[365] **He is without impediment (akiñcana), unattached to sensuality and existence (kāmabhave asattaṃ).**
*Akiñcanaṃ* (without impediment): the impediment of greed (rāga), the impediment of hatred, the impediment of delusion, the impediment of conceit (māna), the impediment of views (diṭṭhi), the impediment of the defilements (kilesa), the impediment of misconduct (duccarita). One in whom these impediments have been abandoned, cut off at the root, stilled, tranquilized, rendered incapable of arising again, burned up by the fire of knowledge (ñāṇa) — he is called "without impediment."
*Kāmabhave*: as to *kāmas*, by way of summary there are two kinds of sensuality: objective sensuality (vatthukāma) and subjective sensuality (kilesakāma) … these are called objective sensuality … these are called subjective sensuality. As to *bhava*, there are two kinds of existence: kamma-existence (kammabhava) and renewed existence with rebirth-linking (paṭisandhika punabbhava) … this is renewed existence with rebirth-linking.
**He is without impediment, unattached to sensuality and existence**: without impediment, unattached to sensuality and to existence — not clinging, not caught, not tied down; gone out, released, freed, detached, dwelling with a mind made free of boundaries. Hence: "without impediment, unattached to sensuality and existence." Therefore the Blessed One said:
> He is without longing, and he does not long;
> he possesses wisdom, and he does not construct through wisdom.
> Thus too, Todeyya, know the sage (muni):
> without impediment, unattached to sensuality and existence.
Together with the conclusion of the verse … "Venerable sir, the Blessed One is my teacher; I am his disciple."
The Exposition of the Question of the Young Man Todeyya, the ninth, is concluded.
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The Exposition of the Question of the Young Man Kappa
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.