…

1 Crossed over, liberated, calm: the state of liberation. Among those who cross over, among those who liberate + + + + 2 + + + + among those who calm: the state of having established oneself. Top, best, choice, seer: 3 mastery and the state of possessing the ten powers and the state of possessing the four confidences. 4 Then again, some untangle according to the truths: Crossed over from defilement; 5 this is abandoning of the origin. Liberated from pain; this is the diagnosis of pain. The remaining two 6 + + + + .

Searching for sense‐pleasure, searching for existence is the text. The explanation on it: Searching for sense‐pleasure should be known as of two kinds, like + 7 + + + + + + + one‐eyed and two‐eyed. Searching for existence should be known as of two kinds, like among people + + 8 + + + + + + + + + + + among other + + + + + + This so far is the search for what is felt + + 9 + + + + + + + + + + + + + + Then again, like the search for calm of what is felt. That is why he says 10 searching for religious practice. + + + + + + + + + + + + + + + + + + + calm of what is felt. This, too, is of two kinds. + 11 + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + 12 + + + + + + + + + + + + + + Conceit that such is the truth + + + + + + + + + + + + + + + 13 + + + + + + + + + + + + he searches. These have to be spoken of right here in respect to searching for existence. + + + 14 + + + + + + + + + + + + The five categories have to be seen in regard to (their) rise and disappearance. That way what is felt 15 grows calm. This is the accounting of it. In brief: Searching for all three: for abandoning + + + + + 16 Abandoning of craving is shown. Conceit that such is the truth: abandoning of the floods. Abandoning of positions of view. + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + 18 + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + 19 + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + 20 + + + + + + + + + + + + + + + + + + + (Bundling verse:) + + + + + + + + + + 21 + + + + + + + + + + + + + + + + + and searching for sense‐pleasure

Warding off evil (dharmas is the text). The explanation (on it): Defilement is evil. Excessive + + + + + + + + + in the application of hate. + + 23 + + + + + + + + + + + in the application of lust. Always mindful: an unvarying state of resting(?) is shown. 24 Because of unknowing being abandoned, his mindfulness is always present in regard to the four matters(?) of selfhood + + + + With fetters exhausted, 25 enlightened: by noble knowing + + + + + + is taken. Those who have the form mentioned are disciple 26 and condition enlightened ones. Brahman: because of all defilements being abandoned + + + + + is made to be exhausted. Warding off evil 27 (dharmas): abandoning of hate. Always mindful: abandoning of delusion. With fetters exhausted: abandoning of lust. Enlightened: both the path 28 and cessation are shown. Or otherwise: by exhaustion of the sources (is meant) the state of liberation. By enlightened (is meant) both the state of a knower and mastery. 29 Others: Warding off evil dharmas: the virtue category. Always mindful: the concentration category. Enlightened: the understanding category. 30 With fetters exhausted: the outcome. Or otherwise: Always mindful: both concentration and understanding. Or otherwise: Warding off evil 31 dharmas: abandoning of all three sources. Because of them being abandoned always mindful. Others: Warding off evil (dharmas): 32 both the diagnosis (of pain) and abandoning of the origin. Always mindful: the path. With fetters exhausted: cessation. 33 Who has filled knowing with the four truths, that one is enlightened. As is said: “What should be recognized is recognized 34 and what should be developed is developed.” Or otherwise: both the state of having raised onseself and the state of having established oneself of somebody else in the truths that make a teacher. 35 Or otherwise: Warding off evil dharmas: severing of the course of pain. Always mindful: severing of the course of action. With fetters exhausted: 36 severing of the course of defilement. Or otherwise: Warding off evil dharmas: abandoning of the barb of hate. Always mindful: 37 both of the barb of view and of the barb of conceit. With fetters exhausted: abandoning of the barb of lust.

Receiving food or clothing 38 in time is the text. The explanation on it: Receiving food: receiving of alms. Clothing: the robe. He should know the measure: 39 in what should be done the measure should be known. Undertaking what is difficult: steadiness in the traditions of the noble is shown. Guarded in respect to the ears: 40 restraint in respect to the ears. If he moves about in the village: for there is footing for defilement there. The proximity + + + + + + 41 + + + in the wilderness. As is said: “By which path he entered the village for alms.” This is 42 abandoning + + + + + + + + He should even when offended not speak a harsh word: Whether one who is offended should not speak a hard word or whether one who is offended should not speak (any) word, this is abandoning of resentment. 44 Then again some say: By the power of unknowing the faculties flow forth. From noble mindfulness they do not flow forth. This is 45 abandoning of delusion. Abandoning of the three sources is shown. Then again some say (it is) a teaching of the dharma about those who are established in seeing(?). 46 Moving about here, they do not then and then (again) attain a barb.

Having heard that the brave one is without desire I came 47 is the text. The explanation on it: Without desire (akama‐): without desire (ṇikama‐). I go desiring to hear about the surmounting of all desires. + + + + 48 + Then again some say he praises him for the state of a knower that has bravery as its head. Bravery is 49 said to be developed by right endeavor. Overcomer of the flood: he praises (him) for surmounting of the floods. He has come to the one without desire, the enlightened one, for questions. Calmness: 50 extinction. State: the path. Having established oneself there, contact is made with it. Make an opportunity for me + + + 51 + + + + + + + + + + + + + + + + + + + + Or otherwise: + + + + he praises (him) for omniscience. 52 Eyes: enlightenment. Both are said to have arisen at the same time, both omniscience and the enlightened one. Explain it as it is (yasatacha), blessed one: explain it as it is (yasabhudo), and the truths that make a teacher. The two 54 roots, the two paths, the two outcomes.

To this one I say “you are calm” is the text. The explanation on it: Because of craving related to the five qualities of desire being abandoned he is called calm. Because of internal craving being abandoned 56 there exist no knots, because of the body together with consciousness being abandoned. Both cravings are abandoned. 57 He has crossed beyond attachment, craving. The accomplished(?) step is shown. Or otherwise: Because of the two 58 roots being abandoned it is said that he has crossed beyond. Or otherwise: Because of fondness and resentment being abandoned. Or otherwise: 59 by abandoning of the three sources. Or otherwise: + + because of craving that is of two kinds being abandoned.

60 For the one whose heart is not rotten (is the text). The explanation (on it): from the heart + + + + + + + + + + + + + + + 61 or defilement. This is abandoning of fondness. Whose heart is not impaired: abandoning of resentment. This is 62 abandoning of the course of defilement. By merit the two (kinds of) action are shown. Then again by evil dark action. This is 63 severing of the course of action. Some who are awake burn a country district, like the 64 Kaliga wilderness. + + + + they do not apply to defilements. That is why is said: for the one who is awake there is no fear. 65 Some say this is wakefulness of knowing. There is no fear: fear of the five categories. + + + 66 Pain is its great fear. This is severing of the course of pain. Or otherwise: For the one whose heart is not rotten: 67 abandoning of lust for sense‐pleasure. Whose heart is not impaired: abanding of malice. First he shows abandoning of dark and bright. 68 Abandoning of evil: abandoning of dark. Abandoning of merit: of bright. For the one who is awake: 69 of neither dark nor bright. This is abandoning of action. By abandoning of lust for sense‐pleasure (is meant) abandoning of defilement. Or otherwise: 70 by abandoning of fondness and resentment, which are opposed to virtue, (is meant) the virtue category. By merit (is meant) fondness. 71 By evil (is meant) resentment. By abandoning of both (is meant) the concentration category. For the one who is awake: the understanding category. 72 There is no fear: the outcome. Or otherwise: By virtue (is meant) seeing. By concentration (is meant) development. For the one who is awake: 73 the plane of immediacy. There is no fear: the state of one who has accomplished. The two extinction elements should be known. + + + + + + 74 + + + + + + + + + + + + + + + +

For what ages what is without aging is the text. The explanation on it: 75 Without aging: the extinction element without fuel remaining. What ages: the five assuming categories. He rejects them. 76 Extinction should be searched for in being without aging. What burns: with the three sources. Their exhaustion 77 should be searched for. Where there is no burning, that indeed is that rest from exertion: the two extinction elements. Exchange 78 the ultimate calmness: where pain has been rejected take the two extinction elements. In brief: 79 What ages: pain. Extinction in what is without aging: the cessation. What burns: the origin. Exchange: 80 it should be rejected through knowing; this is the path. Or otherwise: Extinction: exhaustion of defilement. Exchange: 81 exhaustion of action. Without aging: exhaustion of pain.

Having diagnosed the five categories is the text. The explanation on it: 82 The five assuming categories should be diagnosed in regard to (their) rise and disappearance. This is both the diagnosis of pain and the path. 83 Through complete exhaustion of the origin of defilement the cessation. Become cool: the one without fuel remaining. As 84 is said: “Right here all that is felt becomes cool, they understand.” Or otherwise: 85 Because of abandoning of lust he is said to have become cool; this is abandoning of craving. Taintless: 86 abandoning of ignorance. Two liberations, the cessation. Through abandoning of defilement abandoning of the origin. This is 87 the one with fuel remaining. Like a fire without fuel: the one without fuel remaining, severing of the three courses.

Whose 88 faculties are well‐developed is the text. The explanation on it: Welldeveloped: well‐practised, well‐settled. The perfected one(?): who has developed the path; allaying + + + + + + + + + + + + + + 90 With dirt gone away: abandoning of craving. Having crossed over doubt: abandoning of ignorance. By both (is meant) both 91 abandoning of confusion and the cessation. This world: the desire element. The other world: 92 form and formlessness. Or otherwise: Internal and external spheres + + + four fruits. This is 93 the diagnosis of pain. Awaits (his) time: wherefore it is said: “I do not look forward to death, I do not look forward to life.” 94 Or otherwise: Whose faculties are well‐developed: the six faculties + + + + + + + + + + + + + 95 is called one whose faculties are developed, like (those) of *Paraśaria; this is the cessation. In brief: Who 96 has filled knowing with the four truths, that one has a developed body, a developed heart, developed understanding. Because of all three being developed 97 he is tamed and he is without fuel remaining. Therefore it is said that he awaits (his) time.

I ask the accomplished one 98 is the text. The explanation on it: Accomplished one: abandoning of craving. Great seer (maheṣi‐): the great (mahata‐) place is searched for (eṣida‐), omniscience 99 + + + + + + + I know that you are wise: that you go to the further shore of understanding. Of developed self: + + + + + 100 + + + + + + + + + + + + + + + + + + + + + + From where now does pain originate: 101 the painfulness of determination. Having many forms: the two painfulnesses. Or otherwise: From where now does pain originate: he asks about the cause of pain. 102 Having many forms: the three painfulnesses. In brief: Accomplished one: the state of liberation. Wise and of developed self: 103 the state of a knower. Great seer: mastery. From where pain: both the state of having raised oneself and the state of having established oneself. Some say: 104 Great seer: + + + + of ignorance. From abandoning of the two roots the state of liberation, the state of possessing the ten powers + + + + + + 105 + + the outcome.

Earlier it was is the text. The explanation on it: Earlier it was: indeed that lust, that delusion, that hate. 106 Earlier it was: exhaustion of the three sources. It neither was nor will it be, nor does it exist now: + + + + 107 + + + + and concurrence of opposed defilement. Others say: Earlier it was: 108 lust, hate and delusion. Then it was not: the dharmas on the side of enlightenment. It neither was nor will it be, nor does it exist now: and which path 109 there will be will also remove this opposed origin of defilement. Or otherwise: It neither was nor will it be, nor 110 does it exist now: and which lust, hate and delusion there are of this path, they are exhausted. Then again some: He speaks about omniscience + + + 111 + he speaks about both the plane of enlightenment beings and the plane of enlightened ones. Bundling verse: Warding off, food 112 and having heard, to this one I say, not rotten, without aging, categories, whose faculties, earlier it was, accomplished.

Both those 113 who have enumerated the dharmas is the text. The explanation on it: Understanding is called enumeration. By this enumeration the five categories are enumerated 114 and observed: impermanent, painful, without self, both depending on a cause and tied to other things + + + + + + becomes well‐comprehending. 115 Or otherwise: by whom the roots of all dharmas are enumerated, opened(?), abandoned. And who are in training: who 116 learn the enumeration of the roots of all dharmas and the opening(?). Numerous: many. Including the one on the eighth stage + 117 + + + + + + one should diagnose + + in this + + + + + + + + + + + + + + + + + 118 + + + + + + + Or otherwise: Of these intelligent ones: connected ones. + + + + + + + + + + + of these + + + + 119 + + + I will relate + + + + + 120 Or otherwise: I will relate in respect to the path. + + + + + + + + + + + + + + + + + + + + 121 show. Dear sir (mariṣa‐): this is a respectful form of address; there is no searching (eṣaṇa‐). Because of defilements being abandoned 122 there is no fear and because of the perception of dharmas being filled.

Indeed he should not look forward to sense‐pleasures is the text. The explanation on it: 123 All desirable matter should not be looked forward to, but the abandoning of affection that indeed there is should be connected. He should be (sie) undisturbed: should be (asa). 124 Sense‐pleasures indeed + + + + + + + + + + + + + + + + + + hate. Therefore abandoning of hate 125 is enjoined. Skilled in respect to all dharmas: because of unknowing being abandoned knowing of skillfulness in respect to all dharmas 126 has arisen, or of one endowed with the foundations of mindfulness these three sources + + + or + + + + + 127 one endowed with the foundations of mindfulness. By this utterance abandoning of the barbs should be known. The three remaining ones; a monk 128 should wander about mindful: abandoning of the barb of conceit. Or otherwise: by abandoning of the three sources (is meant) the exhaustion of defilement. Skilled: 129 the exhaustion of action. Should wander about mindful: the exhaustion of pain. Or otherwise: Indeed he should not look forward to sense‐pleasures: 130 abandoning of coarse defilements. He should be undisturbed in respect to the mind: abandoning of the midling and the residual ones. 131 Skilled in respect to all dharmas: what is said there is that only thinking about the dharma is remaining. A monk 132 should wander about mindful: what is said here is that a monk of good material internally indeed composes the heart, 133 concentrates + + + Should wander about: what is talked about there is the three knowledges. Or otherwise: For he should not look forward to sense‐pleasures: 134 abandoning of (lust). Undisturbed: abandoning of hate. Skilled: abandoning of delusion. A monk should wander about mindful: who 135 endowed with the foundations of mindfulness destroys these three sources, that one is in training. By whom they are destroyed, that one has enumerated the dharmas. 136 Or otherwise: He should not look forward to sense‐pleasures: abandoning of lust for sense‐pleasure. Undisturbed: of malice. From abandoning of both, (one becomes) the highest one in training. Until the state of being in training is complete it has its meaning stated. Skilled in respect to all dharmas: 138 because of knowing of the dharmas being filled, the state of no longer being in training is complete. A monk should wander about: 139 who goes on this path, that one is in training; who has gone, that one has enumerated the dharmas. + + + + + + + + +

140 Who points out the past is the text. The explanation on it: Posala of the Parayaṇa + + + + the blessed one. 141 Who points out the past: who shows the past, or an occurrence in the past + + + + + 142 + + + + points out. Others: + + + + + + + + + + + + + + + + + + + 143 + Thus craving. It is abandoned. Having severed doubt: the four uncertainties are abandoned. 144 He praises him for abandoning of unknowing. Or otherwise he praises for omniscience. Going to the further shore: gone to perfection in respect to all qualities. 145 + + + omniscience is filled. I have come with a question about meaning: I am seeking for meaning, 146 I have come for questions. Or otherwise: Which profit or harm there is in the roundabout (of births), to that question 147 I have come. Who points out the past: 148 the knowledge that is manifest knowing: recollection of earlier lives. Having severed doubt: the knowledge that is manifest knowing: decease and reappearance of beings. Unshakable: 149 the knowledge that is manifest knowing: exhaustion of taints. Now other 150 disciple and condition enlightened ones may also have the state of possessing the three knowledges, but not indeed is 151 (their) knowing in every way filled with matters related to an omniscient one(?) like by the enlightened one. Therefore is said going to the further shore in respect to all dharmas. 152 Or otherwise: Who points out the past: who shows a past occurrence. Both those who are 153 natural humans and those who are higher humans + + + + + + + + + + + + + + + + + + 154 + + + decease and reappearance of beings. Both as it has not been experienced by himself and by whichever 155 beings it has been experienced, that he shows. Unshakable: because of craving having been abandoned. Having severed doubt: 156 because of ignorance having been abandoned. Then again disciples may have the six recognitions, such as 157 those like Kaśava and Mogalaṇa, but not indeed have they reached perfection like the enlightened one. In brief: Who points out the past: like he 158 points out the past, so the future, so the present, through enlightenment, through knowing. Therefore 159 praise is made of the state of a knower. Without anger, having severed doubt: the state of liberation. Going to the further shore in respect to all dharmas: 160 mastery. I have come + + + + + the state of having raised oneself and the state of having established oneself + + +

161 Of the one whose perception of form has disappeared is the text. The explanation on it: Perception of women, perception of men, all perception, perception of the element. 162 The surmounting of color and shape is shown, or otherwise the surmounting of pleasure and favor that is of three kinds. Thus that 164 sphere of nothing is talked about. Who abandons all bodies: he shows the surmounting of the sphere of the end of space + 164 that sphere of the end of consciousness is talked about. Internally: as is said: “The I is not anywhere, of anybody, anything.” And externally: “and the mine is not anybody, of anybody, anything.” Just that way is 166 the non‐existence of appropriation. The sphere of nothing is shown. Here + of such a kind: by what sort of person 167 is this attainment of the sphere of nothing obtained. By what he knows + + + + + Or otherwise: by what sort of way. 168 All steadinesses of consciousness: seven steadinesses of consciousness have been recognized by the enlightened one that are brought about by happiness. 169 By the seventh steadiness of consciousness the sphere of nothing is shown. There consciousness is established. 170 The blessed one knows this one standing, become human, and liberated, become mighty through knowing. 171 He will be one who has that as final aim. The sphere of nothing indeed will appear. 172 Knowing the origin of nothing + + + + + + + + + + + + + + + + + + + + + + + + + like 173 the attainment of the sphere of nothing. That relish is a fetter + : there + + by attainments passion and lust. 174 He should know this thus: this attainment exists. Then + + + passion and lust + + + Then he + + + 175 + + +: he will definitely reappear in the sphere of nothing. That way is here 176 the knowing of the enlightened one with that sort of + + + + + of the enlightened one, of the brahman: the one who has warded of evil dharmas, of the perfected one: the one who has developed the path.

177 He is not wise through view or opinion is the text. The explanation on it: Some construe with those who speak of calmness. Separated 178 they move about in the world: worthy ones move about separated in respect to types of view, remote from types of view in the world. 179 Then again some construe (as follows): but those who move about separated in the world: heretics move about separated from the good, remote (from the good) in the world. The hero should not make a dispute with them: + + + + 181 + a worthy one is intended. Or otherwise: + + + + + + + + + with these people who are remote from the good + + + + + 182 + + + + + + + + + Water lotus (elabuya‐): Water is called ela‐. 183 A lotus is called abuya‐. + + + in mud + + + + + + + Unsmeared by water (jala‐) and mud (paka‐): jala‐ 184 is water, paka‐ is mud. As it, born and having grown there, still is not smeared by it – this is 185 the simile – so the sage, the knower, speaks (pada‐) of calmness and is not greedy: extinction is calm, the path of the noble is the track (pada‐) there. 186 + + + + does not do. By just it he has gone + + + + and there he is unsmeared like this lotus is surrounded by water and mud yet is not smeared by it. Thus here too + + + Or otherwise: So the sage, 188 speaking of calmness and not greedy: + two extinction elements + + + + They are seen, yet he is not smeared there. 189 Unsmeared by desires in the world: 190 unsmeared by desires as things and all desirable matter. What is the reason? As he calls him not greedy, so he is not smeared because of nongreediness. Not + + + + not + + + + + 191 Not wise: the end of existence is not known. By view: those which are reached by eye consciousness + + + + + 192 by three bodies of consciousness the state of turning inward is made contact with. Consciousness + + + + + + + + He does not then 193 take out conceit. For he is not like that: not + + + + + + + + + + + + + + + + + + + 194 + + + + + + + + Not by action: by the plane of mind consciousness. What is the reason? Here this is 195 merit and demerit for those seeking for understanding(?). Nor to be led by what is heard: he is not + + + + + + + + Not led 196 indeed by attachments: attachments – here the categories are intended. They are indeed not undergone by him. + + + 197 + + + + + + + + + Therefore he calls him not to be led into. Or otherwise: Not by view: not + + + + + + + 198 + + + + + + + + + + + + + by a kind of supernormal power + + + + + + + + + Not led 199 (indeed) by attachments: not by earlier life. Then he does not take out conceit. For he is not like that: + + + + 200 + Not by action: not by virtue, by practice does he take out conceit. Or otherwise: by 201 earlier life. Not by what is heard: by the divine ear element he does not take out conceit. It has its meaning stated. + + + 202 + + + The hero should (not) make a dispute: abandoning of the flood of view. Unsmeared by desires: 203 abandoning of the flood of desire. Not wise by view until he becomes conceited: of the flood of ignorance. For he is not like that, not led: 204 abandoning of the flood of existence.

Who does not think “this belongs to me” is the text. The explanation on it: To whom it does not occur: eternal is both the self + 205 + + + + + + + + Or “anything belongs to others”: he knows indeed the delusion in respect to the sixty‐two types of view. + + 206 + + + + + + Some say that in respect to the categories there is no mine‐making. + + + + + + + + + + + 207 because of + + + + + + being abandoned there is no mine‐making or appropriation. He also does not grieve over what does not exist: + + 208 + + + + + + in change + + + + + + + + + + + + + + In brief: Who does not think: + + + + 209 + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + 210 + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + +

211 + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + 212 + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + 213 + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + This is quiet. 214 There is not appropriation. Or otherwise: Not feeding on others: he does not desire food and likewise he does not feed. He does not raise desire. 215 Understood(?): the five categories are known in regard to (their) rise and disappearance. This is insight. Then because of all defilements being abandoned he is 216 established in(?) the essence: because of being well in contact with the two liberations. Whose taints are exhausted: abandoning of ignorance. Whose flaws are ousted: + 217 abandoning of + + + + + + ignorance. In brief: Not feeding on others, understood(?): the path that has two parts. By essence (are meant) the two liberations. 218 (Whose taints are exhausted), whose flaws are ousted: abandoning of the two roots.

Some now say that to this extent the top is the text. The explanation on it: 219 + + + + + of the spirit + + + + + + + + they teach the doctrine of the eternal. To this extent + + + + 220 + + + + + + he becomes steady in the immovable state(?). He asks the spirit in respect to the eyeless state. + + + + 221 Here there is of these beings the designation ‘wise.’ Or otherwise: among just these beings + + + + + 222 + + + + + Some speak of conclusion: that they speak about the doctrine of annihilation of the self is intended. Here + + + + + 223 + + At the top of existence, inclination is destroyed. + + + + + + + + + + + + + + + + + + + + + 224 + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + 225 + + (Does not) go into dispute: he does not dispute with those who speak dispraise of generosity(?) from here and with those who are not satisfied. + + + + + 226 + + + These + + + + + + + + + + knowing + + + + + + + + in(?) generosity(?) from here. The sage: the knower 227 + + + + + + + + + by his own inquiry. There he is instructed through view. Or otherwise: The generosity(?) from here that there is + + + 228 + + + + + + + + + + + + any inquiry. Having considered others by the guide‐line of the noble he knows. In that way he is liberated. 229 + + + + + + + + + + + + + + + knowing, the liberated one: brought about by happiness. + + + + Therefore + + + + + 230 + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + 231 + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + 232 + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + +

233 + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + 234 + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + 235 + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + 236 + + + + + + + + + + + + + + + + + + + + + + The end of the world, the one who has made quiet: + + + + 237 + + + + + + + + + + + + + + + + + + + + + having reached transcendence of the world + + + + + 238 + + + + + + + + + + + + + + + + + + + + + + In brief: Therefore the sage, knowing the world, of good intelligence: the diagnosis of pain. 239 + + + + + + + + + + + + + + + + + + The end of the world, the one who has made quiet: abandoning of the origin. + 240 + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + +

GCv1 + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + GCv2 + + + + + + + + + + + +

Knowing this misery is the text. The explanation on it: This misery + + + + + GCv3 + + + + + + + + + + + + Therefore he says: craving is the origin of pain. Or otherwise: + + of craving + + + + + + + GCv4 + + + + + + + + + + + + originates. With craving gone away: abandoning of external craving. Without assuming: + + + GCv5 + + + + + + + A monk should wander about mindful: endowed with the foundations of mindfulness. Cessation of embodiment. + + + + GCv6 + + + + + the course of action and the course of defilement. The origin of pain: the course of pain. GCv7 With craving gone away: severing of the course of action. Without assuming: severing of the course of defilement. A monk + + + mindful: GCv8 (severing of the course) of pain. + + + + + + + + + + craving indeed is talked about. + + + + + + + + + + GCv9 + + By pain is said that from the condition assuming there is existence. By origin is said that from the condition birth there is aging and death + + GCv10 With craving gone away: the cessation of craving. Without assuming: the cessation of assuming is talked about. A monk should wander about mindful: the cessation of existence, GCv11 the cessation of (birth, aging and) death. Or otherwise: Knowing this misery: + + + + GCv12 + + + + + + + + + + + Thus the path of quiet and insight. By craving (is meant) the origin. The origin of pain: GCv13 (pain). With craving gone away, without assuming: the cessation. Others: Knowing this misery that craving is the origin of pain: + + GCv14 + + + + + + + + + + + the plane of development. By wandering around (is meant) the state of one who has accomplished. + + + + + + + + + + + + GCv15 + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + +

Aa1 Diligent, mindful is the text. The explanation on it: Diligence should be known as of many kinds: in respect to desires + + + + + + + + + + Aa2 + + + is said. + + + + + + + + + + + + + + abides diligent. Diligence of the dharmas that are not bright Aa3 + + + + + + + + + + + + + + + is said + + + + + + + + + + + + + + + + As is said Aa4 + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + Ca1 ... + + + + + + + + + + + + + ... Ca2 ... + + + + + + + + + + + + + + + ... Ca3 ... + + + + + + + + Da1 ... of the blessed one, the tathāgata + + + + + + + + ... Da2 ... + the teacher of gods and men, the enlightened one + ... Da3 ... + + ... Eb1 ... + + + the concentration category + ... Eb2 + + + + + + + + + + + + + + + ... Fb1 ... + + + + ... Fb2 ... + + + + ...

Ar1 + + the non‐returner + + + + + + + + the state of a worthy one + + + + + + + + + + + + + + + + + + + + Ar2 + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + Ar3 + + + + + + + + + + + + + + + + + + + + + + + + + +

(Having) + + (abandoned) all virtue and observance (is the text). ... Kr1 + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + Kr2 abandoning + + + By the bright of the dark. Having abandoned: + + + + + + + + + + + + + + + + + Kr3 + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + Kr4 + + Irreproachable: of the bright + + + + + + the three abandonings of action. That is why he says purity or impurity + + ... Cr1 both + and the world + + + + + + + + + + + + + + + + + + + + + + + + + + + + + Cr2 there + + These (are?) annihilation + + + + + + + Thus + + + + + + + + + + + + + + + + + + + + + + Cr3 entered on the way + + + + + + + + + + + + + + + + + + + + + + + + + + + + + Cr4 + + + + + + + + + + + + + + + + + + + + + + + + + + + ... 0 + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + 1 + + + the middle way, avoided at the extremes, or the action that is neither dark nor bright has been shown. Or otherwise: 2 Having + + abandoned virtue and observance: the concentration category. By abandoning of what is reproachable (is meant) the virtue category. By abandoning of what is irreproachable (is meant) the understanding category. + + + 3 + + + + + + + + + + + + + + Or otherwise: + + + + + + + + + + + + + + + 4 abandoning of the dark. By the bright abandoning of what is dark and bright. By what is neither dark nor bright abandoning of the bright. + + + + + 5 + + + + + + That is why they call it avoided at the extremes.

Who by a path made of the self is the text. The explanation on it: By a path 6 made of the self: he says: by the self made excellent, straight. Gone to complete extinction: who now is both excellent and straight + + + 7 + + + + + + + Having crossed over doubt: this person who is both excellent and straight should praise + + + + + + + Both non‐existence: annihilation. And existence: + + + + this person who is both straight and excellent, having avoided both these extremes + + + + + 9 + + As is said: “A pigeon would avoid sound.” And as is said: “Having blazed forth, fire + + + + ” + + + 10 + + + + + Being established there, + + he attains the good. Gone to complete extinction: + + + + + + 11 + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + 12 + + + + + + ++ + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + 13 + By a path: the plane of vision. Gone to complete extinction: quiet. Having crossed over doubt: insight. + + + + + + 14 the plane of development. Having abandoned both non‐existence and existence: they have been abandoned earlier. Again + + + + As is said: 15 The heart of this one who knows thus is liberated from the taint of desire. The perfected one(?) whose renewed existence is exhausted: the state of one who has accomplished.

16 Withdrawn, not deceitful is the text. The explanation on it: Withdrawn: the state of having a separate abode is talked about. Now for this one who has a separate abode 17 from where there is fear, from there + + + + + That is why he says not deceitful. Because for the person who has a separate abode + + + + + + + + + + 18 Fear does not arise from something that has such a characteristic, because it is not the kind that makes deceit. + + + + + + + + + + 19 + + + Or otherwise: He does not because of having been deceived resort to another existence. Or otherwise: not deceit, not prattling + + + + + + + 20 + + + + + + Not longing: not the crest of existence + + + + he resorts to the wilderness, lives in the wilderness. + + + + + 21 + + + lives in the wilderness. Not avaricious: the dharma has been received, it suffices for receiving. It(?) becomes virtue belonging to the right‐knowing one. + + + + 22 + + + + + + + + + + + + Not reckless: + + + + + + + + + + + + + + + + + + + 23 + There is + + + + + + + having offended in respect to virtue + + + + + + + + + + + + + + + + + + 24 + + + + + + + + + + And not joined with slanders: + + + joined. In brief: + + + + + 25 + + + + + + + + + + + Not avaricious: the concentration category. + + + + + + + + + + + + + + ... Cv1 + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + Cv2 + + + + + + + + + + + + + + the virtue category + + + + + Withdrawn, not (deceitful): Cv3 the concentration category. Not longing, not avaricious: the understanding category. By knowing in the crest of existence + + + + + + + + + + Cv4 + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + ... Kv1 + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + Kv2 + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + Kv3 + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + Kv4 + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + +

Av1 + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + Av2 + + + + + + + + + + + + + + + + + + + where + + + + + + + + + + + + + + Av3 + + + + + + + + + + + + + + + + + + + + + + there + + + + + + + + + + +

1 + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + 2 + + + + + + + + + + + + + + + + + + + Fine dust to even a powerful one + + + + + + + 3 + + + + + + + + + + + + + + + + + to somebody attended by powerful bright dharmas + + + + + 4 + + + + + + + + + + + + + + + like of Koalia and Karaḍadatia. In brief: To that very fool 5 + + + + + + the course of defilement. Evil comes: the course of pain. Is hateful: the course of action. Or otherwise: + + + + 6 + + + + + + + + + + + + + + + + + Evil comes: increase of pain. By hatefulness (is meant) 7 failure of virtue and concentration. By fool (is meant) failure of understanding. + + + + + + + + Evil comes: failure of the cessation. 8 + + + + + Is hateful: failure of concentration. By fool (is meant) failure of insight. Evil comes: of the two 9 extinction elements + + + + + + + + + + failure. In natural direction it is dependent arising, the reverse is the side of ordinary people.

Who 10 passed (desires) here is the text. The explanation on it: Desires as things are intended. Who passed: by which thing passion and lust are abandoned. 11 + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + 12 + + + + + + + + + + + when desires as things change, he does not + + + + + He does not covet: 13 + + + + + + + + + + + What is the reason? Because of the two cravings being abandoned. Having severed the stream: internal craving. 14 + + + + + Without bonds: external craving + is abandoned. In brief: For the person who abandons desires as things there is non‐occurrence of pain. 15 Passed: non‐occurrence of action and defilement. He does not grieve: because of hate being abandoned. He does not covet: 16 because of delusion being abandoned. Having severed the stream and being without bonds: because of lust being abandoned. Or otherwise: He does not grieve: 17 because of the virtue category being filled. He does not covet: the understanding category. Having severed the stream and being without bonds: because of the concentration category being filled. 18 From the three categories being filled, there is the path. Through desires as things, there is pain. Passed: both abandoning of the origin and cessation. 19 + + + + + + + + + + + + + That is hard to pass: both surmounting of the flood of desire 20 (and) of the flood of view + + + + and surmounting of the flood of ignorance + + + + + + + + + + + + 21 + + + + + + the I‐am‐conceit gets abandoned. Accounting + + + + + + + + has been done. Having severed the stream 22 and being without bonds: surmounting of the flood of existence.

The man who is accompanied by craving is the text. The explanation on it: + + + + + 23 + + + + + + + + + which create the roundabout (of births) that has craving as its head. Or otherwise: + + + + + + + of pain 24 + + + is shown. Thence it frightens. In a reappearance here and there: here and there in the sphere of reappearance 25 he takes substance, because of one or the other assuming of the four assumings he reappears, or in the three existences he reappears into one or the other existence 27 + + + + + + He comes to pain again and again: he experiences again the oppression that has existence as its cause. 28 In brief: (The man who is accompanied by craving:) the course (of defilement). By assuming (is meant) the course of action. By the rest (is meant) the course of pain. + + + 29 + + + + + + + + + + + + + + there is craving. In a reappearance: from the condition craving there is assuming. 30 Is born for this and that reason: from the condition (assuming) there is existence. He comes to pain again and again: from the condition existence there is birth, aging and death. 31 + + + + Or otherwise: Accompanied by craving: increase of the origin. In a reappearance here and there: 32 failure of knowing of the path. Is born for this and that reason: failure of knowing of the cessation. He comes to pain again and again: 33 failure of knowledge of pain.

Endowed with virtue and seeing is the text. The explanation on it: By virtue is shown restraint in action. By seeing + + + + 34 + + + + + + is talked about, or the state of being unseverable, or the state of non‐clinging, or not + + + + + + 35 + + + + + + + + + + calm from the painfulness of determination. 36 He is delighting in calm of just this painfulness of determination. Or otherwise: Calm: quiet. Delighting: insight. He takes delight depending on the path: 37 delighting in quiet and insight being developed. Understanding: by knowing depending on others 38 arrived at knowing tied to others. Well‐concentrated: one whose heart is wellfounded. In brief: By virtue (is meant) complete purity of virtue. 39 By seeing (is meant) straight action concerning view. That is the plane of seeing. Delighting in internal calm: the plane of development. He takes delight 40 (depending) on the path: the plane of immediacy. Understanding and well‐concentrated: the state of one who has accomplished. Or otherwise: by virtue (is meant) the virtue category. 41 + + + + + + + + + + + the concentration category. Understanding: the understanding category. Well‐concentrated: the fading of lust 42 + + + + + + + + +

(The angry one) does not know profit is the text. The explanation on it: With a hateful mind + + + + + + + 43 + + + + + + + + + also profit for oneself, also profit for others he does not know. The angry one does not see the dharma: + + + + + 44 + + + + + + + + + + + + + he ties. Blind: destruction of application. Darkness: destruction of inclination. Whom 45 anger overcomes: who is overcome by anger. In brief: The angry one does not know profit: failure of the understanding category. 46 The angry one (does not) see (the dharma): failure of the concentration category. There is blind darkness (then): failure of the virtue category. + + 47 + + + + + blind darkness: the three sources. + + + + + and failure of the three categories. Or otherwise: The angry one does not 48 know profit: failure of the good courses of action. The angry one does not see the dharma: he does not see the good dharmas. 49 + + + + + + + + as in the Ekotaria; it is among (the items) that have sixteen parts. Or otherwise: The angry one does not 50 know profit: + + + profit is extinction. He does not see the dharma: he does not pursue the path of the noble. Another one: He does not know profit: 51 failure of skillfulness (in profit). He does not see the dharma: failure of skillfulness in the dharma.

One does not 52 become pure by water is the text. The explanation on it: The ninety‐six sects that are outside from here go towards purity by the observance of bathing + 53 + + + + the utterance of the blessed one. Many people take baths here: one says that if by water + 54 + + + + + + + there would be no defilement of anybody. Of sheep and chicken butchers + + + 55 + + + + + + + + by water they would be clean, there + + + + + + + of anybody 56 + ++ + + + + would be defiled. What is the reason? By the person who by this earlier 57 defilement would be + + + + + the earlier one would be defiled + + + + + + + 58 + + + + + + that one is wise, a seer. By a mortal(?) + + + + + + + + + + + 59 + (Who has) both the truth and the dharma: who + + + + + + the truth that one is unsullied, and that one is a brahman, and that one 60 + + + + + In brief: Who has the truth: insight. And the dharma: quiet. Pure: 61 because of the two roots being abandoned. A brahman: because of being in contact with the two liberations. Or otherwise: That one is pure: because of craving being abandoned. 62 A brahman: because of ignorance being abandoned.

Who does not rise (when he thinks) “someone honors me” is the text. The explanation on it: Who + + + + + 63 + + + or rise, or conceit of opinion(?) are born. And who when reviled is not frightened, the monk: + + + + + + + + 64 + + + + + + + + + + born. Receiving food from others does not exult: + + + + + + + + 65 + + + + + + + should be given rise to. + + + + through the end of existence the three characteristics + + + + 66 He does not rise (when he thinks) “someone honors me”: abandoning of delusion. And who when reviled is not frightened: abandoning of hate. Receiving 67 food from others does not exult: abandoning of lust. That one is with fuel remaining. That one 68 wanders about right (in the world): without fuel remaining. Or otherwise: by abandoning of the sources, there is exhaustion of defilement, 69 exhaustion of action. Wanders about in the world: exhaustion of pain. Another one indeed: By abandoning of the sources (is meant) abandoning of the origin. 70 By rightness (is meant) the diagnosis of pain. By wandering about (is meant) realization of the cessation.

71 When the wise one drives out is the text. The explanation on it: Negligence: + + + + Diligence: + + + 72 When he drives out: when he abandons. The wise one: the intelligent one. Having ascended the palace of understanding: like a man 73 standing (ṭ́hida‐) in a great place, so this one, steady (ṭ́hida‐) in great, bright, dharma, + + 74 + + + + Without sorrow: without defilement. The sorrowful people: with defilement. Like one standing on a mountain at one standing on the ground: like that 75 + + + + steady, so this one is steady in respect to the bright dharmas. One standing on the ground: like that one is steady in the natural state 76 + + + + + + + + + + good people are steady in the dharma. The intelligent one: because of unknowing being abandoned + + + + 77 + + + + + + + At the fool: one of limited intelligence + + + + + Looks at: sees by understanding + 78 + + + + + He examines the one going with the stream in respect to action and defilement. As is said: “+ + 79 + + + + the fool thus examines practice; like a man having eyes, one who is blind from birth sees form.” 80 + + + + + By diligence (is meant) quiet. The palace of understanding: insight. Where there is driving out, there 81 + + + + + + + + + of the two roots, two liberations. + + + + + It should be known by the extensive treatment.

82 Not rough, not greedy is the text. The explanation on it: Not rough: by the power of anger, he both does roughness 83 + does + + + Therefore it is an injunction in respect of abandoning of hate. Not greedy: by the power of lust, he 84 does both + + + + + + + + + and greediness. Therefore he enjoins abandoning of affection. Without anger: 85 + + + of unknowing, he is struck down in matter, matter in respect to the sphere of lack of clarity. Therefore + + + + + + + + + 86 + He no more raises + + + + + + + + + + + + + Therefore + + + + + + + + + + 87 + + + + + + + + becomes + + Unshakable when questioned: that one + + + + + + + 88 + + + + + + + has become immovable in respect to the bright dharmas. In brief: Not rough: abandoning of hate. 89 Not greedy: abandoning of greed. Without anger, constant in all respects: abandoning of delusion. Or otherwise: The three + + Therefore 90 + + + + + + + abandoning of the three barbs. Constant in all respects: abandoning of the barb of conceit.

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