[143] **"The brahmin who has passed beyond the boundary — for him, having known and having seen, there is no grasping":**
**Boundary (sīmā):** there are four boundaries. Personality view (sakkāyadiṭṭhi), doubt (vicikicchā), adherence to rules and rituals (sīlabbataparāmāsa), the latent tendency (anusaya) to views, the latent tendency to doubt, and the defilements (kilesa) standing in the same category with these — this is the first boundary. The gross fetter of sensual lust (kāmarāga), the fetter of repulsion (paṭigha), the gross latent tendency to sensual lust, the latent tendency to repulsion, and the defilements standing in the same category with these — this is the second boundary. The subtle fetter of sensual lust, the fetter of repulsion, the subtle latent tendency to sensual lust, the latent tendency to repulsion, and the defilements standing in the same category with these — this is the third boundary. Lust for form (rūparāga), lust for the formless (arūparāga), conceit (māna), restlessness (uddhacca), ignorance (avijjā), the latent tendency to conceit, the latent tendency to lust for existence (bhavarāga), the latent tendency to ignorance, and the defilements standing in the same category with these — this is the fourth boundary. When, by the four noble paths, one has gone beyond, fully transcended, and passed over these four boundaries, he is called "one who has passed beyond the boundary."
**A brahmin (brāhmaṇa):** because of having banished seven things, he is a brahmin … being independent, such-like, he is called a brahmin (brahmā).
**For him:** for the Arahant whose taints (āsava) are destroyed. **Having known:** having known either by the knowledge (ñāṇa) of others' minds (paracittañāṇa), or by the knowledge of the recollection of past abodes (pubbenivāsānussatiñāṇa). **Having seen:** having seen either with the fleshly eye (maṃsacakkhu) or with the divine eye (dibbacakkhu) — thus: "the brahmin who has passed beyond the boundary — for him, having known and having seen, there is no [grasping]."
**Grasping (samuggahīta):** [for him there is no] holding, misapprehending, adhering, clinging, or being resolved thus: "This is supreme, foremost, best, most excellent, pre-eminent, highest, sublime." **There is not:** there is not, they are not, it is not found, it is not obtained. It has been abandoned, cut off, stilled, tranquilized, rendered incapable of arising again, burned by the fire of knowledge. Thus: "the brahmin who has passed beyond the boundary — for him, having known and having seen, there is no grasping."
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.