MND 14 — Diễn Giải Kinh Một Cách Nhanh Chóng

Regarding 'I ask you, Kinsman of the Sun': a question means there are three kinds of questions: a question for illuminating the unseen, a question for comparing the seen, and a question for cutting off doubt. What is the question for illuminating the unseen? By nature, a characteristic is unknown, unseen, unweighed, unjudged, unmanifest, and unanalyzed; one asks a question for the sake of knowing it, seeing it, weighing it, judging it, and making it manifest. This is the question for illuminating the unseen. What is the question for comparing the seen? By nature, a characteristic is known, seen, weighed, judged, manifest, and analyzed; one asks a question for the sake of comparing it with other wise persons. This is the question for comparing the seen. What is the question for cutting off doubt? By nature, one is inclined to doubt, inclined to uncertainty, having become of two minds: 'Is it thus? Is it not thus? What is it? How is it?' One asks a question for the sake of cutting off that doubt. This is the question for cutting off doubt. These are the three kinds of questions.

Furthermore, there are three kinds of questions: the question by humans, the question by non-humans, and the question by a created being. What is the question by humans? Humans approach the Buddha, the Blessed One, and ask a question; monks ask, nuns ask, male lay followers ask, female lay followers ask, kings ask, nobles ask, brahmins ask, merchants ask, laborers ask, householders ask, and renunciants ask—this is the question by humans. What is the question by non-humans? Non-humans approach the Buddha, the Blessed One, and ask a question; nāgas ask, supaṇṇas ask, yakkhas ask, asuras ask, gandhabbas ask, great kings ask, Indras ask, Brahmās ask, and deities ask—this is the question by non-humans. What is the question by a created being? The Blessed One creates a mind-made form, complete in all its major and minor limbs, with unimpaired faculties; that created being approaches the Buddha, the Blessed One, and asks a question, and the Blessed One answers it—this is the question by a created being. These are the three questions.

Furthermore, there are three kinds of questions: questions for one's own benefit, questions for the benefit of others, and questions for the benefit of both. Furthermore, there are three kinds of questions: questions for benefit in the present existence, questions for benefit in a future existence, and questions for the ultimate benefit. Furthermore, there are three kinds of questions: questions for the sake of blamelessness, questions for the sake of freedom from defilements, and questions for the sake of purification. Furthermore, there are three kinds of questions: questions concerning the past, questions concerning the future, and questions concerning the present. Furthermore, there are three kinds of questions: questions concerning the internal, questions concerning the external, and questions concerning both the internal and external. Furthermore, there are three kinds of questions: questions concerning the wholesome, questions concerning the unwholesome, and questions concerning the indeterminate. Furthermore, there are three kinds of questions: questions concerning the aggregates, questions concerning the elements, and questions concerning the sense-bases. Furthermore, there are three kinds of questions: questions concerning the foundations of mindfulness, questions concerning the right exertions, and questions concerning the bases of success. Furthermore, there are three kinds of questions: questions concerning the faculties, questions concerning the powers, and questions concerning the factors of enlightenment. Furthermore, there are three kinds of questions: questions concerning the path, questions concerning the fruit, and questions concerning Nibbāna.

‘I ask you’ means: I ask you, I implore you, I beseech you, I gladden you, ‘Speak to me.’ This is the meaning of ‘I ask you.’ ‘Kinsman of the Sun’: The sun is called Ādicca. The sun is Gotama by clan, and the Blessed One is also Gotama by clan. The Blessed One is a clan-relative, a kinsman by clan, of the sun. Therefore the Buddha is called ‘Kinsman of the Sun.’ This is the meaning of ‘I ask you, Kinsman of the Sun.’

‘Seclusion and the state of peace, O great seer.’ Regarding solitude, there are three kinds of solitude: bodily solitude, mental solitude, and solitude from the aggregates. What is bodily solitude? Here, a bhikkhu frequents a secluded dwelling: a forest, the foot of a tree, a mountain, a glen, a mountain cave, a charnel ground, a forest haunt, an open space, a heap of straw. He dwells with a secluded body. He goes alone, stands alone, sits alone, lies down alone, enters a village for alms alone, returns alone, sits in seclusion alone, undertakes walking meditation alone; he conducts himself, dwells, comports himself, carries on, sustains himself, subsists, and keeps himself going alone. This is bodily solitude.

What is seclusion of the mind? For one who has attained the first jhāna, the mind is secluded from the hindrances. For one who has attained the second jhāna, the mind is secluded from initial and sustained thought. For one who has attained the third jhāna, the mind is secluded from rapture. For one who has attained the fourth jhāna, the mind is secluded from pleasure and pain. For one who has attained the base of infinite space, the mind is secluded from the perception of form, the perception of resistance, and the perception of diversity. For one who has attained the base of infinite consciousness, the mind is secluded from the perception of the base of infinite space. For one who has attained the base of nothingness, the mind is secluded from the perception of the base of infinite consciousness. For one who has attained the base of neither-perception-nor-non-perception, the mind is secluded from the perception of the base of nothingness. For a stream-enterer, the mind is secluded from personality view, doubt, grasping at precepts and practices, the underlying tendency of views, the underlying tendency of doubt, and from the defilements that have a common ground with them. For a once-returner, the mind is secluded from the gross fetter of sensual lust, the fetter of aversion, the gross underlying tendency of sensual lust, the underlying tendency of aversion, and from the defilements that have a common ground with them. For a non-returner, the mind is secluded from the subtle fetter of sensual lust, the fetter of aversion, the subtle underlying tendency of sensual lust, the underlying tendency of aversion, and from the defilements that have a common ground with them. For an Arahant, the mind is secluded from lust for form, lust for the formless, conceit, restlessness, ignorance, the underlying tendency of conceit, the underlying tendency of lust for becoming, the underlying tendency of ignorance, and from the defilements that have a common ground with them, and externally from all signs—this is seclusion of the mind.

What is seclusion from the substrates of existence? The substrates of existence are said to be the defilements, the aggregates, and volitional formations. Seclusion from the substrates of existence is said to be the deathless, Nibbāna. That which is the stilling of all formations, the relinquishment of all substrates, the destruction of craving, dispassion, cessation, Nibbāna—this is seclusion from the substrates of existence. Physical seclusion is for those with secluded bodies who delight in renunciation; mental seclusion is for those with purified minds who have attained supreme purity; and seclusion from the substrates of existence is for individuals free from them, who have gone beyond formations. As to ‘Peace’—in one aspect, peace and the state of peace are that very deathless Nibbāna, which is the stilling of all formations, the relinquishment of all substrates, the destruction of craving, dispassion, cessation, Nibbāna. For this was said by the Blessed One: “This state is peaceful, this state is sublime—that is, the stilling of all formations, the relinquishment of all substrates, the destruction of craving, dispassion, cessation, Nibbāna.” Then, in another aspect, those qualities that lead to the attainment of peace, the touching of peace, and the direct realization of peace—namely, the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the noble eightfold path—these are called the state of peace, the state of protection, the state of shelter, the state of refuge, the state of fearlessness, the imperishable state, the deathless state, and the state of Nibbāna.

‘Great Seeker’: the Blessed One is a great seeker. He sought, searched for, and pursued the great aggregate of virtue—thus he is a great seeker. He sought the great aggregate of concentration… the great aggregate of wisdom… the great aggregate of liberation… the great aggregate of the knowledge and vision of liberation—thus he is a great seeker. He sought the shattering of the great mass of darkness, the breaking of the great distortion, the extraction of the great dart of craving, the unraveling of the great tangle of views, the felling of the great banner of conceit, the pacification of the great volitional formations, the crossing over of the great flood, the laying down of the great burden, the cutting off of the great round of saṃsāra, the extinguishing of the great torment, the calming of the great burning, the raising of the great banner of the Dhamma—thus he is a great seeker. He sought the great foundations of mindfulness, the great right efforts, the great bases of spiritual power, the great faculties, the great powers, the great awakening factors, the great noble eightfold path, the great ultimate reality, the deathless, Nibbāna—thus he is a great seeker. Or, by beings of great power, he was sought, searched for, and pursued: "Where is the Buddha? Where is the Blessed One? Where is the god of gods? Where is the bull among men?"—thus he is a great seeker. This is the meaning of the phrase ‘solitude, the peaceful state, and the great seeker’.

‘How, having seen, does a bhikkhu attain Nibbāna?’: How, having seen, beheld, weighed, investigated, discerned, and made manifest, does one extinguish one's own lust, hatred, delusion, anger… resentment… contempt… rivalry… envy… stinginess… deceit… craftiness… stubbornness… contention… conceit… arrogance… intoxication… negligence, all defilements, all misconduct, all distress, all fevers, all torments, and all unwholesome formations, and pacify, calm, thoroughly calm, and cause them to subside? ‘Bhikkhu’: a bhikkhu is either a virtuous ordinary person or a trainee. This is the meaning of the phrase, ‘How, having seen, does a bhikkhu attain Nibbāna?’.

‘Not clinging to anything in the world’: Not clinging, not grasping, not being attached, not adhering by means of the four kinds of clinging. ‘In the world’ means: in the world of misery, the human world, the deva world; in the world of aggregates, the world of elements, the world of sense bases. ‘Anything’ means: anything pertaining to form, pertaining to feeling, pertaining to perception, pertaining to formations, pertaining to consciousness. This is the meaning of the phrase, ‘Not clinging to anything in the world’.

Therefore, that created one said:

“I ask you, Kinsman of the Sun, O Great Seeker, about seclusion and the peaceful state. How does a bhikkhu, seeing what, attain Nibbāna, clinging to nothing in the world?”

151.

“Having understood the root of conceptual proliferation,” [so said the Blessed One], “and the conceit ‘I am,’ one should bring everything to a halt. For whatever internal cravings there are, one should always train mindfully for their removal.”

Regarding the verse: 'Having understood the root of conceptual proliferation,' [so said the Blessed One], 'and the conceit “I am,” one should bring everything to a halt.' Herein, that which proliferates is called 'conceptual proliferation.' There is the conceptual proliferation of craving and the conceptual proliferation of views. What is the root of the proliferation of craving? Ignorance is the root, unwise attention is the root, the conceit ‘I am’ is the root, shamelessness is the root, lack of fear of wrongdoing is the root, and restlessness is the root—this is the root of the proliferation of craving. What is the root of the proliferation of views? Ignorance is the root, unwise attention is the root, the conceit ‘I am’ is the root, shamelessness is the root, lack of fear of wrongdoing is the root, and restlessness is the root—this is the root of the proliferation of views.

Bhagavā is a term of reverence. Moreover, he is Bhagavā because he has broken lust, broken hatred, broken conceit, broken wrong view, broken the thorn of defilements, and broken the defilements. He is Bhagavā because he has resorted to, especially resorted to, and variously resorted to the jewel of the Dhamma. He is Bhagavā because he is the maker of the end of existences. He is Bhagavā because he has a developed body, developed virtue, a developed mind, and developed wisdom. Or, he is Bhagavā because he resorts to forest and woodland thickets—remote lodgings with little sound, little noise, free from the bustle of people, secluded from humans, and suitable for solitude. Or, he is Bhagavā because he is a partaker of robes, almsfood, lodgings, and medicinal requisites for the sick. Or, he is Bhagavā because he is a partaker of the essence of the goal, the essence of the Dhamma, the essence of liberation, of higher virtue, higher mind, and higher wisdom. Or, he is Bhagavā because he is one who analyzes the four jhānas, the four immeasurables, and the four formless attainments. Or, he is Bhagavā because he is one who analyzes the eight liberations, the eight spheres of mastery, and the nine successive dwelling attainments. Or, he is Bhagavā because he is one who analyzes the ten developments of perception, the ten kasiṇa attainments, the concentration through mindfulness of breathing, and the attainment of foulness. Or, he is Bhagavā because he is one who analyzes the four foundations of mindfulness, the four right exertions, the four bases of power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path. Or, he is Bhagavā because he is a partaker of the ten powers of a Tathāgata, the four analytical knowledges, and the six unique qualities of a Buddha. This name 'Bhagavā' was not given by his mother, not given by his father, not given by his brother, not given by his sister, not given by his friends and companions, not given by his kinsmen and relatives, not given by ascetics and brahmins, not given by deities. It is a designation for the Buddhas, the Blessed Ones, that is the culmination of liberation, a designation made manifest at the root of the Bodhi tree along with the attainment of omniscient knowledge—that is, 'Bhagavā'. This is the meaning of 'Bhagavā' in the phrase 'the root of conceptual proliferation... the Blessed One'.

Regarding the phrase: 'Having understood... and the conceit “I am,” one should bring everything to a halt.' 'Mantā' (having understood) is a term for wisdom. That which is wisdom is understanding... non-delusion, investigation of phenomena, right view. 'I am' refers to the conceit 'I am,' the desire 'I am,' and the underlying tendency 'I am' with regard to form; and with regard to feeling... perception... formations... consciousness, it refers to the conceit 'I am,' the desire 'I am,' and the underlying tendency 'I am.' The verse states: 'Having understood the root of conceptual proliferation,' so said the Blessed One, 'and the conceit “I am,” one should bring everything to a halt.' This means: having understood with wisdom both the root of conceptual proliferation and the conceit 'I am,' one should halt everything; one should completely halt, bring to cessation, pacify, cause to disappear, and tranquilize it.

Regarding 'Whatever craving there is internally.' 'Whatever' is a term of complete comprehension, meaning: in every way, entirely, without remainder, leaving nothing out. 'Craving' refers to craving for forms... craving for mental phenomena. 'Internally' means that craving is of internal origin, therefore it is 'internal.' Alternatively, the mind is called 'internal.' That which is mind is intellect, thought, heart, the luminous, mind, the mind-base, the mind-faculty, consciousness, the consciousness aggregate, and the mind-consciousness element born of that. That craving accompanies the mind, is co-arisen with it, associated with it, conjoined with it, has the same arising, the same cessation, the same basis, and the same object; for this reason also it is called 'internal.' This is the meaning of 'whatever craving there is internally'.

In the phrase: 'For their removal, one should always train mindfully.' 'Always' means: always, at all times, throughout all time, constantly, perpetually, continuously, uninterruptedly, unmixedly, successively, like a series of water waves, with unbroken continuity, touching; before the meal, after the meal; in the first watch of the night, the middle watch, the last watch; in the dark fortnight, in the bright fortnight; in the rainy season, in winter, in summer; in the first stage of life, the middle stage, the final stage. 'Mindful' means being mindful for four reasons: one is mindful by developing the establishment of mindfulness of the body in the body... of feelings... of mind... of phenomena in phenomena. One is also mindful for four other reasons: by avoiding unmindfulness; by having done what should be done with mindfulness; by having eliminated the qualities hostile to mindfulness; by non-bewilderment regarding the objects of mindfulness. One is also mindful for four other reasons: by being endowed with mindfulness; by mastery of mindfulness; by proficiency in mindfulness; by not receding from mindfulness. One is also mindful for four other reasons: by being steadfast; by being calmed of distress; by being unified; by being endowed with the true Dhamma. One is mindful through recollection of the Buddha, recollection of the Dhamma, recollection of the Saṅgha, recollection of virtue, recollection of generosity, recollection of deities, mindfulness of breathing, mindfulness of death, mindfulness of the body, and recollection of peace. That which is mindfulness, recollection, memory, remembering, retaining, non-lapsing, non-bewilderment—mindfulness, the faculty of mindfulness, the power of mindfulness, right mindfulness, the enlightenment factor of mindfulness, the direct path—this is called 'mindfulness'. One who is endowed with this mindfulness, fully endowed, attained, fully attained, possessed, fully possessed—such a one is called 'mindful'.

As for 'training', there are three trainings—the training in higher virtue, the training in higher mind, and the training in higher wisdom. What is the training in higher virtue? Here, a bhikkhu is virtuous, restrained by the restraint of the Pātimokkha, endowed with good conduct and resort, seeing danger in the slightest faults, undertaking and training in the training rules. The minor aggregate of virtue… the major aggregate of virtue. For the attainment of wholesome states, virtue is the foundation, the beginning, conduct, restraint, control, the principal means, and the foremost. This is the training in higher virtue.

What is the training in higher mind? Here, a bhikkhu, secluded from sensual pleasures and unwholesome states, enters and dwells in the first jhāna, which is accompanied by applied and sustained thought, with rapture and happiness born of seclusion. With the subsiding of applied and sustained thought, he enters and dwells in the second jhāna, which has internal confidence and unification of mind, is without applied and sustained thought, and is filled with rapture and happiness born of concentration. With the fading away of rapture, he dwells equanimous, mindful, and clearly comprehending, and experiences happiness with the body; he enters and dwells in the third jhāna, of which the noble ones declare: ‘Equanimous and mindful, he dwells happily.’ With the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, he enters and dwells in the fourth jhāna, which is neither-painful-nor-pleasant and has purity of mindfulness due to equanimity. This is the training in higher mind.

What is the training in higher wisdom? Here, a bhikkhu is wise; he is endowed with wisdom concerning rise and fall, which is noble, penetrative, and leads rightly to the complete destruction of suffering. He understands as it truly is: ‘This is suffering.’ He understands as it truly is: ‘This is the origin of suffering.’ He understands as it truly is: ‘This is the cessation of suffering.’ He understands as it truly is: ‘This is the path leading to the cessation of suffering.’ He understands as it truly is: ‘These are the taints.’ He understands as it truly is: ‘This is the origin of the taints.’ He understands as it truly is: ‘This is the cessation of the taints.’ He understands as it truly is: ‘This is the path leading to the cessation of the taints.’ This is the training in higher wisdom.

One should always train mindfully for their removal. For the removal, utter removal, abandoning, calming, relinquishing, and utter pacification of these cravings, one should train in higher virtue, one should train in higher mind, and one should train in higher wisdom. Reflecting on these three trainings, knowing, seeing, reviewing, establishing the mind, being resolved by faith, arousing energy, establishing mindfulness, concentrating the mind, knowing with wisdom, directly knowing what is to be directly known, fully understanding what is to be fully understood, abandoning what is to be abandoned, developing what is to be developed, and realizing what is to be realized, one should train. One should practice, practice well, and having undertaken it, live accordingly. This is the meaning of the phrase, 'One should always train mindfully for their removal.'

Therefore, the Blessed One said:

“Having known the root of conceptual proliferation—the conceit ‘I am the thinker’—one should restrain it all. Whatever cravings there are within, for their removal one should always train mindfully.”

152.

Should one know any quality whatsoever internally, or furthermore, externally, one should not, on account of that, generate strong conceit. For that is not declared by the good to be the quenching.

'Whatever quality one might know internally': Whatever quality of oneself one should know, whether wholesome states or indeterminate states. What are one's own qualities? 'I might be one gone forth from a noble family,' 'I might be one gone forth from a family of great wealth,' 'I might be one gone forth from a family of sublime wealth,' 'I might be one who is known and has a retinue among householders and the gone-forth,' 'I am a recipient of robes, alms-food, lodging, and medicinal requisites,' 'I might be an expert in the Suttanta,' 'I might be an expert in the Vinaya,' 'I might be an expert in the Dhamma,' 'I might be a forest-dweller,' 'I might be an alms-food-eater,' 'I might be a rag-robe-wearer,' 'I might be a three-robe-wearer,' 'I might be a house-to-house-goer for alms,' 'I might be a one-session-eater,' 'I might be a sitter,' 'I might be a user of any-bed-whatever,' 'I might be an obtainer of the first jhāna,' '...of the second jhāna,' '...of the third jhāna,' '...of the fourth jhāna,' '...of the attainment of the base of infinite space,' '...of the attainment of the base of infinite consciousness,' '...of the attainment of the base of nothingness,' or '...of the attainment of the base of neither-perception-nor-non-perception'—these are called one's own qualities. That one should know, know well, know distinctly, know repeatedly, or penetrate any quality whatsoever of oneself—this is 'whatever quality one might know internally'. 'Or furthermore, externally': Those qualities might belong to one's preceptor or teacher—this is 'or furthermore, externally'.

'One should not make strong conceit through that': One should not create strong conceit, be stiff, be arrogant, have rising conceit, or have bending conceit based on one's own qualities or the qualities of others. One should not generate conceit through that, nor become harsh, very stiff, or with a raised head because of that. This is the meaning of 'one should not make strong conceit through that'.

'For that is not called quenching by the good': By the manifest, by those who pacify affliction, by the good persons—that is, the Buddhas, the disciples of the Buddha, and the Paccekabuddhas—that quenching, which is the fruit of Arahantship, is not spoken of, not spoken of in detail, not told, not taught, not designated, not established, not opened up, not analyzed, not made manifest, and not made clear. This is the meaning of 'for that is not called quenching by the good'.

Therefore, the Blessed One said:

“Whatever phenomenon one might directly know, whether internal or external, one should not make strong conceit through that; for that is not called quenching by the good.”

153.

Through that, one should not think oneself superior, nor inferior, nor even equal. Touched by many forms, one should not stand making distinctions about oneself.

'One should not think oneself superior through that': One should not generate excessive conceit, thinking, 'I am superior,' on the basis of birth, clan, family status, excellence of complexion, wealth, learning, profession, craft, field of knowledge, what has been heard, intelligence, or on some other ground. This is the meaning of 'one should not think oneself superior through that'.

'Inferior or even equal': One should not generate the conceit of inferiority, thinking, 'I am inferior,' on the basis of birth, clan, or any other ground. Nor should one generate conceit, thinking, 'I am equal,' on the basis of birth, clan, family status, excellence of complexion, wealth, learning, profession, craft, field of knowledge, what has been heard, intelligence, or on some other ground. This is the meaning of 'inferior or even equal'.

'Touched by many forms': One is touched, overcome, gathered, and endowed with manifold ways—this is the meaning of 'touched by many forms'.

'One should not stand making distinctions about oneself': 'Ātumā' means the self. One should not stand conceiving the self, making distinctions about it, or falling into speculation. This is the meaning of 'one should not stand making distinctions about oneself'.

Therefore, the Blessed One said:

“One should not deem oneself better, nor inferior, nor equal; touched by manifold forms, one should not stand making distinctions about oneself.”

154.

One should pacify [defilements] within; a monk should not seek peace from another. For one who is inwardly at peace, there is no view of self; how then could there be a view of annihilation?

'One should pacify within': One should pacify lust, hatred, delusion, anger, resentment, denigration, rivalry, envy, stinginess, deceit, fraudulence, obstinacy, contention, conceit, arrogance, intoxication, heedlessness, all defilements, all misconduct, all torments, all burning, all distress, and all unwholesome volitional formations—one should pacify, calm, completely calm, extinguish, and allay them. This is the meaning of 'one should pacify within'.

'A monk should not seek peace from another': A monk should not seek, search for, or pursue peace, appeasement, complete appeasement, nirvana, or tranquility from another source—that is, by an impure path, by wrong practice, by a path that is not a way of release, or apart from the establishments of mindfulness, apart from the right strivings, apart from the bases of psychic power, apart from the faculties, apart from the powers, apart from the enlightenment factors, and apart from the Noble Eightfold Path. This is the meaning of 'a monk should not seek peace from another'.

'For one who is inwardly at peace': For one who has pacified lust, hatred, delusion, and so on, up to all unwholesome volitional formations within; who is calmed, completely calmed, extinguished, and tranquil—this is the meaning of 'for one who is inwardly at peace'.

There is no self, so whence a non-self? 'There is not' is a negation. 'Self' means the view of self does not exist; 'non-self' means the view of annihilation does not exist. 'Self' means there is nothing grasped; 'non-self' means there is nothing to be released. For one for whom there is something grasped, for that one there is something to be released. The Arahant has transcended grasping and the releasing of what is grasped; he has overcome growth and decline. He has lived the holy life, has perfected the practice... for him, the saṃsāra of birth and death, that is, renewed existence, does not exist. This is the meaning of the phrase: 'There is no self, so whence a non-self?'

Therefore, the Blessed One said:

“A bhikkhu should become calm internally; he should not seek peace from another. For one who is inwardly at peace, there is no self, so whence a non-self?”

155.

Just as in the middle of the ocean, a wave is not born and it remains still; even so, a bhikkhu, being steadfast and unagitated, should not create any swelling anywhere.

‘Just as in the middle of the ocean, a wave is not born and it remains still’: The ocean is eighty-four thousand yojanas deep. The lower forty thousand yojanas of water are stirred by fish and turtles. The upper forty thousand yojanas of water are stirred by winds. The middle forty thousand yojanas of water do not tremble, do not shake, do not move, do not quiver, do not quiver violently, do not tremble all over. Unimpelled, unstruck, unmoved, unstirred, unperturbed, completely calmed—there no wave arises; the ocean stands still. This too is the meaning of ‘Just as in the middle of the ocean, a wave is not born and it remains still’.

Alternatively, between the seven mountain ranges are the seven great Sīdantara oceans. There the water does not tremble, does not shake, does not move, does not quiver, does not quiver violently, does not tremble all over. Unimpelled, unstruck, unmoved, unstirred, unperturbed, completely calmed—there no wave arises; the ocean stands still. This too is the meaning of ‘Just as in the middle of the ocean, a wave is not born and it remains still’.

Regarding ‘Thus steadfast, unagitated’: ‘Thus’ indicates the completion of the simile. ‘Steadfast’ means: he is not shaken by gain, not shaken by loss, not shaken by fame, not shaken by disgrace, not shaken by praise, not shaken by blame, not shaken by pleasure, and not shaken by pain; he is not especially shaken, does not move, does not tremble, does not tremble violently, nor does he tremble all over—this is ‘thus steadfast’. Regarding ‘unagitated’: Craving is called agitation. That which is lust, strong passion... covetousness, greed, an unwholesome root. For whom this agitation, this craving, is abandoned, cut off, completely cut off, calmed, tranquilized, rendered incapable of future arising, and burned by the fire of knowledge, he is called ‘unagitated’. Because agitation is abandoned, he is unagitated. He is not agitated by gain, nor by loss, nor by fame, nor by disgrace, nor by praise, nor by blame, nor by pleasure, nor by pain; he does not move, does not tremble, does not tremble violently, nor does he tremble all over—this is ‘thus steadfast, unagitated’.

Regarding ‘A bhikkhu should not create any swelling anywhere’: ‘Swellings’ refers to the seven swellings: the swelling of lust, the swelling of hatred, the swelling of delusion, the swelling of conceit, the swelling of views, the swelling of defilements, and the swelling of kamma. He should not create them, not generate them, not cause them to arise, not produce them, not bring them into existence. ‘Anywhere’ means: in any place, in any thing, in any location, whether internally, or externally, or both internally and externally. This is the meaning of ‘a bhikkhu should not create any swelling anywhere’.

Therefore, the Blessed One said:

‘Just as in the middle of the ocean, a wave is not born and it remains still; even so, a bhikkhu, being steadfast and unagitated, should not create any swelling anywhere.’

156.

‘O One with opened eyes, you have proclaimed the directly witnessed Dhamma, the removal of perils. Venerable Sir, speak of the practice; or of the Pātimokkha and also of concentration.’

Regarding ‘He proclaimed, the one with opened eyes’: ‘He proclaimed’ means it was proclaimed, explained, taught, laid down, established, opened up, analyzed, made plain, and manifested. ‘The one with opened eyes’ refers to the Blessed One, who is one with opened eyes by means of five eyes: with the physical eye, with the divine eye, with the eye of wisdom, with the Buddha-eye, and with the all-around eye.

How is the Blessed One clear-eyed even with the physical eye? In the physical eye of the Blessed One, five colors are present—the blue color, the yellow color, the red color, the black color, and the white color. The eyelashes of the Blessed One, and where those eyelashes are rooted, are blue, very blue, pleasing, and lovely to behold, resembling the flax flower. Beyond that, they are yellow, very yellow, of golden color, pleasing, and lovely to behold, like the kaṇikāra flower. On both sides, the outer corners of the Blessed One’s eyes are red, very red, pleasing, and lovely to behold, like the Indagopaka insect. In the middle, it is black, very black, clear, smooth, pleasing, and lovely to behold, like the addāriṭṭhaka fruit. Beyond that, it is white, very white, bright white, pleasing, and lovely to behold, like the morning star. Therefore, with his natural physical eye, which is part of his individual existence and produced by his past meritorious deeds, the Blessed One sees for a yojana all around, both by day and by night. Even when there is a darkness endowed with four factors—the sun has set, it is the Uposatha day of the dark fortnight, there is a dense forest thicket, and a great black cloud has arisen—even in such a darkness endowed with four factors, he sees for a yojana all around. There is no wall, door-leaf, rampart, mountain, bush, or creeper that is an obstruction to the seeing of forms. If one were to mark a single sesame seed and place it in a cartload of sesame, one could pick out that very sesame seed. Thus, the Blessed One's natural physical eye is pure. Thus, the Blessed One is clear-eyed even with the physical eye.

How is the Blessed One open-eyed even with the divine eye? The Blessed One, with the divine eye, purified and surpassing the human, sees beings passing away and being reborn—inferior and superior, beautiful and ugly, in good destinations and in bad destinations. He understands beings who fare according to their kamma: “Indeed, sirs, these beings were endowed with misconduct of body, speech, and mind, revilers of the noble ones, holding wrong views, and undertaking actions based on wrong views. At the breaking up of the body, after death, they have been reborn in the plane of misery, a bad destination, a state of ruin, in hell. But these other beings, sirs, were endowed with good conduct of body, speech, and mind, not reviling the noble ones, holding right views, and undertaking actions based on right views. At the breaking up of the body, after death, they have been reborn in a good destination, in the heavenly world.” Thus, with the divine eye, purified and surpassing the human, he sees beings passing away and being reborn—inferior and superior, beautiful and ugly, in good destinations and in bad destinations; he understands beings who fare according to their kamma. And if the Blessed One wishes, he could see one world-system, he could see two world-systems, he could see three world-systems, he could see four world-systems, he could see five world-systems, he could see ten world-systems, he could see twenty world-systems, he could see thirty world-systems, he could see forty world-systems, he could see fifty world-systems, he could see a hundred world-systems, he could see a thousandfold minor world-system, he could see a two-thousandfold middling world-system, he could see a three-thousandfold world-system, he could see a great-thousandfold world-system. As far as he might wish, so far could he see. Thus, the Blessed One’s divine eye is completely purified. In this way, the Blessed One is open-eyed even with the divine eye.

How is the Blessed One open-eyed even with the eye of wisdom? The Blessed One is of great wisdom, of broad wisdom, of joyous wisdom, of quick wisdom, of sharp wisdom, of penetrative wisdom, skilled in the distinctions of wisdom, possessed of expansive knowledge, having attained the analytical knowledges, having reached the four assurances, a possessor of the ten powers, a bull among men, a lion among men, a naga among men, a thoroughbred among men, a bearer of the burden for men, possessed of infinite knowledge, infinite power, and infinite fame, endowed with the wealth of knowledge, having much wealth of knowledge, possessing the wealth of wisdom, a guide, an exceptional guide, a consistent guide, one who makes known by dispelling doubt, one who causes contemplation with reference to the practice, one who discerns, one who inspires faith. For that Blessed One is the producer of the unarisen path, the generator of the ungenerated path, the declarer of the undeclared path. He is the knower of the path, the discoverer of the path, an expert in the path. And now his disciples dwell following the path, having become endowed with it afterward.

Indeed, that Blessed One knows what is to be known and sees what is to be seen. He has become the eye, He has become knowledge, He has become the Dhamma, He has become Brahma. He is the speaker, the proclaimer, the one who leads to the meaning, the giver of the deathless, the lord of the Dhamma, the Tathāgata. For that Blessed One, there is nothing unknown, unseen, uncomprehended, unrealized, or untouched by wisdom. All phenomena—beginning with the past, future, and present—in all their aspects, come into the range of the Blessed Buddha's knowledge. Whatever is to be known—whether it is for one's own benefit, for the benefit of others, or for the benefit of both; whether it is a benefit in the present life or a benefit in the future life; whether the benefit is plain or profound, hidden or concealed, a benefit to be inferred or a benefit to be known directly, a blameless benefit, a benefit without defilements, a pure benefit, or the ultimate benefit—all of that revolves within the Buddha's knowledge.

All bodily action of the Blessed One, the Buddha, follows upon his knowledge. All verbal action… all mental action… The knowledge of the Blessed One, the Buddha, regarding the past is unimpeded; his knowledge regarding the future and the present is unimpeded. As far as there is the knowable, so far extends his knowledge; as far as there is knowledge, so far extends the knowable. Knowledge has the knowable as its limit; the knowable has knowledge as its limit. Knowledge does not proceed beyond the knowable, nor is there a path of the knowable beyond knowledge. These phenomena stand at each other's limit. Just as with two casket-lids properly fitted together, the lower casket-lid does not extend beyond the upper, nor does the upper casket-lid extend beyond the lower—they stand at each other's limit; even so for the Blessed One, the Buddha, the knowable and knowledge stand at each other's limit. As far as there is the knowable, so far extends his knowledge; as far as there is knowledge, so far extends the knowable. Knowledge has the knowable as its limit; the knowable has knowledge as its limit. Knowledge does not proceed beyond the knowable, nor is there a path of the knowable beyond knowledge. These phenomena stand at each other's limit.

The knowledge of the Blessed One, the Buddha, extends to all phenomena. All phenomena are bound to the Blessed One's adverting, will, attention, and arising of consciousness. The knowledge of the Blessed One, the Buddha, extends to all beings. The Blessed One knows the inclinations, underlying tendencies, character, and dispositions of all beings. He discerns beings with little dust in their eyes and those with much dust, those with keen faculties and those with dull faculties, those of good disposition and those of bad disposition, those easy to instruct and those difficult to instruct, and those capable and incapable of liberation. The world with its devas, Māra, and Brahmā, this generation with its ascetics and brahmins, with its devas and humans, revolves within the Buddha's knowledge.

Just as all fish and turtles, up to and including the Timi and Timiṅgala, move about within the great ocean; so too, the world with its gods, Māra, and Brahmā, this generation with its ascetics and brahmins, its gods and humans, revolves within the Buddha’s knowledge. Just as all birds, up to and including Garuḷa, the son of Vinatā, move about in a region of the sky; so too, even those who are equal to Sāriputta in wisdom revolve within a region of the Buddha’s knowledge. The Buddha’s knowledge pervades and surpasses the wisdom of gods and humans, and stands supreme. Those wise khattiyas, brahmins, householders, and ascetics—subtle, skilled in refuting the doctrines of others, like archers who can split a hair—who wander about, thinking to shatter established views by means of their wisdom, having formulated questions again and again, approach the Tathāgata to ask about matters both profound and secret. Those questions are explained and answered by the Blessed One, with their reasons made clear. And they become established as disciples of the Blessed One. Therein the Blessed One shines forth preeminently, that is to say, in wisdom. Thus, the Blessed One is one with unveiled vision, also through the eye of wisdom.

How is the Blessed One with the Buddha-eye also one whose vision is unveiled? The Blessed One, surveying the world with the Buddha-eye, saw beings with little dust of defilement in the eye of wisdom and with much dust of defilement in the eye of wisdom, with keen faculties and dull faculties, with good dispositions and bad dispositions, easy to instruct and hard to instruct; some dwelling who see the danger of faults concerning the next world, and some dwelling who do not see the danger of faults concerning the next world. Just as in a pond of blue lotuses, or a pond of red lotuses, or a pond of white lotuses, some blue, red, or white lotuses are born in the water and grown in the water, not having risen from the water, thriving immersed within; some blue, red, or white lotuses are born in the water and grown in the water, standing level with the water; and some blue, red, or white lotuses are born in the water and grown in the water, having risen up from the water, they stand unsullied by the water; even so, the Blessed One, surveying the world with the Buddha-eye, saw beings with little dust of defilement in the eye of wisdom and with much dust of defilement in the eye of wisdom, with keen faculties and dull faculties, with good dispositions and bad dispositions, easy to instruct and hard to instruct; some dwelling who see the danger of faults concerning the next world, and some dwelling who do not see the danger of faults concerning the next world. The Blessed One knows: “This person is of a lustful temperament, this one is of a hateful temperament, this one is of a deluded temperament, this one is of a speculative temperament, this one is of a faithful temperament, this one is of a wise temperament.” To the person of a lustful temperament, the Blessed One speaks a discourse on the unattractive. To the person of a hateful temperament, the Blessed One points out the development of loving-kindness. To the person of a deluded temperament, the Blessed One establishes them in learning, questioning, timely listening to the Dhamma, timely discussion of the Dhamma, and dwelling with a respected teacher. To the person of a speculative temperament, the Blessed One points out mindfulness of breathing. To the person of a faithful temperament, the Blessed One points out a confidence-inspiring sign: the perfect awakening of the Buddha, the well-taught nature of the Dhamma, the good practice of the Saṅgha, and one's own virtues. To the person of a wise temperament, the Blessed One points out the sign for insight: the aspect of impermanence, the aspect of suffering, and the aspect of non-self.

Just as one standing on a solid-rock mountain peak might see the populace all around, so too, O one of good wisdom, having ascended the palace made of Dhamma, O all-seeing one, being free from sorrow, behold the populace sunk in sorrow, oppressed by birth and old age.

Thus, the Blessed One, even with the Buddha-eye, is one with an unveiled eye.

How is the Blessed One, even with the all-around eye, one with an unveiled eye? The knowledge of omniscience is called the all-around eye. The Blessed One is endowed with the knowledge of omniscience, well endowed, has attained it, has well attained it, is possessed of it, is well possessed of it, and is fully endowed with it.

For him, there is nothing here in the present that is unseen, nor anything in the past that was not cognized, nor anything in the future that is not to be known. He has directly known all that is knowable; therefore, the Tathāgata is one with the all-around eye.

Thus, the Blessed One, even with the all-around eye, is one with an unveiled eye. This is the meaning of the phrase, 'He proclaimed the one with the unveiled eye'.

The directly verifiable truth removes dangers. Directly verifiable truth means not by hearsay, not by tradition, not by lineage, not by scriptural transmission, not by logical reasoning, not by inferential reasoning, not by reflective consideration, not by acceptance of a view after pondering, but what is personally known by oneself, directly experienced by oneself, a truth. Removal of Dangers. Dangers are of two kinds: obvious dangers and hidden dangers. What are the obvious dangers? Lions, tigers, leopards, bears, hyenas, jackals, buffaloes, elephants, snakes, scorpions, centipedes; or thieves, or violent people, or those who have committed an offense or those who have not; eye disease, ear disease, nose disease, tongue disease, body disease, head disease, ear disease, mouth disease, tooth disease; cough, asthma, catarrh, burning sensation, fever, stomach disease, fainting, dysentery, colic, cholera; leprosy, boils, ringworm, consumption, epilepsy; scabies, eczema, itching, scratches, chaps; bloody bile, diabetes, shoulder disease, skin eruptions, anal fistula; diseases arising from bile, diseases arising from phlegm, diseases arising from wind, diseases arising from a combination of these, diseases arising from seasonal changes, diseases arising from improper exertion, diseases arising from external attacks, diseases arising from the result of kamma; cold, heat, hunger, thirst, excrement, urine; the touch of gadflies, mosquitoes, wind, sun, and creeping things—these are called obvious dangers.

What are the concealed 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; lust, hatred, delusion, anger, resentment, denigration, spite, deceit, fraud, obstinacy, combativeness, conceit, arrogance, vanity, heedlessness; all defilements, all misconducts, all vexations, all burning, all anguish, all unwholesome formations—these are called concealed dangers.

For what reason are they called ‘dangers’ (parissayā)? They are called dangers because they oppress. They are called dangers because they conduce to decline. They are called dangers because they lie therein. How is it that they are called dangers because they oppress? Those dangers oppress that person, thoroughly oppress, overpower, engulf, exhaust, and crush them. Thus, because they oppress, they are called dangers.

How is it that they are called dangers because they conduce to decline? Those dangers conduce to the disappearance and decline of wholesome states. Of which wholesome states? Of right practice, conforming practice, unopposing practice, unobstructed practice, practice in accordance with the meaning, practice in accordance with the Dhamma, fulfillment in moral habits, guarding the doors of the senses, moderation in eating, devotion to wakefulness, of mindfulness and clear comprehension, of devotion to the development of the four foundations of mindfulness, of the four right exertions, of the four bases of spiritual power, of the five faculties, of the five powers, of the seven factors of enlightenment, and of devotion to the development of the Noble Eightfold Path—they conduce to the disappearance and decline of these wholesome states. Thus, also, because they conduce to decline, they are called dangers.

How is it that they are called dangers because they lie therein? Therein, these evil, unwholesome states arise dependent on the individual existence. Just as creatures that lie in holes lie in a hole, creatures that lie in water lie in water, creatures that lie in a forest lie in a forest, and creatures that lie in trees lie in a tree; in the very same way, therein these evil, unwholesome states arise dependent on the individual existence. Thus, also, because they lie therein, they are called dangers.

For this was said by the Blessed One: 'Monks, a monk who has inner companions, who has inner masters, dwells in suffering, not at ease. And how, monks, does a monk who has inner companions, who has inner masters, dwell in suffering, not at ease? Here, monks, when a monk sees a form with the eye, evil, unwholesome states arise—thoughts of longing connected with the fetters. These dwell within him, they flow out after him—these evil, unwholesome states. Therefore, he is called 'one with inner companions.' They assail him; evil, unwholesome states assail him. Therefore, he is called 'one with inner masters.'

Furthermore, monks, when a monk hears a sound with the ear… smells an odor with the nose… tastes a flavor with the tongue… feels a tactile object with the body… cognizes a mental object with the mind, evil, unwholesome states arise—thoughts of longing connected with the fetters. These dwell within him, they flow out after him—these evil, unwholesome states. Therefore, he is called 'one with inner companions.' They assail him; evil, unwholesome states assail him. Therefore, he is called 'one with inner masters.' In this way, monks, a monk who has inner companions and inner masters dwells in suffering, not at ease. Thus also, because they lie therein, they are called dangers.

For this was said by the Blessed One: 'Monks, there are these three internal stains, internal enemies, internal adversaries, internal murderers, internal opponents. Which three? Greed, monks, is an internal stain, internal enemy, internal adversary, internal murderer, internal opponent. Hatred, monks… Delusion, monks, is an internal stain, internal enemy, internal adversary, internal murderer, internal opponent. These, monks, are the three internal stains, internal enemies, internal adversaries, internal murderers, internal opponents.'

Greed generates what is not beneficial, greed agitates the mind; fear is born from within, that people do not understand.

A greedy person does not know what is beneficial, a greedy person does not see the Dhamma; then there is utter darkness, when greed overwhelms a person.

Hatred generates what is not beneficial, hatred agitates the mind; fear is born from within, that people do not understand.

An angry person does not know what is beneficial, an angry person does not see the Dhamma; then there is utter darkness, when hatred overwhelms a person.

Delusion generates what is not beneficial, delusion agitates the mind; fear is born from within, that people do not understand.

A deluded person does not know what is beneficial, a deluded person does not see the Dhamma; then there is utter darkness, when delusion overwhelms a person.

Thus also, they lie therein; therefore, they are called dangers.

For this was said by the Blessed One: ‘Great King, three things, when arising internally in a person, arise for what is not beneficial, for suffering, for uncomfortable living. What three? Greed, Great King, is a thing that, when arising internally in a person, arises for what is not beneficial, for suffering, for uncomfortable living; hatred, Great King… delusion, Great King, is a thing that, when arising internally in a person, arises for what is not beneficial, for suffering, for uncomfortable living. These, Great King, are the three things that, when arising internally in a person, arise for what is not beneficial, for suffering, for uncomfortable living.’

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

Thus also, they lie therein; therefore, they are called dangers.

For this was said by the Blessed One:

‘Lust and hatred have their source in this; discontent, delight, and horripilation are born from this. Arising from this, thoughts of the mind are let loose, just as boys let loose a crow.’

Thus also, they lie therein; therefore, they are called perils.

‘The removal of perils’ means the removal of perils, the abandoning of perils, the calming of perils, the relinquishing of perils, the tranquilizing of perils, the deathless, Nibbāna—this is the removal of perils as a directly verifiable phenomenon.

Speak of the path, Venerable Sir. 'Speak of the path' means: speak of the right path, the conforming path, the unopposed path, the non-conflicting path, the meaningful path, the practice in accordance with the Dhamma; the fulfillment of virtues, the guarding of the doors of the sense faculties, knowing the measure in food, the application to wakefulness, mindfulness and clear comprehension, the four foundations of mindfulness, the four right exertions, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, the Noble Eightfold Path, and Nibbāna, and the path leading to Nibbāna. Speak, tell, teach, make known, establish, disclose, analyze, make plain, reveal. This is the meaning of 'Speak of the path'. 'Venerable Sir': thus the created Buddha addresses the Buddha, the Blessed One. Or alternatively: whatever Dhamma you tell, teach, make known, establish, disclose, analyze, make plain, and reveal—all of that is beautiful, good, wholesome, faultless, and should be cultivated. This is the meaning of 'Speak of the path, Venerable Sir'.

The Pātimokkha, or also concentration. As for 'Pātimokkha': it is virtue, the foundation, the beginning, the basis, restraint, control, the entrance, and the foremost for the attainment of wholesome states. Or alternatively, as for 'concentration': it is whatever stability of mind, firm standing, remaining, non-dissipation, non-distraction, the state of an unagitated mind, tranquility, the faculty of concentration, the power of concentration, and right concentration. This is the meaning of 'the Pātimokkha, or also concentration'.

Therefore, that created Buddha said:

‘You, the one with the open eye, have proclaimed the directly verifiable Dhamma, the removal of perils. Speak of the path, Venerable Sir, the Pātimokkha, or also concentration.’

157.

One should not be restless with the eyes; one should obstruct the ear from village talk. And one should not be greedy for flavors, nor should one regard anything in the world as 'mine'.

How is one fickle with the eyes? Here, a certain person is endowed with fickleness of the eye—thinking, 'What has not been seen should be seen, and what has been seen should be surpassed.' He is devoted to long wandering, to unsettled wandering, from park to park, from garden to garden, from village to village, from market town to market town, from city to city, from country to country, from district to district, for the sake of seeing forms. In this way, one is fickle with the eyes.

Or else, a monk, having entered the inner village and proceeding along the street, goes unrestrained, looking at an elephant, looking at a horse, looking at a chariot, looking at a foot soldier, looking at women, looking at men, looking at boys, looking at girls, looking at a shop, looking at the fronts of houses, looking up, looking down, gazing around in all directions as he goes. In this way, too, one is fickle with the eyes.

Or else, a monk, having seen a form with the eye, is one who grasps at its signs, one who grasps at its secondary characteristics. Because of which, while he dwells with his 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 in the eye-faculty. In this way, too, one is fickle with the eyes.

Or else, just as some venerable ascetics and brahmins, having eaten food given in faith, dwell engaged in watching such improper shows, that is to say: dancing, singing, instrumental music, theatrical shows, recitations, hand-music, bardic songs, pot-drumming, beautification shows, low-class entertainments, bamboo-flute playing, bone-washing; elephant fights, horse fights, buffalo fights, bull fights, goat fights, ram fights, cock fights, quail fights; staff-fighting, boxing, wrestling, mock-fights, troop-inspections, battle-arrays, and military parades. In this way, too, one is fickle with the eyes.

How is one not of fickle eye? Here, a bhikkhu, having entered a village and come upon a street, proceeds restrained, not looking at an elephant, not looking at a horse, not looking at a chariot, not looking at a foot soldier, not looking at women, not looking at men, not looking at boys, not looking at girls, not looking at a shop, not looking at the fronts of houses, not looking up, not looking down, and not gazing around in all directions as he goes. In this way, too, one is not of fickle eye.

Or again, a bhikkhu, having seen a form with the eye, is not one who grasps at its signs or its features. On account of which, were he to dwell with the eye-faculty unrestrained, evil, unwholesome states of covetousness and displeasure might flow in upon him, he practices for its restraint, he guards the eye-faculty, he undertakes restraint of the eye-faculty. In this way, too, one is not of fickle eye.

Or again, whereas some venerable ascetics and brahmins, having eaten food given in faith, dwell devoted to such improper shows as these—namely, dancing, singing, instrumental music, theatrical performances, recitations... watching arrays of troops—he abstains from such improper shows. In this way, too, he is not of fickle eye.

‘One should not be of fickle eye.’ One should abandon fickleness of the eye, dispel it, make an end of it, bring it to non-existence. One should be aloof from fickleness of the eye, abstinent, fully abstinent, departed, detached, released, and disjoined from it. One should dwell with a mind without boundaries. This is the meaning of ‘One should not be of fickle eye.’

‘One should obstruct the ear from village talk.’ Village talk is said to be the thirty-two kinds of base talk, that is to say: talk about kings, talk about thieves, talk about great ministers, talk about armies, talk about dangers, talk about battles, talk about food, talk about drink, talk about clothes, talk about vehicles, talk about beds, talk about garlands, talk about perfumes, talk about relatives, talk about villages, talk about market towns, talk about cities, talk about districts, talk about women, talk about heroes, talk about street-crossings, talk at the watering place, talk about the departed, miscellaneous talk, speculation about the world, speculation about the ocean, and talk about eternalism and annihilationism. ‘One should obstruct the ear from village talk.’ One should obstruct, prevent, restrain, guard, protect, close, and cut off the ear from village talk—thus, ‘one should obstruct the ear from village talk.’

‘And one should not be greedy for tastes.’ ‘Tastes’ refers to: root tastes, trunk tastes, bark tastes, leaf tastes, flower tastes, fruit tastes; and sour, sweet, bitter, pungent, salty, alkaline, acidic, astringent; agreeable, disagreeable; cold, or hot. There are some ascetics and brahmins who are greedy for tastes; they wander about seeking choice tastes with the tip of the tongue. Having obtained sour, they seek what is not sour; having obtained what is not sour, they seek sour... Having obtained cold, they seek hot; having obtained hot, they seek cold. Whatever they obtain, they are not satisfied with it, and they seek for more and more. In agreeable tastes, they are impassioned, greedy, bound, infatuated, deeply attached, stuck, clinging fast, and enmeshed. But for one whose craving for tastes has been abandoned, utterly eradicated... burned by the fire of knowledge, such a one reflects wisely and consumes food not for amusement... but for blamelessness and a comfortable abiding.

Just as one might apply ointment to a wound only for the purpose of its healing, or as one might grease an axle only for the purpose of transporting a load, or as one might eat the flesh of one's child only for the purpose of crossing a wilderness; in the same way, a bhikkhu, reflecting wisely, partakes of food, not for amusement… for blamelessness and for comfortable abiding. He should abandon craving for tastes, dispel it, make an end of it, bring it to non-existence. He should be aloof from craving for tastes, abstaining, fully abstaining, having gone forth from it, detached, released, disjoined from it. He should dwell with a mind without boundaries. This is the meaning of the phrase 'and should not be greedy for tastes.'

‘And one should not make anything in the world one's own.’ ‘Mine-making’ refers to two kinds of mine-making: mine-making by craving and mine-making by views... This is mine-making by craving... This is mine-making by views. Having abandoned mine-making by craving and having relinquished mine-making by views, one should not make the eye one's own, nor grasp it, nor be attached to it, nor be intent upon it. Nor the ear... nor the nose... nor the tongue... nor the body... nor forms... nor sounds... nor smells... nor tastes... nor tangibles... nor family... nor a group... nor a dwelling... nor gain... nor fame... nor praise... nor pleasure... nor the robe... nor almsfood... nor lodging... nor medicinal requisites for the sick... nor the sensual realm... nor the form realm... nor the formless realm... nor sensual existence... nor form existence... nor formless existence... nor existence with perception... nor existence without perception... nor existence with neither-perception-nor-non-perception... nor one-constituent existence... nor four-constituent existence... nor five-constituent existence... nor the past... nor the future... nor the present... nor should one make one's own the things that are seen, heard, sensed, or cognized, nor grasp them, nor be attached to them, nor be intent upon them. ‘Anything’ refers to anything pertaining to form, pertaining to feeling, pertaining to perception, pertaining to formations, or pertaining to consciousness. ‘In the world’ means in the world of misery... in the world of the sense bases. This is the meaning of ‘and one should not make anything in the world one's own.’

Therefore, the Blessed One said:

“He should not be fickle with the eyes; he should cover the ear from village talk. And he should not be greedy for tastes, nor should he make anything in the world his own.”

158.

When afflicted by contact, a bhikkhu should not lament anywhere. And he should not crave for existence, nor should he tremble amidst dangers.

‘When afflicted by contact.’ ‘Contact’ means the contact of disease. He might be afflicted, overcome, assailed, and possessed by the contact of disease; afflicted, overcome, assailed, and possessed by eye disease, by ear disease... by nose disease... by tongue disease... by body disease... by head disease... by ear-lobe disease... by mouth disease... by tooth disease... by coughing... by asthma... by a cold... by burning... by fever... by stomach disease... by fainting... by dysentery... by sharp pain... by cholera... by leprosy... by boils... by eczema... by consumption... by epilepsy... by ringworm... by itching... by scabies... by pustules... by fissures... by hemorrhagic bile disease... by diabetes... by carbuncles... by abscesses... by fistula... by an illness arising from bile... by an illness arising from phlegm... by an illness arising from wind... by an illness arising from a combination of humors... by an illness arising from a change of season... by an illness arising from improper care... by an illness arising from external attack... by an illness arising from the result of kamma... by cold... by heat... by hunger... by thirst... by excrement... by urine... he might be afflicted, overcome, assailed, and possessed by contact with gadflies, mosquitoes, wind, sun, and creeping things—this is the meaning of the phrase ‘when afflicted by contact.’

‘A bhikkhu should not lament anywhere.’ Wailing, lamenting, the act of wailing, the act of lamenting, the state of having wailed, the state of having lamented, verbal prattling, incoherent talk, babbling, the act of babbling, the state of having babbled—he should not do, should not generate, should not produce, should not bring forth, nor cause to arise in excess. ‘Anywhere’ means in anything, in any place, whether internally, or externally, or both internally and externally—this is the meaning of ‘a bhikkhu should not lament anywhere.’

‘And one should not long for existence.’ One should not long for sensual existence, one should not long for form existence, one should not long for formless existence; one should not desire, one should not crave, nor should one long for it—this is the meaning of ‘and one should not long for existence.’

‘And one should not tremble at terrors.’ As for ‘terror,’ in one aspect, fear and terror are one and the same. For it has been said by the Blessed One: ‘Having abandoned that one fear and terror, should one not proceed?’ External objects of terror are spoken of: lions, tigers, leopards, bears, hyenas, wolves, buffaloes, horses, elephants, snakes, scorpions, centipedes; or thieves, oppressive people, those who have committed crimes, or those setting out to do so. Then, in another aspect, ‘fear’ refers to what is internal and mind-originated: fear, terror, stiffness with fear, hair-raising, mental agitation, and dread. There is fear of birth, fear of aging, fear of sickness, fear of death, fear of kings, fear of thieves, fear of fire, fear of water, fear of self-reproach, fear of blame from others, fear of punishment, fear of a woeful destination, fear of waves, fear of crocodiles, fear of whirlpools, fear of sharks, fear of livelihood, fear of disgrace, fear of timidity in an assembly, fear of intoxication, and fear of a woeful destination. This includes fear, terror, stiffness with fear, hair-raising, mental agitation, and dread. ‘And one should not tremble at terrors’ means that, having seen or heard terrifying things, one should not be shaken, agitated, or tremble exceedingly; one should not be startled, greatly startled, or panic-stricken; one should not be afraid or fall into distress. One should be fearless, not stiff with fear, undaunted, not fleeing; one should dwell having abandoned fear and terror, with hair-raising gone. Thus, ‘and one should not tremble at terrors.’

Therefore, the Blessed One said:

“When touched by contact, a bhikkhu should not lament anywhere; and one should not long for existence, nor tremble at terrors.”

159.

Having obtained food and drink, and likewise edibles and garments, one should not hoard them, nor should one be alarmed when not obtaining them.

As for food and drink, and likewise edibles and garments. 'Food' refers to cooked rice, gruel, roasted grain flour, fish, and meat. 'Drink' refers to eight kinds of drinks—mango drink, java-plum drink, banana drink with seeds, banana drink without seeds, honey drink, grape drink, lotus root drink, and phārusaka drink. Another eight drinks are—kosamba drink, kola drink, jujube drink, ghee drink, oil drink, milk drink, rice-gruel drink, and juice drink. 'Edibles' refer to flour-based edibles, cake-based edibles, root-based edibles, bark-based edibles, leaf-based edibles, flower-based edibles, and fruit-based edibles. 'Garments' refer to six kinds of robes—linen, cotton, silk, woolen, hempen, and of mixed thread—thus, as for food and drink, and likewise edibles and garments.

Having obtained, one should not hoard. 'Having obtained' means having obtained, gained, acquired, found, or received again—not by deceit, not by chatter, not by hinting, not by belittling, nor by pursuing gain with gain; not by giving firewood, not by giving bamboo, not by giving leaves, not by giving flowers, not by giving fruit, not by giving bathing soap-bark, not by giving bathing powder, not by giving clay, not by giving a tooth-stick, not by giving water for washing the face; not by flattery, not by being inconsistent, not by acting as a child's nurse, not by being a hanger-on at houses; not by the science of building sites, not by base arts, not by the science of bodily marks, not by astrology; not by going as a messenger, not by going on errands, not by running messages on foot; not by medical practice, not by new construction work, not by giving alms in return for alms, not by giving a gift in expectation of a larger one—but having obtained, gained, acquired, found, or received again righteously and justly. This is 'having obtained'. 'One should not hoard' means one should not make a store of food, a store of drink, a store of cloth, a store of vehicles, a store of bedding, a store of perfumes, or a store of other material things; one should not do it, should not produce it, should not produce it well, should not bring it into being, should not bring it fully into being. This is 'having obtained, one should not hoard'.

As to 'And one should not be anxious when not obtaining them': It means: 'I do not get food, or drink, or clothing, or a family, or a group, or a dwelling, or gain, or fame, or praise, or happiness, or robes, or almsfood, or lodging, or the requisite of medicine which is a support for the sick, or an attendant for the sick.' Thinking, 'I am unknown,' one should not tremble, should not be greatly alarmed, should not be anxious all around, should not be afraid, should not fall into distress. One should be fearless, unperturbed, unterrified, and not fleeing. One should dwell with fear and dread abandoned, with hair-raising gone. This is 'and one should not be anxious when not obtaining them'.

Therefore, the Blessed One said:

“Having obtained food and drinks, edibles and also clothing, one should not make a store of them, nor be anxious when not obtaining them.”

160.

A meditator should not be restless in movement, should abstain from worry, and not be heedless. Then, a monk should dwell in seats and resting places where there is little sound.

As for 'A meditator should not be restless in movement': 'Meditator' means one who meditates with the first jhāna, the second jhāna, the third jhāna, and the fourth jhāna; with jhāna having applied and sustained thought; with jhāna with only sustained thought and without applied thought; with jhāna without applied and sustained thought; with jhāna having rapture; with jhāna without rapture; with jhāna accompanied by rapture; with jhāna accompanied by pleasantness; with jhāna accompanied by happiness; with jhāna accompanied by equanimity; with the jhāna that is void of passion; with the signless jhāna; with the undirected jhāna; with mundane jhāna; and with supramundane jhāna. One who delights in jhāna, is devoted to solitude, and respects the highest good—such is a 'meditator'.

As to 'should not be restless of foot': How is one restless of foot? Here, a certain person is endowed with restlessness of the feet, going from pleasure park to pleasure park, from garden to garden, from village to village, from market town to market town, from city to city, from country to country, from district to district; he dwells engaged in long and unsettled journeying. In this way, too, one is restless of foot.

Or else, a monk within the monastic compound is endowed with restlessness of the feet. Not for any beneficial purpose, not for any reason, being agitated and with an unpeaceful mind, he goes from residence to residence, from dwelling to dwelling, from a lean-to to a lean-to, from a mansion to a mansion, from an upper chamber to an upper chamber, from a cave to a cave, from a rock-shelter to a rock-shelter, from a hut to a hut, from a gabled building to a gabled building, from a watchtower to a watchtower, from a pavilion to a pavilion, from a storage platform to a storage platform, from an assembly hall to an assembly hall, from a circular pavilion to a circular pavilion, from the root of a tree to the root of a tree. Or wherever monks are sitting, he goes there; there he becomes a second to one, a third to two, or a fourth to three. There he speaks much pointless chatter, such as: talk about kings, robbers, great ministers, armies, dangers, battles, food, drink, clothing, vehicles, beds, garlands, perfumes, relatives, villages, market towns, cities, districts, women, heroes, streets, watering places, departed ancestors, miscellaneous matters, tales of the world, tales of the ocean, and talk concerning existence and non-existence, and so on. In this way, too, one is restless of foot.

Not being restless with the feet. One should abandon restlessness of the feet, dispel it, bring it to an end, and cause it to reach non-existence. One should be aloof from restlessness of the feet, refraining from it, abstaining from it, having departed from it, detached from it, completely liberated from it, and disjoined from it. With a boundless mind, one should dwell, fare, fare about, maintain the postures, proceed, preserve, sustain, and cause oneself to be sustained. One should be one who delights in seclusion, devoted to seclusion, engaged in internal serenity of mind, not neglecting jhāna, endowed with insight, a developer of empty dwellings, meditative, delighting in jhāna, devoted to unification, and holding the ultimate goal as weighty—this is a meditator who is not restless with the feet.

Refrain from scruples; do not be heedless. By ‘scruples’ is meant: restlessness of the hands is scruples, restlessness of the feet is scruples, restlessness of both hands and feet is scruples; perceiving what is improper as proper, what is proper as improper; perceiving what is blameless as blameworthy, what is blameworthy as blameless—whatever such scruples, scrupulousness, the state of being scrupulous, remorse of mind, vexation of mind—this is called ‘scruples’.

Furthermore, for two reasons scruples, remorse of mind, and vexation of mind arise: because of what has been done and because of what has not been done. How do scruples, remorse of mind, and vexation of mind arise because of what has been done and because of what has not been done? ‘Bodily misconduct has been done by me; bodily good conduct has not been done by me’—thus scruples, remorse of mind, and vexation of mind arise. ‘Verbal misconduct has been done by me; verbal good conduct has not been done by me’—thus scruples, remorse of mind, and vexation of mind arise. ‘Mental misconduct has been done by me; mental good conduct has not been done by me’… ‘Killing living beings has been done by me; abstinence from killing living beings has not been done by me’—thus scruples… vexation of mind arise. ‘Taking what is not given has been done by me… sexual misconduct has been done by me… false speech has been done by me… divisive speech has been done by me… harsh speech has been done by me… idle chatter has been done by me… covetousness has been done by me… ill will has been done by me… wrong view has been held by me; right view has not been held by me’—thus scruples, remorse of mind, and vexation of mind arise. Thus, because of what has been done and because of what has not been done, scruples, remorse of mind, and vexation of mind arise.

Or else, scruples, remorse of mind, and vexation of mind arise thus: ‘I am not one who completely fulfills the precepts of virtue.’ … ‘I am one with unguarded doors in the sense faculties.’ … ‘I am one who does not know moderation in eating.’ … ‘I am not devoted to wakefulness.’ … ‘I am not endowed with mindfulness and clear comprehension.’ … ‘The four establishments of mindfulness have not been developed by me.’ … ‘The four right strivings have not been developed by me.’ … ‘The four bases of spiritual power have not been developed by me.’ … ‘The five spiritual faculties have not been developed by me.’ … ‘The five powers have not been developed by me.’ … ‘The seven factors of enlightenment have not been developed by me.’ … ‘The Noble Eightfold Path has not been developed by me.’ … ‘Suffering has not been fully understood by me.’ … ‘The origin has not been abandoned by me.’ … ‘The path has not been developed by me.’ … ‘Cessation has not been realized by me.’ Thus scruples, remorse of mind, and vexation of mind arise. ‘Refrain from scruples’ means one should keep away from, refrain from, and abstain from scruples; one should abandon, dispel, bring to an end, and cause scruples to reach non-existence. One should be aloof from scruples, refraining from them, abstaining from them, having departed from them, detached from them, completely liberated from them, disjoined from them, and should dwell with a boundless mind—this is to ‘refrain from scruples’.

‘One should not be heedless’ means: one should act with respect, be persevering, be steadfast, be of unsluggish conduct, with unabandoned aspiration, with an unabandoned burden; one should be heedful in wholesome states. ‘When shall I fulfill the as-yet unfulfilled aggregate of virtue, or support with wisdom in various aspects the already fulfilled aggregate of virtue?’ Whatever desire, effort, exertion, striving, stamina, non-retreating, mindfulness, clear comprehension, ardor, endeavor, determination, and application there is, this is heedfulness in wholesome states. ‘When shall I fulfill the as-yet unfulfilled aggregate of concentration… the aggregate of wisdom… the aggregate of liberation… the aggregate of the knowledge and vision of liberation? When shall I fully understand the suffering that has not yet been fully understood, abandon the defilements that have not yet been abandoned, develop the path that has not yet been developed, or realize the cessation that has not yet been realized?’ Whatever desire, effort, exertion, striving, stamina, non-retreating, mindfulness, clear comprehension, ardor, endeavor, determination, and application there is in wholesome states—this is the meaning of ‘refrain from scruples and not be heedless’.

Regarding the phrase: ‘Then in seats and in resting places, a bhikkhu should dwell in places with little sound.’ Herein, ‘athā’ is a conjunction… A ‘seat’ is that on which one sits—a couch, a chair, a cushion, a mat, a piece of hide, a spread of grass, a spread of leaves, or a spread of straw. A ‘resting place’ is a lodging—a monastery, a half-gabled building, a palatial building, a storeyed building, or a cave. This is the meaning of ‘in seats and in resting places’.

‘A bhikkhu should dwell in places with little sound’ means: In lodgings that have little sound, little noise, are free from the drafts of people, are fit for human privacy, and are suitable for seclusion, one should fare, fare about, dwell, maintain the postures, proceed, preserve, sustain, and cause oneself to be sustained. Thus: ‘Then in seats and in resting places, in places with little sound, a bhikkhu should dwell’.

Therefore, the Blessed One said:

“A meditator should not be restless with his feet; he should abstain from remorse and should not be heedless. Then, a monk should dwell in seats and lodgings where there is little sound.”

161.

Being ardent, one should not indulge much in sleep; one should cultivate wakefulness. One should abandon sloth, deceit, laughter, play, and sexual practice together with its adornments.

As for 'One should not indulge much in sleep': Having divided the day and night into six parts, one should be awake for five parts and lie down for one part. This is the meaning of the phrase 'One should not indulge much in sleep'.

As for 'Being ardent, one should cultivate wakefulness': Here, a monk, during the day, should cleanse his mind of the hindrances by walking and by sitting. During the first watch of the night, he should cleanse his mind of the hindrances by walking and by sitting. During the middle watch of the night, he should adopt the lion's posture on his right side, placing one foot slightly over the other, and being mindful and clearly comprehending, he should establish in his mind the perception of rising. Having risen during the last watch of the night, he should cleanse his mind of the hindrances by walking and by sitting.

As for 'One should cultivate wakefulness': One should cultivate, cultivate well, resort to, especially resort to, resort to well, and repeatedly resort to wakefulness. This is the meaning of 'One should cultivate wakefulness'.

As for 'ardent': Energy is called ardency. Whatever mental undertaking of energy, exertion, striving, endeavor, effort, zeal, ardor, vigor, steadfastness, unremitting effort, the state of not laying down the desire for wholesome deeds, the state of not laying down the burden in wholesome matters, the taking up of the burden in wholesome matters, energy, the faculty of energy, the power of energy, and Right Effort—one who is endowed with this ardency, well endowed, has come to it, has come to it well, is possessed of it, is accomplished in it, is furnished with it, he is called 'ardent'. This is the meaning of the phrase 'Being ardent, one should cultivate wakefulness'.

He should abandon sloth, deceit, laughter, play, and sexual practice, together with adornments. `Sloth` means: sloth, the manner of slothfulness, the state of being slothful, a slothful state of mind, laziness, the manner of laziness, the state of being lazy. `Deceit` is called deceptive conduct. Here, a certain person, having engaged in misconduct with the body... with speech, or with the mind, establishes an evil wish for the purpose of concealing it: 'May they not know me,' he wishes; 'May they not know me,' he intends; 'May they not know me,' he speaks; 'May they not know me,' he strives with his body. Whatever is of such a nature—deceitfulness, craftiness, trickery, fraud, dissembling, evasion, hiding, concealing, covering up, thoroughly concealing, the act of not making plain, the act of not making manifest, complete concealment, evil action—this is called deceit. `Laughter` means: here, a certain person laughs excessively, showing his teeth. And this was said by the Blessed One: 'Monks, in the Discipline of the Noble One, this is childish, namely, this excessive laughter showing the teeth.'

"Play" is of two kinds: 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 at the eight-row game, they play at the ten-row game, they play in the sky, they play at the end of the path, they play by striking jacks, they play by throwing dice by hand, they play tip-cat, they play with a split bamboo stick, they play with dice, they play by blowing a leaf-pipe, they play with a small plough, they play by somersaulting, they play with a palm-leaf pinwheel, they play with a small leaf-cup, they play with a small chariot, they play with a small bow, they play by guessing letters, they play by guessing thoughts, they play by mimicking deformities—this is bodily play. What is verbal play? Beating a mouth-drum, making a joyful drum sound with the mouth, making the sound of a drum beaten with the mouth, reciting the manner of beating with the mouth, beating a drum-stick with the mouth, making a 'daddara' sound with the mouth, dancing, announcing the dice, singing a song, and joking—this is verbal play.

The practice of coupling is that which is an unrighteous practice, a village practice, a base practice, coarse, has washing with water as its end, is secret, and is the coming together of two by two. For what reason is it called the practice of coupling? It is the practice of two who are alike, who are impassioned, strongly impassioned, drenched by the folly of defilements, assailed by defilements, and whose minds are completely possessed; for that reason, it is called the practice of coupling. Just as two who are quarrelers are called a couple (methunaka), and two who are makers of strife… two who are chatterers… two who are litigants… two who are disputants… two who are proponents of views… two who are conversationalists are called a couple; in the same way, it is the practice of two who are alike, who are impassioned, strongly impassioned, drenched by the folly of defilements, assailed by defilements, and whose minds are completely possessed; for that reason, it is called the practice of coupling.

Regarding 'adornment', there are two kinds of adornment: 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? Arranging the hair and grooming the beard; wearing garlands, applying perfumes, and applying ointments; wearing ornaments and accessories; garments, beds, and seats; a head-wrap, anointing the body, massaging, bathing, and stroking the limbs; looking in a mirror, applying collyrium, wearing garlands and applying ointments, applying face powder, and applying face-paste; a bracelet, tying the top-knot, an ornamented staff and tube, a sword, a parasol, ornate sandals, a turban, a jewel, a yak-tail whisk, and white garments with long fringes—or the like. This is the adornment of a householder. What is the adornment of one who has gone forth? Adorning the robe, adorning the bowl, and adorning the lodging; or the adorning of this foul body or of external requisites; special adornment, amusement, thorough amusement, greed, the state of being greedy, restlessness, and fickleness. This is the adornment of one who has gone forth.

One should abandon sloth, deceit, laughter, play, and sexual intercourse, together with their adornments. Sloth, deceit, laughter, play, and the practice of sexual intercourse, together with adornment, with its retinue, with its accessories, and with its requisites—one should abandon, dispel, bring to an end, and cause to reach a state of non-existence. Thus: 'One should abandon sloth, deceit, laughter, play, and sexual intercourse, together with their adornments.'

Therefore, the Blessed One said:

“Being ardent, one should not indulge much in sleep but should cultivate wakefulness. One should abandon sloth, deceit, laughter, play, and sexual intercourse, together with their adornments.”

162.

My disciple should not practice Atharva spells, dream interpretation, the science of signs, nor, furthermore, astrology; he should not resort to the interpretation of animal cries, causing conception, or medical practice.

Regarding 'Atharva spells, dreams, signs... he should not practice, nor, furthermore, astrology': Atharvan experts employ Atharva spells. In a besieged city or when battle is imminent, they cause calamity, disaster, and disease among the enemy forces and adversaries; they cause wasting disease, colic, cholera, and dysentery. Thus, Atharvan experts employ Atharva spells.

Dream readers declare dreams: one who sees a dream in the morning, such is its result. One who sees a dream at midday, such is its result. One who sees a dream in the evening, such is its result. One who sees a dream in the first watch… one who sees a dream in the middle watch… one who sees a dream in the last watch… one who lies down on the right side… one who lies down on the left side… one who lies down on the back… one who lies down face down… one who sees the moon… one who sees the sun… one who sees the great ocean… one who sees Mount Sineru, the king of mountains… one who sees an elephant… one who sees a horse… one who sees a chariot… one who sees infantry… one who sees an army array… one who sees a delightful park… one who sees a delightful forest… one who sees delightful land… one who sees a delightful lotus pond, such is its result. Thus do dream readers declare dreams.

Readers of characteristics declare the characteristics—the characteristic of a gem, the characteristic of a staff, the characteristic of a cloth, the characteristic of a sword, the characteristic of an arrow, the characteristic of a bow, the characteristic of a weapon, the characteristic of a woman, the characteristic of a man, the characteristic of a maiden, the characteristic of a youth, the characteristic of a female slave, the characteristic of a male slave, the characteristic of an elephant, the characteristic of a horse, the characteristic of a buffalo, the characteristic of a bull, the characteristic of an ox, the characteristic of a goat, the characteristic of a ram, the characteristic of a chicken, the characteristic of a quail, the characteristic of a monitor lizard, the characteristic of a mushroom, the characteristic of a tortoise, the characteristic of a wild animal, and so forth. Thus do readers of characteristics declare the characteristics.

Readers of the constellations declare the constellations. There are twenty-eight constellations. 'With this constellation, entry into a house should be made; with this constellation, a crown should be bound; with this constellation, a marriage should be arranged; with this constellation, the bringing out of seeds should be done; with this constellation, cohabitation should be undertaken.' Thus do readers of the constellations declare the constellations.

Regarding the phrase 'Atharva spells, dreams, signs, and also constellations, one should not practice': One should not practice, should not conduct, should not perform, and should not undertake Atharva spells, dreams, signs, and constellations. Or, one should not grasp, should not learn, should not bear in mind, should not contemplate, should not observe, and should not apply them. This is the meaning of 'Atharva spells, dreams, signs, and also constellations, one should not practice'.

And the interpretation of animal calls, the practice of inducing conception, and medicine—a follower of mine should not engage in them. `Viruta` is called the speech of animals. Those who are versed in animal speech interpret animal calls—they know the calls and cries of birds or quadrupeds. Thus, those versed in animal speech interpret animal calls. Those who induce conception establish conception. For two reasons conception does not become established: due to parasites or due to wind disorders. They give medicine to counteract parasites or wind disorders. Thus, those who induce conception establish conception. Medicine refers to five types of treatments: ophthalmology, surgery, general medicine, exorcism, and pediatrics. 'A follower of mine' means one who is a follower of the Buddha, a follower of the Dhamma, a follower of the Sangha. Either he considers the Blessed One as his own, or the Blessed One accepts that person. For this was said by the Blessed One: 'Monks, those monks who are deceitful, obstinate, garrulous, ostentatious, arrogant, and uncollected—they are not followers of mine, monks; they have strayed from this Dhamma and Discipline, monks, and they do not attain growth, increase, or abundance in this Dhamma and Discipline. But those monks who are without deceit, without garrulity, wise, not obstinate, and well-collected—they are indeed followers of mine, monks; they have not strayed from this Dhamma and Discipline, monks, and they attain growth, increase, and abundance in this Dhamma and Discipline.'

Deceitful, obstinate, garrulous, ostentatious, arrogant, and uncollected—they do not flourish in the Dhamma proclaimed by the Perfectly Self-Enlightened One.

Without deceit, without garrulity, wise, not obstinate, and well-collected—they truly flourish in the Dhamma proclaimed by the Perfectly Self-Enlightened One.

The interpretation of animal cries, the practice of inducing conception, and medical treatment—one who is devoted to me should not resort to them. One who is devoted to me should not resort to, not especially resort to, not well resort to, not resort again to, not practice, not practice well, not undertake and engage in the interpretation of animal cries, the practice of inducing conception, and medical treatment. Or alternatively, he should not take them up, not learn them, not bear them in mind, not closely bear them in mind, not observe them, not apply them. This is the meaning of: 'The interpretation of animal cries, the practice of inducing conception, and medical treatment—one who is devoted to me should not resort to them.'

Therefore, the Blessed One said:

Atharva Veda spells, dream interpretation, the reading of bodily marks, and also astrology—one should not practice them. The interpretation of animal cries, the practice of inducing conception, and medical treatment—one who is devoted to me should not resort to them.

163.

A monk should not be shaken by blame, nor become elated when praised. He should dispel greed along with stinginess, and anger and malicious speech.

'He should not be shaken by blame': Here, some blame monks on account of birth, clan, family status, perfection of complexion, wealth, study, sphere of work, sphere of craft, basis of knowledge, learning, intelligence, or on some other account; they blame, censure, and reproach. Being blamed, censured, and reproached, he should not be shaken by blame, censure, reproach, ill-repute, or bringing dispraise; he should not be shaken, not especially be shaken, not be shaken all around. He should not be frightened, not especially be frightened, not be terrified all around. He should not be afraid, nor fall into anxiety. He should be fearless, unperturbed, untrembling, not fleeing; having abandoned fear and dread, with gooseflesh gone, he should dwell. This is the meaning of: 'He should not be shaken by blame.'

'A praised bhikkhu should not be elated' means: Here, some praise bhikkhus on account of birth, clan, family, perfection of complexion, wealth, study, sphere of work, sphere of craft, basis of knowledge, learning, eloquence, or on account of some other matter. They praise, commend, extol, and laud. Being praised, commended, extolled, and lauded, on account of such praise, commendation, fame, or lauding, he should not create elevation, he should not create inclination, he should not create conceit, he should not create stiffness. Because of that, he should not generate conceit. Because of that, he should not be stubborn, very stiff, or with head held high. This is the meaning of the phrase 'a praised bhikkhu should not be elated'.

'He should dispel greed along with stinginess, and anger and malicious speech'—What is greed? Greed is coveting, the state of coveting, being covetous; strong passion, the state of strong passion, being strongly impassioned; covetousness; greed is an unwholesome root. What is stinginess? There are five kinds of stinginess: stinginess about dwellings... (and so on)... grasping is called stinginess. What is anger? Anger is the mind's animosity, hostility, opposition, antagonism; fury, intense fury, utter fury; hate, intense hate, utter hate; affliction of the mind, mental corruption; anger, the state of being angry, being angered; hate, the state of hating, being hated; affliction, the state of affliction, being afflicted; opposition, counter-opposition; harshness, ill-will, displeasure of mind. What is malicious speech? Here, someone is a malicious speaker. Having heard something here, he reports it there in order to divide these people from those; or having heard something there, he reports it here in order to divide those people from these. Thus, he is either one who breaks up those who are united or one who encourages those who are divided, delighting in factions, rejoicing in factions, taking pleasure in factions, and speaking words that cause factions—this is called malicious speech.

Moreover, one engages in slanderous speech for two reasons: either out of a desire to be dear or with the intention to cause division. How does one engage in slanderous speech out of a desire to be dear? Thinking, ‘I will be dear to this person, agreeable, trusted, an intimate, and a good friend.’ Thus, one engages in slanderous speech out of a desire to be dear. How does one engage in slanderous speech with the intention to cause division? Thinking, ‘How can these people become separate, estranged, factional, split, of two minds, of two factions, broken apart, not united, and live with difficulty, not comfortably?’ Thus, one engages in slanderous speech with the intention to cause division. ‘One should dispel greed along with stinginess, and anger and slanderous speech.’ Greed, stinginess, anger, and slanderous speech should be dispelled, utterly dispelled, abandoned, removed, eliminated, and brought to non-existence. This is the meaning of the phrase: ‘One should dispel greed along with stinginess, and anger and slanderous speech.’

Therefore, the Blessed One said:

“A monk should not be shaken by blame, nor should he become elated when praised. He should dispel greed along with stinginess, and anger and slanderous speech.”

164.

A monk should not engage in buying and selling, nor should he disparage anyone anywhere. He should not be attached to a village, nor should he cajole people for the sake of gain.

‘One should not engage in buying and selling.’ Those types of buying and selling that are prohibited in the Vinaya are not intended in this context. How does one engage in buying and selling? By exchanging a bowl, a robe, or any other requisite with one's companions while practicing deception or desiring profit. This is how one engages in buying and selling. How does one not engage in buying and selling? By exchanging a bowl, a robe, or any other requisite with one's companions while not practicing deception and not desiring profit. This is how one does not engage in buying and selling. ‘One should not engage in buying and selling’ means: one should not engage, should not persist, in buying and selling; one should abandon buying and selling, should dispel it, should eliminate it, should bring it to non-existence. One should be aloof from buying and selling, abstinent, withdrawn, departed, detached, liberated, and disjoined from it; one should dwell with a mind that is without limitations. Thus, one should not engage in buying and selling.

‘A bhikkhu should not engage in disparagement anywhere.’ What are the disparagement-causing defilements? There are some ascetics and brahmins possessing psychic power, the divine eye, and knowledge of others’ minds. They see from afar, yet are not seen even when near; they understand mind with mind. There are also deities possessing psychic power, the divine eye, and knowledge of others’ minds. They see from afar, yet are not seen even when near; they understand mind with mind. They might disparage with coarse, middling, or subtle defilements. What are coarse defilements? Bodily misconduct, verbal misconduct, and mental misconduct—these are called coarse defilements. What are middling defilements? Thoughts of sensuality, thoughts of ill will, and thoughts of harm—these are called middling defilements. What are subtle defilements? Thoughts about relatives, thoughts about the native land, thoughts of immortality, thoughts connected with compassion for others, thoughts connected with gain, honor, and fame, thoughts connected with avoiding contempt—these are called subtle defilements. One should not disparage with coarse, middling, or subtle defilements; one should not engage in disparagement, nor make, generate, produce, or bring forth disparagement-causing defilements. One should abandon, dispel, eliminate, and bring to an end disparagement-causing defilements. One should be aloof, abstinent, withdrawn, departed, detached, freed, and thoroughly detached from disparagement-causing defilements, and dwell with a mind without limits. ‘Anywhere’ means in any respect, in any place, internally or externally, or both internally and externally. Thus, a bhikkhu should not engage in disparagement anywhere.

‘And one should not be attached in the village.’ How is one attached in the village? Here, a bhikkhu dwells in the village associated with householders, rejoicing together and sorrowing together; happy when they are happy, and afflicted when they are afflicted. When duties and obligations arise, he himself undertakes the effort. In this way also, one is attached in the village.

Or else, a bhikkhu, having dressed in the morning and taken his bowl and robe, enters a village or town for alms-food with an unguarded body, unguarded speech, an unguarded mind, with mindfulness unestablished, and with unrestrained senses. He is attached here and there, grasps here and there, is bound here and there, and meets with calamity and ruin here and there. In this way also, one is attached in the village.

How is one not attached in the village? Here, a bhikkhu dwells in the village unassociated with householders, not rejoicing together and not sorrowing together; not happy when they are happy, and not afflicted when they are afflicted. When duties and obligations arise, he himself does not undertake the effort. In this way also, one is not attached in the village.

Or else, a bhikkhu, having dressed in the morning and taken his bowl and robe, enters a village or town for alms-food with a guarded body, guarded speech, a guarded mind, with mindfulness established, and with restrained senses. He is not attached here and there, does not grasp here and there, is not bound here and there, and does not meet with calamity and ruin here and there. In this way also, one is not attached in the village. 'And one should not be attached in the village' means: one should not be attached, should not grasp, should not be bound, should not be entangled. One should be without greed, without craving, uninfatuated, unattached, rid of greed, devoid of greed, having abandoned greed... and should dwell with a self that has become sublime.

‘One should not speak to people out of a desire for gain.’ What is speaking? It is the addressing, talking, conversing, extolling, greatly extolling, cajoling, fawning, praising, greatly praising, endearing speech, flattery, insincere talk, servility, and backbiting towards others on the part of one who is dependent on gain, honor, and fame, who has evil wishes, is overcome by desire, has an eye for material things, and esteems worldly things; and whatever gentle speech, friendly speech, lax speech, and non-harsh speech there is in that context—this is called speaking.

Moreover, one speaks to people for two reasons: either by lowering oneself and raising others, or by raising oneself and lowering others. How does one speak to people by lowering oneself and raising others? ‘You are very helpful to me; I depend on you to obtain robes, alms-food, lodging, and medicinal requisites. Even others who might think to give or do something for me do so because of you, upon seeing you. Even my former ancestral name has disappeared. Through you I am known as the attendant monk of so-and-so's family and the attendant monk of so-and-so's family.’ Thus one speaks to people by lowering oneself and raising others.

How does one, exalting oneself and disparaging others, speak to people? ‘I have been of great benefit to you. It is because of me that you have gone to the Buddha for refuge, gone to the Dhamma for refuge, and gone to the Saṅgha for refuge. You have abstained from the destruction of life, abstained from taking what is not given, abstained from sexual misconduct, abstained from false speech, and abstained from liquor, wine, and intoxicants which are the basis for heedlessness. I give you the Pāli text, I give you the commentary, I announce the Uposatha, I undertake new construction work. Yet you, having abandoned me, honor, respect, esteem, and venerate others.’ Thus, exalting oneself and disparaging others, one speaks to people.

As to the phrase, ‘One should not speak to people out of a desire for gain’: For the sake of gain, on account of gain, motivated by gain, for the purpose of generating much gain, while developing gain, one should not speak to people. One should abandon that speaking, dispel it, eliminate it, and bring it to non-existence. One should be aloof from speaking, abstinent from it, withdrawn from it, departed from it, detached from it, completely freed from it, and disjoined from it. One should dwell with a boundless mind. This is the meaning of the phrase, ‘One should not speak to people out of a desire for gain.’

Therefore, the Blessed One said:

‘One should not engage in buying and selling; a bhikkhu should not create disparagement anywhere; one should not be attached to a village; and one should not speak to people out of a desire for gain.’

165.

A bhikkhu should not be boastful, nor should he speak speech connected with requisites; he should not practice impudence, nor should he speak disputatious speech.

‘A bhikkhu should not be a boaster.’ Here, a certain one is a boaster, a braggart. He boasts and brags: ‘I am accomplished in virtue,’ or ‘I am accomplished in ascetic practice,’ or ‘I am accomplished in virtue and ascetic practice,’ or by birth, or by lineage, or by being of a good family, or by beauty of complexion, or by wealth, or by study, or by trade, or by craft, or by a field of knowledge, or by learning, or by eloquence, or by some other thing. He boasts and brags, saying: ‘I have gone forth from a high family,’ or ‘I have gone forth from a family with great possessions,’ or ‘I have gone forth from a family with abundant possessions,’ or ‘I am a Suttanta master,’ or ‘I am a Vinaya master,’ or ‘I am a Dhamma preacher,’ or ‘I am a forest dweller,’ or … ‘I am an attainer of the attainment of the base of neither-perception-nor-non-perception.’ Thus, one should not boast, one should not brag. One should abandon, dispel, destroy, and bring boasting to an end. From boasting, one should be aloof, abstinent, withdrawn, departed, detached, freed, and disjoined; one should dwell with a mind without limits. This is the meaning of the phrase, ‘A bhikkhu should not be a boaster.’

‘Nor should he speak connected speech.’ What is connected speech? Here, a certain one speaks speech connected with robes, speaks speech connected with alms-food, speaks speech connected with lodging, speaks speech connected with medicines and requisites for the sick—this too is called connected speech.

Or, for the sake of robes, almsfood, lodging, or medicinal requisites for the sick, one speaks truth or falsehood, speaks divisively or not divisively, speaks harshly or gently, speaks pointlessly or not pointlessly, or speaks knowingly—this too is called speech connected with gain. Or, with a pleased mind, one teaches the Dhamma to others, thinking: 'Oh, may they listen to my teaching! Having heard the teaching, may they be pleased! And being pleased, may they show their pleasure toward me!'—this is also called speech connected with gain. 'One should not utter speech connected with gain' means this: At the very least, with respect to speech concerning the teaching of the Dhamma, one should not speak, declare, recite, explain, or use speech connected with gain. One should abandon, dispel, eliminate, and bring to an end speech connected with gain. One should be remote from, abstaining from, refraining from, gone forth from, detached from, released from, and disjoined from speech connected with gain; one should dwell with a mind without boundaries. This is the meaning of 'one should not utter speech connected with gain'.

One should not train in impudence. Impudence is of three kinds: bodily impudence, verbal impudence, and mental impudence. What is bodily impudence? Here, a certain person displays bodily impudence in the midst of the Sangha, displays bodily impudence in a group, displays bodily impudence in the dining hall, displays bodily impudence in the steam-bath house, displays bodily impudence at the water-landing place, displays bodily impudence when entering within the village, and displays bodily impudence after having entered within the village.

How does one display bodily impudence in the midst of the Saṅgha? Here, a certain person in the midst of the Saṅgha, showing disrespect, stands while jostling the elder bhikkhus, sits while jostling them, stands in front of them, sits in front of them, sits on a high seat, speaks while standing, and speaks while gesticulating with his arms. In this way, one displays bodily impudence in the midst of the Saṅgha.

How does one in a group display bodily impudence? Here, a certain person in a group, showing disrespect, walks with sandals while the elder bhikkhus are walking without sandals; while they are walking on a low walking path, he walks on a high walking path; while they are walking on the ground, he walks on a walking path. He stands while jostling them, sits while jostling them, stands in front of them, sits in front of them, sits on a high seat, sits with his head covered, speaks while standing, and speaks while gesticulating with his arms. In this way, one in a group displays bodily impudence.

How does one display bodily impudence in the dining hall? Here, a certain person in the dining hall, showing disrespect, sits down having pushed past the elder bhikkhus and obstructs the junior bhikkhus from their seats. He stands while jostling them, sits while jostling them, stands in front of them, sits in front of them, sits on a high seat, sits with his head covered, speaks while standing, and speaks while gesticulating with his arms. In this way, one displays bodily impudence in the dining hall.

How does one display bodily impudence in the steam-bath house? Here, a certain person in the steam-bath house, showing disrespect, stands while jostling the elder bhikkhus, sits while jostling them, stands in front of them, sits in front of them, and sits on a high seat. He puts in firewood without asking and closes the door without asking. In this way, one displays bodily impudence in the steam-bath house.

How does one display bodily impudence at a water-landing place? Here, a certain person at a water-landing place, acting without respect, descends into the water while jostling the elder bhikkhus, and descends in front of them; he bathes while jostling them, bathes in front of them, and bathes upstream of them; he ascends from the water while jostling them, and ascends in front of them. In this way, one displays bodily impudence at a water-landing place.

How does one display bodily impudence while entering within the village? Here, a certain person, while entering within the village, acting without respect, walks while jostling the elder bhikkhus, and walks in front of them; he also walks in front of the elder bhikkhus, having overtaken them. In this way, one displays bodily impudence while entering within the village.

How does one display bodily impudence having entered within the village? Here, a certain person, having entered within the village, when told, “Venerable sir, do not enter,” enters; when told, “Venerable sir, do not stand,” stands; when told, “Venerable sir, do not sit,” sits. He also enters in an inappropriate place, stands in an inappropriate place, and sits in an inappropriate place. And whatever inner chambers of families there are that are secret and concealed, where the women of the family, daughters of the family, daughters-in-law of the family, and young maidens of the family are sitting, there too he enters impetuously. He also strokes a young maiden’s head. In this way, one displays bodily impudence having entered within the village. This is bodily impudence.

What is verbal impudence? Here, a certain monk displays verbal impudence when in the presence of the Sangha, also when in the presence of a group, and also when having entered a house. How does one display verbal impudence when in the presence of the Sangha? Here, a certain monk, when in the presence of the Sangha, disrespectfully, without asking or being requested by the elder monks, teaches the Dhamma to the monks who have come to the monastery, answers a question, recites the Pātimokkha, speaks even while standing, and speaks even while stretching out his arms. In this way, one displays verbal impudence when in the presence of the Sangha.

How does one display verbal impudence when in the presence of a group? Here, a certain monk, when in the presence of a group, disrespectfully, without asking or being requested by the elder monks, teaches the Dhamma to the monks who have come to the monastery, answers a question, speaks even while standing, and speaks even while stretching out his arms; he teaches the Dhamma to the nuns, male lay disciples, and female lay disciples who have come to the monastery, answers a question, speaks even while standing, and speaks even while stretching out his arms. In this way, one displays verbal impudence when in the presence of a group.

How does one who has entered a house display verbal impudence? Here, a certain monk who has entered a house says to a woman or a girl thus: ‘You of such-and-such a name and such-and-such a clan, what is there? Is there gruel? Is there cooked rice? Is there solid food? What shall we drink? What shall we eat? What shall we chew? Or what is there? Or what will you give me?’—thus he prattles. In this way, one who has entered a house displays verbal impudence. This is verbal impudence.

What is mental impudence? Here, a certain one who has not gone forth from a high family considers himself equal in mind to one who has gone forth from a high family. One who has not gone forth from a family of great wealth considers himself equal in mind to one who has gone forth from a family of great wealth. One who has not gone forth from a family of abundant wealth considers himself equal in mind to one who has gone forth from a family of abundant wealth. One who is not a master of the Suttantas considers himself equal in mind to one who is a master of the Suttantas. One who is not a master of the Vinaya… one who is not a teacher of the Dhamma… one who is not a forest-dweller… one who is not an alms-food-eater… one who is not a rag-robe-wearer… one who is not a triple-robe-wearer… one who does not go on a continuous alms-round… one who does not refuse subsequent food offerings… one who is not a sitter… one who does not use whatever lodging is offered, considers himself equal in mind to one who does. One who has not attained the first jhāna considers himself equal in mind to one who has attained the first jhāna. One who has not attained the second jhāna… the third jhāna… the fourth jhāna… 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, considers himself equal in mind to one who has—this is mental impudence. The phrase ‘one should not train in impudence’ means: one should not learn impudence, should not practice it, should not engage in it, should not habitually practice it, should not undertake and live by it. One should abandon impudence, dispel it, bring it to an end, make it non-existent. One should be distant from impudence, abstaining from it, refraining from it, gone out from it, released from it, completely released from it, disjoined from it, and should dwell with a mind without boundaries—this is the meaning of ‘one should not train in impudence’.

What is meant by ‘One should not speak quarrelsome talk’? What is quarrelsome talk? Here, a certain person is one who speaks in this way: ‘You do not know this Dhamma and Discipline… If you are able, then refute it.’ And this was said by the Blessed One: ‘Indeed, Moggallāna, when there is quarrelsome talk, an abundance of talk is to be expected. When there is an abundance of talk, there is restlessness. For one who is restless, there is no restraint. For one who is unrestrained, the mind is far from concentration.’ What is meant by ‘One should not speak quarrelsome talk’? One should not speak, utter, declare, or use quarrelsome talk; one should abandon, dispel, bring to an end, and cause quarrelsome talk to not arise again. One should be aloof from, abstaining from, refraining from, departed from, released from, completely freed from, and disjoined from quarrelsome talk; one should dwell with a mind that is without boundaries. This is the meaning of the phrase ‘One should not speak quarrelsome talk’.

Therefore, the Blessed One said:

A monk should not be a boaster, nor should he utter contrived speech; he should not train in impudence, nor should he speak quarrelsome talk.

166.

One who is clearly comprehending should not resort to falsehoods, nor should they practice deceptions. Furthermore, one should not despise another on account of livelihood, wisdom, or moral conduct and vows.

One should not be led out by faulty speech. False speech is called faulty speech. Here, a certain one, whether in an assembly or a gathering... or for the sake of some material gain, knowingly speaks a falsehood—this is called faulty speech. Furthermore, false speech occurs in three ways: beforehand, it occurs to him, 'I will speak a falsehood'; while speaking, it occurs to him, 'I am speaking a falsehood'; after having spoken, it occurs to him, 'A falsehood has been spoken by me'—in these three ways, false speech occurs. Furthermore, false speech occurs in four ways... five ways... six ways... seven ways... eight ways. Beforehand, it occurs to him, 'I will speak a falsehood'; while speaking, it occurs to him, 'I am speaking a falsehood'; after having spoken, it occurs to him, 'A falsehood has been spoken by me'; having determined a view, having determined an acceptance, having determined an inclination, having determined a perception, having determined an intention—in these eight ways, false speech occurs. 'One should not be led out by faulty speech' means: one should not go towards faulty speech, should not be led out by it, should not be carried along by it, should not be brought to it; one should abandon faulty speech, dispel it, bring it to destruction, and cause it to arrive at non-existence. From faulty speech, one should be abstained, especially abstained, refrained, departed, released, especially released, and detached; one should dwell with a mind without boundaries. Thus, one should not be led out by faulty speech.

Being clearly aware, one should not practice craftiness. What is craftiness? Here, someone is crafty, thoroughly crafty. Whatever therein is craftiness, a crafty state, a crafty act, harshness, a harsh state, deviousness, a devious state—this is called craftiness. As for 'Being clearly aware, one should not practice craftiness': Being endowed with wisdom, one should not practice craftiness, should not cause it to arise, should not cause it to arise well, should not bring it into being, nor bring it into being exceedingly. One should abandon craftiness, dispel it, bring it to an end, and cause it to reach a state of non-existence. One should be aloof from craftiness, abstaining, refraining, having gone forth from it, released from it, completely released from it, disjoined from it. One should dwell with a mind without boundaries. Thus, being clearly aware, one should not practice craftiness.

Furthermore, one should not despise another on account of livelihood, wisdom, or virtuous observance. 'Furthermore' is a conjunction of words... and so on... this is the sequence of words—'furthermore.' Here, someone living a coarse livelihood despises another living a refined livelihood, thinking: 'Why does this one of abundant livelihood consume everything? That is to say: root-seeds, stem-seeds, joint-seeds, shoot-seeds, and seed-seeds as the fifth, he consumes with a monk's effort that is like a thunderbolt, a discus, and an arrow.' Thus, on account of that coarse livelihood, he despises another living a refined livelihood.

Here, a certain one, living a refined livelihood, despises another living a coarse livelihood, thinking: 'Why is this one, of little merit and without influence, not obtaining robes, alms-food, lodging, and medicinal requisites for the sick?' Thus, on account of that refined livelihood, he despises another living a coarse livelihood. Here, a certain one is accomplished in wisdom. When asked a question, he answers it. This thought occurs to him: 'I am accomplished in wisdom, but these others are not.' Thus, on account of his accomplishment in wisdom, he despises another. Here, a certain one is accomplished in virtue. He dwells restrained by the restraint of the Pātimokkha, is accomplished in conduct and resort, sees danger in the slightest faults, and having undertaken them, trains in the training rules. This thought occurs to him: 'I am accomplished in virtue, but these other monks are immoral, of evil nature.' Thus, on account of his accomplishment in virtue, he despises another. Here, a certain one is accomplished in ascetic practices—whether a forest-dweller, an alms-food-eater, a refuse-rag-wearer, a triple-robe-wearer, one who eats in sequence, one who refuses food offered later, a sitter, or one who accepts any lodging. This thought occurs to him: 'I am accomplished in ascetic practices, but these others are not.' Thus, on account of his accomplishment in ascetic practices, he despises another. Then, by livelihood, wisdom, virtue, and observance, one should not despise another. Whether by a coarse or a refined livelihood, by accomplishment in wisdom, by accomplishment in virtue, or by accomplishment in ascetic practices, one should not despise another, nor disparage them, nor on account of that generate conceit, nor become stubborn, rigid, and with head held high. Thus, by livelihood, wisdom, virtue, and observance, one should not despise another.

Therefore, the Blessed One said:

“One should not resort to false speech; with clear comprehension, one should not practice craftiness. And by one's livelihood, wisdom, virtue, and observance, one should not despise another.”

167.

Having heard much abusive speech, whether from ascetics or ordinary people, one should not reply to them with harshness; for the good do not retaliate.

“Having heard much abusive speech, whether from ascetics or from ordinary people.” Herein, ‘abusive’ (rusito) implies being reviled, scorned, offended, despised, blamed, or reproached. ‘Ascetics’ (samaṇānaṃ) refers to any wanderers outside of this Dispensation, those who have undertaken the wandering life. ‘Ordinary people’ (puthujanānaṃ) refers to nobles, brahmins, merchants, workers, householders, renunciants, devas, and humans, who might revile, abuse, provoke, anger, harm, injure, oppress, vex, kill, assault, or cause injury with many unwanted, unloved, and disagreeable words. Having heard, listened to, learned, borne in mind, and discerned their many unwanted, unloved, and disagreeable words—this is the meaning of “Having heard much abusive speech, whether from ascetics or from ordinary people.”

“One should not retaliate with harsh speech.” “With harshness” (pharusena) means with harsh, rough speech; one should not retaliate, should not answer back. One should not revile one who reviles, should not provoke one who provokes, should not quarrel with one who quarrels. One should not engage in strife, should not engage in quarrels, should not engage in disputes, should not engage in contention, should not engage in conflict. One should abandon, dispel, eliminate, and bring to cessation strife, quarrels, disputes, contention, and conflict. One should be far removed, detached, completely detached, gone forth, released, liberated, disjoined, and should dwell with a boundless mind from strife, quarrels, disputes, contention, and conflict. This is what is meant by “one should not retaliate with harsh speech.”

“For the peaceful do not retaliate.” “Peaceful” (santo): because they are calmed of lust, they are peaceful; because of hatred… delusion… anger… resentment… and all unwholesome formations, through their calming, stilling, pacification, extinguishing, liberation, disappearance, and subsiding—they are peaceful, calmed, pacified, extinguished, and subsided. This is what is meant by “peaceful.” “For the peaceful do not retaliate.” The peaceful do not do, generate, produce, bring into being, or cause to arise retaliation, opposition, hostility, or resistance. Thus, “for the peaceful do not retaliate.”

Therefore, the Blessed One said:

“Having heard much abusive speech from ascetics or ordinary people, one should not reply with harshness; for the good do not retaliate.”

168.

Having understood this Dhamma, a bhikkhu, investigating and ever mindful, should train; having known Nibbāna as ‘peace,’ he should not be negligent in the Dispensation of Gotama.

“Having understood this Dhamma.” “This” (etaṃ) refers to the Dhamma that has been described, taught, made known, established, disclosed, analyzed, clarified, and revealed. Having understood, known, considered, investigated, discerned, and made manifest the Dhamma in this way—this, too, is the meaning of “having understood this Dhamma.” Or else, having understood, known, considered, investigated, discerned, and made manifest the Dhamma—both the even and the uneven, the path and the non-path, the blameworthy and the blameless, the inferior and the superior, the dark and the bright, what is censured by the wise and what is praised by the wise—this, too, is the meaning of “having understood this Dhamma.” Or else, having understood, known, considered, investigated, discerned, and made manifest the Dhamma—that is, the right practice, the conforming practice, the unoppositional practice, the non-conflicting practice, the practice in accordance with the meaning, the practice in accordance with the Dhamma; the fulfillment of virtuous conduct, guarding the doors of the senses, moderation in eating, dedication to wakefulness, mindfulness and clear comprehension; the four foundations of mindfulness, the four right exertions, the four bases of power, the five faculties, the five powers, the seven factors of enlightenment, the Noble Eightfold Path; and Nibbāna and the path leading to Nibbāna—this, too, is the meaning of “having understood this Dhamma.”

“A bhikkhu who investigates, ever mindful, should train.” “Investigating” (vicinaṃ) means investigating, thoroughly examining, weighing, discerning, clarifying, and making manifest. “All formations are impermanent”… “Whatever is of a nature to arise, all that is of a nature to cease”—investigating, thoroughly examining, weighing, discerning, clarifying, and making manifest. This is what is meant by “a bhikkhu who investigates.” “Ever” (sadā) means always, at all times, for all time… up to the last stage of life. “Mindful” (sato) means mindful for four reasons—developing the foundation of mindfulness which is the contemplation of the body in the body… he is called mindful. “Should train” (sikkhe) in the threefold training—the training in higher virtue, the training in higher mind, the training in higher wisdom… this is the training in higher wisdom. Reflecting on these three trainings, one should train… should train, should practice, should practice well, and should conduct oneself having undertaken them. Thus, “a bhikkhu who investigates, ever mindful, should train.”

“Knowing extinguishment as peace.” Knowing the extinguishment of lust as peace, of hatred… of delusion… knowing the extinguishment of all unwholesome formations as peace—having known, understood, weighed, discerned, clarified, and made manifest. Thus, “knowing extinguishment as peace.”

“One should not be negligent in the Dispensation of Gotama.” The Dispensation of Gotama is the Dispensation of the Buddha, the Dispensation of the Victor, the Dispensation of the Tathāgata, the Dispensation of the Deva, the Dispensation of the Arahant. “One should not be negligent” means one should be conscientious, continuous in effort, steadfast, of unrelaxed conduct, not abandoning aspiration, not relinquishing the burden in regard to wholesome qualities. “When will I fulfill the incomplete aggregate of virtue?… When will I fulfill the incomplete aggregate of concentration?… the aggregate of wisdom?… the aggregate of liberation?… the aggregate of the knowledge and vision of liberation? When will I fully understand suffering that has not been fully understood? When will I abandon defilements that have not been abandoned? When will I develop the path that has not been developed? When will I realize cessation that has not been realized?” Whatever desire, effort, exertion, vigorous striving, strength, non-retreating, mindfulness, clear comprehension, ardour, striving, determination, application, and diligence there is in regard to wholesome qualities—this is the meaning of 'in the Dispensation of Gotama, one should not be negligent.'

Therefore, the Blessed One said:

“Having understood this Dhamma, the monk, ever mindful, should investigate and train; knowing peace as Nibbāna, he should not be negligent in the Dispensation of Gotama.”

169.

For he is the conqueror, unconquered; he saw the Dhamma directly, free from anxiety. Therefore, in the Dispensation of that Blessed One, ever heedful, one should train with reverence.

“For he is the conqueror, unconquered.” “Conqueror” means a conqueror of forms, a conqueror of sounds, a conqueror of smells, a conqueror of tastes, a conqueror of tactile objects, a conqueror of mental phenomena; he is unconquered by any defilements. He has conquered those evil, unwholesome states that defile, lead to renewed existence, are fraught with anxiety, ripen in suffering, and conduce to future birth, aging, and death. Thus, “for he is the conqueror, unconquered.”

“He saw the Dhamma directly, not by hearsay.” “He saw the Dhamma directly” means not by tradition, not by rumor, not by lineage, not by the completeness of the Piṭaka, not by logical reasoning, not by inferential reasoning, not by reflecting on appearances, nor by the acceptance of a view after consideration. Rather, he saw, beheld, perceived, and penetrated the Dhamma that is personally witnessed, known for himself through direct knowledge. Thus, “he saw the Dhamma directly, not by hearsay.”

“Therefore, in the Blessed One’s Dispensation.” “Therefore” (tasmā) means for that reason, because of that cause, dependent on that condition, rooted in that origin. “In the Blessed One’s Dispensation” (tassa bhagavato sāsane) means in the Dispensation of that Blessed One, the Dispensation of Gotama, the Dispensation of the Buddha, the Dispensation of the Victor, the Dispensation of the Tathāgata, the Dispensation of the Deva, the Dispensation of the Arahant. Thus, “therefore, in the Blessed One’s Dispensation.”

“Be heedful, always pay homage, and train,” (so said the Blessed One). “Be heedful” means acting with respect… heedfulness in wholesome qualities. “Always” means always, at all times… until the final stage of life. “Pay homage” means paying homage with the body, with speech, or with the mind, or paying homage through conduct that follows the meaning, or paying homage through conduct in accordance with the Dhamma—honoring, respecting, revering, venerating, showing deference. “Train” refers to the threefold training—the training in higher virtue, the training in higher mind, the training in higher wisdom… this is the training in higher wisdom. Reflecting on these three trainings, one should train… realizing what is to be realized, one should train, practice, practice repeatedly, practice well, and having undertaken it, one should live. “The Blessed One” is a term of reverence… the designation “Bhagavā” is a realized truth. Thus, “Be heedful, always pay homage, and train,” (so said the Blessed One).

Therefore, the Blessed One said:

“For he is the overcomer, unconquered, he saw the Dhamma directly, not by hearsay; therefore, in the Dispensation of that Blessed One, be heedful, always pay homage, and train.” [Thus said the Blessed One.]

The Exposition of the Tuvaṭṭaka Sutta, the Fourteenth, is concluded.