CND 23 — Diễn Giải Kinh Sừng Tê Ngưu

Having laid aside the rod toward all beings, not harming any one of them; one should not wish for a son, still less a companion. Let one wander alone like a rhinoceros’s horn.

"Having laid aside the rod toward all beings": "All" is a term of comprehension, meaning entirely, completely, in every way, without remainder, without exception—this is the meaning of "all." "Beings": beings are said to be the trembling and the stable. "The trembling" are those for whom the craving that causes trembling is unabandoned and for whom fear and dread are unabandoned. For what reason are they called "the trembling"? They tremble, are agitated, are terrified, fear, and fall into panic; for that reason they are called "the trembling." "The stable" are those for whom the craving that causes trembling is abandoned and for whom fear and dread are abandoned. For what reason are they called "the stable"? They do not tremble, are not agitated, are not terrified, do not fear, and do not fall into panic; for that reason they are called "the stable." "Rod": there are three rods: the bodily rod, the verbal rod, and the mental rod. The threefold bodily misconduct is the bodily rod; the fourfold verbal misconduct is the verbal rod; the threefold mental misconduct is the mental rod. "Having laid aside the rod toward all beings" means having laid aside, having set down the rod toward all beings.

"Not harming any one of them": not harming any single being with the hand or a clod, with a stick or a weapon, with a fetter or a rope; not harming all beings with the hand or a clod, with a stick or a weapon, with a fetter or a rope. This is the meaning of "not harming any one of them."

“One should not wish for a son, still less a companion”: “Na” is a term of negation. “Son”: there are four kinds of sons: a son born of one's body, a son of the field, an adopted son, and a disciple as a son. “Companions”: companions are said to be those with whom it is pleasant to come, pleasant to go, pleasant to come and go, pleasant to stand, pleasant to sit, pleasant to lie down, pleasant to address, pleasant to converse well, pleasant to discuss, and pleasant to converse repeatedly. “One should not wish for a son, still less a companion” means: one should not wish for, delight in, long for, yearn for, or speak of with longing for a son; how much less should one wish for, delight in, long for, yearn for, or speak of with longing for a friend, an acquaintance, one with whom one has shared meals, or a companion? This is the meaning of “one should not wish for a son, still less a companion.”

“Let one wander alone like a rhinoceros’s horn”: “One”: That paccekabuddha is “one” by way of renunciation; “one” in the sense of being without a second; “one” in the sense of having abandoned craving; “one” as being completely free from lust; “one” as being completely free from hatred; “one” as being completely free from delusion; “one” as being completely without defilements; “one” as having gone on the sole path; “one” as having singly awakened to the unsurpassed enlightenment of a paccekabuddha.

How is that paccekabuddha “one” by way of renunciation? That paccekabuddha, having cut off every impediment of the household life, having cut off the impediment of wife and children, having cut off the impediment of relatives, having cut off the impediment of accumulation, having shaved off his hair and beard, having put on the saffron robes, having gone forth from the household life into homelessness, having arrived at a state of possessing nothing, wanders, dwells, moves about, comports himself, maintains himself, and carries on alone. It is in this way that the paccekabuddha is “one” by way of renunciation.

How is that Paccekasambuddha 'one' in the sense of being without a second? Having thus gone forth, being alone, he resorts to lodgings in forest groves that are remote, quiet, free from noise, free from the wind caused by people, and suitable for human seclusion. He goes alone, stands alone, sits alone, makes his bed alone, enters the village for alms-food alone, goes forward alone, returns alone, sits in seclusion alone, undertakes walking meditation alone; he wanders, dwells, maintains his posture, conducts himself, protects himself, and sustains himself alone. It is in this way that the Paccekasambuddha is 'one' in the sense of being without a second.

How is that Paccekasambuddha 'one' in the sense of having abandoned craving? Dwelling thus alone, without a second, heedful, ardent, and resolute, striving the great striving, he vanquishes Māra with his army—Namuci, the Dark One, the kinsman of the negligent—and he has abandoned, dispelled, terminated, and annihilated the net of craving, which is widespread and clinging.

A person with craving as his companion wanders for a long time through saṃsāra. From this state of existence to another, he does not pass beyond saṃsāra.

Having understood this danger—that craving is the origin of suffering—free from craving, without grasping, a mindful bhikkhu should wander forth.

It is in this way that the Paccekasambuddha is 'one' in the sense of having abandoned craving.

How is that Paccekasambuddha 'one' as being completely free from lust? Because lust has been abandoned, he is 'one' as being completely free from lust. Because hatred has been abandoned, he is 'one' as being completely free from hatred. Because delusion has been abandoned, he is 'one' as being completely free from delusion. Because the defilements have been abandoned, he is 'one' as being completely without defilements. It is in this way that the Paccekasambuddha is 'one' as being completely free from lust.

How is that Paccekasambuddha 'one' as having gone on the solitary path? The solitary path is said to be: the four establishments of mindfulness, the four right strivings, the four bases for spiritual power, the five spiritual faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path.

Compassionate for the welfare [of others], the seer of the end of birth—Nibbāna—knows the one-way path. He knows thus: 'By this path they crossed the flood in the past, and by it they will cross and are crossing.'

Thus, that Paccekasambuddha has gone on the one-way path; therefore, he is noble.

How does that Paccekasambuddha, alone, awaken to the unsurpassed individual enlightenment—as one? 'Bodhi' is said to be the knowledge in the four paths. It is wisdom, the faculty of wisdom, the power of wisdom, the enlightenment factor of investigation of phenomena, examination, insight, and right view. That Paccekasambuddha is one who is enlightened individually regarding the path and enlightened individually regarding knowledge. He understood: “All conditioned phenomena are impermanent”; he understood: “All conditioned phenomena are suffering”; he understood: “All phenomena are non-self”; he understood: “With ignorance as condition, volitional formations come to be”; he understood: “With volitional formations as condition, consciousness comes to be”; he understood: “With consciousness as condition, name-and-form comes to be”; he understood: “With name-and-form as condition, the six sense bases come to be”; he understood: “With the six sense bases as condition, contact comes to be”; he understood: “With contact as condition, feeling comes to be”; he understood: “With feeling as condition, craving comes to be”; he understood: “With craving as condition, clinging comes to be”; he understood: “With clinging as condition, existence comes to be”; he understood: “With existence as condition, birth comes to be”; he understood: “With birth as condition, aging and death come to be”; he understood: “With the cessation of ignorance comes the cessation of volitional formations”; he understood: “With the cessation of volitional formations comes the cessation of consciousness”; he understood: “With the cessation of consciousness comes the cessation of name-and-form”; he understood: “With the cessation of name-and-form comes the cessation of the six sense bases”; he understood: “With the cessation of the six sense bases comes the cessation of contact”; he understood: “With the cessation of contact comes the cessation of feeling”; he understood: “With the cessation of feeling comes the cessation of craving”; he understood: “With the cessation of craving comes the cessation of clinging”; he understood: “With the cessation of clinging comes the cessation of existence”; he understood: “With the cessation of existence comes the cessation of birth”; he understood: “With the cessation of birth comes the cessation of aging and death”; he understood: “This is suffering”; he understood: “This is the origin of suffering”; he understood: “This is the cessation of suffering”; he understood: “This is the path leading to the cessation of suffering”; he understood: “These are the taints”; he understood: “This is the origin of the taints” … “This is the path leading to the cessation of the taints”; he understood: “These phenomena are to be directly known”; he understood: “These phenomena are to be abandoned”; he understood: “These phenomena are to be realized”; he understood: “These phenomena are to be developed”; he understood the origin, the passing away, the gratification, the danger, and the escape in the case of the six bases for contact; he understood the origin … and the escape in the case of the five aggregates of clinging; he understood the origin, the passing away, the gratification, the danger, and the escape in the case of the four great elements; he understood: “Whatever is subject to origination is all subject to cessation.”

Or alternatively, whatever Dhamma was to be known, to be known by the first path, to be known by the second path, to be known by the third path, to be attained by the first, second, and third fruits, to be contacted by the third fruit, and to be realized by the fourth fruit—all that Dhamma he knew, knew by the power of the first path, knew again by the power of the second path, knew well by the power of the third path, knew unerringly by the power of the fourth path, attained by the power of the first, second, and third fruits, contacted by the power of the third fruit, and realized by the power of the fourth fruit by means of that knowledge of Paccekabodhi. Thus, that Paccekasambuddha, being excellent, has fully awakened to the unsurpassed Paccekasambodhi. Therefore, he is excellent.

“Like a rhinoceros horn” means: just as the horn of the creature called a rhinoceros is single, without a second, so too that Paccekasambuddha is of that nature, similar to that, a counterpart to that. Just as what is extremely salty is called “salt-like,” what is extremely bitter is called “bitter-like,” what is extremely sweet is called “sweet-like,” what is extremely hot is called “fire-like,” what is extremely cold is called “ice-like,” a great mass of water is called “ocean-like,” and a disciple who has attained the power of great direct knowledge is called “teacher-like”; so too, that Paccekasambuddha is of that nature, similar to that, a counterpart to that—alone, without a second, freed from bonds, he fares rightly in the world, dwells, comports himself, proceeds, maintains, carries on, and causes to carry on. This is the meaning of the phrase, 'One should wander alone like a rhinoceros horn.' Therefore that Paccekasambuddha said:

“Having laid aside the rod toward all beings, not harming any one of them, one should not wish for a son, still less a companion. One should wander alone like a rhinoceros horn.”

122.

For one for whom association has arisen, affections arise; this suffering follows in the wake of affection. Seeing the danger born of affection, one should wander alone like a rhinoceros horn.

‘For one who has associated, affections arise.’ There are two kinds of association: association through sight and association through hearing. What is association through sight? Here, a certain person sees a woman or a girl who is very beautiful, lovely to see, pleasing, and endowed with the supreme beauty of complexion. Having seen and looked at her, he grasps her general appearance and her specific features, thinking: ‘Her hair is beautiful, her face is beautiful, her eyes are beautiful, her ears are beautiful, her nose is beautiful, her lips are beautiful, her teeth are beautiful, her mouth is beautiful, her neck is beautiful, her breasts are beautiful, her chest is beautiful, her belly is beautiful, her waist is beautiful, her thighs are beautiful, her shins are beautiful, her hands are beautiful, her feet are beautiful, her fingers are beautiful, and her nails are beautiful.’ Having seen and looked at her, he delights in her, speaks in praise of her, desires her, generates lust, and pursues the bond of passion. This is association through sight.

What is association through hearing? Here, a certain person hears: ‘In such and such a village or town there is a woman or a girl who is very beautiful, lovely to see, pleasing, and endowed with the supreme beauty of complexion.’ Having heard this, he delights in her, speaks in praise of her, desires her, generates lust, and pursues the bond of passion. This is association through hearing.

Affection: there are two kinds of affection—affection through craving and affection through view. What is affection through craving? To whatever extent something is demarcated, bounded, defined by a limit, grasped, and appropriated through what is reckoned as craving, with the thought: ‘This is mine, that is mine, this much is mine, to this extent is mine.’ Forms, sounds, smells, tastes, tactile objects, spreads, cloaks, female and male slaves, goats and sheep, fowl and pigs, elephants, cattle, horses, and mares, fields and building sites, silver and gold, villages, market towns, and royal capitals, the country and the province, the treasury and the storehouse—even the entire great earth one appropriates through the power of craving. Insofar as the one hundred and eight vicissitudes of craving extend—this is affection through craving.

What is affection through view? The identity-view with its twenty grounds, the wrong view with its ten grounds, and the view of grasping at extremes with its ten grounds. Any such view, speculative opinion, jungle of views, wilderness of views, contortion of views, vacillation of views, the fetter of views; grasping, clinging, adherence, misapprehension; a wrong path, a false way, wrongness; a sectarian basis; a perverse grasp, a contrary grasp, a distorted grasp, a wrong grasp; a grasp of what is not the case as the case—insofar as the sixty-two speculative views extend—this is affection through view.

‘For one who has association, affections arise’: conditioned by association through seeing and conditioned by association through hearing, affection through craving and affection through view arise, come to be, are born, are generated, are produced, are fully produced, and manifest. Thus, ‘For one who has association, affections arise.’

‘From the twofold affection, this suffering arises.’ Affection is of two kinds: affection due to craving and affection due to views… this is affection due to craving… this is affection due to views. ‘This suffering arises’: Here, a certain person engages in misconduct by body, misconduct by speech, and misconduct by mind. He kills living beings, takes what is not given, breaks into houses, plunders, commits burglary, commits highway robbery, goes to another's wife, and speaks falsehoods. Then they seize him and present him to the king, saying, 'Your Majesty, this is a thief, a wrongdoer. Impose on him whatever punishment you wish.' The king then reviles him. Conditioned by that reviling, he experiences suffering and displeasure. From where have this fear, suffering, and displeasure arisen? They have arisen for him conditioned by affection, conditioned by delight, conditioned by lust, and conditioned by delight-lust.

But the king is not satisfied with just this. The king has him bound—with fetters, or ropes, or chains, or canes, or vines; or by imprisonment, or by encirclement, or by village confinement, or by town confinement, or by country confinement, or by provincial confinement; or at the very least, he makes him subject to his word: 'You are not allowed to leave from here.' Conditioned by that bondage, he experiences suffering and displeasure. From where have this fear, suffering, and displeasure arisen? They have arisen for him conditioned by affection, conditioned by delight, conditioned by lust, and conditioned by delight-lust.

Even with just this, the king is not satisfied. The king has that man's wealth confiscated—a hundred, or a thousand, or a hundred thousand. Conditioned by the loss of his wealth, he experiences suffering and displeasure. From what have this fear, suffering, and displeasure arisen? They have arisen conditioned by his affection, conditioned by delight, conditioned by lust, and conditioned by craving born of delight.

Even with just this, the king is not satisfied. The king has that man subjected to various kinds of torture: they flog him with whips, cane him with rattans, and beat him with clubs; they cut off his hand, they cut off his foot, they cut off his hand and foot; they cut off his ear, they cut off his nose, they cut off his ear and nose. They perform the ‘gruel-pot’ punishment, the ‘shell-shaven’ punishment, the ‘Rāhu’s mouth’ punishment, the ‘fire-garland’ punishment, the ‘hand-torch’ punishment, the ‘bark-dress’ punishment, the ‘bark-garment’ punishment, the ‘antelope’ punishment, the ‘flesh-hooking’ punishment, the ‘coin-flesh’ punishment, the ‘lye-pickling’ punishment, the ‘turning-the-bolt’ punishment, and the ‘straw-mattress’ punishment. They drench him in boiling oil, have him devoured by dogs, impale him alive on a stake, and cut off his head with a sword. Conditioned by these tortures, he experiences suffering and displeasure. From what have this fear, suffering, and displeasure arisen? They have arisen conditioned by his affection, conditioned by delight, conditioned by lust, and conditioned by craving born of delight. The king is the master of these four punishments.

By his own kamma, with the breaking up of the body, after death, he is reborn in the plane of misery, a bad destination, the lower world, in hell. There the hell-wardens inflict on him the punishment called the fivefold bondage: they drive a red-hot iron stake through one hand, a red-hot iron stake through the other hand, a red-hot iron stake through one foot, a red-hot iron stake through the other foot, and a red-hot iron stake through the middle of his chest. There he experiences feelings that are painful, sharp, fierce, and severe; but he does not die so long as that evil kamma is not exhausted. From what have this fear, suffering, and displeasure arisen? They have arisen conditioned by his affection, conditioned by delight, conditioned by lust, and conditioned by lustful delight.

Then the hell-wardens lay him down and plane him with adzes… Then the hell-wardens seize him feet up and head down and plane him with hatchets. Then the hell-wardens yoke him to a chariot and drive him back and forth across ground that is burning, blazing, and glowing. Then the hell-wardens make him ascend and descend a great mountain of embers that is burning, blazing, and glowing. Then the hell-wardens seize him feet up and head down and throw him into a hot iron cauldron that is burning, blazing, and glowing. There he is cooked, bubbling with foam. While being cooked and bubbling with foam, he is swept now up, now down, and now across. There he experiences feelings that are painful, sharp, fierce, and severe; but he does not die so long as that evil kamma is not exhausted. From what have this fear, suffering, and displeasure arisen? They have arisen conditioned by his affection, conditioned by delight, conditioned by lust, and conditioned by lustful delight.

Then the hell-wardens cast him into the Great Hell. Now, that Great Hell is:

It is four-cornered, divided by four gates, measured by portions; it is encircled by an iron wall and covered over with iron.

Its ground is made of iron, blazing and endowed with heat; always, it stands, pervading a hundred yojanas all around.

Severely tormenting, terrible, flaming, and hard to approach; hair-raising in nature, dreadful, fear-inducing, and painful.

From the eastern wall a mass of flame arises; burning those of evil kamma, it strikes against the western wall.

From the western wall a mass of flame arises; burning those of evil kamma, it strikes against the eastern wall.

From the southern wall a mass of flame arises; burning those of evil kamma, it strikes against the northern wall.

From the northern wall a mass of flame arises; burning those of evil kamma, it strikes against the southern wall.

From below a terrifying mass of flame arises; burning those of evil kamma, it strikes against the roof.

From the roof a terrifying mass of flame arises; burning those of evil kamma, it strikes against the ground.

Just as an iron pan is blazing, glowing hot, and flaming, so the Avīci hell blazes, seen from below and above.

There beings are extremely miserable, performers of great evil, of utterly evil kamma; they are cooked but do not die.

The bodies of those hell-dwellers are like fire. See the firmness of their kamma: they become neither ash nor soot.

They run towards the east, and from there they run to the west; they run towards the north, and from there they run to the south.

Whatever direction they rush, that very door is shut. Desiring to escape, those beings are seekers of release.

They do not get to escape from there on account of their kamma, for much evil kamma done by them is still unripened.

Whence have this fear, suffering, and dejection arisen? They have arisen with affection as a condition, with delight as a condition, with lust as a condition, and with delight-and-lust as a condition.

Whatever sufferings there are in hell, and whatever sufferings in the animal realm, and whatever sufferings in the sphere of petas, and whatever human sufferings; from what cause are they born? From what cause do they intensely arise? From what cause are they produced? From what cause are they fully produced? From what cause do they manifestly arise? They are, they well arise, they are born, they are well born, they are produced, they are fully produced, and they manifestly arise due to affection as a condition, due to delight as a condition, due to lust as a condition, and due to intense lust and craving as a condition. This is the meaning of the phrase: 'This suffering arises following from affection.'

Regarding the phrase, 'Seeing the danger born of affection': 'Affection' means there are two kinds of affection: affection by way of craving and affection by way of views... This is affection by way of craving... This is affection by way of views. 'Seeing the danger born of affection' means: considering, seeing, investigating, contemplating, and examining the danger born from these two kinds of affection. This is the meaning of 'Seeing the danger born of affection'. One should fare alone like a rhinoceros horn. Therefore, that Paccekasambuddha said:

“For one who has formed associations, affections arise; this suffering arises following from affection. Seeing the danger born of affection, one should fare alone like a rhinoceros horn.”

123.

Being compassionate toward friends and companions, with a bound mind, one causes one's welfare to diminish. Seeing this danger in intimacy, one should fare alone like a rhinoceros horn.

Regarding the phrase, 'Being compassionate toward friends and companions, with a bound mind, one causes one's welfare to diminish': 'Friend' means there are two kinds of friends: the householder friend and the homeless friend. Who is the householder friend? Here, a certain person gives what is difficult to give, gives up what is difficult to give up, does what is difficult to do, endures what is difficult to endure, tells his own secret to his friend, and keeps his friend's secret; in times of misfortune he does not abandon him, his very life is given up for his friend's sake, and he does not despise him when he is ruined. This is the householder friend.

Who is the friend of a renunciant? Here, a bhikkhu is dear and agreeable, respected and esteemed, an admonisher and one who patiently accepts admonition, a speaker on profound topics, and he does not engage one in what is inappropriate. He establishes one in higher virtue; he establishes one in the dedicated practice of developing the four establishments of mindfulness, the four right strivings... the four bases for spiritual power... the five spiritual faculties... the five powers... the seven factors of enlightenment... the Noble Eightfold Path. This is the friend of a renunciant.

Companions are so called because with them it is pleasant to come, pleasant to go, pleasant to stand, pleasant to sit, pleasant to lie down, pleasant to talk, pleasant to converse, pleasant to comment, and pleasant to discuss. ‘Feeling compassion for friends and companions, one neglects the goal’ means: feeling compassion for, being considerate of, and taking care of friends, companions, intimates, comrades, and associates, one neglects one’s own welfare, the welfare of others, and the welfare of both. One neglects the welfare in this present life, the welfare in future lives, and the ultimate welfare. One neglects it, makes it be given up, causes it to diminish, destroys it, shuns it, and makes it disappear. Thus: ‘Feeling compassion for friends and companions, one neglects the goal.’

‘With a mind attached’: one’s mind is attached for two reasons: one’s mind is attached by placing oneself low and another high, or one’s mind is attached by placing oneself high and another low. How is one’s mind attached by placing oneself low and another high? ‘You are of great help to me. It is by relying on you that I obtain robes, almsfood, lodgings, and medicinal requisites for the sick. And when others think of giving things to me or doing things for me, it is because of you, on seeing me with you. Even my former family and clan name has disappeared. I am known through you as “the dependant of so-and-so,” or “the dependant of so-and-so.”’ In this way one’s mind is attached by placing oneself low and another high.

How is one’s mind attached by placing oneself high and another low? ‘I am of great help to you. It is because of me that you have gone for refuge to the Buddha, the Dhamma, and the Sangha; that you have abstained from the destruction of life, from taking what is not given, from sexual misconduct, from false speech, and from liquor, wine, and intoxicants, which are a basis for negligence. I give you texts for recitation, I give the commentary, I declare the Uposatha, I supervise new work. But now you have abandoned me and you honor, respect, esteem, and venerate others!’ In this way one’s mind is attached by placing oneself high and another low. Thus: ‘Feeling compassion for friends and companions, with a mind attached, one neglects the goal.’

‘Seeing this danger in intimacy.’ Fear means: the fear of birth, fear of aging, fear of illness, fear of death; fear of kings, fear of thieves, fear of fire, fear of water; fear of self-reproach, fear of others’ reproach, fear of punishment, fear of a bad destination; fear of waves, fear of crocodiles, fear of whirlpools, fear of sharks; fear of livelihood, fear of a bad reputation, fear of timidity in assemblies, fear of infatuation; the frightening, trembling, horripilation, mental agitation, and terror. Intimacy: there are two kinds of intimacy: intimacy as craving and intimacy as views.... This is intimacy as craving.... This is intimacy as views. ‘Seeing this danger in intimacy’ means seeing, observing, contemplating, and investigating this danger in intimacy. Thus, seeing this danger in intimacy, one should wander alone like a rhinoceros. Therefore that Solitary Buddha said:

“Feeling compassion for friends and companions, with a mind attached, one neglects the goal. Seeing this danger in intimacy, one should wander alone like a rhinoceros.”

124.

Just as a sprawling bamboo thicket is entangled, so is the longing for children and wives. Like a bamboo shoot not getting entangled, one should wander alone like a rhinoceros.

“Like a spreading bamboo, entangled”—`vaṃso` is called a bamboo thicket. Just as in a bamboo thicket, old bamboos are attached, entangled, clinging, fastened, stuck, and entwined, so too is craving called the entangler. It is lust, intense passion, inclination, compliance, delight, passionate delight, lust of the mind; desire, infatuation, clinging, greed, intense greed; attachment, mire, agitation, illusion; the generatrix, the producer of affliction, the seamstress, the net, the oozing, the entangler, the thread, diffuseness, the accumulator, the companion, aspiration, the guide to existence; the forest, the jungle-thicket, intimacy, affection, expectation, bondage; hope, wishing, the state of wishing; hope for forms, hope for sounds, hope for smells, hope for tastes, hope for tangibles, hope for gain, hope for wealth, hope for life; longing, fervent longing, intense longing, the act of longing, the state of one who longs; greediness, being greedy, the state of being greedy; fondling, desire for the agreeable; unrighteous lust, inordinate greed; liking, desiring, wish, longing, fervent wishing; craving for sensual pleasures, craving for existence, craving for non-existence; craving for forms, craving for the formless, craving for cessation; craving for forms, craving for sounds, craving for smells, craving for tastes, craving for tangibles, craving for mental phenomena; the flood, the yoke, the tie, grasping; the veil, the hindrance, the covering, the bond; the defilement, the underlying tendency, the obsession, the creeper, variety; the root of suffering, the source of suffering, the origin of suffering; Māra’s snare, Māra’s hook, Māra’s domain, Māra’s dwelling, Māra’s bond; the river of craving, the net of craving, the leash of craving, the ocean of craving; covetousness, greed, the unwholesome root.

Why is it called the entangler? Because it expands (`visālā`), because it spreads (`visata`), because it is diffuse (`visaṭa`), because it is uneven (`visama`), because it spreads about (`visakkati`), because it brings suffering (`visaṃharati`), because it is deceitful (`visaṃvādikā`), because it is the cause of kamma that produces suffering (`visamūlā`), because it has a painful fruit (`visaphalā`), because its partaking is of suffering (`visaparibhogā`). Or, because craving pervades and spreads over forms, sounds, smells, tastes, tangibles, families, groups, dwellings, gain, honor, praise, pleasure, robes, almsfood, lodgings, and medicinal requisites for the sick; over the sensual-sphere realm, the form-sphere realm, and the formless-sphere realm; over sensual existence, form existence, and formless existence; over existence with perception, existence without perception, and existence with neither-perception-nor-non-perception; over one-constituent existence, four-constituent existence, and five-constituent existence; over the past, the future, and the present; over things seen, heard, sensed, and cognized—thus it is called the entangler, like a spreading bamboo, entangled.

“The longing for sons and wives”: `puttā` (sons) are of four kinds: a son born of one’s own loins (`atrajo`), a temporary son (`khettajo`), one who is given (`dinnako`), and a pupil (`antevāsiko`). By `dārā` wives are meant. By `apekkhā` (longing) craving is meant. That which is lust, strong lust …pe… covetousness, greed, the unwholesome root—this is “the longing for sons and wives.”

“Like a bamboo shoot, not clinging”: By `vaṃsa` is meant a bamboo thicket. Just as in a bamboo thicket the young shoots are unattached, unclinging, unentangled, unobstructed, having come forth, detached, and fully released, so too…. Clinging (`sajjanā`) is of two kinds: the clinging of craving and the clinging of views …pe… this is the clinging of craving …pe… this is the clinging of views. For that Paccekabuddha, the clinging of craving is abandoned, the clinging of views is relinquished. Because the clinging of craving has been abandoned and the clinging of views has been relinquished, that Paccekabuddha does not cling to forms, does not cling to sounds, does not cling to smells, does not cling to tastes, does not cling to tangibles, does not cling to families …pe… groups … dwellings … gain … honor … praise … happiness … robes … almsfood … lodgings … medicinal requisites for the sick … the sensual sphere … the form sphere … the formless sphere … sensual existence … form existence … formless existence … existence with perception … existence without perception … existence with neither-perception-nor-non-perception … one-constituent existence … four-constituent existence … five-constituent existence … the past … the future … the present … he does not cling to, grasp, get bound, become ensnared, or become infatuated with things seen, heard, sensed, and cognized. He dwells having departed, detached, fully released, dissociated, with a mind that has its boundaries removed. Thus: “Like a bamboo shoot, not clinging, one should wander alone like the horn of a rhinoceros.” Therefore that Paccekabuddha said:

“The longing for sons and wives is like a spreading bamboo entangled; but like a bamboo shoot, not clinging, one should wander alone like the horn of a rhinoceros.”

125.

Like a deer in the wilderness, unbound, that goes for pasture wherever it wishes; so a wise person, seeing his own freedom, should wander alone like the horn of a rhinoceros.

“Like a deer in the wilderness, unbound, that goes for pasture wherever it wishes”: By `migo` (deer) two kinds of deer are meant: the black antelope and the spotted deer. Just as a wilderness deer, roaming in the forest and wood, walks without fear, stands without fear, sits without fear, and lies down without fear.

This was said by the Blessed One: “Just as, bhikkhus, a wilderness deer roaming in the forest and wood walks without fear, stands without fear, sits without fear, and lies down without fear. For what reason? Because, bhikkhus, it is out of the hunter’s range. So too, bhikkhus, quite secluded from sensual pleasures, secluded from unwholesome states, a bhikkhu enters and dwells in the first jhāna, which is accompanied by directed thought and evaluation, with rapture and happiness born of seclusion. This bhikkhu, bhikkhus, is said to have made an end of Māra; having utterly destroyed him, he has passed beyond the sight of the eye of the Evil One.”

“Furthermore, bhikkhus, with the subsiding of directed thought and evaluation, a bhikkhu enters and dwells in the second jhāna, which has internal serenity and unification of mind, is without directed thought and evaluation, and has rapture and happiness born of concentration. This bhikkhu, bhikkhus, is said to have made an end of Māra; having utterly destroyed him, he has passed beyond the sight of the eye of the Evil One.”

“Furthermore, bhikkhus, with the fading away of rapture, a bhikkhu dwells equanimous, mindful, and clearly comprehending, and he experiences happiness with the body; he enters and dwells in the third jhāna, of which the noble ones declare: ‘He is equanimous, mindful, and dwells happily.’ This bhikkhu, bhikkhus, is said to have made an end of Māra; having utterly destroyed him, he has passed beyond the sight of the eye of the Evil One.”

Again, bhikkhus, with the abandoning of pleasure and pain, and with the previous passing away of joy and displeasure, a bhikkhu enters and dwells in the fourth jhāna, which is neither painful nor pleasant and includes the purification of mindfulness by equanimity. This bhikkhu, bhikkhus, is said to have made an end of Māra; having utterly destroyed him, he has become invisible to the eye of the evil one.

Again, bhikkhus, with the complete surmounting of perceptions of form, with the passing away of perceptions of resistance, and with non-attention to perceptions of diversity, aware that ‘space is infinite,’ a bhikkhu enters and dwells in the base of the infinity of space. This bhikkhu, bhikkhus, is said to have made an end of Māra; having utterly destroyed Māra, he has become invisible to the eye of the evil one.

Again, bhikkhus, by completely surmounting the base of the infinity of space, aware that ‘consciousness is infinite,’ a bhikkhu enters and dwells in the base of the infinity of consciousness …pe….

Again, bhikkhus, by completely surmounting the base of the infinity of consciousness, aware that ‘there is nothing,’ a bhikkhu enters and dwells in the base of nothingness …pe….

Again, bhikkhus, by completely surmounting the base of nothingness, a bhikkhu enters and dwells in the base of neither-perception-nor-non-perception …pe….

Furthermore, bhikkhus, having entirely transcended the base of neither-perception-nor-non-perception, a bhikkhu enters and abides in the cessation of perception and feeling; and, having seen with wisdom, his taints are utterly destroyed. This bhikkhu, bhikkhus, is said to have made an end of Māra; having utterly destroyed him, he has become invisible to the eye of the evil one, and has crossed over entanglement in the world. He walks unattached, stands unattached, sits unattached, and lies down unattached. For what reason? Because, bhikkhus, he has gone beyond the range of the evil one.

“A wise person, observing sovereignty.” ‘Wise’ means intelligent, discerning, sage, knowledgeable, insightful, sagacious. ‘Person’ means a being, a youth, a man, an individual, a living being, one who goes to rebirth, a creature, one who goes by the faculties, a human. ‘Sovereignty’: there are two kinds of sovereignty—the Dhamma is sovereignty and a person is sovereign. What is the Dhamma that is sovereignty? The four establishments of mindfulness, the four right strivings, the four bases for spiritual power, the five faculties, the five powers, the seven factors of enlightenment, the Noble Eightfold Path—this is the Dhamma that is sovereignty. Who is the person that is sovereign? One who is endowed with this Dhamma of sovereignty is called a person who is sovereign. “A wise person, observing sovereignty” means a wise person observing the Dhamma of sovereignty, seeing it, looking at it, contemplating it, scrutinizing it. “...one should wander alone like a rhinoceros horn.” Therefore that Paccekabuddha said:

“As a deer in the forest, unbound, goes for pasture wherever it wishes, a wise person, observing sovereignty, should wander alone like a rhinoceros horn.”

126.

There are consultations among companions, in one's dwelling, while standing, going, and on tour. Regarding the uncoveted state and sovereignty, one should wander alone like a rhinoceros horn.

“There is consultation among companions—in one's dwelling, while standing, going, and on tour.” ‘Companions’ are those with whom it is comfortable to come, comfortable to go, comfortable to come and go, comfortable to stand, comfortable to sit, comfortable to lie down, comfortable to speak, comfortable to converse, comfortable to address, and comfortable to converse together. “There is consultation among companions—in one's dwelling, while standing, going, and on tour” means that among companions, whether in one's dwelling, while standing, going, or on tour, there is consultation for one's own welfare, for the welfare of others, for the welfare of both, for welfare in this present life, for welfare in the life to come, and for the welfare of both. Thus: “There is consultation among companions—in one's dwelling, while standing, going, and on tour.”

Regarding `Anabhijjhitaṃ seritaṃ pekkhamāno`: This state is not longed for by fools, by inferior people, by sectarians, and by the disciples of sectarians—that is, the state of wearing the ochre-dyed robe. This state is longed for by the wise, by good people, by Buddhas, by the disciples of Buddhas, and by Paccekabuddhas—that is, the state of wearing the ochre-dyed robe. `Serī` (sovereign): there are two kinds of sovereignty—the Dhamma is sovereign and a person is sovereign. What is the Dhamma that is sovereign? The four establishments of mindfulness... the noble eightfold path—this is the Dhamma that is sovereign. Who is the person that is sovereign? One who is endowed with this sovereign Dhamma is called a person who is sovereign. `Anabhijjhitaṃ seritaṃ pekkhamāno` means considering, seeing, observing, contemplating, and examining the sovereign Dhamma. Thus: 'Considering that which is sovereign and not longed for, one should wander alone like a rhinoceros horn.' Therefore, that Paccekasambuddha said:

“There is addressing among companions—in one's dwelling, while standing, while going, and on tour. Considering that which is sovereign and not longed for, one should wander alone like a rhinoceros horn.”

127.

There is play and delight among friends, and for one's children abundant affection; loathing separation from what is dear, one should wander alone like a rhinoceros horn.

There is play and delight among friends. As to 'play', there are two kinds of play: bodily play and verbal play. What is bodily play? They play with elephants, they play with horses, they play with chariots, they play with bows, they play with swords; they play on eight-squared boards, they play on ten-squared boards; they play by tossing things in the air; they play on a marked path; they play by flicking pellets; they play by throwing dice; they play tip-cat; they play with bamboo strips; they play with balls; they play with palm-leaf pipes; they play with toy ploughs; they turn somersaults; they play with palm-leaf pinwheels; they play with toy leaf-measures; they play with toy chariots; they play with toy bows; they guess letters; they guess thoughts; they mimic deformities. This is bodily play.

What is verbal play? Making sounds with the mouth like a war-drum, a tabor, and a kettle-drum; dancing, shouting, singing, and jesting. This is verbal play.

As to 'delight', this is a term for being without discontent. 'Companions' are those with whom it is comfortable to come, comfortable to go, comfortable to come and go, comfortable to stand, comfortable to sit, comfortable to lie down, comfortable to speak, comfortable to converse, comfortable to speak in praise, and comfortable to converse together. 'There is play and delight among companions' means that there is both play and delight in the midst of companions. Thus: There is play and delight among companions.

And for children, there is abundant affection. As to 'children', there are four kinds of children: a child born of oneself, a field-born child, a given child, and a resident pupil-child. 'And for children, there is abundant affection' means that for children there is exceedingly great affection. Thus: And for children, there is abundant affection.

Regarding the phrase 'loathing separation from what is dear': There are two kinds of dear things—beings and formations. Which beings are dear? Here, for a certain person, there are those who wish for one's benefit, wish for one's welfare, wish for one's comfort, and wish for one's security from bondage—whether mother, father, brother, sister, son, daughter, friend, confidant, kinsman, or blood relative. These are the dear beings.

Which formations are dear? Agreeable sights, agreeable sounds, agreeable smells, agreeable tastes, and agreeable tactile objects—these are the dear formations. 'Loathing separation from what is dear' means loathing, being distressed by, and being ashamed of separation from what is dear. ...one should wander alone like a rhinoceros horn. Therefore, that Paccekasambuddha said:

“There is play and delight among friends, and for one's children abundant affection; loathing separation from what is dear, one should wander alone like a rhinoceros horn.”

128.

Going to the four directions and unresentful, content with any kind of requisite; an endurer of dangers and fearless, one should wander alone like a rhinoceros horn.

“He is of the four directions and unobstructed.” Here, “of the four directions” is as follows: that Paccekabuddha dwells pervading one direction with a mind accompanied by loving-kindness, likewise the second, likewise the third, likewise the fourth. Thus above, below, and across, everywhere, for all, he dwells pervading the entire world with a mind accompanied by loving-kindness—abundant, exalted, immeasurable, without hostility, and without ill will. With a mind accompanied by compassion… with a mind accompanied by altruistic joy… with a mind accompanied by equanimity, he dwells pervading one direction, likewise the second, likewise the third… without ill will. “He is of the four directions and unobstructed”: because he has developed loving-kindness, beings in the eastern direction are unobstructed; beings in the southern direction are unobstructed; beings in the western direction are unobstructed; beings in the northern direction are unobstructed; beings in the northeastern intermediate direction are unobstructed; beings in the southeastern intermediate direction are unobstructed; beings in the southwestern intermediate direction are unobstructed; beings in the northwestern intermediate direction are unobstructed; beings in the lower direction are unobstructed; beings in the upper direction are unobstructed; beings in the directions and intermediate directions are unobstructed. Because he has developed compassion… because he has developed altruistic joy… because he has developed equanimity, beings in the eastern direction are unobstructed… beings in the directions and intermediate directions are unobstructed. Thus he is of the four directions and unobstructed.

“Content with whatever he gets”: That paccekabuddha is content with any kind of robe. He is one who speaks in praise of contentment with any kind of robe, and for the sake of a robe he does not fall into improper seeking and what is unsuitable. Not having obtained a robe, he is not distressed; and having obtained a robe, he uses it without greed, without infatuation, and without attachment, seeing the danger and understanding the escape. And on account of that contentment with any kind of robe, he neither extols himself nor disparages others. Whoever is skilled therein, diligent, clearly comprehending, and mindful, is called a paccekabuddha established in the ancient, supreme, noble lineage. He is content with any kind of almsfood…

He is content with any kind of lodging… He is content with any kind of medicinal requisites for the sick. He is one who speaks in praise of contentment with any kind of medicinal requisites for the sick, and for the sake of such requisites he does not fall into improper seeking and what is unsuitable. Not having obtained medicinal requisites for the sick, he is not distressed; and having obtained them, he uses them without greed, without infatuation, and without attachment, seeing the danger and understanding the escape. And on account of that contentment with any kind of medicinal requisites for the sick, he neither extols himself nor disparages others. Whoever is skilled therein, diligent, clearly comprehending, and mindful, is called a paccekabuddha established in the ancient, supreme, noble lineage. Thus: “content with whatever he gets.”

In the phrase 'enduring dangers, unafraid': 'Dangers' means there are two kinds of dangers: manifest dangers and hidden dangers. What are the manifest dangers? Lions, tigers, leopards, bears, hyenas, wolves, buffaloes, elephants, snakes, scorpions, centipedes; or thieves, or humans, whether criminals or not; eye-disease, ear-disease, nose-disease, tongue-disease, body-disease, head-disease, external-ear-disease, mouth-disease, tooth-disease; cough, asthma, catarrh, burning sensation, fever, stomach-ailment, fainting, dysentery, sharp pain, cholera; leprosy, boils, skin-eruption, consumption, epilepsy; ringworm, itch, scabies, an injury from being scratched, sores on the palms and soles; a blood-bile disorder, diabetes, piles, pustules, fistula; ailments arising from bile, ailments arising from phlegm, ailments arising from wind, ailments from a combination of the humors; ailments produced by change of climate, ailments produced by improper care, ailments produced by external attack, ailments produced as the result of kamma; cold, heat, hunger, thirst, excrement, urine; or contact with gadflies, mosquitoes, wind, sun, and serpents. These are called the manifest dangers.

What are the hidden dangers? Bodily misconduct, verbal misconduct, mental misconduct; the hindrance of sensual desire, the hindrance of ill will, the hindrance of sloth and torpor, the hindrance of restlessness and remorse, the hindrance of doubt; greed, hatred, delusion; anger, hostility, contempt, spite, envy, avarice, deceit, treachery, obstinacy, rivalry, conceit, arrogance, vanity, heedlessness; all defilements, all misconduct, all anxieties, all fevers, all torments, all unwholesome volitional formations. These are called the hidden dangers.

“Parissayā” (dangers): in what sense are they “dangers”? They “oppress” (parisahanti), thus they are “dangers.” They conduce to “decline” (parihānāya saṃvattanti), thus they are “dangers.” They “arise therein” (tatrāsayā), thus they are “dangers.” How do they “oppress” and are thus “dangers”? Those dangers oppress that person; they thoroughly oppress, overwhelm, inundate, consume, and crush. It is in this way that they “oppress” and are thus “dangers.”

How do they conduce to decline and are thus “dangers”? Those dangers conduce to the obstruction and decline of wholesome states. Of which wholesome states? Of right practice, conformable practice, unopposed practice, practice for the goal, practice in accordance with the Dhamma; of the fulfillment of virtues, of guarding the doors of the sense faculties, of moderation in eating, of devotion to wakefulness, of mindfulness and clear comprehension; of devotion to the development of the four establishments of mindfulness, the four right strivings, the four bases for spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and of devotion to the development of the Noble Eightfold Path. They conduce to the obstruction and decline of these wholesome states. It is in this way that they conduce to decline and are thus “dangers.”

How do they “arise therein” and are thus “dangers”? Therein—dependent on one's individual existence—these evil, unwholesome states arise. Just as creatures that dwell in holes lie in holes, creatures that dwell in water lie in water, creatures that dwell in the forest lie in the forest, and creatures that dwell on trees lie on trees; so too, therein—dependent on one's individual existence—these evil, unwholesome states arise. It is in this way too that they “arise therein” and are thus “dangers.”

This was said by the Blessed One: ‘Bhikkhus, a bhikkhu with an inner resident and a teacher dwells in suffering, not at ease. And how, bhikkhus, does a bhikkhu with an inner resident and a teacher dwell in suffering, not at ease? Here, bhikkhus, having seen a form with the eye, whatever evil, unwholesome states arise—thoughts directed towards various objects, conducive to the fetters—those evil, unwholesome states dwell inside him; they follow along and bind. Therefore, he is called ‘one with an inner resident.’ By that habitual occurrence, evil, unwholesome states arise, oppressing him. Therefore, he is called ‘one with a teacher.’”

“Furthermore, bhikkhus, for a bhikkhu, having heard a sound with the ear… having smelled an odor with the nose… having tasted a flavor with the tongue… having felt a tangible with the body… having cognized a mental phenomenon with the mind, whatever evil, unwholesome states arise—thoughts directed towards various objects, conducive to the fetters—those evil, unwholesome states dwell inside him; they follow along and bind. Therefore, he is called ‘one with an inner resident.’ By that conduct, evil, unwholesome states arise, oppressing him. Therefore, he is called ‘one with a teacher.’ It is in this way, bhikkhus, that a bhikkhu with an inner resident and a teacher dwells in suffering, not at ease. Thus also, they are a ‘dwelling place therein’ (tatrāsaya), and are therefore ‘dangers’ (parissayā).”

This was said by the Blessed One: ‘Bhikkhus, there are these three internal stains, internal enemies, internal adversaries, internal slayers, and internal foes. What three? Greed, bhikkhus, is an internal stain, an internal enemy, an internal adversary, an internal slayer, and an internal foe. Hatred, bhikkhus… Delusion, bhikkhus, is an internal stain, an internal enemy, an internal adversary, an internal slayer, and an internal foe. These, bhikkhus, are the three internal stains, internal enemies, internal adversaries, internal slayers, and internal foes.’”

Greed is a source of ruin, greed corrupts the mind; fear is born from within—that, the common person does not comprehend.

A greedy person does not know the benefit; a greedy person does not see the cause. Then there is extreme darkness, when greed overcomes a person.

Hatred is a generator of non-benefit; fear is born from within. That, a foolish person does not understand.

An angry person does not see the cause. Then there is extreme darkness, when hatred torments a person.

Delusion is a generator of non-benefit, delusion corrupts the mind; fear is born from within, that a foolish person does not understand.

A deluded person does not know the benefit; a deluded person does not see the cause. Then there is extreme darkness, when delusion torments a person.

Thus also: 'Therein it causes danger,' therefore they are called dangers.

This was said by the Blessed One: 'Great king, there are three things that, arising internally in a person, arise for his non-welfare, for his suffering, and for his uncomfortable living. What three? Greed, great king, is a thing that, arising internally in a person, arises for his non-welfare, for his suffering, and for his uncomfortable living. Hatred, great king... Delusion, great king, is a thing that, arising internally in a person, arises for his non-welfare, for his suffering, and for his uncomfortable living. These, great king, are the three things that, arising internally in a person, arise for his non-welfare, for his suffering, and for his uncomfortable living.'

'Greed, hatred, and delusion, born from oneself, harm the person of evil mind, just as its own fruit destroys the bamboo.'

Thus also, the meaning of the phrase 'therein it causes danger, therefore they are called dangers' should be understood.

This was said by the Blessed One:

'Lust and hatred have their source here; discontent, delight, and hair-raising fear are born from here. Arising from this, mental thoughts cast one about, as boys cast about a crow.'

Thus also, the meaning of the phrase 'therein it causes danger, therefore they are called dangers' should be understood.

'Enduring dangers' means: having endured, mastered, overcome, encompassed, and relinquished dangers—thus, 'enduring dangers.' 'Undaunted' means: that Paccekabuddha dwells fearless, undaunted, untrembling, not fleeing, having abandoned fear and dread, with hair-raising horror gone—thus, 'enduring dangers, undaunted,' one should wander alone like a rhinoceros. Therefore that Paccekabuddha said:

'Being unresisting toward all four directions, content with anything whatsoever, enduring dangers, undaunted: one should wander alone like a rhinoceros.'

129.

'Some who have gone forth are difficult to associate with, and so are householders dwelling at home. Being unconcerned about the children of others, one should wander alone like a rhinoceros.'

'Some who have gone forth are difficult to associate with' means: Herein, some who have gone forth, though they are given dependence, given instruction, given questioning, given a robe, given a bowl, given a metal dish, given a water pot, given a water strainer, given a bag, given sandals, given a belt, do not listen, do not lend an ear, do not apply their minds to attaining knowledge; they are disobedient, uncompliant, acting contrarily, turning their faces elsewhere—thus, 'some who have gone forth are difficult to associate with.'

'And so are householders dwelling at home' means: Herein, some householders, though they are given an elephant... a chariot, a field, a site, bullion, gold, a village... a town, a city... a country, a province, do not listen, do not lend an ear, do not apply their minds to attaining knowledge; they are disobedient, uncompliant, acting contrarily, turning their faces elsewhere—thus, 'and so are householders dwelling at home.'

“Being unconcerned about the children of others” means: setting oneself aside, all others in this sense are “children of others.” Being unconcerned about those other children, not busy with them, without longing for them—thus, “being unconcerned about the children of others,” one should wander alone like a rhinoceros horn. Therefore that Paccekasambuddha said:

“Some who have gone forth are difficult to associate with, and so are householders dwelling at home. Being unconcerned about the children of others, one should wander alone like a rhinoceros horn.”

130.

“Having laid down the marks of a householder, like a koviḷāra tree that has shed its leaves; having cut the household bonds, a hero, one should wander alone like a rhinoceros horn.”

“Having laid down the marks of a householder”: The marks of a householder are said to be: hair and beard; garlands, scents, and unguents; ornaments and adornments; cloth, cloak, and head-wrap; anointing with powder, rubbing with oil, bathing, and massaging; a mirror, eye-collyrium, wearing garlands and applying unguents, face powder, face-smearing, bracelets, tying the top-knot, a hairpin, a tube of cosmetic, a sword, a parasol, decorated footwear, a turban, a jewel, a yak-tail whisk, and white garments with long fringes, and so on. “Having laid down the marks of a householder” means having abandoned the marks of a householder, having well abandoned them, having put them down, having permanently pacified them—thus, “having laid down the marks of a householder.”

“Like a koviḷāra tree that has shed its leaves” means: just as the leaves of a koviḷāra tree are cut, well cut, fallen, fallen all around, so too for that Paccekasambuddha the marks of a householder have been cut, well cut, and have fallen away—thus, “like a koviḷāra tree that has shed its leaves.”

“Having cut the household bonds, a hero”: “Hero” because he is energetic, thus he is a hero. Because he is able, thus he is a hero. Because he is bold, thus he is a hero. Because he is competent, thus he is a hero. Because he is valiant, thus he is a hero. Because he is courageous, fearless, undaunted, untrembling, not fleeing, and has abandoned fear and dread, thus he is a hero. Because his hair-raising horror has departed, thus he is a hero.

Abstaining here from all evil deeds, having transcended the suffering of hell, he is energetic. That energetic, striving one of such a nature is called a dhīra (wise one) because of his true state.

The bonds of a householder are said to be: sons and wife; male and female slaves; goats and sheep; chickens and pigs; elephants, cattle, horses, and mares; fields and land; silver and gold; villages, towns, and royal cities; country and province; the treasury and the granary; and whatever is an enticing object.

'Having cut the bonds of a householder, a hero' means: that Paccekasambuddha, the hero, having cut, cut off completely, abandoned, dispelled, terminated, and annihilated the bonds of a householder—thus, 'having cut the bonds of a householder, a hero,' one should wander alone like a rhinoceros. Therefore that Paccekasambuddha said:

'Having laid down the marks of a householder, like a coral tree that has shed its leaves; having cut the bonds of a householder, a hero, one should wander alone like a rhinoceros.'

The First Chapter.

The Second Chapter.

131.

If one should find a prudent companion to travel with, one of good conduct and steadfast; having overcome all dangers, one should wander with him, gratified and mindful.

'If one should find a prudent companion' means: if one should find, obtain, attain, or gain a prudent, learned, wise, intelligent, knowledgeable, discerning, sagacious companion—this is the meaning of 'if one should find a prudent companion'.

Regarding the phrase, `Saddhiṃ caraṃ sādhuvihāri dhīraṃ`: `Saddhiṃ caraṃ` means one who fares together. `Sādhuvihāriṃ` means one who dwells well by means of the first jhāna, one who dwells well by means of the second jhāna... the third jhāna... the fourth jhāna; one who dwells well by means of the liberation of mind through loving-kindness, through compassion... through altruistic joy... through equanimity; one who dwells well by means of the attainment of the base of infinite space, the attainment of the base of infinite consciousness... the attainment of the base of nothingness... the attainment of the base of neither-perception-nor-non-perception; one who dwells well by means of the attainment of cessation, and one who dwells well by means of the attainment of fruition. `Dhīraṃ` means steadfast, learned, wise, intelligent, knowledgeable, discerning, and sagacious. This is the meaning of the phrase `saddhiṃ caraṃ sādhuvihāri dhīraṃ`.

Regarding the phrase, `Abhibhuyya sabbāni parissayāni`: `Parissayā` means dangers. There are two kinds of dangers: manifest dangers and hidden dangers... These are called manifest dangers... These are called hidden dangers... `Abhibhuyya sabbāni parissayāni` means having overcome, conquered, overwhelmed, mastered, and crushed all dangers. This is the meaning of `abhibhuyya sabbāni parissayāni`.

Regarding the phrase, `Careyya tenattamano satīmā`: That Paccekasambuddha, together with that prudent, learned, wise, intelligent, knowledgeable, discerning, and sagacious companion, being gratified, satisfied, joyful, elated, exultant, and glad of mind, should fare, dwell, maintain his postures, act, protect, sustain, and keep himself going. This is the meaning of `careyya tenattamano`. As for `satīmā`: that Paccekasambuddha is mindful, endowed with supreme mindfulness and prudence; he is one who remembers and recollects what was done and said long ago. This is the meaning of `careyya tenattamano satīmā`. Therefore, that Paccekasambuddha said:

‘If one should find a prudent companion, one who travels together, dwells well, and is steadfast; having overcome all dangers, one should wander with him, gratified and mindful.’

132.

If one should not find a prudent companion, one who travels together, dwells well, and is steadfast; like a king who has abandoned his conquered kingdom, one should wander alone like a rhinoceros horn.

‘If one should not find a prudent companion’: if one should not find, obtain, attain, or gain a prudent, learned, wise, intelligent, knowledgeable, discerning, sagacious companion—this is ‘if one should not find a prudent companion’.

‘Travelling together, dwelling well, and steadfast’: ‘Travelling together’ means to travel together. ‘Dwelling well’ means one who dwells well by means of the first jhāna... up to the attainment of cessation and the attainment of fruition. ‘Steadfast’ means steadfast, learned, endowed with wisdom, intelligent, knowledgeable, discerning, sagacious—this is ‘travelling together, dwelling well, and steadfast’.

'Like a king who has abandoned his conquered kingdom': just as a king—a Khattiya, consecrated on the head, victorious in battle, with his enemies slain, his aims achieved, his treasury and granaries full—having abandoned his realm and country, his treasury and granaries, his abundant gold and silver, and the city, having shaved off his hair and beard, having donned the saffron robes, having gone forth from the home life into homelessness, having reached a state of possessing nothing, wanders alone, dwells, moves, acts, maintains, sustains, and keeps himself going; so too, the Paccekasambuddha, having cut off all impediments of household life, having cut off the impediment of wife and children, having cut off the impediment of relatives, having cut off the impediment of friends and ministers, having shaved off his hair and beard, having donned the saffron robes, having gone forth from the home life into homelessness, having reached a state of possessing nothing, wanders alone, dwells, moves, acts, maintains, sustains, and keeps himself going. This is the meaning of 'Like a king who has abandoned his conquered kingdom, one should wander alone like a rhinoceros horn.' Therefore that Paccekasambuddha said:

‘If one should not find a prudent companion, a steadfast one of good conduct to travel with, like a king who has abandoned his conquered kingdom, one should wander alone like a rhinoceros horn.’

133.

Truly, we praise the blessing of companionship; one should associate with companions who are superior or equal. Not having obtained these, subsisting on blameless food, one should wander alone like a rhinoceros horn.

‘Truly, we praise the accomplishment of a companion.’ ‘Truly’ is a word expressing certainty, a word without doubt, a word without uncertainty, a word without double-mindedness, a word free from defect, a peerless word, and a word of establishment—this is ‘truly.’ ‘The accomplishment of a companion’: the accomplishment of a companion is said of that companion who is possessed of the adept's aggregate of virtue, the adept's aggregate of concentration, the adept's aggregate of wisdom, the adept's aggregate of the liberation of fruition, and the adept's aggregate of the reviewing knowledge and vision of liberation. ‘Truly, we praise the accomplishment of a companion’ means we praise, extol, celebrate, and commend the accomplishment of a companion—this is ‘truly, we praise the accomplishment of a companion.’

‘Companions who are superior or equal should be associated with.’ Companions are superior in virtue, concentration, wisdom, liberation of fruition, and the reviewing knowledge and vision of liberation. Companions are equal, that is, similar, in virtue, concentration, wisdom, liberation of fruition, and the reviewing knowledge and vision of liberation. Companions who are superior or companions who are equal should be repeatedly associated with, questioned, and examined. This is the meaning of ‘Companions who are superior or equal should be associated with.’

There is a person who subsists on blameworthy food, and there is a person who subsists on blameless food. And which is the person who subsists on blameworthy food? Here, a certain person maintains their livelihood unrighteously and unfairly by means of deceit, talkativeness, hinting, disparaging, pursuing gain with gain; by giving firewood, bamboo, leaves, flowers, fruit, bathing powder, scented powder, clay, tooth-sticks, or water for washing the face; by flattery, fawning, carrying and tending to children, or acting as a servile attendant; by the art of determining auspicious sites, base arts, the art of interpreting bodily marks, or astrology; by going as a messenger, going on errands, or acting as a courier; by medical practice, construction work, giving alms in return for alms, or giving gifts in return for gifts. This person is called one who subsists on blameworthy food.

And which is the person who subsists on blameless food? Here, a certain person maintains their livelihood righteously and fairly, not by means of deceit, not by talkativeness, not by hinting, not by disparaging, not by pursuing gain with gain; not by giving firewood, bamboo, leaves, flowers, fruit, bathing powder, scented powder, clay, tooth-sticks, or water for washing the face; not by flattery, not by fawning, not by carrying and tending to children, not by acting as a servile attendant; not by the art of determining auspicious sites, not by base arts, not by the art of interpreting bodily marks, not by astrology; not by going as a messenger, not by going on errands, not by acting as a courier; not by medical practice, not by construction work, not by giving alms in return for alms, not by giving gifts in return for gifts. This person is called one who subsists on blameless food.

“Not having obtained these, subsisting on what is blameless”: this means not having obtained, not having gotten, not having attained, not having found, not having received these companions who subsist on what is blameless. Thus: “Not having obtained these, subsisting on what is blameless, one should wander alone like a rhinoceros.” Therefore that Paccekasambuddha said:

“Indeed, we praise the blessing of companionship; friends who are superior or equal should be cultivated. Not obtaining these, subsisting on what is blameless, one should wander alone like a rhinoceros.”

134.

Having seen the shining golden bangles, well-finished by a smith’s son, two clashing together on one arm, one should wander alone like a rhinoceros.

“Having seen the shining golden bangles”: having seen, beheld, weighed, judged, discerned, made clear. “Of gold”: of refined gold. “Shining”: pure, cleansed. Thus: “Having seen the shining golden bangles.”

“Well-finished by a smith’s son”: a smith’s son is called a goldsmith. “Well-finished by a smith’s son” means well-finished, well-made, well-wrought by a smith’s son. Thus: “well-finished by a smith’s son.”

“Two clashing on one arm”: `bhujo` (arm) is called the hand. Just as two bangles clash on one arm, so too beings, by the power of craving and by the power of views, clash in hell, clash in the animal realm, clash in the sphere of afflicted spirits, clash in the human world, clash in the deva world. They clash from destination to destination, from rebirth to rebirth, from rebirth-linking to rebirth-linking, from existence to existence, from saṃsāra to saṃsāra, from the round to the round. They clash, they collide; clashing, they fare on, dwell, move about, proceed, maintain themselves, carry on, and keep going. Thus: “Two clashing on one arm, one should wander alone like a rhinoceros.” Therefore that Paccekasambuddha said:

“Having seen the shining golden bangles, well-finished by a smith’s son, two clashing together on one arm, one should wander alone like a rhinoceros.”

135.

Thus, with a second companion, there would be conversation or attachment for me. Foreseeing this danger in the future, one should wander alone like a rhinoceros horn.

Regarding 'Thus, with a second companion, there would be for me': one has either craving as a second or a person as a second. How does one have craving as a second? Craving is craving for forms… and so on… craving for mental phenomena. One for whom this craving has not been abandoned is called 'one with craving as a second.'

A person with craving as a companion wanders on for a long time; experiencing one state of being after another, one does not transcend saṃsāra.

Thus one has craving as a second.

How does one have a person as a second? Here, someone—not for any good purpose, not for any reason, arrogant, with an unpacified mind—becomes a second to one, a third to two, or a fourth to three. There he engages in much frivolous talk, such as: talk about kings, thieves, chief ministers, armies, dangers, battles, food, drink, clothing, beds, garlands, perfumes, relatives, vehicles, villages, market towns, cities, districts, women, heroes, streets, wells, the departed, miscellaneous matters; tales about the world, tales about the sea; and talk about existence and non-existence. Thus one has a person as a second. This is the meaning of 'Thus, with a second companion, there would be for me.'

Regarding 'conversation or attachment': 'Conversation' refers to the thirty-two kinds of worldly talk, such as: talk about kings… and so on… talk about existence and non-existence. Regarding 'or attachment,' there are two kinds of attachment—attachment due to craving and attachment due to views… this is attachment due to craving… this is attachment due to views. This is the meaning of 'conversation or attachment.'

‘Foreseeing this future danger’: ‘Danger’ means the danger of birth, the danger of aging, the danger of illness, the danger of death, the danger from kings, the danger from thieves, the danger from fire, the danger from water, the danger of self-reproach, the danger of others’ reproach, the danger of punishment, the danger of a bad destination, the danger of waves, the danger of crocodiles, the danger of whirlpools, the danger from fierce fish, the danger concerning livelihood, the danger of a bad reputation, the danger of diffidence in assemblies, the danger of conceit; the terrifying, stupefaction, horripilation, mental agitation, and terror. ‘Foreseeing this future danger’ means foreseeing, seeing, observing, contemplating, and investigating this future danger that arises from not abandoning affection. Thus: ‘Foreseeing this future danger, one should wander alone like a rhinoceros.’ Therefore that Paccekasambuddha said:

“Thus with a second there would be possessiveness, or talkativeness, or attachment. Foreseeing this future danger, one should wander alone like a rhinoceros.”

136.

For sensual pleasures are varied, sweet, and delightful; in their various forms they churn the mind. Having seen the danger in the strands of sensual pleasure, one should wander alone like a rhinoceros.

‘For sensual pleasures are varied, sweet, and delightful.’ ‘Sensual pleasures’: in brief, there are two kinds of sensual pleasures: sensual pleasures as objects and sensual pleasures as defilements… these are called sensual pleasures as objects… these are called sensual pleasures as defilements. ‘Varied’: forms of various kinds, sounds of various kinds, odors of various kinds, tastes of various kinds, tangible objects of various kinds that are wished for, desired, agreeable, of a pleasing form, connected with sensual desire, and enticing. ‘Sweet’: this was said by the Blessed One: ‘Bhikkhus, there are these five strands of sensual pleasure. What five? Forms cognizable by the eye that are wished for, desired, agreeable, of a pleasing form, connected with sensual desire, and enticing; sounds cognizable by the ear… odors cognizable by the nose… tastes cognizable by the tongue… tangible objects cognizable by the body that are wished for, desired, agreeable, of a pleasing form, connected with sensual desire, and enticing. These, bhikkhus, are the five strands of sensual pleasure. Now, bhikkhus, the pleasure and joy that arise in dependence on these five strands of sensual pleasure is called sensual pleasure, base pleasure, the pleasure of a worldling, ignoble pleasure. It should not be pursued, developed, or cultivated. I say that this pleasure is to be feared.’ Thus: ‘sensual pleasures are varied and sweet.’ ‘Delightful’: ‘mind’ is that which is mind… and so on… the mind-consciousness element born of that. They delight, gratify, please, and gladden the mind. Thus: ‘sensual pleasures are varied, sweet, and delightful.’

‘In their various forms they arouse the mind’: with forms of various kinds… and so on… with tangible objects of various kinds, they arouse, please, and gladden the mind. Thus: ‘in their various forms they arouse the mind.’

‘Having seen the danger in the strands of sensual pleasure’: This was said by the Blessed One: ‘And what, bhikkhus, is the danger in sensual pleasures? Here, bhikkhus, a clansman makes a living by some craft—whether by finger-reckoning, by counting, by computation, by farming, by trade, by cattle-herding, by archery, by royal service, or by some other craft. He is afflicted by cold, afflicted by heat, tormented by contact with gadflies, mosquitoes, wind, sun, and serpents; he is dying of hunger and thirst. This, bhikkhus, is a danger in sensual pleasures, a visible mass of suffering, with sensual pleasures as its cause, sensual pleasures as its source, sensual pleasures as its basis, for the sake of sensual pleasures alone.’

‘If, bhikkhus, as that clansman is thus striving, struggling, and making an effort, that wealth is not produced, he sorrows, is afflicted, laments, beats his breast and wails, and falls into delusion, thinking: “Alas, my striving is in vain! Alas, my effort is fruitless!” This too, bhikkhus, is a danger in sensual pleasures, a visible mass of suffering, with sensual pleasures as its cause, sensual pleasures as its source, sensual pleasures as its basis, for the sake of sensual pleasures alone.’

‘If, bhikkhus, as that clansman is thus striving, struggling, and making an effort, that wealth is produced, he experiences pain and distress on account of protecting that wealth, thinking: ‘May kings not take my wealth, nor thieves take it, nor fire burn it, nor water sweep it away, nor unloved heirs take it!’ As he is thus guarding and protecting it, kings take that wealth, or thieves take it, or fire burns it, or water sweeps it away, or unloved heirs take it. He sorrows… and falls into delusion, thinking: ‘What I had, that too is no more!’ This too, bhikkhus, is a danger in sensual pleasures, a visible mass of suffering, with sensual pleasures as its cause, sensual pleasures as its source, sensual pleasures as its basis, for the sake of sensual pleasures alone.’

Furthermore, O monks, with sensual pleasures as the cause, with sensual pleasures as the source, with sensual pleasures as the basis, solely because of sensual pleasures, kings quarrel with kings, nobles with nobles, brahmins with brahmins, householders with householders; a mother quarrels with her son, a son with his mother; a father quarrels with his son, a son with his father; a brother quarrels with a sister, a sister with her brother; a friend quarrels with a friend. Having fallen into quarrels, disputes, and conflicts, they attack one another with their hands, they attack one another with clods, they attack one another with sticks, they attack one another with weapons. Therein, they undergo death or suffering comparable to death. This, too, O monks, is a danger of sensual pleasures, a visible mass of suffering, with sensual pleasures as the cause, with sensual pleasures as the source, with sensual pleasures as the basis, solely because of sensual pleasures.

Furthermore, O monks, with sensual pleasures as the cause, with sensual pleasures as the source, with sensual pleasures as the basis, solely because of sensual pleasures, having taken up sword and shield, having girded on bow and quiver, they charge into the battlefield arrayed on both sides, while arrows are being shot, while spears are being hurled, while swords are flashing. Therein, they pierce with arrows, they pierce with spears, and they sever a head with a sword. Therein, they undergo death or suffering comparable to death. This, too, O monks, is a danger of sensual pleasures, a visible mass of suffering, with sensual pleasures as the cause, with sensual pleasures as the source, with sensual pleasures as the basis, solely because of sensual pleasures.

Furthermore, monks, because of sensual pleasures, with sensual pleasures as their source, with sensual pleasures as their basis, and solely for the sake of sensual pleasures, they take up sword and shield, gird on bow and quiver, and charge into ramparts smeared with mud, while arrows are being shot, spears are being hurled, and swords are flashing. There, they are pierced with arrows, struck with spears, doused with boiling liquid cow dung, crushed by logs, and their heads are cut off with a sword. There, they meet death or suffering comparable to death. This, too, monks, is a drawback of sensual pleasures, a mass of suffering visible in this life, which is because of sensual pleasures, with sensual pleasures as its source, with sensual pleasures as its basis, and solely for the sake of sensual pleasures.

Furthermore, monks, because of sensual pleasures, with sensual pleasures as their source, with sensual pleasures as their basis, and solely for the sake of sensual pleasures, they break into houses, plunder, commit burglary, stand on the highway, and commit adultery. Then kings, having seized such a one, inflict various kinds of punishments: they are flogged with whips, beaten with thorny canes, and struck with split bamboo sticks; their hands are cut off... and their heads are cut off with a sword. There, they meet death or suffering comparable to death. This, too, monks, is a drawback of sensual pleasures, a mass of suffering visible in this life, which is because of sensual pleasures, with sensual pleasures as its source, with sensual pleasures as its basis, and solely for the sake of sensual pleasures.

Furthermore, monks, because of sensual pleasures, with sensual pleasures as their source, with sensual pleasures as their basis, and solely for the sake of sensual pleasures, they practice misconduct by body, speech, and mind. Having practiced misconduct by body, speech, and mind, at the breaking up of the body, after death, they are reborn in a state of deprivation, a bad destination, a place of ruin, in hell. This, too, monks, is a drawback of sensual pleasures, a mass of suffering pertaining to the future life, which is because of sensual pleasures, with sensual pleasures as its source, with sensual pleasures as its basis, and solely for the sake of sensual pleasures.

As to the phrase 'Having seen the drawback in sensual pleasures': it means having seen, perceived, weighed, investigated, developed, and made manifest the drawback in sensual pleasures. 'Having seen the drawback in sensual pleasures, one should wander alone like a rhinoceros horn.' Therefore, that Paccekasambuddha said:

“Sensual pleasures are varied, sweet, and delightful; in diverse forms they stir the mind. Having seen the drawback in sensual pleasures, one should wander alone like a rhinoceros horn.”

137.

Calamity, boil, affliction, disease, dart, and this fear—having seen this fear in sensual pleasures, one should wander alone like a rhinoceros horn.

As to 'Calamity, boil, affliction, disease, dart, and this fear'—this was said by the Blessed One: “'Fear,' monks, is a designation for sensual pleasures. 'Suffering,' monks, is a designation for sensual pleasures. 'Disease,' monks, is a designation for sensual pleasures. 'Boil,' monks, is a designation for sensual pleasures. 'Dart,' monks, is a designation for sensual pleasures. 'Attachment,' monks, is a designation for sensual pleasures. 'Mire,' monks, is a designation for sensual pleasures. 'Harshness,' monks, is a designation for sensual pleasures. And why, monks, is 'fear' a designation for sensual pleasures? Because, monks, one who is impassioned with sensual lust, bound by desire and lust, is not freed from fears in this very life, nor from fears pertaining to the future. Therefore, 'fear' is a designation for sensual pleasures. And why, monks, is 'suffering'... 'disease'... 'boil'... 'dart'... 'attachment'... 'mire'... 'harshness' a designation for sensual pleasures? Because, monks, one who is impassioned with sensual lust, bound by desire and lust, is not freed from the harshness in this very life, nor from the harshness pertaining to the future. Therefore, 'harshness' is a designation for sensual pleasures.”

Fear and suffering and disease, a boil and a dart and attachment; mire and the womb, both—these are called sensual pleasures, wherein the ordinary person is entangled.

Overcome by craving of a pleasant nature, he goes again to the womb. And when a monk is ardent and clearly comprehending, he is not attached to sensual pleasures.

Such a monk, having overcome this suffering of obstacles called sensual pleasure, beholds beings endowed with birth and old age, trembling.

Calamity and a boil and an affliction, disease and a dart and fear—this is for me.

Having seen this fear in sensual pleasures: having seen, perceived with eye-consciousness, weighed, investigated, developed, and made manifest this fear in sensual pleasures—one should wander alone like a rhinoceros horn. Therefore, that Paccekasambuddha said:

“Calamity and a boil and an affliction, disease and a dart and this fear for me; having seen this fear in sensual pleasures, one should wander alone like a rhinoceros horn.”

138.

Cold and heat, hunger and thirst, wind and sun, gadflies and creeping things; having overcome all these, one should wander alone like a rhinoceros horn.

Cold and heat, hunger and thirst. Cold: cold occurs for two reasons—either due to the disturbance of the internal elements or due to external seasonal conditions. Heat: heat occurs for two reasons—either due to the disturbance of the internal elements or due to external seasonal conditions. Hunger is called the state of being hungry. Thirst is called thirst for water—cold and heat, hunger and thirst.

Wind and sun's heat, gadflies and creeping things. Wind: eastern winds, western winds, northern winds, southern winds, dusty winds, dustless winds, cold winds, hot winds, light winds, strong winds, Verambha winds, wing-winds, Supaṇṇa-winds, palm-leaf-winds, fanning winds. Sun's heat is called the sun's scorching. Gadflies are called yellowish flies. Creeping things are called snakes—wind and sun's heat, gadflies and creeping things.

Regarding 'Having overcome all these': it means having subdued, having overwhelmed, having brought to an end, and having crushed. Having overcome all these, one should wander alone like a rhinoceros horn. Therefore, that Paccekasambuddha said:

“Cold and heat, hunger and thirst, wind and sun, gadflies and creeping things; having overcome all these, one should wander alone like a rhinoceros horn.”

139.

Just as a great elephant—well-built, majestic, and mighty—having abandoned its herd, dwells in the forest as it pleases, so one should wander alone like a rhinoceros horn.

Regarding 'Like a great elephant having abandoned its herd': a nāga is called a great elephant. A Paccekasambuddha is also a nāga. For what reason is a Paccekasambuddha a nāga? Because he does no evil (āguṃ na karoti), he is a nāga; because he does not go (na gacchati), he is a nāga; because he does not return (na āgacchati), he is a nāga. How is it that the Paccekasambuddha does no evil, and is therefore a nāga? 'Evil' (āgu) refers to wicked, unwholesome states that are defiling, lead to renewed existence, are fraught with peril, have painful results, and lead to future birth, aging, and death.

“He does no evil whatsoever in the world, having relinquished all yokes and bonds; nowhere is he attached, being liberated. Such a one is called a nāga because of that true state.”

In this way, that Paccekasambuddha does no evil; therefore, he is a nāga.

How is it that the Paccekasambuddha does not go, and is therefore a nāga? That Paccekasambuddha does not follow a wrong course through desire, does not follow a wrong course through hatred, does not follow a wrong course through delusion, does not follow a wrong course through fear. He does not go by the power of lust, does not go by the power of hatred, does not go by the power of delusion, does not go by the power of conceit, does not go by the power of views, does not go by the power of restlessness, does not go by the power of doubt, does not go by the power of underlying tendencies. He is not impelled, led, carried away, or swept along by factions or speculations. In this way, that Paccekasambuddha does not go; therefore, he is a nāga.

How is that Paccekasambuddha a nāga because he does not come back (na āgacchati)? To those defilements that have been abandoned by the path of stream-entry, he does not return, he does not approach, he does not come back. To those defilements that have been abandoned by the path of once-returning... by the path of non-returning... by the path of Arahantship, he does not return, he does not approach, he does not come back. Thus, that Paccekasambuddha is a nāga because he does not come back.

As for 'like a nāga, having avoided the herds': Just as that bull elephant, having avoided, shunned, and utterly avoided herds, enters the forest wilderness alone—moving about, dwelling, comporting himself, behaving, maintaining, and sustaining himself—so too the Paccekasambuddha, having avoided, shunned, and utterly avoided groups, resorts to remote lodgings in the forest wilderness that are quiet, with little noise, free from the drafts of people, suitable for privacy, and fit for seclusion. He goes alone, stands alone, sits alone, lies down alone, enters the village for alms-food alone, returns alone, sits in solitude alone, and undertakes walking meditation alone; he moves about, dwells, comports himself, behaves, maintains, and sustains himself alone. This is the meaning of 'like a nāga, having avoided the herds'.

With a well-developed body, adorned with lotuses, and magnificent: Just as that noble elephant has a well-developed body, being seven or eight cubits tall, so too the Paccekasambuddha has a well-developed body—through the consummate aggregate of virtue, the consummate aggregate of concentration, the consummate aggregate of wisdom, the consummate aggregate of liberation, and the consummate aggregate of the knowledge and vision of liberation. Just as that noble elephant is adorned with lotuses (padumī), so too the Paccekasambuddha is adorned with lotuses (padumī) with the seven enlightenment-factor flowers: the enlightenment-factor flower of mindfulness, the enlightenment-factor flower of investigation of phenomena, the enlightenment-factor flower of energy, the enlightenment-factor flower of joy, the enlightenment-factor flower of tranquility, the enlightenment-factor flower of concentration, and the enlightenment-factor flower of equanimity. Just as that noble elephant is magnificent through strength, power, speed, and courage, so too the Paccekasambuddha is magnificent through virtue, concentration, wisdom, liberation, and the knowledge and vision of liberation—thus, he has a well-developed body, is adorned with lotuses (padumī), and is magnificent.

'He should dwell in the forest as he likes': Just as that great elephant dwells in the forest as he likes, so too the Paccekasambuddha dwells in the forest as he likes. He dwells as he likes in the forest by means of the first jhāna, by means of the second jhāna… by means of the third jhāna… by means of the fourth jhāna. He dwells as he likes in the forest by means of the liberation of mind through loving-kindness, by means of the liberation of mind through compassion… by means of the liberation of mind through sympathetic joy… by means of the liberation of mind through equanimity. He dwells as he likes in the forest by means of the attainment of the base of infinite space, by means of the attainment of the base of infinite consciousness… by means of the attainment of the base of nothingness… by means of the attainment of the base of neither-perception-nor-non-perception… by means of the attainment of cessation… and by means of the attainment of fruition. Thus: ‘He should dwell in the forest as he likes; one should wander alone like a rhinoceros horn.’ Therefore, that Paccekasambuddha said:

'Like a noble elephant abandoning the herd, with developed shoulders, majestic, magnificent—as he likes, let him dwell in the wilderness, alone like a rhinoceros horn.'

140.

For one delighting in association, it is impossible to realize temporary liberation. Heeding the words of the Kinsman of the Sun, one should wander alone like a rhinoceros horn.

It is impossible for one who delights in company to experience temporary liberation. Truly, this was spoken by the Blessed One: “Ānanda, for as long as a monk delights in company, finds pleasure in company, is devoted to delighting in company—delighting in groups, finding pleasure in groups, rejoicing in groups—it is impossible for him to obtain at will, without difficulty, without effort, the bliss of renunciation, the bliss of seclusion, the bliss of peace, the bliss of awakening. But, Ānanda, when a monk dwells alone, withdrawn from a group, this is to be expected of him: that he will obtain at will, without difficulty, without effort, the bliss of renunciation, the bliss of seclusion, the bliss of peace, the bliss of awakening—this is possible. Ānanda, for as long as a monk delights in company, finds pleasure in company, is devoted to delighting in company—delighting in groups, finding pleasure in groups, rejoicing in groups—it is impossible for him to attain and abide in either a temporary, agreeable liberation of mind or an unshakeable one. But, Ānanda, when a monk dwells alone, withdrawn from a group, this is to be expected of him: that he will attain and abide in either a temporary, agreeable liberation of mind or an unshakeable one—this is possible.” Thus, it is impossible for one who delights in company to experience temporary liberation.

Having heeded the words of the Kinsman of the Sun: Ādicca is called the sun. He is Gotama by clan. The Paccekasambuddha is also Gotama by clan. That Paccekasambuddha is a clan-relative, a clan-kinsman of the sun; therefore, the Paccekasambuddha is called the Kinsman of the Sun. 'Having heeded the words of the Kinsman of the Sun' means having heard, listened to, learned, borne in mind, and noted the word, utterance, teaching, instruction, and counsel of the Kinsman of the Sun—thus, having heeded the words of the Kinsman of the Sun, one should wander alone like a rhinoceros horn. Therefore, that Paccekasambuddha said:

It is impossible for one who delights in company to attain temporary liberation; having heard this word of the Kinsman of the Sun, one should wander alone like a rhinoceros horn.

End of the Second Chapter.

The Third Chapter.

141.

Having overcome the perversions of views, having reached the fixed course and obtained the path; knowledge has arisen in me, and I am not to be led by another. One should wander alone like a rhinoceros horn.

Regarding 'Having overcome the spikes of views': 'spikes of views' refers to the twenty-based identity view. Here, an uninstructed worldling, who does not see the noble ones, is not skilled in the noble Dhamma, and is not disciplined in the noble Dhamma; who does not see true persons, is not skilled in the Dhamma of true persons, and is not disciplined in the Dhamma of true persons, regards form as self, or the self as possessing form, or form as in the self, or the self as in form. He regards feeling… perception… volitional formations… consciousness as self, or the self as possessing consciousness, or consciousness as in the self, or the self as in consciousness. Whatever view of such a kind—a viewpoint, a thicket of views, a wilderness of views, a spike-like view, a vacillation of views, a fetter of views, a grasping, an adherence, an insistence, a misapprehension, a wrong path, a wrong way, wrongness, a sectarian tenet, a perverse grasp, an inverted grasp, a distorted grasp, a wrong grasp, a grasp of what is not the case as being the case—insofar as there are the sixty-two kinds of views, these are the spikes of views. 'Having overcome the spikes of views' means: he has overcome, passed beyond, completely passed beyond, gone beyond the spikes of views. This is the meaning of 'having overcome the spikes of views'.

Regarding 'Having reached the fixed course, having obtained the path': The 'fixed course' refers to the four noble paths. The 'path' refers to the noble eightfold path, that is: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. Endowed with the four noble paths, one has reached the fixed course, arrived at it, attained it, touched it, and realized it; thus, 'having reached the fixed course.' 'Having obtained the path' means: the path has been gained, the path has been obtained, the path has been attained, the path has been touched, and the path has been realized. Thus, 'having reached the fixed course, having obtained the path.'

“Knowledge has arisen in me; I am not to be led by another”: For that paccekabuddha, knowledge has arisen, well arisen, been generated, been fully generated, become manifest. The knowledge “All formations are impermanent” has arisen… become manifest. The knowledge “All formations are suffering”… The knowledge “All dhammas are not-self”… The knowledge “Whatever has the nature of arising, all that has the nature of ceasing” has arisen, well arisen, been generated, been fully generated, become manifest. Thus: “knowledge has arisen in me.” “Not to be led by another” means that paccekabuddha is not to be led by another.

He is not convinced by another, is not dependent on another, does not have his progress tied to another; he knows and sees as it really is, undeluded, with clear comprehension, and mindful. He is not to be led by another, not convinced by another, not dependent on another, does not have his progress tied to another; he knows and sees as it really is, undeluded, with clear comprehension, and mindful that “All formations are impermanent.” …that “All formations are suffering.” …that “All dhammas are not-self.” …that “Whatever has the nature of arising, all that has the nature of ceasing,” he is not to be led by another, not convinced by another, not dependent on another, does not have his progress tied to another; he knows and sees as it really is, undeluded, with clear comprehension, and mindful. Thus: “knowledge has arisen in me; I am not to be led by another, one should wander alone like a rhinoceros horn.” Therefore that paccekabuddha said:

“Having overcome the distortions of views, having reached the fixed course and obtained the path; knowledge has arisen in me, one not to be led by another, one should wander alone like a rhinoceros horn.”

142.

Without greed, without deceit, without thirst, without disparagement, having washed away stains and delusion; having become free from longing in the whole world, one should wander alone like a rhinoceros horn.

“Without greed, without deceit, without thirst”: Craving is called greed. Whatever is lust, intense lust… up to… covetousness, greed, the unwholesome root. That greedy craving has been abandoned by that Paccekabuddha, cut off at the root, made like a palm-tree stump, brought to non-existence, and is of a nature not to arise in the future. Therefore, the Paccekabuddha is without greed.

“Without deceit”: There are three grounds for deceit: the ground for deceit concerning the use of requisites, the ground for deceit concerning deportment, and the ground for deceit concerning allusive talk.

What is the ground for deceit called the use of requisites? Here, householders invite a bhikkhu with robes, almsfood, lodging, and medicinal requisites for the sick. Being of evil wishes, overcome by desire, and wanting an abundance of robes, almsfood, lodging, and medicinal requisites, on account of his desire for more, he refuses the robe, he refuses the almsfood, he refuses the lodging, and he refuses the medicinal requisites. He says thus: ‘What use is a costly robe for a recluse? It is proper that a recluse, having gathered rags from a charnel ground, a rubbish heap, or a shop, and having made it into a patchwork robe, should wear it. What use is costly almsfood for a recluse? It is proper that a recluse should make his living by gleaning and with morsels of almsfood. What use is costly lodging for a recluse? It is proper that a recluse should be a tree-root dweller, a charnel-ground dweller, or an open-air dweller. What use are costly medicinal requisites for a recluse? It is proper that a recluse should make medicine with fermented urine or a piece of myrobalan.’ On that account, he wears a coarse robe, eats coarse almsfood, uses a coarse lodging, and uses coarse medicinal requisites. The householders know him thus: ‘This recluse has few wishes, is content, secluded, unsociable, energetic, and an exponent of ascetic practices.’ They invite him again and again with robes, almsfood, lodging, and medicinal requisites. He says thus: ‘By the presence of three things a faithful clansman begets much merit: by the presence of faith, a faithful clansman begets much merit; by the presence of a gift, a faithful clansman begets much merit; by the presence of worthy recipients, a faithful clansman begets much merit. You have this faith, and the gift is available, and I am the recipient. If I do not accept, you will thus be excluded from merit. I have no need for this, but I accept out of compassion for you.’ On that account, he accepts many robes, he accepts much almsfood, he accepts much lodging, and he accepts many medicinal requisites. Whatever of such a nature is scowling, the state of being a scowler, deceit, the manner of a deceiver, the state of being a deceiver—this is the ground for deceit called the use of requisites.

What is the ground for deceit called 'deportment'? Here, a certain person, having evil wishes, being overcome by evil wishes, and with the intention of being esteemed, thinks, ‘In this way people will esteem me.’ He composes his walking, composes his standing, composes his sitting, and composes his lying down. He walks with deliberation, stands with deliberation, sits with deliberation, and lies down with deliberation. He walks as if concentrated, stands as if concentrated, sits as if concentrated, and lies down as if concentrated. He is one who feigns absorption in meditation for those who approach. Whatever such arranging, placing, and composing of deportment—the scowling, the state of scowling, deceit, scheming, and the state of being a deceiver—this is the ground for deceit called 'deportment'.

What is the ground for deceit called 'allusive speech'? Here, a certain person, having evil wishes, being overcome by evil wishes, and with the intention of being esteemed, thinks, 'In this way people will esteem me,' and speaks words connected with the noble teaching. He says: 'A monk who wears such a robe is a monk of great power.' He says: 'A monk who carries such a bowl … a water strainer … a key … sandals … a belt … or a shoulder strap is a monk of great power.' He says: 'A monk whose preceptor is such is a monk of great power.' He says: 'A monk whose teacher … whose fellow preceptors … whose fellow teachers … whose friends … or whose acquaintances are such is a monk of great power.' He says: 'A monk who dwells in such a monastery … in a half-gabled building … in a long-house … in a storied building … in a cave … in a rock shelter … in a hut … in a pinnacled building … in a watchtower … in a hall … at a stand for water or firewood … in an attendance hall … in a pavilion … or at the foot of a tree is a monk of great power.'

Or else, being one who habitually scowls, one who habitually frowns, one who is deceitful, one who prattles, one who flatters, he speaks thus about a discourse that is profound, hidden, subtle, concealed, supramundane, and connected with the path, fruition, and Nibbāna, saying: 'This recluse is an obtainer of such tranquil meditative attainments.' Whatever such frowning, the state of frowning, deception, the act of deceiving, the state of being a deceiver—this is the basis for deception called 'speaking near to' [attainments]. For that Paccekasambuddha, these three bases for deception have been abandoned, cut off at the root, stilled, pacified, made incapable of arising again, and burned by the fire of knowledge. Therefore, that Paccekasambuddha is without deception.

'Without thirst': thirst is a term for craving. That which is lust, strong lust... covetousness, greed, an unwholesome root. For that Paccekasambuddha, that thirst, that craving, has been abandoned, has its root cut off, has been made like a palm stump, has been brought to non-existence, and is of a nature not to arise in the future. Therefore, the Paccekasambuddha is without thirst—ungrasping, without deception, without thirst.

“Without disparagement, with stains and delusion washed away.” “Disparagement” is that which is disparagement, the act of disparaging, the state of being a disparager, harshness, harsh action. “Stains” are: lust is a stain, hatred is a stain, delusion is a stain, anger… resentment… disparagement… insolence… all unwholesome formations are stains. “Delusion” is ignorance concerning suffering, ignorance concerning the origin of suffering, ignorance concerning the cessation of suffering, ignorance concerning the path leading to the cessation of suffering; ignorance concerning the past, ignorance concerning the future, ignorance concerning the past and the future; ignorance concerning specifically conditioned phenomena that have arisen dependently. Whatever such ignorance, not seeing, non-comprehension, non-awakening, non-penetration, not grasping, not fathoming, not considering, not reflecting, the state of not seeing for oneself, stupidity, foolishness, lack of clear comprehension, delusion, bewilderment, confusion, ignorance, the flood of ignorance, the yoke of ignorance, the underlying tendency of ignorance, the obsession of ignorance, the bolt of ignorance, delusion, an unwholesome root. For that Paccekasambuddha, disparagement, stains, and delusion have been vomited, completely vomited, washed away, abandoned, cut off at the root, stilled, pacified, made incapable of arising again, burned up by the fire of knowledge. Thus, that Paccekasambuddha is without disparagement, with stains and delusion washed away.

“Having become without longing in all the world”: “longing” is a term for craving—that is, lust, strong lust… covetousness, greed, an unwholesome root. “All the world” means the entire world of woe, the entire human world, the entire divine world, the entire world of the aggregates, the entire world of the elements, the entire world of the sense bases. “Having become without longing in all the world” means having become without longing in all the world, having become without craving, having become without thirst. Thus—“having become without longing in all the world, one should wander alone like a rhinoceros.” Therefore that Paccekasambuddha said:

“Without greed, without deception, without thirst, without disparagement, with stains and delusion washed away; having become without longing for all the world, one should wander alone like a rhinoceros.”

143.

One should avoid an evil companion, one who sees what is unprofitable, established in what is wrong; one should not oneself associate with one who is devoted and heedless—one should wander alone like a rhinoceros.

“One should avoid an evil companion.” An “evil companion” is said to be a companion who possesses the tenfold wrong view: “There is nothing given, nothing sacrificed, nothing offered; there is no fruit or result of good and bad actions; there is no this world, no other world; there is no mother, no father; there are no spontaneously arisen beings; there are in the world no recluses and brahmins who have gone the right way and are practicing the right way, who, having realized this world and the other world for themselves by direct knowledge, make it known.” This is an evil companion. “One should avoid an evil companion” means one should avoid, one should completely shun an evil companion. Thus, “one should avoid an evil companion.”

“One who sees what is unprofitable, established in what is wrong”: “One who sees what is unprofitable” refers to a companion who possesses the tenfold wrong view: “There is nothing given, nothing sacrificed… who, having realized this world and the other world for themselves by direct knowledge, make it known.” “Established in what is wrong” means established in wrong bodily action, established in wrong verbal action, established in wrong mental action; established in killing living beings, established in taking what is not given, established in sexual misconduct, established in false speech, established in divisive speech, established in harsh speech, established in idle chatter; established in covetousness, established in ill will, established in wrong view; established in wrong volitional formations, established in the five wrong strands of sensual pleasure, established in the five wrong hindrances—firmly established, clinging, stuck, entered upon, obsessed with, resolved upon. This is “one who sees what is unprofitable, established in what is wrong.”

“One should not oneself associate with the attached and heedless.” “Attached”: one who desires, seeks, and searches for sensual pleasures—being one whose conduct accords with them, who is much given to them, is devoted to them, is inclined toward them, slopes toward them, is bent on them, is intent on them, and is under their dominion—such a one is attached to sensual pleasures. One who, by the power of craving, seeks forms, sounds… smells… tastes… tactile objects… is attached to sensual pleasures. One who, by the power of craving, obtains forms… is attached to sensual pleasures. One who, by the power of craving, enjoys forms… is attached to sensual pleasures. Just as a quarrel-maker is attached to quarrels, a worker to work, one wandering in a pasture to the pasture, a meditator to meditation; just so, one who desires, seeks, and searches for sensual pleasures… is attached to sensual pleasures. One who, by the power of craving, seeks forms… obtains forms… enjoys forms, sounds… smells… tastes… tactile objects… is attached to sensual pleasures. “Heedless”: Heedlessness is said to be negligence in bodily misconduct, verbal misconduct, or mental misconduct, or the mind's release and giving itself over to the five strands of sensual pleasure. In the development of wholesome qualities, it is not acting with respect, not acting with persistence, sluggishness of conduct, having laid down one's aspiration, having thrown off the yoke; it is non-cultivation, non-development, not making it a frequent practice, non-determination, and non-application. Whatever is such heedlessness, being heedless, the state of being heedless—this is called heedlessness.

“‘One should not oneself associate with one who is diligent in sensual pleasures and heedless’ means: one should not associate with one who is diligent in sensual pleasures, and one should not oneself associate with one who is heedless. One should not personally associate with, not especially associate with, not well associate with, not repeatedly associate with; one should not practice, not practice well, not, having undertaken it, practice it. Thus: ‘One should not oneself associate with one who is diligent in sensual pleasures and heedless; one should wander alone like a rhinoceros horn.’ Therefore, that Paccekasambuddha said:”

“One should shun an evil companion, one who sees what is unbeneficial, established in what is wrong. One should not oneself associate with one who is diligent in sensual pleasures and heedless. One should wander alone like a rhinoceros horn.”

144.

“One should associate with a friend who is learned, a bearer of the Dhamma, one who is magnificent and endowed with ready wit. Having known the benefits and dispelled doubt, one should wander alone like a rhinoceros horn.”

“‘One should associate with one who is learned, a bearer of the Dhamma’: A learned friend is a bearer of what has been heard, an accumulator of what has been heard. Those teachings that are good in the beginning, good in the middle, and good in the end, with meaning and with phrasing, which proclaim the noble practice, utterly complete and pure—such teachings have been much heard by them, retained, familiarized by speech, repeatedly examined with the mind, and well penetrated by wisdom. ‘A bearer of the Dhamma’: one who bears the Dhamma—discourses, mixed prose and verse, explanations, verses, inspired utterances, ‘as-it-was-said’ discourses, birth stories, amazing-and-marvelous-events discourses, and question-and-answer discourses. ‘One should associate with one who is learned, a bearer of the Dhamma’: one should associate with, well associate with, attend upon, especially attend upon, well attend upon, and repeatedly attend upon a friend who is learned and a bearer of the Dhamma. Thus: ‘One should associate with one who is learned, a bearer of the Dhamma.’”

“A noble friend, endowed with ready wit”: A friend is noble through virtue, concentration, wisdom, liberation, and the knowledge and vision of liberation. “Endowed with ready wit”: There are three persons endowed with ready wit: one with ready wit in learning, one with ready wit in questioning, and one with ready wit in attainment. What is one with ready wit in learning? Here, someone has thoroughly learned the Buddha's word—the discourses, mixed prose and verse, explanations, verses, inspired utterances, ‘as-it-was-said’ discourses, birth stories, amazing-and-marvelous-events discourses, and question-and-answer discourses. Based on this learning, understanding arises in them—this is one with ready wit in learning.

What is one with ready wit in questioning? Here, someone is skilled in repeatedly questioning about meaning, method, characteristics, causes, and the possible and the impossible. Based on this questioning, understanding arises in them—this is one with ready wit in questioning.

What is one with ready wit in attainment? Here, someone has attained the four establishments of mindfulness, the four right strivings, the four bases for psychic power, the five faculties, the five powers, the seven factors of enlightenment, the noble eightfold path, the four noble paths, the four fruits of the ascetic life, the four analytical knowledges, and the six higher knowledges. For them, the meaning is known, the Dhamma is known, and the language is known. When the meaning is known, the meaning becomes clear; when the Dhamma is known, the Dhamma becomes clear; when the language is known, the language becomes clear. Knowledge in regard to these three is the analytical knowledge of ready wit. That Paccekasambuddha is endowed with, fully endowed with, possessed of, fully possessed of, furnished with, fully furnished with, supplied with this analytical knowledge of ready wit. Therefore the Paccekasambuddha is endowed with ready wit. For one who has no learning, no questioning, no attainment—what understanding will arise for them? Thus: “a noble friend, endowed with ready wit.”

“Having understood the meanings and dispelled doubt”: having understood one's own welfare, the welfare of others, and the welfare of both; having understood the welfare in the present life, the welfare in the future life, and the ultimate welfare; having directly known, known, weighed, judged, clarified, and made plain; and having dispelled, removed, abandoned, driven out, done away with, and annihilated doubt—thus: “Having understood the meanings and dispelled doubt, one should wander alone like a rhinoceros.” Therefore that Paccekasambuddha said:

“One should associate with a friend who is learned, a bearer of the Dhamma, one who is noble and endowed with ready wit. Having understood the meanings and dispelled doubt, one should wander alone like a rhinoceros.”

145.

“Not prizing and not longing for play, delight, and sensual pleasure in the world; abstaining from occasions for adornment, a speaker of truth, one should wander alone like a rhinoceros.”

“Play, delight, and sensual pleasure in the world”: “Play”: there are two kinds of play: bodily play and verbal play… this is bodily play… this is verbal play. “Delight”: this is a term for being without longing. “Sensual pleasure”: this has been said by the Blessed One: “Bhikkhus, there are these five cords of sensual pleasure. What five? Forms cognizable by the eye that are wished for, desired, agreeable, likable, connected with sensual desire, and enticing; sounds cognizable by the ear… smells cognizable by the nose… tastes cognizable by the tongue… tactile objects cognizable by the body that are wished for, desired, agreeable, likable, connected with sensual desire, and enticing. These, bhikkhus, are the five cords of sensual pleasure. The pleasure and joy that arise in dependence on these five cords of sensual pleasure: this is called sensual pleasure.” “In the world” means in the human world. Thus: “play, delight, and sensual pleasure in the world.”

“Not prizing and not longing for”: not prizing and being unconcerned with play, delight, and sensual pleasure in the world; having abandoned, driven out, done away with, and brought them to non-existence—thus, “not prizing and not longing for.”

Regarding 'He abstains from occasions for adornment and is a speaker of truth': Herein, adornment is twofold: there is the adornment of a householder and there is the adornment of one who has gone forth. What is the adornment of a householder? Hair and beard, garlands and scents, unguents, ornaments and decorations, clothes and cloaks, head-wraps, anointing, massaging, bathing, rubbing, a mirror, eye-ointment, garlands, scents, and unguents, face-powder, face-ointment, bracelets, hair-crests, a staff, a tube, a sword, a parasol, ornamented sandals, a turban, a gem, a yak-tail whisk, and white garments with long fringes, and so on. This is the adornment of a householder.

What is the adornment of one who has gone forth? The decorating of the robe, the decorating of the bowl, the decorating of the lodging; the decorating and embellishing of this foul body or of the external requisites; play, sport, greed, greediness, fickleness, and frivolity. This is the adornment of one who has gone forth.

Regarding 'a speaker of truth': That Paccekasambuddha is a speaker of truth, true to his word, reliable, trustworthy, not a deceiver of the world. From occasions for adornment, he is aloof, abstains, and refrains; he has departed, is detached, released, and dissociated from them. He dwells with a mind that has transcended limits. Thus: 'He abstains from occasions for adornment and is a speaker of truth; one should wander alone like a rhinoceros.' Therefore that Paccekasambuddha said:

“Not adorning oneself and being unconcerned with play, delight, and sensual pleasure in the world, abstaining from occasions for adornment, a speaker of truth—one should wander alone like a rhinoceros.”

146.

Having abandoned son and wife, father and mother, wealth, grain, and relatives—these defined objects of sensual pleasure—one should wander alone like a rhinoceros.

Regarding 'A son and wife, a father and mother': As to 'son', there are four kinds of sons: a son born of one's own body, a son of the field, a son given, and a resident pupil. 'Dārā' means wives. As to 'father', it is he who is the progenitor. As to 'mother', it is she who is the progenitress. Thus: 'a son and wife, a father and mother'.

"Wealth and grain, and relatives": Wealth means bullion, gold, pearls, gems, beryl, conch shells, crystal, coral, silver, wrought gold, rubies, and cat's-eye gems. Grain means early crops and later crops. Early crops are rice, paddy, barley, wheat, millet, panic grass, and kudrūsa grain. Later crops are pulses. Relatives are of four kinds: relatives by kinship, relatives by clan, relatives by friendship, and relatives by craft. Thus: "wealth and grain, and relatives."

"Having abandoned sensual pleasures in their entirety": In brief, sensual pleasures are twofold: sensual pleasures as objects and sensual pleasures as defilements.... These are called sensual pleasures as objects.... These are called sensual pleasures as defilements. "Having abandoned sensual pleasures" means that having abandoned sensual pleasures as objects, one forsakes, dispels, eradicates, and brings to non-existence the sensual pleasures as defilements. "Having abandoned sensual pleasures in their entirety" means that those defilements that are abandoned by the path of stream-entry, one does not go back to them, does not return to them, does not revert to them; those defilements that are abandoned by the path of the once-returner... by the path of the non-returner... by the path of arahantship, one does not go back to them, does not return to them, does not revert to them. Thus: "having abandoned sensual pleasures in their entirety, one should wander alone like a rhinoceros." Therefore that Paccekasambuddha said:

"A son and wife, a father and mother, wealth and grain, and relatives, having abandoned sensual pleasures in their entirety, one should wander alone like a rhinoceros."

147.

"This is an attachment, with meager happiness here, little satisfaction, and suffering in excess; knowing this is a fish-hook, the wise one, having abandoned all sensual pleasures, should wander alone like a rhinoceros."

“This is an attachment, with meager solace here”: Attachment, or a fish-hook, or bait, or a bond, or an obstruction—this is a designation for the five cords of sensual pleasure. “With meager solace here”: This has been said by the Blessed One: “Bhikkhus, there are these five cords of sensual pleasure. What five? Forms cognizable by the eye that are wished for, desired, agreeable, and likeable, connected with sensual desire, and provocative of lust.... Tangibles cognizable by the body that are wished for, desired, agreeable, and likeable, connected with sensual desire, and provocative of lust. These, bhikkhus, are the five cords of sensual pleasure. Bhikkhus, the pleasure and joy that arise in dependence on these five cords of sensual pleasure: this is called sensual pleasure. This pleasure is slight, this pleasure is meager, this pleasure is trifling, this pleasure is inferior, this pleasure is base, this pleasure is wretched.” Thus: “This is an attachment, with meager solace here.”

“Little satisfaction, and suffering in excess”: Sensual pleasures have been declared by the Blessed One to have little satisfaction, to be full of suffering and distress; the danger in them is greater. Sensual pleasures have been declared by the Blessed One to be like a skeleton, like a piece of meat, like a grass torch, like a pit of hot coals, like a dream, like borrowed goods, like the fruit of a tree, like a butcher's knife and block, like a spear and stake, like a snake's head—full of suffering and distress; the danger in them is greater. Thus: “Little satisfaction, and suffering in excess.”

"Knowing this is a fish-hook, the wise one": A fish-hook, or a hook, or bait, or an attachment, or a bond, or an obstruction—this is a designation for the five cords of sensual pleasure. "Thus" is a conjunction of words, a mixing of words, a completion of a line, a harmony of syllables, a smoothness of consonants, a sequence of words. "The wise one" means one who is sagacious, endowed with wisdom, a person of understanding, possessing knowledge, discerning, and intelligent. "Knowing this is a fish-hook, the wise one" means: the wise one, knowing it as a fish-hook, knowing it as a hook, knowing it as bait, knowing it as an attachment, knowing it as a bond, knowing it as an obstruction—having known, weighed, investigated, made clear, and made manifest. Thus: "knowing this is a fish-hook, the wise one, one should wander alone like a rhinoceros horn." Therefore that Paccekasambuddha said:

"This is an attachment, with meager happiness here, little satisfaction, and suffering in excess; knowing this is a fish-hook, the wise one should wander alone like a rhinoceros horn."

148.

Having rent the fetters asunder, like a fish in the water that has broken a net; like a fire not returning to a burnt-out spot, one should wander alone like a rhinoceros horn.

"Having rent the fetters asunder": There are ten fetters: the fetter of sensual lust, the fetter of ill will, the fetter of conceit, the fetter of views, the fetter of doubt, the fetter of attachment to rules and observances, the fetter of lust for existence, the fetter of jealousy, the fetter of avarice, and the fetter of ignorance. "Having rent the fetters asunder" means having destroyed, utterly destroyed, abandoned, dispelled, made an end of, and brought to non-existence these ten fetters. Thus: "Having rent the fetters asunder."

Regarding 'Like a water-dweller having broken a net in the water': 'A net' is called a net of thread. 'Water' is called 'salila'. 'A water-dweller' is called a fish. Just as a fish, having broken, broken apart, rent, rent apart, and completely rent apart the net, moves about, dwells, comports itself, carries on, maintains itself, and lives on; even so, there are two nets: the net of craving and the net of views... This is the net of craving... This is the net of views. For that Paccekasambuddha, the net of craving has been abandoned, the net of views has been relinquished. Because the net of craving has been abandoned and the net of views has been relinquished, that Paccekasambuddha is not attached to forms, not attached to sounds, not attached to odors... he is not attached to, does not grasp, is not bound by, is not ensnared by things seen, heard, sensed, and cognized. He has departed, is detached, released, and dissociated, and dwells with a mind that is without boundaries. This is the meaning of 'like a water-dweller having broken a net in the water'.

Regarding 'Like a fire not turning back to what is burnt': Just as a fire, burning its fuel of grass and wood, goes forward without turning back, even so, that Paccekasambuddha does not return to, go back to, or come back to those defilements abandoned by the path of stream-entry. So too with the path of once-returning… the path of non-returning… and the path of arahantship: he does not return to, go back to, or come back to those defilements that have been abandoned. This is the meaning of 'like a fire not turning back to what is burnt'. One should wander alone like a rhinoceros horn. Therefore that Paccekasambuddha said:

“Having rent the fetters asunder, like a fish in the water breaking a net; like a fire not turning back to what it has burnt, one should wander alone like a rhinoceros horn.”

149.

With eyes downcast and not foot-loose, with guarded senses, with protected mind; not subject to influxes, unscorched, one should wander alone like a rhinoceros horn.

How does one have scattered eyes? Here, a certain bhikkhu is possessed of restless eyes. Thinking, ‘What has not been seen should be seen; what has been seen should be passed beyond,’ he is devoted to long and unsettled wandering for the sake of seeing forms, going from park to park, from grove to grove, from village to village, from town to town, from city to city, from country to country, and from province to province. In this way, one has scattered eyes.

Or, a bhikkhu, having entered a village and proceeding along a street, goes unrestrained. He goes along looking at elephants, looking at horses, looking at chariots, looking at foot-soldiers, looking at boys, looking at girls, looking at women, looking at men, looking into shops, looking at the fronts of houses, looking up, looking down, and gazing about in various directions. In this way, too, one has scattered eyes.

Or, a bhikkhu, having seen a form with the eye, is one who grasps the signs and grasps the features. Insofar as he dwells with the eye faculty unrestrained, evil, unwholesome states of covetousness and displeasure would flow in. He does not practice for its restraint, he does not guard the eye faculty, he does not achieve restraint over the eye faculty. In this way, too, one has scattered eyes.

Furthermore, some venerable recluses and brahmins, having eaten food given in faith, dwell engaged in watching such shows that are a thorn in the dispensation, that is to say: dancing, singing, instrumental music, theatrical shows, reciting epics, playing cymbals, playing percussion with bowls, playing the pot-drum, graceful performances, feats with palm leaves, snake charming, bone-washing rituals, elephant fights, horse fights, buffalo fights, bull fights, goat fights, ram fights, cock fights, quail fights, stick-fighting, boxing, wrestling, sham fights, troop musters, battle formations, and watching parades of elephantry and cavalry. Thus, one is engaged in watching such shows that are a thorn. In this way, too, one has a scattered eye.

How does one have downcast eyes? Here, a bhikkhu is not restless with his eyes, not possessed of restlessness of eye. Thinking, ‘What is unseen should be seen, and what is seen should be surpassed,’ he is not engaged in long and unsettled wandering for the sake of seeing sights, going from park to park, from grove to grove, from village to village, from market town to market town, from country to country, or from province to province. In this way, one has downcast eyes.

Alternatively, a bhikkhu who has entered a village and is proceeding along a street goes restrainedly. He goes along not looking at elephants, not looking at horses, not looking at chariots, not looking at foot-soldiers, not looking at boys, not looking at girls, not looking at women, not looking at men, not looking into shops, not looking at house fronts, not looking up, not looking down, and not gazing about hither and thither. In this way, too, one has downcast eyes.

Or, a bhikkhu, having seen a form with the eye, is not one who grasps the signs, nor one who grasps the features. Inasmuch as, if he were to dwell with the eye-faculty unrestrained, evil, unwholesome states of covetousness and displeasure might assail him, he practices for its restraint, he guards the eye-faculty, he undertakes the restraint of the eye-faculty. In this way, too, he has downcast eyes.

Furthermore, whereas some venerable recluses and brahmins, having eaten food given in faith, dwell engaged in watching such distracting spectacles, namely: dancing, singing, instrumental music... the viewing of armies, and so on; he is one who abstains from such distracting spectacles. In this way, too, he has downcast eyes.

And as to 'not foot-loose': how is one foot-loose? Here, a certain bhikkhu is foot-loose, possessed of foot-looseness; he is devoted to long and unsettled wandering, going from park to park, from grove to grove, from village to village, from town to town, from city to city, from country to country, from province to province. In this way, he is foot-loose.

Or, a bhikkhu within the monastery is foot-loose, possessed of foot-looseness. Without any purpose or reason, with an agitated and uncalmed mind, he goes from enclosure to enclosure, from monastery to monastery, from single-gabled dwelling to single-gabled dwelling, from storied building to storied building, from turreted mansion to turreted mansion, from cave to cave, from rock-shelter to rock-shelter, from hut to hut, from gabled chamber to gabled chamber, from watchtower to watchtower, from terrace to terrace, from firewood-and-water stand to firewood-and-water stand, from service hall to service hall, from pavilion to pavilion, and from the root of one tree to another. Wherever bhikkhus are sitting or walking, he becomes a second to one, a third to two, or a fourth to three. There he utters much aimless talk, such as: talk about kings, talk about thieves… and so on… he speaks talk about being and non-being. In this way, too, one is foot-loose.

And not foot-loose: That Paccekasambuddha has abstained, refrained, and desisted from foot-looseness; he has departed from it, is detached from it, released from it, disjoined from it. He dwells with a boundless mind, finding his delight in seclusion, fond of seclusion, devoted to the internal serenity of mind, not neglecting jhāna, endowed with insight, a cultivator of empty dwellings, a jhāyin delighting in jhāna, devoted to solitude, and regarding his own true good as the matter of first importance. Thus: ‘With eyes downcast and not foot-loose.’

With guarded senses and a protected mind: 'With guarded senses' means that that Paccekasambuddha, having seen a form with the eye, is not one who grasps its signs or its features. Because, if he were to dwell with the eye faculty unrestrained, evil, unwholesome states of covetousness and displeasure might assail him, he practices for its restraint, guards the eye faculty, and undertakes the restraint of the eye faculty. Having heard a sound with the ear… having smelled an odor with the nose… having tasted a flavor with the tongue… having felt a tangible object with the body… having cognized a mental phenomenon with the mind, he is not one who grasps its signs or its features. Because, if he were to dwell with the mind faculty unrestrained, evil, unwholesome states of covetousness and displeasure might assail him, he practices for its restraint, guards the mind faculty, and undertakes the restraint of the mind faculty. Thus he is one with guarded senses. 'With a protected mind' means with a guarded mind. Thus: 'with guarded senses and a protected mind.'

Undefiled and unscorched: This was said by the Venerable Mahāmoggallāna: “Friends, I will teach you the discourse on being defiled and the discourse on being undefiled. Listen to it and attend closely; I will speak.” “Yes, friend,” those bhikkhus replied in assent to the Venerable Mahāmoggallāna. The Venerable Mahāmoggallāna said this:

“And how, friends, is one defiled by taints? Here, friends, a bhikkhu, having seen a form with the eye, is intent upon a pleasing form and becomes hostile toward a displeasing form. He dwells with mindfulness of the body unestablished, with a limited mind. And he does not distinctly know as it truly is that liberation of mind, that liberation by wisdom, wherein those arisen evil, unwholesome states cease without remainder. Having heard a sound with the ear…pe… having cognized a mental object with the mind, he is intent upon a pleasing mental object and becomes hostile toward a displeasing mental object. He dwells with mindfulness of the body unestablished, with a limited mind. And he does not distinctly know as it truly is that liberation of mind, that liberation by wisdom, wherein those arisen evil, unwholesome states cease without remainder. This, friends, is called a bhikkhu who is defiled by taints in regard to forms cognizable by the eye…pe… defiled by taints in regard to mental objects cognizable by the mind. When a bhikkhu dwells in this way, friends, if Māra approaches him through the eye, Māra indeed gains an opening, Māra gains a footing. If Māra approaches him through the ear…pe… through the mind, Māra indeed gains an opening, Māra gains a footing.”

Just as, friends, if there were a reed hut or a grass hut that is dry, brittle, and several years old, and a man were to approach it from the east with a blazing grass torch, the fire would surely find an opening, the fire would find a support. If he were to approach it from the west… from the north… from the south… from below… from above… from any direction whatsoever with a blazing grass torch, the fire would surely find an opening, the fire would find a support. So too, friends, when a bhikkhu dwells in this way, if Māra approaches him through the eye, Māra will surely find an opening, Māra will find a support. If through the ear… if through the mind Māra approaches him, Māra will surely find an opening, Māra will find a support.”

Friends, when a bhikkhu dwells in this way, forms overcome him; the bhikkhu does not overcome forms. Sounds overcome him; the bhikkhu does not overcome sounds. Odors overcome him; the bhikkhu does not overcome odors. Tastes overcome him; the bhikkhu does not overcome tastes. Tangibles overcome him; the bhikkhu does not overcome tangibles. Mental phenomena overcome him; the bhikkhu does not overcome mental phenomena. This, friends, is called a bhikkhu who is overcome by forms, by sounds, by odors, by tastes, by tangibles, and by mental phenomena—one who is overcome, not one who overcomes. Those evil, unwholesome states that are defiling, lead to renewed existence, are fraught with vexation, result in suffering, and pertain to future birth, aging, and death overcome him. Thus, friends, one is leaky.

“And how, friends, is one unsullied? Here, friends, a bhikkhu, having seen a form with the eye, is not intent upon a pleasing form and is not averse to a displeasing form. He dwells with mindfulness of the body established, with an immeasurable mind. And he understands as it really is that liberation of mind, that liberation by wisdom, wherein those arisen evil, unwholesome states of his cease without remainder. Having heard a sound with the ear… and so on… having cognized a mental phenomenon with the mind, he is not intent upon a pleasing mental phenomenon and is not averse to a displeasing mental phenomenon. He dwells with mindfulness of the body established, with an immeasurable mind. And he understands as it really is that liberation of mind, that liberation by wisdom, wherein those arisen evil, unwholesome states of his cease without remainder. This, friends, is called a bhikkhu who is unsullied in regard to forms cognizable by the eye… and so on… unsullied in regard to mental phenomena cognizable by the mind. When a bhikkhu dwells in this way, friends, if Māra approaches him through the eye, Māra would not gain an opening, Māra would not gain a footing. If Māra approaches him through the ear… and so on… through the mind, Māra would not gain an opening, Māra would not gain a footing.”

“Suppose, friends, there were a gabled house or a gabled hall with a thick coating of clay and freshly smeared plaster. If a man were to approach it from the east with a burning grass torch, the fire would not gain an opening, would not gain a footing. If he were to approach it from the west… from the north… from the south… from below… from above… if from any direction a man were to approach it with a burning grass torch, the fire would not gain an opening, would not gain a footing. So too, friends, when a bhikkhu dwells in this way, if Māra approaches him through the eye, Māra does not gain an opening, does not gain a footing; if through the ear… if through the mind Māra approaches him, Māra does not gain an opening, does not gain a footing.”

“Friends, a bhikkhu who dwells in this way overcomes forms; forms do not overcome the bhikkhu. The bhikkhu overcomes sounds; sounds do not overcome the bhikkhu. The bhikkhu overcomes odors; odors do not overcome the bhikkhu. The bhikkhu overcomes tastes; tastes do not overcome the bhikkhu. The bhikkhu overcomes tangibles; tangibles do not overcome the bhikkhu. The bhikkhu overcomes mental phenomena; mental phenomena do not overcome the bhikkhu. This, friends, is called a bhikkhu who is an overcomer of forms, an overcomer of sounds, an overcomer of odors, an overcomer of tastes, an overcomer of tangibles, an overcomer of mental phenomena—an overcomer, not one who is overcome. He has overcome those evil, unwholesome states that are defiling, that lead to renewed existence, that are accompanied by distress, that result in suffering, and that are for future birth, aging, and death. This, friends, is how one is not drenched by defilements. —Not drenched.”

‘Not being consumed by fever’ means not being consumed by the fever born of lust, not being consumed by the fever born of hatred, not being consumed by the fever born of delusion. Thus, not leaky, not being consumed by fever, one should wander alone like a rhinoceros horn. Therefore, that Paccekasambuddha said:

“With eyes cast down, and not restless with one's feet, with senses guarded, with a well-protected mind; not leaky, not being consumed by fever, one should wander alone like a rhinoceros horn.”

150.

“Having laid aside the marks of a householder, like a Pārichattaka tree covered with leaves; having gone forth clad in the saffron robe, one should wander alone like a rhinoceros horn.”

Regarding ‘Having laid aside the marks of a householder’: ‘the marks of a householder’ are said to be hair and beard… and long-fringed garments, and so on. ‘Having laid aside the marks of a householder’ means having put down, well put down, discarded, and pacified the marks of a householder. This is the meaning of the phrase ‘Having laid aside the marks of a householder’.

Regarding ‘Like a Pārichattaka tree covered with leaves’: just as that Pārichattaka tree, the Koviḷāra, has dense shade from its branches, leaves, and fruits, so too that Paccekasambuddha is a wearer of the complete bowl and robes. This is the meaning of the phrase ‘Like a Pārichattaka tree covered with leaves’.

Regarding ‘Having gone forth clad in the saffron robe’: that Paccekasambuddha, having cut off every household impediment, having cut off the impediment of wife and children, having cut off the impediment of relatives, having cut off the impediment of stored-up wealth; having removed his hair and beard, having donned the saffron robes, having gone forth from the home life into homelessness, he dwells in a state of having nothing. He lives, comports himself, conducts himself, maintains himself, carries on, and subsists. This is the meaning of the phrase ‘Having gone forth clad in the saffron robe’. One should wander alone like a rhinoceros horn. Therefore, that Paccekasambuddha said:

“Having laid aside the marks of a householder, like a Pārichattaka tree covered with leaves; having gone forth clad in the saffron robe, one should wander alone like a rhinoceros horn.”

The Third Chapter.

The Fourth Chapter.

151.

Not forming a greed for tastes, not covetous, not supporting another, going for alms in sequence; with a mind unbound in regard to family after family, one should wander alone like a rhinoceros horn.

‘Not being greedy for tastes, not covetous.’ Tastes are root-taste, trunk-taste, bark-taste, leaf-taste, flower-taste, and fruit-taste; sour, sweet, bitter, pungent, salty, alkaline, acrid, astringent, savory, unsavory, cold, and hot. There are some ascetics and brahmins who are greedy for tastes. Seeking choice tastes with the tip of their tongue, they wander about. Having obtained sour, they seek non-sour; having obtained non-sour, they seek sour; having obtained sweet, they seek non-sweet; having obtained non-sweet, they seek sweet; having obtained bitter, they seek non-bitter; having obtained non-bitter, they seek bitter; having obtained pungent, they seek non-pungent; having obtained non-pungent, they seek pungent; having obtained salty, they seek non-salty; having obtained non-salty, they seek salty; having obtained alkaline, they seek non-alkaline; having obtained non-alkaline, they seek alkaline; having obtained astringent, they seek non-astringent; having obtained non-astringent, they seek astringent; having obtained acrid, they seek non-acrid; having obtained non-acrid, they seek acrid; having obtained savory, they seek unsavory; having obtained unsavory, they seek savory; having obtained cold, they seek hot; having obtained hot, they seek cold. Whatever they obtain, they are not satisfied with it but keep seeking for more. They are impassioned for, greedy for, tied to, infatuated with, obsessed with, clinging to, stuck fast, and bound by agreeable tastes. That craving for tastes has been abandoned by that Paccekabuddha, its root cut off, made like a palm stump, brought to a state of non-existence, and made incapable of arising in the future. Therefore, that Paccekabuddha, wisely reflecting, partakes of food: ‘Not for amusement, not for intoxication, not for beautification, not for adornment; but only for the maintenance and sustenance of this body, for allaying discomfort, and for assisting the holy life. Thus I will terminate old feelings and not arouse new feelings, and I will be able to carry on, be blameless, and live in comfort.’

Just as one would anoint a wound only for the sake of its healing, or as one would grease an axle only for the sake of conveying a load, or as one would eat one’s son’s flesh only for the sake of crossing a wilderness, so too that Paccekasambuddha, reflecting wisely, partakes of food: ‘Not for amusement, not for intoxication, not for beautification, not for adornment; but only for the maintenance and sustenance of this body, for allaying the affliction of hunger, and for assisting the holy life. Thus I will ward off old feelings and not arouse new feelings, and I will be able to carry on, be blameless, and live in comfort.’ He is aloof from craving for tastes, detached from it, abstinent from it; he has departed from it, is rid of it, fully released and disjoined from it. He dwells with a mind that has had its boundaries removed. Thus: not being greedy for tastes.

‘Not covetous’: Covetousness is a term for craving. That which is lust, passion ...pe... covetousness, greed, the unwholesome root. That covetous craving has been abandoned by that Paccekasambuddha, its root cut off, made like a palm stump, brought to a state of non-existence, and made incapable of arising in the future. Therefore the Paccekasambuddha is not covetous. Thus: not being greedy for tastes, not covetous.

‘Not nourishing another, walking for alms in sequence’: ‘Not nourishing another’ means that the Paccekasambuddha does not nourish the self—that is, the defilements which are his enemy—nor does he nourish another.

One who does not nourish the defilements, who has overcome them, tamed, well established in the essence of virtue, whose taints are destroyed, who has disgorged faults—him I call a brahmin.

‘Not nourishing another, walking for alms in sequence’: That Paccekasambuddha, having dressed in the morning and taken his bowl and robe, enters a village or town for alms with his body, speech, and mind guarded, with mindfulness established, and with his faculties restrained. With downcast eyes, accomplished in his deportment, he walks for alms from house to house without skipping any. Thus: not nourishing another, walking for alms in sequence.

‘With a mind unattached to family after family’: One’s mind becomes attached for two reasons: either by placing oneself low and others high, or by placing oneself high and others low. How does one’s mind become attached by placing oneself low and others high? ‘You are of great service to me. It is by depending on you that I obtain robes, almsfood, lodging, and medicinal requisites. And when others think of giving or doing something for me, they do so because they see you. Even my old family name from my parents has disappeared, and I am known through you as “the frequenter of such-and-such a family.”’ In this way one’s mind becomes attached by placing oneself low and others high.

How does one’s mind become attached by placing oneself high and others low? ‘It is by relying on me that you have gone for refuge to the Buddha, the Dhamma, and the Sangha; that you have abstained from killing living beings, from taking what is not given, from sexual misconduct, and from liquor, wine, and intoxicants, which are a basis for negligence. I give you the text and the commentary, I declare the Uposatha, and I supervise new construction work. And yet you neglect me and instead honor, respect, esteem, and venerate others!’ In this way one’s mind becomes attached by placing oneself high and others low.

‘With a mind unattached to family after family’: That Paccekabuddha’s mind is unattached by way of the impediment of a family, unattached by way of the impediment of a following, unattached by way of the impediment of a dwelling, unattached by way of the impediment of robes, unattached by way of the impediment of almsfood, unattached by way of the impediment of lodgings, and unattached by way of the impediment of medicinal requisites. Thus: ‘With a mind unattached to family after family, one should wander alone like a rhinoceros horn.’ Therefore that Paccekabuddha said:

Not being greedy for tastes, not covetous, not supporting others, walking for alms in sequence; with a mind unattached to family after family, one should wander alone like a rhinoceros horn.

152.

Having abandoned the five hindrances of the mind, having dispelled all the mind’s defilements; unreliant, having cut off the blemish of affection, one should wander alone like a rhinoceros horn.

‘Having abandoned the five hindrances of the mind’: That Paccekabuddha, having abandoned, forsaken, dispelled, done away with, and annihilated the hindrance of sensual desire; the hindrance of ill will; the hindrance of sloth and torpor; the hindrance of restlessness and remorse; and the hindrance of doubt, quite secluded from sensual pleasures, secluded from unwholesome states, enters and dwells in the first jhāna, which is accompanied by initial and sustained thought, with rapture and happiness born of seclusion. Thus: ‘having abandoned the five hindrances of the mind.’

‘Having dispelled all the defilements’: Lust is a defilement of the mind, hatred is a defilement of the mind, delusion is a defilement of the mind; anger, resentment ... all unwholesome volitional formations are defilements of the mind. ‘Having dispelled all the defilements’ means having dispelled, driven off, abandoned, done away with, and annihilated all the defilements of the mind. Thus: ‘having dispelled all the defilements.’

"Independent, having cut off affection and hatred." "Independent": there are two kinds of dependence: dependence on craving and dependence on views… this is dependence on craving… this is dependence on views. "Affection": there are two kinds of affection: affection due to craving and affection due to views… this is affection due to craving… this is affection due to views. "Hatred": that which is animosity of the mind, aversion, repugnance, opposition, antagonism, anger, great anger, complete anger, hatred, great hatred, complete hatred, corruption of the mind, mental depravity, wrath, being wrathful, the state of being wrathful, hatred, being hostile, the state of being hostile, depravity, being depraved, the state of being depraved, fierceness, a surly nature, discontent of mind. "Independent, having cut off affection and hatred": that paccekasambuddha, having cut off, severed, utterly severed, abandoned, dispelled, eliminated, and brought to an end the affection of craving, the affection of views, and hatred, is independent of the eye, independent of the ear… independent of phenomena seen, heard, sensed, and cognized—unclinging, unattached, not settled upon, not intent upon, gone forth, detached, released, disjoined, he dwells with a mind that has become limitless. —"Independent, having cut off affection and hatred, one should wander alone like a rhinoceros horn." Therefore that paccekasambuddha said:

"Having abandoned the five hindrances of the mind, having dispelled all its defilements; independent, having cut off affection and hatred, one should wander alone like a rhinoceros horn."

153.

Having left behind pleasure and pain, and mental joy and sorrow as before; having gained pure equanimity and calm, one should wander alone like a rhinoceros horn.

"Having left behind pleasure and pain, and mental joy and sorrow as before": that paccekasambuddha, with the abandoning of pleasure and the abandoning of pain, and with the earlier disappearance of mental joy and mental sorrow, enters and dwells in the fourth jhana, which is neither-painful-nor-pleasant and consists in the purification of mindfulness by equanimity. —"Having left behind pleasure and pain, and mental joy and sorrow as before."

"Having gained pure equanimity and calm." "Equanimity" is the equanimity in the fourth jhāna: looking on, looking on closely, mental evenness, mental placidity, the neutral state of the mind. "Calm" is the mind's stability, steadfastness, fixedness, non-distraction, non-wavering, an unagitated mental state, calm, the faculty of concentration, the power of concentration, right concentration. In the fourth jhāna, equanimity and calm are pure, utterly pure, luminous, stainless, free from defilements, become malleable, wieldy, steady, and have attained imperturbability. "Having gained pure equanimity and calm": having gained, obtained, found, and acquired the fourth jhāna, equanimity, and calm. —"...having gained pure equanimity and calm, one should wander alone like a rhinoceros horn." Therefore that Paccekasambuddha said:

"Having left behind pleasure and pain, and mental joy and sorrow as before; having gained pure equanimity and calm, one should wander alone like a rhinoceros horn."

154.

With energy aroused for attaining the ultimate goal, with mind unflagging and conduct not lazy; firm in striving, endowed with strength and power, one should wander alone like a rhinoceros horn.

"With energy aroused for attaining the ultimate goal": the ultimate goal is called the deathless, Nibbāna, that is, the stilling of all formations, the relinquishment of all acquisitions, the destruction of craving, dispassion, cessation, Nibbāna. For the attainment, acquisition, realization, contact, and verification of the ultimate goal, one dwells with energy aroused—steadfast, firm in striving, not throwing off the burden in regard to wholesome states—for the abandoning of unwholesome states and the undertaking of wholesome states. —"With energy aroused for attaining the ultimate goal."

"With mind unflagging and conduct not lazy": that paccekasambuddha generates zeal, strives, arouses energy, exerts his mind, and endeavors for the non-arising of unarisen evil, unwholesome states; for the abandoning of arisen evil, unwholesome states… for the arising of unarisen wholesome states… for the maintenance, non-confusion, increase, abundance, development, and fulfillment of arisen wholesome states, he generates zeal, strives, arouses energy, exerts his mind, and endeavors. Thus, "with mind unflagging and conduct not lazy."

Or else, he exerts his mind and endeavors, resolving: "Let only skin, sinews, and bones remain, and let the flesh and blood dry up in my body, but there will be no stopping of my energy until I have attained what can be attained by human strength, human power, human energy, and human striving." In this way too, his mind is unflagging and his conduct not lazy.

"I will not eat, I will not drink, I will not leave my dwelling; nor will I lie on my side, while the dart of craving has not been pulled out."

He exerts his mind and endeavors. In this way too, his mind is unflagging and his conduct not lazy.

"I will not break this cross-legged posture until my mind is liberated from the taints through non-clinging." He exerts his mind and endeavors. In this way too, his mind is unflagging and his conduct not lazy.

"I will not rise from this seat until my mind is liberated from the taints through non-clinging." He exerts his mind and endeavors. In this way too, his mind is unflagging and his conduct not lazy.

"I will not descend from this walking path… leave the monastery… leave the gabled house… leave the mansion… leave the long-gallery… leave the cave… leave the rock-shelter… leave the hut… leave the gabled-roof hall… leave the watchtower… leave the hall… leave the raised hut… leave the service hall… leave the pavilion… leave the foot of the tree, until my mind is liberated from the taints through non-clinging." He exerts his mind and endeavors. In this way too, his mind is unflagging and his conduct not lazy.

"In this very forenoon, I will acquire, master, attain, contact, and realize the noble Dhamma." He exerts his mind and endeavors. In this way too, his mind is unflagging and his conduct not lazy. "In this very midday… evening… before the meal… after the meal… first watch of the night… middle watch of the night… last watch of the night… during the dark fortnight… bright fortnight… rainy season… winter… summer… in the first stage of life… in the middle stage of life… in the last stage of life, I will acquire, master, attain, contact, and realize the noble Dhamma." He exerts his mind and endeavors. In this way too, his mind is unflagging and his conduct not lazy.

"Firm in striving, endowed with strength and power": that Paccekasambuddha was of firm undertaking in wholesome states, of steadfast undertaking in good bodily conduct, good verbal conduct, and good mental conduct, in giving and sharing, in undertaking the precepts, in observing the Uposatha, in dutifulness to his mother, in dutifulness to his father, in respectfulness to ascetics, in respectfulness to brahmins, in honoring the elders of his clan, and in other and various higher wholesome states. Thus, "firm in striving." "Endowed with strength and power": that Paccekasambuddha is endowed, fully endowed, possessed, fully possessed, furnished, fully furnished, and supplied with stamina, the power of wisdom, energy, exertion, and wisdom. Thus, he is "firm in striving, endowed with strength and power." One should wander alone like a rhinoceros horn. Therefore, that Paccekasambuddha said:

"With energy aroused for attaining the ultimate goal, with mind unflagging and conduct not lazy; firm in striving, endowed with strength and power, one should wander alone like a rhinoceros horn."

155.

Not abandoning seclusion and jhāna, constantly practicing in conformity with the Dhamma with regard to phenomena; having comprehended the danger in states of existence, one should wander alone like a rhinoceros horn.

Regarding 'seclusion and not abandoning jhāna': That Paccekasambuddha is one who delights in seclusion, is fond of seclusion, devoted to the internal calming of the mind, not rejecting jhāna, endowed with insight, an augmenter of empty dwellings, meditative, delighting in jhāna, devoted to solitude, and esteems his own welfare. Thus, 'seclusion.' Regarding 'not abandoning jhāna': That Paccekasambuddha does not abandon jhāna for two reasons: he is yoked, variously yoked, specially yoked, repeatedly yoked, and well yoked to the arising of the first jhāna that has not yet arisen; or to the arising of the second jhāna… or the third jhāna… or the fourth jhāna that has not yet arisen. In this way, also, he does not abandon jhāna.

Alternatively, he resorts to, develops, and makes much of the first jhāna that has arisen; or the second jhāna that has arisen… or the third jhāna that has arisen… or the fourth jhāna that has arisen, which he resorts to, develops, and makes much of. In this way, too, he does not abandon jhāna. This is the meaning of the phrase, 'in seclusion, not abandoning jhāna'.

Regarding 'always practicing in accordance with the Dhamma among the dhammas': Here, 'dhammas' are said to be the four establishments of mindfulness… up to… the noble eightfold path. What are the 'anudhammas' (practices conforming to the Dhamma)? Right practice, conformable practice, non-opposing practice, practice in accordance with the goal, practice in accordance with the Dhamma, fulfillment in the precepts, guarding the doors of the sense faculties, moderation in eating, devotion to wakefulness, and mindfulness and clear comprehension—these are called the 'anudhammas'. Regarding 'always practicing in accordance with the Dhamma among the dhammas': this means practicing among the dhammas always, constantly, perpetually, uninterruptedly, unmixedly, in close succession, like a series of water waves,

before the meal and after the meal, in the first watch of the night, the middle watch of the night, and the last watch of the night, in the dark fortnight and the bright fortnight, in the rainy season, the winter season, and the summer season, in the first stage of life, the middle stage of life, and the last stage of life, he fares, dwells, comports himself, proceeds, maintains, and keeps himself going. This is the meaning of the phrase, 'always practicing in accordance with the Dhamma among the dhammas'.

Regarding 'having comprehended the danger in existences': By comprehending, 'All formations are impermanent,' one has comprehended the danger in existences. By comprehending, 'All formations are suffering'… By comprehending, 'All phenomena are not-self'… By comprehending, 'Whatever is subject to origination is all subject to cessation,' one has comprehended the danger in existences. This is the meaning of the phrase, 'having comprehended the danger in existences, one should wander alone like a rhinoceros horn.' Therefore that Paccekasambuddha said:

“Not abandoning jhāna in seclusion, always practicing in accordance with the Dhamma among the dhammas; having comprehended the danger in existences, one should wander alone like a rhinoceros horn.”

156.

Aspiring for the destruction of craving, heedful, not dull-witted, learned, mindful; having comprehended the Dhamma, resolute and striving, one should wander alone like a rhinoceros.

Regarding 'aspiring for the destruction of craving, heedful': 'Craving' is craving for forms… and so on… craving for mental phenomena. 'The destruction of craving' means Nibbāna, which is the destruction of lust, the destruction of hatred, the destruction of delusion, the destruction of destination, the destruction of rebirth, the destruction of relinking, the destruction of the outflows, the destruction of saṃsāra, and the destruction of the round. One who is aspiring for, wishing for, delighting in, yearning for, and longing for it—thus 'aspiring for the destruction of craving.' 'Heedful': that Paccekasambuddha acts with reverence, acts continuously… and so on… is heedful in regard to wholesome states. Thus: 'aspiring for the destruction of craving, heedful'.

Regarding 'not dull-witted, learned, and mindful': 'Not dull-witted' means that the Paccekabuddha is wise, discerning, intelligent, knowledgeable, insightful, and sagacious. 'Learned' means that the Paccekabuddha is very learned, a bearer of what he has learned, a repository of what he has learned. Those teachings that are good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing, which proclaim the spiritual life that is perfectly complete and pure—such teachings have been much learned by him, retained, familiarized by recitation, examined by the mind, and well penetrated by view. 'Mindful' means that the Paccekabuddha is mindful, endowed with supreme mindfulness and prudence, able to recall and recollect what was done and said long ago. Thus: 'not dull-witted, learned, and mindful'.

Regarding 'one who has comprehended the Dhamma, is resolute, and is striving': 'Comprehended Dhamma' is called knowledge. It is the wisdom, understanding… non-delusion, investigation of phenomena, right view. 'One who has comprehended the Dhamma': that Paccekabuddha has comprehended the Dhamma, known the Dhamma, weighed the Dhamma, judged the Dhamma, made the Dhamma clear, and developed the Dhamma. He has comprehended the Dhamma that 'all formations are impermanent'… that 'whatever is subject to origination is all subject to cessation.' Alternatively, for that Paccekabuddha, the aggregates are comprehended, the elements are comprehended, the sense bases are comprehended, the destinations are comprehended, the rebirths are comprehended, the relinkings are comprehended, the existences are comprehended, the rounds of existence are comprehended, and the rounds are comprehended. Alternatively, that Paccekabuddha stands at the end of the aggregates, at the end of the elements, at the end of the sense bases, at the end of the destinations, at the end of the rebirths, at the end of the relinkings, at the end of the existences, at the end of the rounds of existence, at the end of the rounds, at the end of formations, standing in his final existence, in his final embodiment, bearing his final body, a Paccekabuddha.

For him, this is the last existence; this is the final embodiment. The round of birth and death, renewed existence, does not exist for him.

For that reason, the Paccekasambuddha is one who has comprehended the Dhamma. Regarding 'resolute': the fixed course is said to be the four noble paths. Because he is endowed with the four noble paths, he is resolute. He has reached, attained, realized, touched, and personally experienced the fixed course. Regarding 'endowed with striving': striving is called energy. It is the launching of mental energy, exertion, endeavor, effort, striving, vigor, ardor, strength, persistence, unflagging perseverance, not laying down the aspiration, not laying down the burden, taking up the burden; it is energy, the energy faculty, the energy power, right effort. That Paccekasambuddha is endowed with, fully endowed with, possessed of, and complete in this striving. Therefore that Paccekasambuddha is endowed with striving. Thus: 'one who has comprehended the Dhamma, is resolute, and is endowed with striving, one should wander alone like the horn of a rhinoceros.' Therefore that Paccekasambuddha said:

Aspiring for the destruction of craving, heedful, not dull-witted, learned, mindful; having comprehended the Dhamma, resolute, and endowed with striving, one should wander alone like the horn of a rhinoceros.

157.

Like a lion, untrembling at sounds; like the wind, not caught in a net; like a lotus, unsullied by water, one should wander alone like the horn of a rhinoceros.

Regarding 'like a lion, untrembling at sounds': Just as a lion, the king of beasts, is untrembling at sounds—not trembling, not terrified, not agitated, not alarmed, without terror, fearless, dauntless, not terrified, and not fleeing—so too the Paccekasambuddha is untrembling at sounds—not trembling, not terrified, not agitated, not alarmed, without terror, fearless, dauntless, not terrified, and not fleeing. He dwells having abandoned fear and terror, with goosebumps subsided. Thus: 'like a lion, untrembling at sounds'.

Like the wind not caught in a net: ‘The wind’ means the east wind, the west wind, the north wind, the south wind, dusty wind, dustless wind, cold wind, hot wind, slight wind, strong wind, the Verambha wind, the wing wind, the Supaṇṇa wind, the Tālapaṇṇa wind, and the Vidhūpana wind. ‘A net’ is said to be a net of thread. Just as the wind is not caught in a net, does not grasp it, is not bound by it, and is not entangled in it, so too there are two nets: the net of craving and the net of views.... this is the net of craving... this is the net of views. For that Paccekasambuddha, the net of craving has been abandoned, the net of views relinquished. Because the net of craving has been abandoned and the net of views has been relinquished, that Paccekasambuddha is not caught by form, is not caught by sound... is not caught by things seen, heard, sensed, or cognized; he does not grasp, is not bound, is not entangled. He has gone forth, departed, is released, detached, and dwells with a mind that is without boundaries—like the wind not caught in a net.

Like a lotus unstained by water: ‘Lotus’ is said to mean a lotus flower, and ‘water’ is said to mean water. Just as a lotus flower is not stained by water, not besmeared, not defiled—unstained, unbesmeared, undefiled—so too there are two stains: the stain of craving and the stain of views.... this is the stain of craving... this is the stain of views. For that Paccekasambuddha, the stain of craving has been abandoned, the stain of views relinquished. Because the stain of craving has been abandoned and the stain of views has been relinquished, that Paccekasambuddha is not stained by forms, not stained by sounds... is not stained by things seen, heard, sensed, or cognized—unstained, unbesmeared, undefiled. He has gone forth, departed, is released, detached, and dwells with a mind that is without boundaries. Thus: ‘Like a lotus unstained by water, one should wander alone like a rhinoceros.’ Therefore that Paccekasambuddha said:

Like a lion not trembling at sounds, like the wind not caught in a net, like a lotus unstained by water, one should wander alone like a rhinoceros horn.

158.

As a lion, strong with its fangs, the king of beasts, roams having conquered, one should frequent remote lodgings; one should wander alone like a rhinoceros horn.

‘As a lion, strong with its fangs, the king of beasts, roams having conquered’: Just as the lion, the king of beasts, strong with its fangs and armed with its fangs, having overpowered, subdued, overwhelmed, utterly mastered, and crushed all animals, roams, dwells, moves about, proceeds, protects, and maintains itself; so too the Paccekasambuddha, strong with wisdom and armed with wisdom, having overpowered, subdued, overwhelmed, utterly mastered, and crushed all living beings and persons with wisdom, roams, dwells, moves about, proceeds, protects, and maintains himself. Thus: ‘As a lion, strong with its fangs, the king of beasts, roams having conquered.’

‘One should frequent remote lodgings’: Just as the lion, the king of beasts, having entered the middle of the forest wilderness, roams, dwells, moves about, proceeds, protects, and maintains itself, so too the Paccekasambuddha frequents remote lodgings in the forest wilderness—with little sound, with little noise, free from the bustle of people, fit for human seclusion, suitable for solitary retreat. He goes alone, stands alone, sits alone, makes his bed alone, enters the village for alms alone, returns alone, sits in seclusion alone, undertakes walking meditation alone; he roams, dwells, moves about, proceeds, protects, and maintains himself alone. Thus: ‘One should frequent remote lodgings; one should wander alone like a rhinoceros horn.’ Therefore that Paccekasambuddha said:

“As a lion, strong with its fangs, the king of beasts, roams having conquered, one should frequent remote lodgings; one should wander alone like a rhinoceros horn.”

159.

Cultivating at the proper time the liberation of mind through loving-kindness, equanimity, compassion, and sympathetic joy; not being in conflict with the entire world, one should wander alone like the horn of a rhinoceros.

‘Cultivating at the proper time the liberation of mind through loving-kindness, equanimity, compassion, and sympathetic joy’: That paccekasambuddha dwells pervading one direction with a mind accompanied by loving-kindness, likewise the second, likewise the third, likewise the fourth. Thus above, below, and across, everywhere, and in every way, he dwells pervading the entire world with a mind accompanied by loving-kindness—vast, exalted, immeasurable, without enmity, and without ill will. With a mind accompanied by compassion... with a mind accompanied by sympathetic joy... with a mind accompanied by equanimity, he dwells pervading the world with a mind that is vast, exalted, immeasurable, without enmity, and without ill will. This is the meaning of: ‘Cultivating at the proper time the liberation of mind through loving-kindness, equanimity, compassion, and sympathetic joy.’

‘Not being in conflict with the entire world’: Because loving-kindness has been developed, the beings in the eastern direction are not hostile; the beings in the western direction... the beings in the northern direction... the beings in the southern direction... the beings in the northeastern direction... the beings in the southwestern direction... the beings in the northwestern direction... the beings in the southeastern direction... the beings in the direction below... the beings in the direction above... the beings in the ten directions are not hostile. Because compassion has been developed... because sympathetic joy has been developed... because equanimity has been developed, the beings in the eastern direction... the beings in the ten directions are not hostile. ‘Not being in conflict with the entire world’ means not being in conflict with the entire world, not being opposed in return, not being harmed, and not being struck back. Thus: ‘Not being in conflict with the entire world, one should wander alone like the horn of a rhinoceros.’ Therefore, that paccekasambuddha said:

Cultivating loving-kindness, equanimity, compassion, liberation, and joy at the proper time, not being in conflict with the entire world, one should wander alone like a rhinoceros horn.

160.

Having abandoned lust, hatred, and delusion, and having shattered the fetters, not being frightened at the exhaustion of life, one should wander alone like a rhinoceros horn.

‘Having abandoned lust, hatred, and delusion’: ‘Lust’ is any lust, passion... covetousness, greed, an unwholesome root. ‘Hatred’ is any vexation of mind... ferocity, harshness, mental displeasure. ‘Delusion’ is ignorance concerning suffering... the bolt of ignorance, delusion, an unwholesome root. ‘Having abandoned lust, hatred, and delusion’: that Paccekasambuddha has abandoned lust, hatred, and delusion; having given them up, dispelled them, terminated them, and brought them to non-existence. Thus: ‘Having abandoned lust, hatred, and delusion.’

‘Having shattered the fetters’: There are ten fetters: the fetter of sensual lust, the fetter of aversion... the fetter of ignorance. ‘Having shattered the fetters’ means having well shattered, smashed, and utterly demolished the ten fetters; having abandoned them, dispelled them, terminated them, and brought them to non-existence. Thus: ‘Having shattered the fetters.’

‘Not being frightened at the exhaustion of life’: At the end of his life, that Paccekasambuddha is not frightened by craving, not terrified, not agitated, not anxious; he is without terror, fearless, undaunted, not terrified, not one to flee; he dwells having abandoned fear and dread, free from horripilation. Thus: ‘Not being frightened at the exhaustion of life, one should wander alone like a rhinoceros horn.’ Therefore, that Paccekasambuddha said:

Having abandoned lust, hatred, and delusion, and having shattered the fetters, not being frightened at the exhaustion of life, one should wander alone like a rhinoceros horn.

161.

They associate and serve for their own interest; friends without a cause are difficult to find today. Humans are discerning only for their own benefit, and are impure; one should wander alone like a rhinoceros horn.

‘They associate and serve for a reason’: For the sake of their own benefit, for the sake of the benefit of others, for the sake of the benefit of both, for the sake of benefit in this present life, for the sake of benefit in the life to come, for the sake of the ultimate benefit—they associate, closely associate, attend, attend closely, attend well, and attend repeatedly. Thus: ‘They associate and serve for a reason.’

‘Friends without a reason are hard to find today’: There are these two kinds of friends: a householder friend and a homeless friend…pe… this is a householder friend…pe… this is a homeless friend. ‘Friends without a reason are hard to find today’: These two kinds of friends are hard to find (difficult to obtain, very difficult to obtain) without a cause, without a reason, without a ground, without a condition—thus, ‘friends without a reason are hard to find today.’

‘Wise for their own benefit, people are impure’: ‘Wise for their own benefit’ means that for their own benefit, for their own reason, for their own condition, and for their own cause, they associate, associate closely, serve, frequent, consort with, serve repeatedly, practice, practice well, attend upon, inquire, and question thoroughly. Thus, ‘wise for their own benefit.’ ‘People are impure’: They are endowed with impure bodily action, thus people are impure; endowed with impure verbal action, thus people are impure; endowed with impure mental action, thus people are impure; endowed with the impure act of destroying life…pe… taking what is not given… sexual misconduct… false speech… divisive speech… harsh speech… idle chatter… covetousness… ill will, thus people are impure; endowed with wrong view, thus people are impure; endowed with impure volition, thus people are impure; endowed with impure aspiration, thus people are impure; endowed with impure resolve, thus people are impure. They are impure, base, inferior, low, wicked, contemptible, and insignificant. Thus, ‘wise for their own benefit, people are impure.’

'Wander alone like a rhinoceros horn': 'Alone' means that the Paccekasambuddha is alone in the sense of renunciation…pe… 'Wanders' means the eight kinds of conduct…pe… 'Like a rhinoceros horn' means: just as the horn of a rhinoceros is single, without a second…pe… one should wander alone like a rhinoceros horn. Therefore that Paccekasambuddha said:

"They associate and serve for a reason; friends without a reason are hard to find today. Selfishly wise and impure are human beings; one should wander alone like a rhinoceros horn."

The Fourth Chapter.

The Exposition of the Khaggavisāṇa Sutta is concluded.

Ajita, Tissametteyya, Puṇṇaka, and then Mettagū; Dhotaka and Upasīva, Nanda, and then Hemaka.

Todeyya and Kappa, both, and Jatukaṇṇī the wise; Bhadrāvudha and Udaya, and Posāla the brahmin; Mogharājā the intelligent, and Piṅgiya the great seer.

For these sixteen brahmins, there is the teaching; the expositions of the Pārāyana are just so many. And the expositions of the Khaggavisāṇa Suttas are likewise. The expositions should be known as twofold, complete, and well-marked.

The Pāḷi of the Cūḷaniddesa is concluded.