Dighanikaya 1.31_2

1.31_2

So evamāhāti so evaṃ jhānānubhāvasampanno hutvā diṭṭhigatiko evaṃ vadati. Vañjhoti vañjhapasuvañjhatālādayo viya aphalo kassaci ajanakoti. Etena ‘‘attā’’ti ca ‘‘loko’’ti ca gahitānaṃ jhānādīnaṃ rūpādijanakabhāvaṃ paṭikkhipati. Pabbatakūṭaṃ viya ṭhitoti kūṭaṭṭho. Esikaṭṭhāyiṭṭhitoti esikaṭṭhāyī viya hutvā ṭhitoti esikaṭṭhāyiṭṭhito. Yathā sunikhāto esikatthambho niccalo tiṭṭhati, evaṃ ṭhitoti attho. Ubhayenapi lokassa vināsābhāvaṃ dīpeti. Keci pana īsikaṭṭhāyiṭṭhitoti pāḷiṃ vatvā muñje īsikā viya ṭhitoti vadanti. Tatrāyamadhippāyo – yadidaṃ jāyatīti vuccati, taṃ muñjato īsikā viya vijjamānameva nikkhamati. Yasmā ca īsikaṭṭhāyiṭṭhito, tasmā teva sattā sandhāvanti, ito aññattha gacchantīti attho.

'He speaks thus' (so evamāha): having thus attained the power of absorption, being one who holds a view, he speaks thus. 'Barren' (vañjho) means fruitless, like a barren animal or a barren palm tree, not producing anything. By this, he rejects the ability of the absorptions and so forth, which have been grasped as 'self' and 'world', to produce form and so forth. Standing like a mountain peak, he is 'standing on a peak' (kūṭaṭṭho). 'Standing firm as a post' (esikaṭṭhāyiṭṭhito): standing as if being a town's pillar, he is 'standing firm as a post'. The meaning is: standing just as a firmly driven city pillar remains unmoving. By both terms he demonstrates the non-destruction of the world. Some, however, cite the text as 'standing firm like a reed' (īsikaṭṭhāyiṭṭhito) and say: 'standing like a reed in muñja grass'. There, this is the intended sense: that which is said to be born, that just emerges as already existing, like a reed from muñja grass. And because it stands firm like a reed, therefore these very beings run on; the meaning is: they go from here to elsewhere.