Stinky Friends; Fragrant Friends

“A man who ties up putrid fish with some blades of kusa-grass
Makes the kusa-grass smell putrid; so it is with those who follow fools.

“But a man who wraps tagara powder in the broad leaf of a tree
Makes the leaf smell fragrant; so it is with those who follow sages.

“Therefore as with the leaf-container,
Understanding the outcome for oneself,
The unvirtuous should not be followed,
A wise person should follow the virtuous.
The unvirtuous lead one to hell,
The virtuous help one reach heaven.” – Iti 76

“Pūtimacchaṁ kusaggena, yo naro upanayhati;
Kusāpi pūti vāyanti, evaṁ bālūpasevanā.

“Tagarañca palāsena, yo naro upanayhati;
Pattāpi surabhi vāyanti, evaṁ dhīrūpasevanā.

“Tasmā pattapuṭasseva, ñatvā sampākamattano;
Asante nupaseveyya, sante seveyya paṇḍito;
Asanto nirayaṁ nenti, santo pāpenti suggatin”ti.

အကြင်သူသည် ငါးပုပ်ကို သမန်းမြက်ဖြင့် ထုပ်၏။ ထိုသူ၏ သမန်းမြက်တို့သည်လည်းအပုပ်နံ့လှိုင်ကုန်သကဲ့သို့ သူမိုက်ကိုမှီဝဲသူတို့သည် ဤအတူ အပုပ်နံ့ လှိုင်ကုန်၏။ အကြင်သူသည် ပေါက်ရွက်ဖြင့် တောင်ဇလပ်ပန်းကို ထုပ်၏။ ထိုသူ၏ ပေါက်ရွက်တို့သည်လည်း အမွှေးနံ့လှိုင်ကုန်သကဲ့သို့ ပညာရှိကိုမှီဝဲသူတို့သည် ဤအတူ အမွှေးနံ့လှိုင်ကုန်၏။

ထို့ကြောင့် ဖက်ရွက်ထုပ်ကဲ့သို့ မိမိကောင်းကျိုး မကောင်းကျိုးကို သိ၍ ပညာရှိသည် သူယုတ်မာတို့ကို မမှီဝဲရာ၊ သူတော်ကောင်းတို့ကိုသာမှီဝဲရာ၏။ သူယုတ်မာတို့သည် ငရဲသို့ ဆောင်တတ်ကုန်၏။ သူတော်ကောင်းတို့သည် နတ်ပြည်သို့ ရောက်စေတတ်ကုန်၏”။

“Với ngọn cỏ kusa, dùng gói đồ cá thúi,
Kusa hay mùi thúi, cũng vậy, gần kẻ ngu.
Còn người dùng ngọn lá, gói hương Ta-ga-ra,
Ngọn lá bay mùi thơm cũng vậy, gần bậc Trí.

“Do vậy, nhờ nghĩ đến cái giỏ bằng lá ấy,
Biết được những cái gì sẽ rơi vào tự mình,
Bậc Hiền trí không theo, những hạng người bất thiện,
Chỉ biết làm bạn thân, những người lành hiền thiện.
Những kẻ ác, bất thiện, dắt dẫn đến địa ngục,
Còn những kẻ tốt lành, đạt đến cảnh thiện thú.”

Sooty Headed Bulbul ©Ashin Sopāka 2018

Wealth of Wisdom

“As cool water in a desolate place
Evaporates without being drunk,
So when a scoundrel acquires wealth
He neither enjoys himself nor gives.

“But when the wise man obtains wealth
He enjoys himself and does his duty.
Having supported his kin, free from blame,
That noble man goes to a heavenly state.” – SN 3.19

“Amanussaṭṭhāne udakaṁva sītaṁ,
Tadapeyyamānaṁ parisosameti;
Evaṁ dhanaṁ kāpuriso labhitvā,
Nevattanā bhuñjati no dadāti.

“Dhīro ca viññū adhigamma bhoge,
So bhuñjati kiccakaro ca hoti;
So ñātisanghaṁ nisabho bharitvā
Anindito saggamupeti ṭhānan”ti.

လူမရှိရာ အရပ်၌ အေးမြသော ရေသည် မသောက်အပ်သည်ဖြစ်၍ ခြောက်ခန်းခြင်းသို့ ရောက်သကဲ့သို့ ထို့အတူ ယုတ်မာသော ယောကျာ်းသည် ဥစ္စာကို ရ၍ မိမိသည်မူလည်း မသုံးဆောင်၊ သူတစ်ပါးကိုမူလည်း မပေး၊ (ထိုဥစ္စာသည် အလိုလို ကုန်ခန်းခြင်းသို့ ရောက်၏)။

သိကြားလိမ္မာသော ပညာရှိသည် စည်းစိမ်ဥစ္စာတို့ကို ရ၍ သုံးဆောင်ခံစား၏၊ ကိစ္စကိုလည်း ပြု၏၊ ထိုပညာရှိသည် ဆွေမျိုးအပေါင်းအား ချီးမြှောက်ထောက်ပံ့ခြင်း ကို ပြုလျက် မကဲ့ရဲ့အပ်သည်ဖြစ်၍ ကောင်းမှုကို ပြုသော သူတို့၏ တည်ရာ ဖြစ် သော နတ်ပြည်သို့ ရောက်၏။

“Như nước trong tươi mát, nằm tại chỗ không người,
Không người uống, người dùng, đi đến chỗ tổn giảm;
Cũng vậy là tài sản, kẻ hạ liệt có được,
Không tự mình thọ hưởng, lại không cho một ai.

“Kẻ trí tuệ sáng suốt, tài sản thâu hoạch được,
Biết thọ dụng, phục vụ, với bà con, đoàn thể,
Trở thành như ngưu vương, nuôi dưỡng và giúp đỡ,
Vô tội khi bị chết, được sanh lên Thiên giới.”

「冷水在無人處,不會被飲用而被蒸乾,
這樣,邪惡人得到財物後,既不自己受用也不施與,
賢者與智者得到財富後,他受用與作應該作的,
他養育親屬眾後,無可責難的,人牛王到達天界處。」

Eurasian Kestrel ©Ashin Sopāka 2018

Learning and the Fool

“Learning arises for a fool only to his disadvantage,
it destroys the fool’s good fortune, it will destroy his very head.” Dhp 72

“Yāvad-eva anatthāya ñattaṁ bālassa jāyati,
Hanti bālassa sukkaṁsaṁ muddham-assa vipātayaṁ.”

သူမိုက်၏ အတတ်ပညာသည် သူမိုက်အား
အကျိုးမဲ့ရန် အတွက်သာ ဖြစ်၏။
ကုသိုလ်အဖို့အစုကို ဖျက်ဆီး၏။
ပညာဦးထိပ်ကို ပြတ်၍ ကျစေတတ်၏။

“Tự nó chịu bất hạnh, khi danh đến kẻ ngu.
Vận may bị tổn hại, đầu nó bị nát tan.”

愚人的各種技倆只會傷害自己,
破壞德行與智慧。

Common Redshank ©Ashin Sopāka 2018

Self Examination

“If, by such self-examination 1, a bhikkhu knows: ‘I am often given to longing, given to ill will, overcome by dullness and drowsiness, restless, plagued by doubt, angry, defiled in mind, agitated in body, lazy, and unconcentrated,’ he should put forth extraordinary desire, effort, zeal, enthusiasm, indefatigability, mindfulness, and clear comprehension to abandon those same bad unwholesome qualities. Just as one whose clothes or head had caught fire would put forth extraordinary desire, effort, zeal, enthusiasm, indefatigability, mindfulness, and clear comprehension to extinguish the fire on his clothes or head, so too that bhikkhu should put forth extraordinary desire, effort, zeal, enthusiasm, indefatigability, mindfulness, and clear comprehension to abandon those same bad unwholesome qualities.” – AN 10.51

“Sace, bhikkhave, bhikkhu paccavekkhamāno 2 evaṁ jānāti: ‘abhijjhālu bahulaṁ viharāmi, byāpannacitto bahulaṁ viharāmi, thinamiddhapariyuṭṭhito bahulaṁ viharāmi, uddhato bahulaṁ viharāmi, vicikiccho bahulaṁ viharāmi, kodhano bahulaṁ viharāmi, sankiliṭṭhacitto bahulaṁ viharāmi, sāraddhakāyo bahulaṁ viharāmi, kusīto bahulaṁ viharāmi, asamāhito bahulaṁ viharāmī’ti, tena, bhikkhave, bhikkhunā tesaṁyeva pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṁ. Seyyathāpi, bhikkhave, ādittacelo vā ādittasīso vā. Tasseva celassa vā sīsassa vā nibbāpanāya adhimattaṁ chandañca vāyāmañca ussāhañca ussoḷhiñca appaṭivāniñca satiñca sampajaññañca kareyya. Evamevaṁ kho tena, bhikkhave, bhikkhunā tesaṁyeva pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca satisati ca sampajaññañca karaṇīyaṁ.”

ရဟန်းတို့ ဆင်ခြင်သော ရဟန်းသည် “(ငါသည်) အခါများစွာ အဘိဇ္ဈာများ၍ နေ၏၊ အခါများစွာ စိတ်ဖောက်ပြန်၍ နေ၏၊ အခါများစွာ ထိုင်းမှိုင်းမှု ‘ထိနမိဒ္ဓ’ နှိပ်စက်၍ နေ၏၊ အခါများစွာ ပျံ့လွင့်၍ နေ၏၊ အခါများစွာ ယုံမှားမှုရှိ၍ နေ၏၊ အခါများစွာ အမျက်ထွက်၍ နေ၏၊ အခါများစွာ စိတ်ညစ်နွမ်း၍ နေ၏၊ အခါများစွာ ကိုယ်ပင်ပန်း၍ နေ၏၊ အခါများစွာ ပျင်းရိ၍ နေ၏၊ အခါများစွာ မတည်ကြည်ဘဲ နေ၏”ဟု အကယ်၍ သိပါမူ ရဟန်းတို့ ထိုရဟန်းသည် ထိုယုတ်ညံ့သော အကုသိုလ်တရားတို့ကိုသာလျှင် ပယ်ရန် လွန်ကဲသော အလိုကိုလည်းကောင်း၊ လုံ့လကိုလည်းကောင်း၊ အားထုတ်မှုကိုလည်းကောင်း၊ အလွန်အားထုတ်မှုကိုလည်းကောင်း၊ မဆုတ်နစ်မှုကိုလည်းကောင်း၊ အောက်မေ့မှု ‘သတိ’ ဆင်ခြင်ဉာဏ် ‘သမ္ပဇဉ်’ကိုလည်းကောင်း ပြုသင့်၏။ ရဟန်းတို့ ဤအတူပင် ထိုရဟန်းသည် ထိုယုတ်ညံ့သော အကုသိုလ်တရားတို့ကိုသာလျှင် ပယ်ရန် လွန်ကဲသော အလို လုံ့လ အားထုတ်မှု အလွန် အားထုတ်မှု မဆုတ်နစ်မှု အောက်မေ့မှု ‘သတိ’ ဆင်ခြင်ဉာဏ် ‘သမ္ပဇဉ်’ ကို ပြုသင့်၏။

“Này các Tỷ-kheo, nếu Tỷ-kheo quán sát như vậy 3, biết rằng: “Ta sống nhiều với tâm tham; ta sống nhiều với tâm sân; ta sống nhiều với tâm bị hôn trầm thụy miên chi phối; ta sống nhiều với trạo cử; ta sống nhiều với nghi ngờ; ta sống nhiều với phẫn nộ; ta sống nhiều với tâm bị nhiễm ô; ta sống nhiều với thân nhiệt nóng; ta sống nhiều với biếng nhác; ta sống nhiều với không định tĩnh”, thời Tỷ-kheo ấy cần phải quyết định, ước muốn, tinh tấn, nỗ lực, dõng mãnh, bất thối, chánh niệm, tỉnh giác để đoạn tận các pháp ác bất thiện ấy. Ví như, này các Tỷ-kheo, khi khăn bị cháy, hay khi đầu bị cháy, cần phải quyết định, ước muốn, tinh tấn, nỗ lực, dõng mãnh, bất thối, chánh niệm, tỉnh giác để dập tắt khăn hay đầu bị cháy ấy. Cũng vậy này Tỷ kheo, Tỷ kheo ấy cần phải quyết định, ước muốn, tinh tấn, nỗ lực, dõng mãnh, bất thối, chánh niệm, tỉnh giác để đoạn tận các pháp bất thiện ấy.”

比丘們!如果比丘觀察時 4,這麼知道:『我多住於貪婪,我多住於瞋恚心,我多住於被惛沈睡眠纏縛,我多住於掉舉,我多住於疑,我多住於容易憤怒,我多住於心被污染,我多住於身體躁動,我多住於懈怠,我多住於不得定。』比丘們!因為那樣,比丘應該為那些惡不善法的捨斷作極度的意欲、精進、勇猛、努力、不畏縮、正念、正知。比丘們!猶如衣服已被燒,或頭已被燒,就應該為那衣服或頭的熄滅作極度的意欲、精進、勇猛、努力、不畏縮、正念、正知。同樣的,比丘們!因為那樣,比丘應該為那些惡不善法的捨斷作極度的意欲、精進、勇猛、努力、不畏縮、正念、正知。

First: Black Drongo
Second: Crested Myna
©Ashin Sopāka 2018

Notes:

  1. In the previous paragraph, the Buddha instructs that one should ask oneself these ten questions, “‘Am I often given to longing or without longing? Am I often given to ill will or without ill will? Am I often overcome by dullness and drowsiness or free from dullness and drowsiness?  Am I often restless or calm? Am I often plagued by doubt or free from doubt? Am I often angry or without anger? Is my mind often defiled or undefiled? Is my body often agitated or unagitated? Am I often lazy or energetic? Am I often unconcentrated or concentrated?’
  2. “Abhijjhālu nu kho bahulaṁ viharāmi, anabhijjhālu nu kho bahulaṁ viharāmi, byāpannacitto nu kho bahulaṁ viharāmi, abyāpannacitto nu kho bahulaṁ viharāmi, thinamiddhapariyuṭṭhito nu kho bahulaṁ viharāmi, vigatathinamiddho nu kho bahulaṁ viharāmi, uddhato nu kho bahulaṁ viharāmi, anuddhato nu kho bahulaṁ viharāmi, vicikiccho nu kho bahulaṁ viharāmi, tiṇṇavicikiccho nu kho bahulaṁ viharāmi, kodhano nu kho bahulaṁ viharāmi, akkodhano nu kho bahulaṁ viharāmi, sankiliṭṭhacitto nu kho bahulaṁ viharāmi, asankiliṭṭhacitto nu kho bahulaṁ viharāmi, sāraddhakāyo nu kho bahulaṁ viharāmi, asāraddhakāyo nu kho bahulaṁ viharāmi, kusīto nu kho bahulaṁ viharāmi, āraddhavīriyo nu kho bahulaṁ viharāmi, asamāhito nu kho bahulaṁ viharāmi, samāhito nu kho bahulaṁ viharāmī’ti.”
  3. Đức Phật hỏi về mười câu hỏi này trong đoạn trước, “Có phải ta sống nhiều với tham? Có phải ta sống nhiều với không tham? Có phải ta sống nhiều với tâm có sân? Có phải ta sống nhiều vớt tâm không có sân? Có phải ta sống nhiều với hôn trầm thụy miên chi phối, hay ta sống nhiều với hôn trầm thụy miên được từ bỏ? Có phải ta sống nhiều với trạo cử, hay ta sống nhiều với không trạo cử? Có phải ta sống nhiều với nghi ngờ, hay ta sống nhiều vượt qua được nghi ngờ? Có phải ta sống nhiều với phẫn nộ, hay ta sống nhiều không bị phẫn nộ? Có phải ta sống nhiều với tâm bị ô nhiễm, hay ta sống nhiều với tâm không bị ô nhiễm? Có phải ta sống nhiều với thân nhiệt nóng, hay ta sống nhiều với thân không nhiệt nóng? Có phải ta sống nhiều với biếng nhác, hay ta sống nhiều với tinh tấn, tinh cần? Có phải ta sống nhiều với không định tĩnh, hay ta sống nhiều với định tĩnh?”
  4. 佛陀在前一段問這十個問題『我多住於貪婪嗎?我多住於不貪婪嗎?我多住於瞋恚心嗎?我多住於不瞋恚心嗎?我多住於被惛沈睡眠纏縛嗎?我多住於離惛沈睡眠嗎?我多住於掉舉嗎?我多住於不掉舉嗎?我多住於疑嗎?我多住於脫離疑嗎?我多住於容易憤怒嗎?我多住於無憤怒嗎?我多住於心被污染嗎?我多住於心不被污染嗎?我多住於身體躁動嗎?我多住於身體不躁動嗎?我多住於懈怠嗎?我多住於活力已被發動嗎?我多住於得定嗎?我多住於不得定嗎?』

Magic?

“Suppose, bhikkhus, that a magician or a magician’s apprentice would display a magical illusion at a crossroads. A man with good sight would inspect it, ponder it, and carefully investigate it, and it would appear to him to be void, hollow, insubstantial. For what substance could there be in a magical illusion? So too, bhikkhus, whatever kind of consciousness there is, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near: a bhikkhu inspects it, ponders it, and carefully investigates it, and it would appear to him to be void, hollow, insubstantial. For what substance could there be in consciousness?

“Seeing thus, bhikkhus, the instructed noble disciple experiences revulsion towards form, revulsion towards feeling, revulsion towards perception, revulsion towards volitional formations, revulsion towards consciousness. Experiencing revulsion, he becomes dispassionate. Through dispassion his mind is liberated. When it is liberated there comes the knowledge: ‘It’s liberated.’ He understands: ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’” – SN 22.95

“Seyyathāpi, bhikkhave, māyākāro vā māyā­kāran­tevāsī vā catumahāpathe māyaṁ vidaṁseyya. Tamenaṁ cakkhumā puriso passeyya nijjhāyeyya yoniso upaparikkheyya. Tassa taṁ passato nijjhāyato yoniso upaparikkhato rittakaññeva khāyeyya, tucchakaññeva khāyeyya, asārakaññeva khāyeyya. Kiñhi siyā, bhikkhave, māyāya sāro? Evameva kho, bhikkhave, yaṁ kiñci viññāṇaṁ atītā­nāgata­pac­cup­pan­naṁ … pe … yaṁ dūre santike vā, taṁ bhikkhu passati nijjhāyati yoniso upaparikkhati. Tassa taṁ passato nijjhāyato yoniso upaparikkhato rittakaññeva khāyati, tucchakaññeva khāyati, asārakaññeva khāyati. Kiñhi siyā, bhikkhave, viññāṇe sāro?

“Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi … saññāyapi … saṅkhāresupi … viññāṇasmimpi nibbindati. Nibbindaṁ virajjati; virāgā vimuccati. Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti … pe … nāparaṁ itthattāyāti pajānāti”.

ရဟန်းတို့ ဥပမာသော်ကား မျက်လှည့်သမားဖြစ်စေ၊ မျက်လှည့်သမား၏ တပည့်ဖြစ်စေ လမ်းဆုံလမ်းမ၌ မျက်လှည့်ပြရာ၏၊ ထိုမျက်လှည့်ကို မျက်စိအမြင်ရှိသော ယောကျာ်းသည် ကြည့်ရာ၏၊ တစိမ့်စိမ့်ရှုရာ၏၊ အသင့်အားဖြင့် ဆင်ခြင်ရာ၏၊ ထိုယောကျာ်းသည် ကြည့်နေစဉ် တစိမ့်စိမ့် ရှုနေစဉ်အသင့်အားဖြင့် ဆင်ခြင်နေစဉ် ထိုမျက်လှည့်သည် အသုံးမဝင်ဟူ၍ သာ ထင်ရာ၏၊ အချည်းနှီးဟူ၍ သာထင်ရာ၏၊ အနှစ်မဲ့ ဟူ၍ သာ ထင်ရာ၏။ ရဟန်းတို့ မျက်လှည့်၌ အနှစ်ဟူ၍ အဘယ်မှာ ရှိနိုင်မည်နည်း။ ရဟန်းတို့ ဤအတူပင် အတိတ် အနာဂတ် ပစ္စုပ္ပန်လည်းဖြစ်သော။ပ။ အဝေး အနီးလည်းဖြစ်သော ဝိညာဏ်အားလုံးကို ရဟန်းသည် ကြည့်၏၊ တစိမ့်စိမ့် ရှု၏၊ အသင့်အားဖြင့် ဆင်ခြင်၏။ ထိုရဟန်းသည့်ကြည့်နေစဉ် တစိမ့်စိမ့် ရှုနေစဉ် အသင့်အားဖြင့် ဆင်ခြင်နေစဉ် အသုံးမဝင်ဟူ၍ သာ ထင်ရာ၏၊ အချည်းနှီး ဟူ၍ သာ ထင်ရာ၏၊ အနှစ်မဲ့ဟူ၍ သာ ထင်ရာ၏။ ရဟန်းတို့ ဝိညာဏ်၌ အနှစ်ဟူ၍ အဘယ်မှာ ရှိနိုင်မည် နည်း။

ရဟန်းတို့ ဤသို့ မြင်သော အကြားအမြင်ရှိသော အရိယာတပည့်သည် ရုပ်၌လည်း ငြီးငွေ့၏၊ ဝေဒနာ၌လည်း ငြီးငွေ့၏၊ သညာ၌လည်း ငြီးငွေ့၏၊ သင်္ခါရတို့၌လည်း ငြီးငွေ့၏၊ ဝိညာဏ်၌လည်းငြီးငွေ့၏၊ ငြီးငွေ့သော် စွဲမက်မှု ကင်း၏၊ စွဲမက်မှု ကင်းခြင်းကြောင့် ကိလေသာမှ လွတ်မြောက်၏၊ ကိလေသာမှ လွတ်မြောက်သော် “လွတ်မြောက်ပြီ”ဟု အသိဉာဏ်သည် ဖြစ်၏။ပ။ ဤမဂ်ကိစ္စအလို့ငှါတစ်ပါးသော ပြုဖွယ် မရှိတော့ပြီဟု သိ၏။

“Ví như, này các Tỷ-kheo, một ảo thuật sư hay đệ tử một ảo thuật sư, tại ngã tư đường bày trò ảo thuật. Một người có mắt nhìn chuyên chú, như lý quán sát trò ảo thuật ấy. Do người ấy nhìn chuyên chú, như lý quán sát, ảo thuật ấy hiện rõ ra là trống không, hiện rõ ra là trống rỗng, hiện rõ ra là không có lõi cứng. Làm sao, này các Tỷ-kheo, lại có lõi cứng trong ảo thuật được? Cũng vậy, này các Tỷ-kheo, phàm thức gì thuộc quá khứ, vị lai, hiện tại … hoặc xa hay gần; Tỷ-kheo nhìn chuyên chú, như lý quán sát, thức ấy hiện rõ ra là trống không, hiện rõ ra là trống rỗng, hiện rõ ra là không có lõi cây. Làm sao, này các Tỷ-kheo, lại có lõi cây trong thức được?

“Thấy vậy, này các Tỷ-kheo, vị Ða văn Thánh đệ tử nhàm chán đối với sắc … đối với thọ … đối với tưởng … đối với các hành … nhàm chán đối với thức. Do nhàm chán, vị ấy ly tham. Do ly tham, vị ấy giải thoát. Trong sự giải thoát, trí khởi lên: “Ta đã giải thoát … không còn trở lui trạng thái này nữa”. Vị ấy biết rõ như vậy.”

「比丘們!猶如幻術師或幻術師的徒弟,如果在十字路口表演幻術,有眼的男子如果檢視、靜觀、如理審察;當檢視、靜觀、如理審察時,對他來說,它看起來只是空無的、空虛的、無實心的。比丘們!在幻術中,有什麼實心呢?同樣的,比丘們!凡任何識,不論過去、未來、現在……(中略)或遠、或近,比丘檢視、靜觀、如理審察;當檢視、靜觀、如理審察時,對他來說,它看起來只是空無的、空虛的、無實心的。比丘們!在識中,有什麼實心呢?

「比丘們!當這麼看時,已受教導的聖弟子在色上厭,在受上厭,在想上厭,在行上厭,在識上厭;厭者離染,經由離貪而解脫,當解脫時,有『[這是]解脫』之智,他了知:『出生已盡,梵行已完成,應該作的已作,不再有這樣[輪迴]的狀態了。』」