, after discriminating.
“We will learn by staying away (seclusion)”: “Being away,” there are three types of being away: away in body, away in mind, and away in adherence. What is bodily staying away? Here, the bhikkhu is close to the solitary residence: woods, trees, mountains, caverns, grottos, cemeteries, forests, open fields, straw piles, living away with the body, he walks alone, stands alone, sits alone, lies alone, enters the village alone for alms, returns alone, sitting alone in the quiet place, alone doing the practice, walking, staying, acting, going on, guarding, surviving, and living alone, is to stay away bodily.
What is keeping the mind away? The mind of the person who enters the first jhāna has been far away from the covers, the mind of the person who has entered the second jhāna has been far away from reasoning and thinking, the mind of the person who has entered the third jhāna has been far away from joy, and the mind of the person who has entered the fourth jhāna has been separated from happiness and suffering; the mind of the person who enters the boundless void (fifth/first immaterial) has already thought to stay away from thought and to be far away from all kinds of desires, the mind of the person who enters the boundlessness of consciousness (sixth) has wanted to stay away from the boundless void, the mind of the person who has entered nothingness (seventh) has thought to stay way from the boundlessness of consciousness; (and the mind of the person who has entered neither-perception-nor-non-perception) has no thoughts, and wants to stay away from nothingness.
The mind of the Sotāpanna person has changed from seeing, suspicious, forbidden, seeing the potential trend of defilement, the potential trend of doubt defilement, and the pollution of existence is far away. The heart of the Sakadāgāmī has changed from the rough desire and greed knot, the disgust knot, the latent tendency of the rough desire, greed and trouble, the potential trend of disgust and trouble, and the pollution of the same existence. The remaining knots of desire and greed, disgust, from the remaining potential trends of desire, greed, disgust, and the pollution that exist with them, the Arahant’s heart has changed from formed greed, formless greed, conceit, aversion, ignorance, and the latent tendency of conceit troubles, the latent tendency of greed and defilements, the latent tendency of ignorance defilements, and the pollution that coexists with them are far away from the outside and everything.
What is keeping away (in adherence)? Relying on the known as the pollution and various aggregates and various works; relying on distance is called non-living, Nibbāna, that is the cessation of all actions, the cessation of all dependence, the extinction of craving, greed, extinguishment, and Nibbāna, this is to stay away. Being far away in body belongs to being away from desires; being far away in mind (heart) belongs to the pure, reaching the highest purity; being far away in adherence belongs to the unattached person, who comes to leave the world. “We will learn from far away”: The one who is here is already a learner. In addition, this is said by the hearers of the teaching of the Dhamma.
50 · [The Blessed One: “Metteyya!”] Those who engage in lust, Even forget the precepts, Acted wrongly, For him this is unholy.
“Person who engages in lust”: ….
“One who engages in lust”: ….
“Metteyya”: The Blessed One calls the person who has taken the seat by his surname. “Blessed One” is synonymous with respect. In addition, “destroyed greed” is the Blessed One; “destroyed wicked” is the Blessed One; “destroyed ignorance” is the Blessed One; “the one who has destroyed the conceit” is the Blessed One; “the one who has destroyed the sight” is the Blessed One; “the one who has destroyed the thorns” is the Blessed One; “the one who has destroyed the pollutants” is the Blessed One; “the one who is ended” is the Blessed One; “the one who has practiced the body, the precepts, the mind, and the wisdom” is the Blessed One; or “the Blessed One is close to the woods, wild forests, and border dwellings (sitting places): low sound, quiet, away from the human atmosphere, who lives alone, and is suitable for sitting alone” is the Blessed One; or the Blessed One is the one who divides clothes, food, shelter, the needs of the sick, and medical necessities; or “the Blessed One is the one who has the taste of righteousness, the taste of Dhamma, the taste of liberation, the precepts, the mind, and the wisdom” is the World Blessed One; or “the Blessed One is the one with four kinds of jhāna, four immeasurables, four formlessness, etc.; or”the Blessed One is the Participant of the Eight Liberations, the Eight Victory Places, and the Ninth Dwelling Places, etc.;" the one who is purely divided is the Blessed One; or “the Blessed One is the one who divides the four mindfulness, the four righteousness, the four bases, the five roots, the five powers, the seven enlightenment factors, and the eight branches of the holy path.” The Blessed One is the one who has ten Tathāgata strength, four fearlessness, four unobstructed solutions, six magical powers, and six enlightenment methods." The Blessed One is the Blessed One. “The Blessed One,” this name is not given (made) by the mother; not given by the father; not given by brothers; not by sisters; not by friends; not by relatives; not by Samaṇas or Brāhmaṇas; not by heaven. This is ultimate liberation; to Buddha, the World Honored person, and under the Bodhi tree together with all the knowledge and wisdom gained and testimony, that is, the Blessed One.
“To even forget the precepts”: Forget the precepts in two ways: forget the precepts of the teachings, and the precepts of the Path. What is the learned commandment? For him, those who have learned Suttas, Geyya, Veyyākaraṇa, Gātha, Udāna, Itivuttaka, Jātaka, Abbhuta Dhamma, Vedalla, this is learned teaching commandment. He forgets, completely forgets, forcefully forgets, completely forcefully forgets, and becomes an outsider.
What are the Path precepts? The correct path, the following path, the uninverted path, the meaning of the path, the path where one follows the Dhamma, the completeness of the precepts, the guardian of the roots, the right amount of food, the sober practice, mindfulness and right knowledge, four mindfulness, four righteousness, four spiritual bases (iddhipāda), five senses, five powers, seven enlightenment factors, eight branches of the holy Path, this is the Path precept. He forgets, completely forgets, strongly forgets, and completely strongly forgets, becomes an outsider.
“Acting wrongly”: Killing, taking without giving, invading people’s homes, taking predations (looting), blocking roads, robbing, abducting wives, saying falsehoods.
“For him this is unholy”: For that person this is unsacred, foolish, ignorant, deceit dhamma, that is: the evil path.
51 · After previously walking alone, Whoever engages in lust, He is like a stray cart in the world; They say he is a bad, ordinary man.
“After previously walking alone”: After previously walking alone in two ways: as a bhikkhu or abandonment of the masses. How does one alone as a bhikkhu? After cutting off all obstacles at home, cutting off the obstacles of children and wives, cutting off the obstacles of relatives, cutting off the obstacles of friends, cutting off the obstacles of storage, after cutting off the hair and beards, putting on the robes, going from home to a non-domestic (monastic) life, one should walk alone, live, act, go on, guard, and survive, after starting to become in a state of nothing. In this way, one should go alone becoming a bhikkhu.
How to walk alone by abandoning the masses? When he became a bhikkhu in this way, he was alone in the woods, wild forests, …; he walked alone, stood alone…; this is abandoning the masses to walk alone.
“Anyone who engages in lust”: Anyone who is not in the right way… (omitted)…, for that reason is called the dhamma of lust. “Anyone who engages in lust”: Anyone who abandons the Buddha, Dhamma, Saṅgha, learns and then returns to secular life, engages in, turns to engage in, fully engages, and heads to engage in lust.
“He is like a stray cart ride in the world”: “Cart ride,” stray, unmanned, unmade, untrained elephant cart ride, horse cart ride, ox cart ride, goat carriage ride, ram cart ride, camel cart ride, donkey carriage ride; it takes a side road, climbs up uneven stubbles and rocks, destroys the boarded carts and rides, and falls into the cliff. Like the stray, uncontrollable, unmanned, and untrained cart ride takes the side way. Similarly, the vulgar person, like the stray cart ride, he takes the side way (evil way) and takes the evil view… (omitted) to take the evil mind. The stray, untuned, unmanned, untrained rides climbed on the uneven stubbles and rocks. Similarly, the vulgar person boarded the uneven body kamma, ascend to the improper language kamma, ascend the improper mental kamma, ascend the improper killing, ascend the imperfectly to take without giving, ascend the improper licentiousness, descend as the improper fraud, descend on the irregularities, on the rough and bad language of the irregularities, on the offensive language on the irregularities, on the greed of the irregularities, on the malice of the irregularities, on the evil views of the irregularities, on the various things of the irregularities, going, climb up the five desires of unevenness, and climb the covers of unevenness. As the stray, unmanned, unmade, untrained ride destroys the boarded ride, the same, the person who returned to the secular world was like a stray cart. He destroyed himself in hell, in the animal world, in the hungry ghost world, in the human world, and in the heavenly world. Like the stray, untuned, unmade, untrained car ride falling off the cliff, the same, the vulgar person falls into the cliff of life, the cliff of age, the cliff of disease, into the cliff of death, the cliff of sorrow and despair. “In the world,” in the world of suffering, in the world of mankind.
“They say: the inferior ordinary man”: “Ordinary man,” what is the meaning of ordinary man? “They cause a lot of pollution to arise.” For ordinary people; “Many people who have not removed” are ordinary people; “Those who see the faces of many masters” are ordinary people; “Those who have not come out of many things of interest” are ordinary people; “They made many kinds of things.” For ordinary people; “They were swept away by many kinds of violent currents.” For ordinary people; “They were annoyed by many kinds of torments.” For ordinary people; “They were burned out by many kinds of heat.”For ordinary people; “the one who is greedy, craving, bound, obsessed, tainted, attached, fixed, and obstructed in many five desires” is ordinary; “covered and enclosed by many five kinds of desires, obstructed, closed, covered.” For ordinary people. “They say: inferior ordinary people”: They say so, speak so, talk so, explain, say: inferior, despicable, low, low-minded, insignificant ordinary people.
52 · Whatever previous glory and reputation, His may even be abandoned, After seeing this, He should learn and give up his lust.
“Any previous glory and praise, his may even be abandoned”: What is glory? Here, a certain type of people (in their previous state as a Samaṇa) are honored, respected, revered, (with) clothes, food, shelter, the patient’s needs and the medical necessities, this is glory. What is praise? Here, a certain type of people came to praise when they were in the previous Samaṇa state. They are the wise, the learned, the hearer, and the eloquent, those who are good at defending arguments, and skillful: “the chanter (the teacher),” or the “lawyer,” or the “speaker,” or the “lives in the forest,” or the “beggar,” or “wears dung sweeper,” or “three-clothed person,” or “second beggar,” or “not eaten after eating,” or “usually sitting (not lying),” or “living anywhere,” or “the gainer of the first jhāna,” or “the gainer of the second jhāna,” or “the gainer of the third jhāna,” or the “the gainer of the fourth jhāna,” or “the gainer of the boundless void,” or “the gainer of boundless consciousness,” or “the gainer of nothingness,” or the “the gainer who does not dwell in nothingness (neither-perception-nor-non-perception),” this is praise.
“His may even be abandoned.” After a while, when he gave up the Buddha, Dhamma, Saṅgha, learned and then returned to vulgarity, that glory and that reputation declined, declined, (was) lost, disappeared, and shattered.
“After seeing this, he should learn, he should give up his lust”: “This,” the glory and praise in the previous state as a Samaṇa; later, when he gave up the Buddha, Dhamma, Saṅgha, learned and returned to the vulgar, there is no glory and no reputation, this is to achieve failure. “After seeing,” ….“He should learn.” There are three learnings: increase precept learning, increase mind learning, and increase wisdom learning. What is to increase precepts? …(omitted, see previous sections).
What is to increase mind? ….
What is to increase wisdom? …. Anyone who is acting not in the Dhamma… (omitted) is called the dhamma of lust…, for that reason it is called the dhamma of lust.
“After seeing this, he should learn, he should abandon lust.” For the abandonment, calming, stopping, and cessation of lust, he should learn to increase precepts, he should also learn to increase mind, and he should also learn to increase wisdom. These three studies should be learned when heading towards (noting); learning when knowing; learning when seeing; learning when introspecting; learning when establishing (decision) when the heart is established; learning when solving with faith; you should learn when you are vigorous; you should learn when mindfulness arises; you should learn when mind concentration arises; you should learn when you know with wisdom; you should learn when you know what should be known; you should learn when you should be renounced; you should learn when practicing should be practiced; you should learn when testifying what should be testified [Ps.1,41], you should practice, you should practiced well, and you should go on after accepting.
53 · He was defeated by his intention, Thinking like a miserable person, After hearing this blame from others, People like that become ashamed.
“He was defeated by his intention, and he thought like a miserable person”: The intention to to desire, malicious intention, the intention to harm, the intention to see, touched, tortured, combined, possessed, covered; he thought, thought strongly, thought with all kinds of thoughts, after leaving there, thinking like a miserable person, like a dull person, like an extremely foolish person. Like an owl looking for a mouse on a branch and thinking hard, thinking with all kinds of thinking, thinking after leaving there; like a jackal looking for a fish on a river bank, …; like a cat looking for mice in gaps, sewers, garbage dumps, …; like a donkey that has been unburdened, in the alley, in the sewer, in the garbage dump, … [MN.50]; in the same way, the intention of the person who returned to the secular (life) was to desire, malicious intention, intention to harm, the intention to see touches, tortures, combines, possesses, and covers. He thinks, thinks strongly, uses all kinds of thoughts, and after leaving there, he thinks like a miserable person, like a dull person, like an extremely foolish person.
“After hearing this blame from others, people like that kind become ashamed”: “Others,” a parent teacher, or teacher, or equivalent to a teacher, or a friend, or acquaintance, or close person, or peer supervision: “Mendicants! After you get a great master like this, become a bhikkhu in such a well-spoken Dhamma, and get a holy group like this, after giving up the bad lust dhamma, the Buddha, Dhamma, Saṅgha, and after learning, returning to the vulgar (secular life), it is not your gain for that; for that it is your evil gain. There is indeed no faith in you in the good Dhamma, there is no shame in the good Dhamma, there is indeed no (none of your) vitality in good Dhamma, indeed there is no thought of you in good Dhamma, and indeed there is no wisdom of you in good Dhamma.” [AN.5.5] He will hear, grasp, understand, distinguish their words, ways of speaking, teaching, and admonitions teachings and become ashamed, oppressed, struck, and distressed, and become in a state of worry. “Like that kind of person”: Like that kind, like that kind, belonging to that kind of residence, that kind of thing like that, he that has returned to vulgarity.
54 · He makes swords again (defensive weapons), When urged (reproached) by others’ words, This is indeed a big cave, He jumps into falsehood.
“He makes swords again, when he is urged by the words of others”: “Again,” the sentence continuation; …. “Swords (knives),” there are three types of knives: body knives, speech knives, and intention knives; three knives of bodily deeds, four knives of speech deeds, and three knives of intention deeds. “When urged by others,” when urged by a parent teacher, or teacher, …, he deliberately said vainly. He said, “Great Virtue! I am a joyful bhikkhu, (but) for me, I should support my mother, so I returned to the secular life.” He said: “For me, I should support my father….” He said, “…I should raise my brother, …I should raise sisters…, I should raise my son…, …my daughter…, …should support friends…, …colleagues…, …relatives…, …people of blood (kin), so I returned to vulgarity.” It is a speech knife; he makes it happen, makes it produced, makes it arise.
“This will indeed be a big cave”: This is his big cave, big forest, big dense forest, big dangerous road, big danger, big bend, big mud mud, big obstacle, big tie, namely: a deliberate lie.
“He jumped into false speech”: false speech is called falsehoods. Here, a certain type of person comes to the temple, or to the assembly, or to the relatives, or to the group, or to the palace, and is brought as a witness for questioning: “Come, man! Please tell me what you know of the way.” He says without knowing: “I know.” Or, if he knows it, he says: “I don’t know.” He doesn’t see it and says, “I see.” Or, when he sees it, he says, “I didn’t see it.” Like this, he deliberately speaks vainly based on his own cause, or the cause of others, or because of a little temptation.
Or, taking three behaviors as “lies”: just before (saying) (thinking): “I will say lies.” When said, (thinking): “I’m speaking lies.” When I have said it, (thinking): “I have said the lies.” Or, taking four behaviors: just before (saying), (thinking): “I will say a lie.” When said, (thinking): “I’m speaking lies.” When it has been said (thinking): “I have said the lies.” There are opinions of different attachments (errors), and these four behaviors are regarded as lie. Or, take five forms…, six forms…, seven forms…, eight forms as lies: Before saying…. There are (wrong) opinions of different attachments, the likes of different attachments, the inclinations of different attachments, the desires of different attachments, and the nature of different attachments. These eight behaviors are regarded as lies and false words. “He jumped into false speech”: He jumped in, dove into, entered false speech.
55 · (He was known as) a famous wise man Who walks alone, But when he is lustful, He is dragged around like a dull person.
“Famous wise man”: Here, a certain type of person came to glory and praise when he was in the previous state as a Samaṇa: …. In this way, he is known and famous.
“Solo traveler”: There are two ways to travel alone: ….
“But when he is united with lust”: Whoever is not doing justice…. “But when he is united in lust”: After a while, he abandons the Buddha, Dhamma, the Saṅgha, learns and then returns to the secular world, is bound in the lust….
“Like a dull person being pulled around”: The miserable person is like a dull person, like a very foolish person being dragged, pulled around, getting into trouble: killing, taking without giving, …, saying falsehoods, so that he was dragged, dragged around, and got into trouble. After the king caught him, he was punished with various punishments: whipping, beating with a stick, beating with a cane, cutting off his hands, feet, hands and feet, ears, nose, ears and nose, tortured by sour porridge pot penalties, shell-bald penalties, Rāhu’s’s mouth penalties, fire torture penalties, candle hand penalties, exorcism penalties, bark coat penalties, antelope penalties, hook flesh penalties, money penalties, alkali bathing, twisting the door latch, stepping on the straw, drenching hot oil, causing a dog to bite, piercing while alive, beheading with a sword, so that he is dragged, dragged around, and gets into trouble.
Or, conquered with desire and thirst, the heart is occupied, as when the ship leaped into the sea, tormented by the cold and heat, by the contact of fly mosquitoes, wind, sun, and snake, to die of hunger and thirst; and go to (omitted: various locations are listed here, including Taxila, Java, Tambapanṇị̄, and many unknown places — B. Bodhi also omits this list from the commentary); go to the dangerous road in the desert; go on the knees to the road that can be passed; the road where goats go; the road that can only be passed when supported by pillars; the road that can only be passed by holding a parachute; the road that can only be passed when the bamboo bush is cut; To the bird road; to the mouse road; to the cracked road; walked to the vine-walking road, so that he was dragged, pulled around, and got into trouble.
When he was seeking, he did not find it, and felt distressed because of not getting it, so he was dragged, pulled around, and got into trouble.
When he sought, he found it, and felt distressed because of the protection he got: “Whether my belongings will be taken away by the king, the thieves will not take it away, the fire will not burn, and the water will not flow away, the unloved heirs will not take it away.” When he guards and protects in this way, his property is destroyed, he is rooted in separation and feels distress, so he is dragged, pulled around, and got into trouble.
56 · Muni, here, after knowing this affliction Before and after, He will be firm on his own And will not engage in lust.
“Muni, here, before and after, after knowing this affliction”: “This,” there was glory and praise when he was in the state as a Samaṇa before, and there was no glory and praise when he gave up the Buddha, Dhamma, Saṅgha, learned and returned to the secular life afterwards. This attainment and loss. “After knowing,” …. “Muni,” …. “Here,” belongs to this view, belongs to this love, belongs to this inclination, in this attachment, in this dhamma, in this teaching language, in these scriptures, in the teachings of this master, in this individual, in this human world.
“He will be firm on his own”: In two ways he will firmly be alone: in the name of a bhikkhu or in the renunciation of the masses. How can he do so firmly in the as a bhikkhu? After cutting off all the obstacles at home, …, and survive, so that he will firmly walk alone as a bhikkhu.
How can he do his own way firmly with the rejection of the masses? When he is a bhikkhu like this, he will be alone in the woods, …, and survive, so that he will be firmly committed to acting alone by giving up the masses. He will be firm and alone, he will be a firm holder of good Dhamma; he will be a holder of standing.
“Will not engage in lust”: Whoever is not doing justice…. He will not get close to or engage in the dhamma of lust, will not participate, will not be used, will not practice, will not practice fully, will not be held after going on.
57 · He should learn to stay away, This is the supreme of all holy ones, (But) he should not think that he is the most victorious because of that, In front of the one which is indeed Nibbāna.
“He should learn to stay away”: “To stay away,” there are three types of staying away: …. “He should learn.” There are three kinds of learning: …. “He should learn to stay away”: He should learn, practice, practice well, and go away after being sustained.
“This is the supreme of all the holy ones”: All the saints are called the Buddhas and the disciples of the Buddhas and the Bhikkhus. This is the first, the most victorious, the supreme, the top, and the highest among the saints, that is: staying away from the deeds.
“(But) he should not think that he is the most victorious because of that”: Should not, because of being far away, accept tribute, be lofty, arrogant, have fortitude, be stubborn, and be arrogant, these should not be made because of that. He shouldn’t be a rigid, very stiff, head-raising person because of that.
“In front of the one which is truly Nibbāna”: In front of, near, close to, not far away, near the one which is Nibbāna.
58 · To Muni, who is empty, Who has no expectation in desire, Those who are bound in their desire Envy those who have survived the torrent.
“Muni, who is empty (void)”: Empty, far away, separated, void of evil doings, far away, separated with the body; evil deeds with the words… ; …with intention…; with greed, hatred, delusion, anger, resentment, hiding evil, domineering, jealousy, stinginess, hypocrisy, cunning, stubbornness, passion, conceit, arrogance, ease (lack of effort), all pollution, all evil, all troubles, all scorching, all heat (torment); …with all unwholesomeness, made empty, far away, and separated. “Muni,” …. “When walking” means walking, staying, acting, going on, guarding, and surviving.
“Those who have no expectation in desire”: “Desire,” there are two kinds of desires: the desire of things and the desire of pollution …. After the desires of things are known, after giving up, after abandoning, after being driven away, after the end, after making it non-existent, when the desire for things is not expected, he becomes the one who has given up his desires, those who have eliminated their desires, those who have released their desires, those who have abandoned their desires, those who have ceased their desires, those who have renounced greed, those who have left greed, those who have forgone greed, those who have ceased to be greedy, those who are not hungry and thirsty, those who have cooled down, those who have become cool, those who feel happy, and those who live by themselves as Brāhmaṇa.
“People who are tied up in desire are envious of those who have survived the torrent”: “People” are synonymous with all beings. People are greedy, covetous, bound, infatuated, tainted, attached to their desires, fixed, obstructed, they want, accept, hope, aspire, and pray for those who have passed the torrent of desire; …have passed the torrent of sight…; …have passed the torrent of ignorance..; those who have passed, have come out, have crossed, have transcended, have overcome; those who have reached the other shore; those who have reached the other shore, have reached the ultimate (target); those who have reached the ultimate have reached the end; …(omitted, see previous sections)…; …have reached Nibbāna.
Such as the debtor desires and envies being debt-free; such as the sick who desires and envy being free from disease; such as those bound by fetters who desire and envy to be free from the fetters; as the slave desires and envies of being free from being the slave; such as those who jump into the difficult road hope and envy stability as the ultimate place. Similarly, people are greedy, craving, bound, obsessed, tainted, attached, fixed, and obstructed in their desires. They want, accept, hope, aspire, and pray for those who have passed the torrent of desire; …; those who have reached Nibbāna.