[367] The word "na" in the phrase "The attainer of knowledge (vedagū) does not go by view; he does not come to conceit (māna) through what is sensed (muti)" is a negation.
"Attainer of knowledge (vedagū)": "veda" is a designation for the knowledge (ñāṇa) in the four paths — wisdom, the wisdom faculty (paññindriya), the power of wisdom (paññābala), the awakening factor of investigation of dhammas (dhammavicayasambojjhaṅga), examination (vīmaṃsā), insight (vipassanā), right view (sammādiṭṭhi). By those vedas he has gone to the end of birth, aging, and death (jāti-jarā-maraṇa), reached the end; gone to the limit, reached the limit; gone to the utmost bound, reached the utmost bound; gone to the conclusion, reached the conclusion; gone to the shelter, reached the shelter; gone to the retreat, reached the retreat; gone to the refuge, reached the refuge; gone to the fearless, reached the fearless; gone to the imperishable, reached the imperishable; gone to the deathless, reached the deathless; gone to Nibbāna, reached Nibbāna.
Or: he has gone to the end of the vedas, thus he is an attainer of knowledge. Or: he has gone to the end by means of the vedas, thus he is an attainer of knowledge. Or he is an attainer of knowledge because seven things have been known by him: personality-view (sakkāyadiṭṭhi) is known, doubt (vicikicchā) is known, adherence to rules and rituals (sīlabbataparāmāsa) is known, lust (rāga) is known, hatred (dosa) is known, delusion (moha) is known, conceit is known. Known to him are the evil, unwholesome states that defile, that lead to renewed existence, that are accompanied by distress, that ripen in suffering (dukkha), that lead to future birth, aging, and death.
Having investigated the vedas in their entirety, (Sabhiya, said the Blessed One,)
whatever there are among ascetics and brahmins,
being devoid of lust for all feelings (vedanā),
having gone beyond all veda — he is an attainer of knowledge.
"Does not go by view": the sixty-two views have been abandoned by him, cut off, stilled, calmed, rendered incapable of arising, burned by the fire of knowledge; he is not led by view, not carried along, not borne away, not swept along by it; nor does he return to that view as the essence, nor does he come back to it — thus "the attainer of knowledge does not go by view."
"He does not come to conceit through what is sensed": through a sensed form, or through the utterance of another, or through the general consensus of the multitude, he does not come to conceit, does not approach it, does not go up to it, does not grasp it, does not cling to it, does not adhere to it — thus "the attainer of knowledge does not go by view; he does not come to conceit through what is sensed."
"For he is not fashioned of that": he is not, by the power of craving (taṇhā) or by the power of view, fashioned of that, not holding that as supreme, not having that as his final resort. Since craving, view, and conceit have been abandoned, cut off at the root, made like a palm stump, obliterated, no longer subject to future arising — to that extent he is not fashioned of that, not holding that as supreme, not having that as his final resort — thus "for he is not fashioned of that."
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.