MND 16 — Diễn Giải Kinh Sāriputta

“So sweetly speaking, the Teacher.” He is of pleasant speech, of sweet speech, of endearing speech, of speech that reaches the heart, with a lovely voice like the call of the karavīka bird. Moreover, the sound that issues from the Blessed One’s mouth is endowed with eight factors: it is clear, intelligible, pleasant, pleasing to the ear, compact, not diffuse, deep, and resonant. And in whatever way the Blessed One makes something known to an assembly with his voice, that sound does not go outside the assembly. Indeed, the Blessed One has a voice like Brahmā and speaks like the karavīka bird. This is the meaning of the phrase, “So sweetly speaking.”

Regarding 'Teacher' (Satthā): The Blessed One is the Teacher, the caravan leader (Satthavāha). Just as a caravan leader leads a caravan across a wilderness—across a wilderness of thieves, a wilderness of beasts, a wilderness of famine, a wilderness of drought—leads them forward and across, leads them out and across, leads them across in various ways, and brings them to a land of safety; in the same way, the Blessed One, the caravan leader, leads beings across a wilderness—across the wilderness of birth, the wilderness of aging, the wilderness of illness… the wilderness of death… the wilderness of sorrow, lamentation, pain, distress, and despair; across the wilderness of lust, the wilderness of hatred… delusion… conceit… views… defilements… misconduct; across the thicket of lust, the thicket of hatred… delusion… conceit… views… defilements… misconduct—He leads them forward and across, leads them out and across, leads them across in various ways, and brings them to the secure, the deathless, Nibbāna. In this way too, the Blessed One is a caravan leader.

Or alternatively, the Blessed One is one who leads, one who guides, one who persuades, one who makes known, one who causes to contemplate, one who causes to see, and one who inspires confidence. In this way too, the Blessed One is a caravan leader.

Or alternatively, the Blessed One is the producer of the unarisen path, the generator of the unproduced path, the declarer of the undeclared path. He is the knower of the path, the expert in the path, the one skilled in the path. And now his disciples dwell following the path and are endowed with it afterwards. In this way too, the Blessed One is a caravan leader—thus he is 'The Teacher with a lovely voice'.

Regarding 'Has come from Tusita with his company': The Blessed One, having passed away from the Tusita realm, mindfully and with full awareness, descended into his mother’s womb. In this way too, he 'has come from Tusita with his company'.

Alternatively, the devas are called Tusitā. They, being pleased, content, joyful, delighted, and filled with rapture and happiness, have come from the deva world to the assembly. Thus, this is also the meaning of `tusitāgaṇimāgato`. Alternatively, the Arahants are called Tusitā. They, being pleased, content, joyful, and with fulfilled intentions, have come to the assembly of Arahants. Thus, this is also the meaning of `tusitāgaṇimāgato`. Regarding `Gaṇī`: the Blessed One is the leader of the assembly. He is called `Gaṇī` because he is the teacher of the assembly; because he is the teacher of the assembly; because he leads the assembly; because he advises the assembly; because he instructs the assembly; because he, being confident, approaches the assembly; because the assembly desires to hear his word, lends an ear, and establishes a mind for understanding; and because he raises the assembly from the unwholesome and establishes them in the wholesome. He has an assembly of monks; therefore, he is called `Gaṇī`. He has an assembly of nuns, an assembly of male lay followers, an assembly of female lay followers, an assembly of kings, an assembly of nobles, an assembly of brahmins, an assembly of merchants, an assembly of workers, an assembly of devas, and an assembly of brahmās; therefore, he is called `Gaṇī`. He has a community, he has an assembly, he is the teacher of the assembly. He has come to, approached, arrived at the city of Saṅkassa—this is the meaning of `tusitāgaṇimāgato`.

Therefore, the Elder Sāriputta said:

“Never before have I seen, [so said Venerable Sāriputta] nor heard from anyone at all, a teacher with such a lovely voice, a leader who has come from Tusitā.”

191.

So that the world with its devas might see, the One with the Eye, having dispelled all darkness, alone attained delight.

‘For the world with its devas’ (`sadevakassa lokassa`): for the world with its devas, its Māra, and its Brahmā; for this generation with its ascetics and brahmins, with its devas and humans—this is the meaning of ‘for the world with its devas’.

As the One with Vision is seen: Just as the deities in the Tāvatiṃsa heaven see the Blessed One seated on the Paṇḍukambala stone at the foot of the Pāricchattaka tree, teaching the Dhamma, so humans see him. Just as humans see him, so the deities see him. Just as he appears to the deities, so he appears to humans. Just as he appears to humans, so he appears to the deities. In this way too, as the One with Vision is seen. Or, just as some venerable ascetics and brahmins, being untamed, appear with the semblance of the tamed; being unpeaceful, appear with the semblance of the peaceful; being unpacified, appear with the semblance of the pacified; being unextinguished, appear with the semblance of the extinguished.

“Like a counterfeit clay earring, or a copper half-māsa coin covered with gold, they go about in the world surrounded by a retinue, impure within but outwardly beautiful.”

The Blessed One is not seen in such a way. The Blessed One, with a true, actual, genuine, real, and undistorted nature, being tamed, is seen with the semblance of the tamed; being peaceful, is seen with the semblance of the peaceful; being pacified, is seen with the semblance of the pacified; being extinguished, is seen with the semblance of the extinguished. And the Buddhas, the Blessed Ones, possess uncontrived deportment and have fulfilled aspirations. In this way too, as the One with Vision is seen.

Alternatively, the Blessed One has a pure reputation, and the fame of his renown has spread. In the realm of the Nāgas, the realm of the Supaṇṇas, the realm of the Yakkhas, the realm of the Asuras, the realm of the Gandharvas, the realm of the Great Kings, the realm of Indra, the realm of Brahmā, and the realm of the devas, he is of such a nature, of that nature, and even greater than that. In this way too, as the One with Vision is seen.

Alternatively, the Blessed One is endowed with the ten powers, with the four confidences, with the four analytical knowledges, with the six supernormal knowledges, and with the six qualities of a Buddha. He is seen, known, and discerned through his splendor, strength, virtue, energy, and wisdom.

“The virtuous shine from afar, like the Himālaya mountain; the unvirtuous are not seen here, like arrows shot in the night.”

Thus too is the One with Vision seen.

The Blessed One is 'the One with Vision' because he possesses five kinds of eyes: he is the one with the physical eye, he is the one with the divine eye, he is the one with the eye of wisdom, he is the one with the Buddha-eye, and he is the one with the all-seeing eye.

How is the Blessed One also endowed with the physical eye? In the Blessed One’s physical eye, five colors are present: blue, yellow, red, black, and white. And the Blessed One has eyelashes. Where the eyelashes are rooted, that part is blue—deep blue, lovely and pleasing to behold, like an umā flower. Beyond that, it is yellow—bright yellow, golden colored, lovely and pleasing to behold, like a kaṇikāra flower. On both sides, the corners of the Blessed One’s eyes are red—deep red, lovely and pleasing to behold, like an indagopaka insect. In the middle, it is black—deep black, smooth, pure, lovely and pleasing to behold, like a soap nut. Beyond that, it is white—bright white, very white, lovely and pleasing to behold, like the morning star. Thus, with his natural physical eye—inherent in his being and produced by his past good deeds—the Blessed One sees a yojana all around, both day and 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 a yojana all around. There is no wall, door, rampart, mountain, bush, or creeper that obstructs the sight of forms. If one were to mark a sesame seed and toss it into a cartload of sesame, he could pick out that very sesame seed. So pure is the Blessed One’s natural physical eye. Thus, the Blessed One is also endowed with the physical eye.

How is the Blessed One endowed 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 and bad destinations; he understands beings faring according to their kamma: 'Indeed, these worthy beings were possessed of misconduct of body, speech, and mind, reviled the noble ones, held wrong view, and undertook actions based on wrong view. On the breakup of the body, after death, they have been reborn in a state of loss, a bad destination, a state of ruin, in hell. But these other worthy beings were possessed of good conduct of body, speech, and mind, did not revile the noble ones, held right view, and undertook actions based on right view. On the breakup of the body, after death, they have been reborn in a good destination, a 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 and bad destinations; he understands beings faring according to their kamma. And if the Blessed One wishes, he can see one world-system, two world-systems, three world-systems, four world-systems, five world-systems, ten world-systems, twenty world-systems, thirty world-systems, forty world-systems, fifty world-systems, a hundred world-systems, a small thousandfold world-system, a middling two-thousandfold world-system, a three-thousandfold world-system, a great thousandfold world-system; as far as he wishes, he can see. Thus purified is the Blessed One’s divine eye. In this way, the Blessed One is endowed with the divine eye.

How is the Blessed One endowed with the eye of wisdom? The Blessed One is of great wisdom, broad wisdom, joyful wisdom, quick wisdom, sharp wisdom, penetrating wisdom; skilled in the distinctions of wisdom, possessed of discriminating knowledge, having attained the analytical knowledges, having reached the four assurances, the bearer of the ten powers; a bull among men, a lion among men, a nāga among men, a thoroughbred among men, a bearer of the yoke among men; of boundless knowledge, boundless power, boundless retinue; affluent, of great wealth, wealthy; a leader, a trainer, a guide, one who makes things known, one who makes things clear, one who causes to see, one who inspires faith. Indeed, 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 expert in the path, skilled in the path. And now his disciples dwell following the path, and those who come after are endowed.

Indeed, that Blessed One knows what is to be known and sees what is to be seen. He is the eye, he is knowledge, he is the Dhamma, he is the Supreme One. He is the speaker, the proclaimer, the elucidator of meaning, the giver of the Deathless, the Lord of the Dhamma, the Tathāgata. There is nothing for that Blessed One that is unknown, unseen, unperceived, unrealized, or untouched by wisdom. With respect to the past, future, and present, all phenomena in all their aspects come into the range of the Blessed Buddha's knowledge. Whatever is to be understood—whether for one’s own benefit, for the benefit of others, or for both; whether a benefit in this present life or in a future life; whether obvious or profound; hidden or concealed; to be inferred or directly known; whether blameless, stainless, purified, or ultimate—all of it revolves within the Buddha’s knowledge.

The knowledge of the Buddha, the Blessed One, is unobstructed in the past; the knowledge is unobstructed in the future; the knowledge is unobstructed in the present. All bodily action of the Buddha, the Blessed One, follows upon knowledge. All verbal action… all mental action of the Buddha, the Blessed One, follows upon knowledge. To the extent that there is the knowable, to that extent there is knowledge; to the extent that there is knowledge, to that extent there is the knowable. The knowledge has the knowable as its limit; the knowable has knowledge as its limit. Knowledge does not proceed beyond the knowable; beyond knowledge, there is no path of the knowable. These phenomena stand within each other's limits. Just as with two well-fitted halves of a casket, the lower half does not go beyond the upper, and the upper half does not go beyond the lower—they stand within each other's limits; even so, for the Buddha, the Blessed One, the knowable and knowledge stand within each other's limits. To the extent that there is the knowable, to that extent there is knowledge; to the extent that there is knowledge, to that extent there is the knowable. The knowledge has the knowable as its limit; the knowable has knowledge as its limit. Knowledge does not proceed beyond the knowable; beyond knowledge, there is no path of the knowable. These phenomena stand within each other's limits.

The knowledge of the Buddha, the Blessed One, extends to all phenomena. All phenomena are connected with the adverting of the Buddha, the Blessed One; connected with His aspiration; connected with His attention; connected with His arising of thought. The knowledge of the Buddha, the Blessed One, extends to all beings. The Blessed One knows the inclinations, underlying tendencies, conduct, and resolutions of all beings. He understands 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, the capable and the incapable. The world with its gods, with Māra, with Brahmā; the populace with its ascetics and brahmins, gods and humans—all revolve within the knowledge of the Buddha.

Just as all fish and turtles, at the very least beginning with the timi fish and the timiṅgala fish, move about within the great ocean; so too does the world with its devas, Māra, and Brahmā, the populace with its ascetics and brahmins, devas and humans, revolve within the Buddha’s knowledge. Just as all birds, at the very least beginning with the Garuḷa, the descendant of Vinatā, move about in a region of the sky; so too do even those who are equal to Sāriputta in wisdom revolve in a region of the Buddha’s knowledge. The Buddha’s knowledge, having pervaded and overcome the wisdom of devas and humans, stands. And whoever are those wise khattiyas, wise brahmins, wise householders, and wise ascetics who are subtle, skilled in refuting the doctrines of others, like archers who can pierce a horse-hair, they speak as if shattering views with their wisdom. They, having prepared and arranged questions again and again, approach the Tathāgata and ask hidden and concealed questions. Those very questions are spoken of and answered by the Blessed One, their reasons pointed out. And those wise ones attain the accomplishment of being lay followers of the Blessed One. Then, the Blessed One alone shines forth exceedingly in that matter, that is to say, in wisdom. Thus, the Blessed One is endowed with the eye, that is, with the eye of wisdom.

How is the Blessed One also one with vision by means of the Buddha-eye? The Blessed One, surveying the world with the Buddha-eye, saw beings with little dust in their eyes and with much dust in their eyes, with keen faculties and dull faculties, with good dispositions and bad dispositions, easy to instruct and hard to instruct, some dwelling while seeing the danger and fault in the next world, and some dwelling while not seeing the danger and fault in 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 lotuses, red lotuses, or white lotuses are born in the water, grow in the water, and remain not risen above the water, nourished from within the water; some blue lotuses, red lotuses, or white lotuses are born in the water, grow in the water, and stand level with the water; and some blue lotuses, red lotuses, or white lotuses are born in the water, grow in the water, and rise above the water, unsullied by the water—so too, the Blessed One, surveying the world with the Buddha-eye, saw beings with little dust in their eyes and with much dust in their eyes, with keen faculties and dull faculties, with good dispositions and bad dispositions, easy to instruct and hard to instruct, some dwelling while seeing the danger and fault in the next world, and some dwelling while not seeing the danger and fault in the next world. The Blessed One knows: “This person has a lustful temperament, this one has a hateful temperament, this one has a deluded temperament, this one has a discursive temperament, this one has a faithful temperament, this one has a wise temperament.” To the person of lustful temperament, the Blessed One gives a discourse on the unbeautiful; to the person of hateful temperament, the Blessed One teaches the development of loving-kindness; to the person of deluded temperament, the Blessed One establishes them in recitation, in questioning, in timely hearing of the Dhamma, in timely discussion of the Dhamma, and in living close to a teacher; to the person of discursive temperament, the Blessed One teaches mindfulness of breathing; to the person of faithful temperament, the Blessed One teaches an inspiring sign—the perfect awakening of the Buddha, the good Dhamma-nature of the Dhamma, the good practice of the Sangha, and his own moral virtues; to the person of wise temperament, the Blessed One teaches the sign for insight—the aspect of impermanence, the aspect of suffering, and the aspect of non-self.

“As one with sight, standing on a mountain peak of solid rock, might see the people all around, so too, O wise one, O All-Seeing One, having ascended the palace made of the Dhamma, you who are free from sorrow, look down upon the people immersed in sorrow, overcome by birth and old age.”

Thus, the Blessed One is one with vision also by means of the Buddha-eye.

How is the Blessed One one with vision also by means of the all-seeing eye? The all-seeing eye is said to be the knowledge of omniscience. The Blessed One is endowed with the knowledge of omniscience, well endowed with it, has attained it, has well attained it, possesses it, is well possessed of it, and is endowed with it.

“There is nothing here unseen by him, nor anything unknown or unknowable. He has directly known all that is knowable; therefore, the Tathāgata is the All-Seeing One.”

Thus the Blessed One is one with vision also by means of the all-seeing eye; this is the meaning of 'as one with vision sees'.

‘Having dispelled all darkness’ means: having dispelled all the darkness of lust, the darkness of hatred, the darkness of delusion, the darkness of conceit, the darkness of views, the darkness of defilements, the darkness of misconduct—that which makes for blindness, makes for non-vision, makes for non-knowledge, obstructs wisdom, is on the side of vexation, and leads away from Nibbāna—having dispelled, thoroughly dispelled, abandoned, relinquished, dispelled, annihilated, and brought to non-existence. This is the meaning of ‘having dispelled all darkness’.

As for ‘Alone he went to delight’: As for ‘Alone’ (eko): the Blessed One is ‘one’ by the count of renunciation; ‘one’ in the sense of having no second; ‘one’ in the sense of having abandoned craving. Because he is completely free from lust, therefore he is ‘one’. Because he is completely free from hatred, therefore he is ‘one’. Because he is completely free from delusion, therefore he is ‘one’. Because he is completely free from defilements, therefore he is ‘one’. Because he has gone on the one-way path, therefore he is ‘one’. Because he has fully awakened to the unsurpassed perfect self-awakening, therefore he is ‘one’.

How is the Blessed One 'one' by the measure of renunciation? The Blessed One, while still young, a youth with black hair, endowed with excellent youth, in the prime of life—while his unwilling parents, with tearful faces, were weeping and lamenting—having abandoned his circle of relatives, having severed all the impediments of household life, having severed the impediment of children and wife, having severed the impediment of relatives, having severed the impediment of friends and advisors, having severed the impediment of possessions, having shaved off his hair and beard, having donned the ochre robes, having gone forth from the household life into homelessness, having reached the state of having nothing, he wanders alone, dwells alone, moves alone, conducts himself alone, maintains himself alone, subsists alone, and sustains himself alone—thus the Blessed One is 'one' by the measure of renunciation.

How is the Blessed One 'one' in the sense of being without a second? Having thus gone forth, being alone, he frequents remote wilderness and forest groves, secluded lodgings that are quiet, with little noise, free from the disturbance of people, hidden from human view, and suitable for solitude. He wanders alone, goes alone, stands alone, sits alone, lies down alone, enters the village for alms alone, returns alone, sits in seclusion alone, and undertakes walking meditation alone. He wanders alone, dwells alone, moves alone, conducts himself alone, maintains himself alone, subsists alone, and sustains himself alone—thus the Blessed One is 'one' in the sense of being without a second.

How is the Blessed One 'one' in the sense of abandoning craving? Dwelling thus alone, without a second, heedful, ardent, and resolute, exerting great effort by the bank of the Nerañjarā River at the foot of the Bodhi tree, having shattered Māra with his army—the Dark One, Namuci, the kinsman of the heedless—he abandoned, dispelled, made an end of, and brought to non-existence the far-spreading, clinging net of craving.

“A person with craving as a companion, wandering for a long time through saṃsāra, from this state to another state, does not overcome saṃsāra.”

“Having known this danger, that craving is the origin of suffering, a bhikkhu, free from craving, without clinging, and mindful, should wander forth.”

Thus, the Blessed One is supreme on account of the abandoning of craving.

How is the Blessed One supreme for being utterly free from passion? Because passion is abandoned, He is utterly free from passion; therefore, He is supreme. Because aversion is abandoned, He is utterly free from aversion; therefore, He is supreme. Because delusion is abandoned, He is utterly free from delusion; therefore, He is supreme. Because the defilements are abandoned, He is utterly without defilements; therefore, He is supreme.

How is the Blessed One supreme for having gone to the one-way path? The one-way path is said to be: 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, and the noble eightfold path.

“Compassionate for the welfare of others, the seer of the end of birth knows the one-way path. By this path they crossed the flood in the past; and by it they will cross, and are now crossing.”

Thus, the Blessed One is supreme for having gone to the one-way path.

How is it that the Blessed One, being supreme, has fully awakened to the unsurpassed perfect self-awakening, and is therefore supreme? Awakening is said to be: knowledge in the four paths, the faculty of wisdom, the power of wisdom, the enlightenment factor of investigation of phenomena, investigation, insight, and right view. By means of that knowledge of awakening, the Blessed One understood: 'All formations are impermanent'; He understood: 'All formations are suffering'; He understood: 'All phenomena are not-self'; He understood: 'From ignorance as condition, formations arise'... He understood: 'From birth as condition, aging and death arise'; He understood: 'From the cessation of ignorance, there is the cessation of formations'... He understood: 'From the cessation of birth, there is the cessation of aging and death'; He understood: 'This is suffering'; He understood: 'This is the origin of suffering'; He understood: 'This is the cessation of suffering'; He understood: 'This is the path leading to the cessation of suffering'; He understood: 'These are the taints'... He understood: 'This is the path leading to the cessation of the taints'; He understood: 'These phenomena are to be fully understood'... 'are to be abandoned'... 'are to be developed'... 'are to be realized.' He understood the arising, the passing away, the gratification, the danger, and the escape in regard to the six sense bases. He understood the arising, the passing away, the gratification, the danger, and the escape in regard to the five aggregates subject to clinging. He understood the arising, the passing away, the gratification, the danger, and the escape in regard to the four great elements. He understood: 'Whatever is of the nature to arise, all that is of the nature to cease.'

Or alternatively, whatever was to be understood, to be subsequently understood, to be further understood, to be fully understood, to be attained, to be experienced, and to be realized—all that he understood, subsequently understood, further understood, fully understood, perfectly understood, attained, experienced, and realized by means of that knowledge of awakening. Thus, the Blessed One, being supreme, has fully awakened to the unsurpassed perfect self-awakening, and is therefore supreme.

“He has attained delight.” “Delight” means the delight in renunciation, the delight in seclusion, the delight in serenity, and the delight in awakening. He has reached, well reached, attained, experienced, and realized it. Thus, he alone has attained delight.

Therefore, the Elder Sāriputta said:

“As the one with vision appears to the world with its devas, having dispelled all darkness, he alone attained delight.”

192.

To that Buddha, unattached, steadfast, without deceit, the teacher of a group who has come; I have come with a question for the many who are bound in this world.

In the passage: 'That Buddha, the unattached, the steadfast...' As for 'Buddha': that Blessed One who is self-arisen, without a teacher, by Himself previously awakened to the Truths concerning things not heard before, and therein attained omniscience and attained mastery in the ten powers. For what reason is he called 'Buddha'? Because he has understood the Truths, he is 'Buddha'; because he awakens beings, he is 'Buddha'; because of omniscience, he is 'Buddha'; because of all-seeingness, he is 'Buddha'; because of not being led by another, he is 'Buddha'; because of being blossomed with virtues, he is 'Buddha'; by reason of the destruction of the cankers, he is 'Buddha'; by reason of being without defilements, he is 'Buddha'; because he is completely free from lust, he is 'Buddha'; because he is completely free from hatred, he is 'Buddha'; because he is completely free from delusion, he is 'Buddha'; because he is completely without defilements, he is 'Buddha'; because he has gone on the one-way path, he is 'Buddha'; because he alone has perfectly awakened to the unsurpassed, perfect self-awakening, he is 'Buddha'; because of having destroyed non-wisdom and having attained wisdom, he is 'Buddha'. This name 'Buddha' was not given by his mother, not given by his father, not given by his brother, not given by his sister, not given by friends and colleagues, not given by kinsmen and relatives, not given by ascetics and brahmins, not given by deities. This is a designation for the Buddhas, the Blessed Ones, that is final in liberation, realized at the root of the Bodhi tree together with the attainment of the knowledge of omniscience—that is, 'Buddha'. As for 'unattached': there are two dependencies—the dependency on craving and the dependency on views. What is the dependency on craving? To whatever extent, by the proliferation of craving, things are defined, limited, bounded, grasped, and appropriated—'This is mine, that is mine, this much is mine, up to this is mine; my forms, sounds, smells, tastes, tactile objects; my coverings and cloaks, male and female slaves, goats and sheep, fowl and pigs, elephants, cattle, horses, and mares; my field and land, silver and gold; villages, towns, and royal capitals, the country and the countryside, the treasury and the storehouse'—and one appropriates even the entire great earth through the power of craving, as far as the one hundred and eight proliferations of craving extend—this is the dependency on craving.

What is the dependency on view? The personality-view with twenty bases, the wrong view with ten bases, and the view that grasps at extremes with ten bases. Whatever view of this sort—a viewpoint, a thicket of views, a wilderness of views, a spike of views, an agitation of views, the fetter of view, grasping, firm grasping, insistence, adherence, a wrong path, a wrong way, wrongness, a sectarian foundation, inverted grasping, perverse grasping, distorted grasping, wrong grasping, grasping 'the unfactual as factual'—insofar as there are the sixty-two kinds of views: this is the dependency on view.

For the Blessed One, the Buddha, the dependency on craving is abandoned and the dependency on view is relinquished. Because the dependency on craving is abandoned and the dependency on view is relinquished, the Blessed One is unattached to the eye, unattached to the ear… the nose… the tongue… the body… the mind; unattached to forms… sounds… smells… tastes… tactile objects… a clan… a group… a dwelling… gain… fame… praise… pleasure… a robe… almsfood… a lodging… the requisite of medicine for the sick… the sense-sphere… the form-sphere… the formless-sphere… sense-existence… form-existence… formless-existence… existence with perception… existence without perception… existence with neither perception nor non-perception… existence with one constituent… existence with four constituents… existence with five constituents… the past… the future… the present… He is unattached to, not dependent on, not clinging to, not approaching, not engrossed in, not resolved on things seen, heard, sensed, and cognized. He has gone forth, is released, completely freed, disjoined, and dwells with a mind without boundaries. Such is that Buddha, the unattached one.

As for 'steadfast': the Blessed One is steadfast in five ways: steadfast with regard to the agreeable and disagreeable; steadfast in having abandoned; steadfast in having crossed over; steadfast in being liberated; steadfast by that designation.

How is the Blessed One steadfast with regard to the agreeable and disagreeable? The Blessed One is steadfast in gain and in loss, in fame and in disrepute, in praise and in blame, in pleasure and in pain. Some might anoint one of his arms with perfume, while others might chop one of his arms with an adze—yet in the former case, there is no lust, and in the latter case, there is no aversion. He has abandoned attraction and repulsion, has overcome exaltation and degradation, and has transcended fondness and aversion. Thus is the Blessed One steadfast with regard to the agreeable and disagreeable.

How is the Blessed One steadfast on account of having abandoned? By the Blessed One, lust has been abandoned, disgorged, released, given up, and relinquished; so too hatred, delusion, anger, enmity, contempt, spite, envy, miserliness, deceit, craftiness, obstinacy, contention, conceit, arrogance, vanity, and heedlessness; all defilements, all misconduct, all vexations, all fevers, all torments, and all unwholesome volitional formations have been abandoned, disgorged, released, given up, and relinquished. Thus, on account of having abandoned, the Blessed One is steadfast.

How is the Blessed One 'Such a one' in having crossed over? The Blessed One has crossed over the flood of sensuality, crossed over the flood of existence, crossed over the flood of views, crossed over the flood of ignorance. He has crossed over, completely crossed over, thoroughly crossed over, transcended, fully transcended, and gone beyond the entire path of saṃsāra. He is one whose spiritual journey is completed, whose practice is fulfilled, who has traversed the long course, who has reached the destination, who has reached the ultimate end, whose holy life is fulfilled, who has reached the highest vision, who has developed the path, who has abandoned defilements, who has penetrated the unshakable, who has realized cessation. Suffering has been fully understood by him, its origin has been abandoned, the path has been developed, cessation has been realized. What is to be directly known has been directly known, what is to be fully understood has been fully understood, what is to be abandoned has been abandoned, what is to be developed has been developed, what is to be realized has been realized. He has lifted the bar, filled in the moat, drawn out the stake, is without a bolt, a noble one with banner lowered, burden laid down, unfettered. He has abandoned the five factors, is endowed with the six factors, with one protection, with four supports, who has dispelled individual truths, who has abandoned all seeking, whose resolve is undisturbed, whose bodily formations are calmed, whose mind is well-liberated, whose wisdom is well-liberated, a consummate one, one who has lived the life, the ultimate person, the supreme person, one who has reached the supreme attainment. He neither accumulates nor removes; having destroyed, he stands firm. He neither abandons nor grasps; having abandoned, he stands firm. He neither weaves nor is arrogant; having become dispassionate, he stands firm. He neither extinguishes nor kindles; having extinguished, he stands firm. He stands firm, being endowed with the aggregate of virtue of one beyond training; he stands firm, being endowed with the aggregate of concentration of one beyond training; he stands firm, being endowed with the aggregate of wisdom of one beyond training; he stands firm, being endowed with the aggregate of liberation of one beyond training; he stands firm, being endowed with the aggregate of knowledge and vision of liberation of one beyond training. Having fulfilled the truth, he stands firm; having transcended agitation, he stands firm; having extinguished the fire of defilements, he stands firm. He stands firm through non-returning, having done what was to be done, through non-partaking, through the purity of loving-kindness, through the purity of compassion, through the purity of gladness, through the purity of equanimity, through ultimate purity, through the purity of non-identification, through being liberated, through being content. He stands firm at the limit of the aggregates, at the limit of the elements, at the limit of the sense bases, at the limit of destinies, at the limit of rebirth, at the limit of relinking, at the limit of existence, at the limit of saṃsāra, at the limit of the round of existence, in his last existence, in his final embodiment; the Blessed One bears his final body.

For him, this is the final existence, this is the last embodiment. The round of birth and death is ended; for him there is no further becoming.

Thus, because the Blessed One has crossed over, he is called 'Such a one' (Tādi).

How is the Blessed One 'Such a one' because he is liberated? The Blessed One’s mind is liberated, especially liberated, and well-liberated from lust; likewise, his mind is liberated from hatred, from delusion, from anger, from enmity, from contempt, from insolence, from envy, from stinginess, from deceit, from craftiness, from stubbornness, from contention, from conceit, from arrogance, from intoxication, from heedlessness, from all defilements, from all misconduct, from all distress, from all fevers, from all torments, and from all unwholesome formations, the mind is liberated, especially liberated, and well-liberated. Thus, because the Blessed One is liberated, he is 'Such a one' (Tādi).

How is the Blessed One 'Such a one' (Tādi) by such designation? The Blessed One, when virtue is present, is called 'virtuous'; because of that designation, he is 'Such a one'. When faith is present, he is called 'faithful'; because of that designation, he is 'Such a one'. When energy is present, he is called 'energetic'; because of that designation, he is 'Such a one'. When mindfulness is present, he is called 'mindful'; because of that designation, he is 'Such a one'. When concentration is present, he is called 'concentrated'; because of that designation, he is 'Such a one'. When wisdom is present, he is called 'wise'; because of that designation, he is 'Such a one'. When knowledge is present, he is called 'possessor of the threefold knowledge'; because of that designation, he is 'Such a one'. When direct knowledge is present, he is called 'possessor of the sixfold direct knowledge'; because of that designation, he is 'Such a one'. When the ten powers are present, he is called 'possessor of the ten powers'; because of that designation, he is 'Such a one'. Thus, the Blessed One is 'Such a one' by such designation. This explains the phrase: 'that Buddha, unattached, Such a one'.

Regarding the phrase 'Not deceitful, come to the multitude': 'Not deceitful' (akuho) refers to the absence of the three grounds for deceit. These are: the ground for deceit designated as the partaking of requisites, the ground for deceit designated as deportment, and the ground for deceit designated as insinuation.

What is the basis of deceit called the partaking of requisites? Here, householders invite a monk with robes, almsfood, lodging, and medicinal requisites. That monk, being of evil desires, overcome by longing, and desirous of an abundance of robes, almsfood, lodging, and medicinal requisites, on that account refuses robes, refuses almsfood, refuses lodging, and refuses medicinal requisites. He says thus: 'What need has a renunciate for a costly robe? It is suitable that a renunciate, having gathered rags from a charnel ground, a rubbish heap, or a shop-front, and having made a patchwork robe, should wear it. What need has a renunciate for costly almsfood? It is suitable that a renunciate should maintain his life on lumps of food obtained by gleaning. What need has a renunciate for costly lodging? It is suitable that a renunciate should dwell at the foot of a tree, in a charnel ground, or in the open air. What need has a renunciate for costly medicinal requisites? It is suitable that a renunciate should make medicine with fermented urine and a piece of myrobalan.' On that account, he wears a coarse robe, consumes coarse almsfood, uses coarse lodging, and partakes of coarse medicinal requisites. The householders invite him again and again with robes, almsfood, lodging, and medicinal requisites. He then says thus: 'Due to the presence of three things, a faithful clansman generates much merit: due to the presence of faith, a faithful clansman generates much merit; due to the presence of a gift, a faithful clansman generates much merit; due to the presence of worthy recipients, a faithful clansman generates much merit. You have this faith, a gift is available, and I am the recipient. If I do not accept, you will thus be deprived of merit. I have no need for this, but I accept out of compassion for you alone.' On that account, he accepts many robes, accepts much almsfood, accepts much lodging, and accepts many medicinal requisites. Such scowling, frowning, deception, scheming, and duplicity—this is the basis of deceit called the partaking of requisites.

What is the basis of deception called 'deportment'? Here, a certain person—being of evil desire, overcome by evil desire, and aspiring to be esteemed—thinking, 'Thus people will esteem me,' establishes a way of walking, establishes a way of standing, establishes a way of sitting, and establishes a way of lying down. Having made a resolve, they walk; having made a resolve, they stand; having made a resolve, they sit; having made a resolve, they arrange their lying down. They walk as if composed, they stand as if composed, they sit as if composed, they arrange their lying down as if composed; they appear to onlookers as if absorbed in jhāna. Whatever such placing, setting up, and well-establishing of deportment; frowning and the state of frowning; deception, the manner of deception, and the state of being a deceiver—this is the basis of deception called 'deportment'.

What is the basis of deception called 'allusive talk'? Here, someone with evil desires, overcome by longing, aiming for esteem, thinking, 'Thus people will esteem me,' speaks words connected with the speech of the Noble Ones. He says: 'A monk who wears such a robe is a monk of great power.' He says: 'A monk who carries such a bowl... a bronze bowl... a water pot with a filter... a water strainer... an iron hook... sandals... a girdle... a cloth band is a monk of great power.' He says: 'A monk whose preceptor is such is a monk of great power.' He says: 'A monk whose teacher... whose fellow preceptors... whose fellow teachers... whose friends... whose acquaintances... whose intimates... whose companions are such is a monk of great power.' He says: 'A monk who dwells in such a monastery is a monk of great power.' He says: 'A monk who dwells in such a half-gabled building... a storied building... an upper story... a cave... a gabled building... a watchtower... a terrace... a storehouse... an assembly hall... a pavilion... at the foot of a tree is a monk of great power.'

Or alternatively, being one who constantly scowls, constantly frowns, is utterly deceitful, and exceedingly talkative, one praised by his own mouth, implying, 'This monk is a gainer of such meditative attainments,' he speaks such profound, hidden, subtle, concealed, supramundane talk connected with emptiness. Whatever such frowning, the act of frowning, deception, the manner of deception, and the state of being a deceiver—this is the basis of deception called 'allusive talk.' For the Blessed Buddha, these three bases of deception have been abandoned, cut off, stilled, pacified, are incapable of arising, and have been burned by the fire of knowledge. Therefore, the Buddha is without deception—the Undeceptive.

Regarding `gaṇimāgataṃ`. `Gaṇī`: The Blessed One is a `gaṇī` (leader). He is a `gaṇī` because he is the teacher of a group; he is a `gaṇī` because he is the instructor of the group; he is a `gaṇī` because he guides the group; he is a `gaṇī` because he advises the group; he is a `gaṇī` because he instructs the group; he is a `gaṇī` because, being confident, he approaches the group; he is a `gaṇī` because the group is eager to hear him, lends an ear, and applies the mind for the purpose of understanding; he is a `gaṇī` because, having raised the group from unwholesome states, he establishes them in wholesome states. He is the leader of the group of monks, the group of nuns, the group of male lay followers, the group of female lay followers, the group of kings, the group of nobles, the group of brahmins, the group of merchants, the group of commoners, the group of Brahmās, and the group of devas. He has a following, has a group, and is the teacher of a group. `Āgataṃ` means come to, approached, well approached, arrived at the city of Saṅkassa. Thus: `akuhaṃ gaṇimāgataṃ`.

Regarding `bahūnamidha baddhānaṃ`. Of many here—nobles, brahmins, merchants, commoners, householders, renunciates, devas, and humans. Regarding `baddhānaṃ`: of those who are associated, of those whose conduct is devoted, of the attendants, of the disciples. Thus: `bahūnamidha baddhānaṃ`.

Regarding `atthi pañhena āgamaṃ`. 'We have come with need of a question; we have come desiring to ask a question; we have come desiring to hear a question.' This is one meaning of `atthi pañhena āgamaṃ`. Or alternatively, for those who have need of a question, who desire to ask a question, who desire to hear a question, there may be a coming, an approaching, a drawing near, an attending upon. This is also a meaning of `atthi pañhena āgamaṃ`. Or alternatively, 'One with a question has come to you; you are capable, you are competent to state and to explain what is asked by me. Bear this burden.' This is also a meaning of `atthi pañhena āgamaṃ`.

Therefore, the Elder Sāriputta said:

“To that Buddha, the unattached, the Such One, the Undeceptive, who has come as the leader of a group; for the many here who are devoted, we have come with a question.”

193.

For a monk who feels revulsion, resorting to a secluded seat, the root of a tree or a charnel ground, or the caves of mountains.

Regarding 'Of a monk, being disgusted': 'Of a monk' means of a monk who is a virtuous worldling, or of a monk who is a learner. 'Being disgusted' means being disgusted with birth, with aging, with sickness, with death, with sorrows, with lamentations, with pains, with griefs, with despairs; being disgusted with the suffering in hell, with the suffering in the animal realm, with the suffering in the peta realm, with the suffering in the human realm, with the suffering rooted in descending into the womb, with the suffering rooted in remaining in the womb, with the suffering rooted in emerging from the womb, with the suffering tied to a newborn, with the suffering of a newborn being dependent on others, with the suffering caused by oneself, with the suffering caused by others, with suffering as pain, with the suffering of formations, with the suffering due to change, with the suffering from eye-disease, with the suffering from ear-disease, with the suffering from nose-disease, with the suffering from tongue-disease, with the suffering from body-disease, with the suffering from head-disease, with the suffering from ear-disease, with the suffering from mouth-disease, with the suffering from tooth-disease, with coughing, with asthma, with catarrh, with burning fever, with fever, with stomach-disease, with fainting, with dysentery, with sharp pains, with cholera, with leprosy, with tumors, with skin disease, with consumption, with epilepsy, with eczema, with the itch, with scabies, with sores from scratching, with chaps on hands and feet, with a disorder of blood and bile, with diabetes, with boils, with pustules, with fistula in the anus, with illness originating from bile, with illness originating from phlegm, with illness originating from wind, with illness originating from a combination of the humors, with illness caused by change of season, with illness caused by improper conduct, with illness caused by assault, with illness caused by the result of kamma, with cold, with heat, with hunger, with thirst, with feces, with urine, with the suffering from contact with gadflies, mosquitoes, wind, sun, and creeping things, with the suffering from the death of one's mother, with the suffering from the death of one's father, with the death of one's brother, with the death of one's sister, with the death of one's son, with the death of one's daughter, with the loss of relatives, with the loss of wealth, with the affliction by disease, with the loss of virtue, with the loss of right view. Being disgusted, afflicted, ashamed, and loathing—this is the meaning of 'of a monk, being disgusted'.

Frequenting a secluded seat: A seat is called that on which one sits—a couch, a chair, a cushion, a mat, a piece of leather, a grass spread, a leaf spread, or a straw spread. That seat is empty, secluded, and utterly secluded from the sight of unsuitable forms; empty, secluded, and utterly secluded from the sound of unsuitable sounds; empty, secluded, and utterly secluded from the five unsuitable strands of sensual pleasure. For one who frequents, frequents well, resorts to, resorts to well, resorts to repeatedly, and resorts to intimately that utterly secluded seat—thus, 'frequenting a secluded seat'.

The root of a tree, or a charnel ground: The root of a tree is just the root of a tree, a charnel ground is just a charnel ground—thus, 'the root of a tree, or a charnel ground'. Or in the caves of mountains: Mountains are just mountains, ravines are just ravines, mountain caves are just mountain caves. The spaces between mountains are called mountain slopes—thus, 'or in the caves of mountains'.

Therefore, the Elder Sāriputta said:

“For a monk who is disgusted, who frequents a secluded seat; the root of a tree, a charnel ground, or in the caves of mountains.”

194.

In lodgings high and low, there are terrors making sounds; at which a monk should not tremble, in a quiet dwelling.

Regarding 'in high and low resting places': 'High and low' means in inferior and superior, in excellent and base lodgings. 'Resting place' refers to a lodging: a monastery, a half-gabled building, a long-galleried building, a storied building, or a cave—thus, 'in high and low resting places'. Regarding 'terrors making sounds there': 'Making sounds' (kivanto) means making sounds, cooing, roaring, making a noise. Alternatively, 'how many' (kivanto) means: how many? what number? what measure? how numerous are they? 'Terrors' refers to: lions, tigers, leopards, bears, hyenas, wolves, buffaloes, elephants, snakes, scorpions, centipedes; or they might be thieves, violent men, housebreakers, or those who go out to steal—thus, 'terrors making sounds there'.

Regarding 'At which a monk should not tremble': This means: those who, having seen or heard terrors, would not tremble, would not tremble violently, would not tremble all around; would not be startled, would not be terrified, would not be frightened all around; would not be afraid, would not fall into terror. He would be fearless, unflinching, undaunted, and not one to flee; he would dwell having abandoned fear and dread, with his goosebumps gone—thus, 'at which a monk should not tremble'.

Regarding 'in a quiet lodging': This means in a lodging with little sound, free from noise, secluded from the comings and goings of people, private for humans, and suitable for solitude—thus, 'in a quiet lodging'.

Therefore, the Elder Sāriputta said:

“In lodgings high and low, how many terrors are there? A monk should not tremble at them in a quiet lodging.”

195.

How many perils are there in the world for one going to the unreached destination? Which perils a monk should overcome in a remote lodging.

Regarding 'how many perils are there in the world?': 'Kati' means: how many? how much? of what measure? how numerous? 'Parissayā' means: there are two kinds of perils—manifest perils and concealed perils. What are the manifest perils? Lions, tigers, leopards, bears, hyenas, wolves, buffaloes, elephants, snakes, scorpions, centipedes; or thieves, or violent men, or burglars, or robbers; 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, eczema, consumption, epilepsy; ringworm, itch, scabies, scratches, fissures; blood-and-bile disease, diabetes; shoulder-blade disease, pimples, fistula; ailments arising from bile… and so on… cold, heat, hunger, thirst, defecation, urination; contact with gadflies, mosquitoes, wind, sun, and creeping things—these are called manifest perils.

What are the concealed perils? Misconduct of body, misconduct of speech, and misconduct of mind; the hindrance of sensual desire, the hindrance of ill-will, the hindrance of sloth and torpor, the hindrance of restlessness and remorse, and the hindrance of doubt; greed, hatred, delusion, anger, resentment, contempt, spite, envy, stinginess, deceit, craftiness, obstinacy, contention, conceit, arrogance, vanity, and heedlessness; all defilements, all misconducts, all torments, all fevers, all anguish, and all unwholesome formations—these are called the concealed perils.

Regarding 'perils'—in what sense are they perils? They oppress, thus they are perils. They conduce to decline, thus they are perils. They are an abode of fear therein, thus they are perils.

How is it that 'they oppress, thus they are perils'? These perils oppress that person, they thoroughly oppress, they overwhelm, they submerge, they consume, and they crush. In this way they oppress—thus, they are perils.

How is it that 'they conduce to decline, thus they are perils'? These perils conduce to the obstruction and decline of wholesome states. Of which wholesome states? Of right practice, conformable practice, non-antagonistic practice, non-conflicting practice, practice in accordance with the goal, practice in accordance with the Dhamma; of the state of fulfilling the virtues, of guarding the sense-doors, of knowing moderation in eating, of devotion to wakefulness, of mindfulness and clear comprehension; of devotion to the development of the four foundations of mindfulness, the four right strivings, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and of devotion to the development of the noble eightfold path—they conduce to the obstruction and decline of these wholesome states. In this way 'they conduce to decline,' thus they are perils.

How is it that 'they arise therein' means 'perils'? Therein, these evil, unwholesome states arise, being dependent on the personality-existence. Just as creatures that dwell in holes lie in a hole, creatures that dwell in water lie in water, creatures that dwell in the forest lie in the forest, and creatures that dwell in trees lie in a tree; even so, therein these evil, unwholesome states arise, being dependent on the personality-existence. Thus also, 'they arise therein' means 'they are perils'.

For this was said by the Blessed One:

“Monks, a bhikkhu with an inner-dweller, with a companion, dwells in suffering, not at ease. And how, monks, does a bhikkhu with an inner-dweller, with a companion, dwell in suffering, not at ease? Here, monks, when a bhikkhu sees a form with the eye, evil, unwholesome states arise—thoughts that move to various objects, which are a basis for the fetters. Those evil, unwholesome states dwell within him and flow along with his mental continuum. Therefore, he is called 'one with an inner-dweller'. They assail him; those evil, unwholesome states assail him. Therefore, he is called 'one with a companion'.”

“Furthermore, monks, when a bhikkhu, having heard a sound with the ear… having smelled an odor with the nose… having tasted a flavor with the tongue… having touched a tangible object with the body… having cognized a mental object with the mind, evil, unwholesome states arise—thoughts that move to various objects, which are a basis for the fetters. Those evil, unwholesome states dwell within him and flow along with his mental continuum. Therefore, he is called 'one with an inner-dweller'. They assail him; those evil, unwholesome states assail him. Therefore, he is called 'one with a companion'. Thus indeed, monks, a bhikkhu with an inner-dweller, with a companion, dwells in suffering, not at ease.” Thus also, 'they arise therein' means 'they are perils'.

For this was said by the Blessed One:

“Monks, these are three internal taints, internal enemies, internal adversaries, internal killers, internal opponents. Which three? Greed, monks, is an internal taint, an internal enemy, an internal adversary, an internal killer, an internal opponent. Hatred, monks… Delusion, monks, is an internal taint, an internal enemy, an internal adversary, an internal killer, an internal opponent. These, monks, are the three internal taints, internal enemies, internal adversaries, internal killers, internal opponents.”

“Greed begets harm, greed corrupts the mind; fear is born from within—that, people do not understand.

“The greedy person does not know the benefit, the greedy person does not see the Dhamma; then there is blinding darkness, when greed overwhelms a person.

“Hatred begets harm, hatred corrupts the mind; fear is born from within—that, people do not understand.

“The angry person does not know the benefit, the angry person does not see the Dhamma; then there is blinding darkness, when anger overwhelms a person.

“Delusion begets harm, delusion corrupts the mind; fear is born from within—that, people do not understand.

“The deluded person does not know the benefit, the deluded person does not see the Dhamma; then there is blinding darkness, when delusion overwhelms a person.”

Thus also, 'they arise therein' means 'they are perils'. For this was said by the Blessed One:

“Great king, there are these three qualities that, arising internally in a person, arise for harm, for suffering, for discomfort. What three? Greed, great king, is a quality that, arising internally in a person, arises for harm, for suffering, for discomfort; hatred, great king… delusion, great king, is a quality that, arising internally in a person, arises for harm, for suffering, for discomfort. These, great king, are the three qualities that, arising internally in a person, arise for harm, for suffering, for discomfort.”

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

Thus also, 'they arise therein' means 'they are perils'.

For this was said by the Blessed One:

“Lust and hatred have this as their source; discontent, delight, and hair-standing-on-end are born from this. Arising from this, thoughts of the mind are sent forth, just as children release a crow.”

Thus also, 'they arise therein' means 'they are perils'. As for 'in the world' (loke), it means in the human world; this is the meaning of the term 'perils in the world' (parissayā loke).

‘For one who is going, the ungone direction.’ The ungone direction is said to be the deathless, Nibbāna. That which is the stilling of all formations, the relinquishing of all substrates of existence, the destruction of craving, dispassion, cessation, Nibbāna. That direction has not been gone to before; that direction has not been gone to in this long stretch of time.

“Just as one would carry a bowl of oil filled to the brim, without spilling any, so should one guard one's own mind, aspiring for the direction not gone to before.”

For one approaching the direction not gone to before by means of the path, for one going in the moment of the cognitive process, for one advancing from the arising of fruition—this is the meaning of ‘for one who is going, the ungone direction.’

‘Which a monk should overcome.’ As for ‘which’ (ye): whichever dangers (parissaye) one should overcome (abhisambhaveyya), overpower (abhibhaveyya), overwhelm (ajjhotthareyya), master (pariyādiyeyya), and crush (maddeyya)—this is the meaning of ‘which a monk should overcome’ (ye bhikkhu abhisambhave).

As for 'in a secluded dwelling' (pantamhi sayanāsane): At the edge, in a remote place, at the border—whether at the end of a mountain, the end of a forest, the end of a river, or the end of the water—where there is no plowing and no sowing, having gone beyond the area of people, in a dwelling not frequented by humans. This is the meaning of 'in a secluded dwelling'.

Therefore, the Elder Sāriputta said:

“How many dangers are there in the world for one going to the ungone direction, which a monk, dwelling in a secluded lodging, should overcome?”

196.

“What should be his modes of speech? What should be his haunts here? What virtuous practices and observances should there be for a monk of resolute mind?”

The phrase ‘What should be his modes of speech?’ asks about the purity of speech: With what kind of speech should he be endowed? With what kind of nature, what kind of characteristic, what kind of quality should he be endowed? What is purity of speech? Here, a monk, having abandoned false speech, abstains from false speech; he is a speaker of truth, devoted to the truth, firm, reliable, and not a deceiver of the world. Having abandoned slanderous speech, he abstains from slanderous speech. What he has heard here, he does not repeat there to cause division among these people; or what he has heard there, he does not repeat to these people to cause division among those. Thus, he is a reconciler of those who are divided and a promoter of stability for those who are united. He delights in concord, rejoices in concord, takes pleasure in concord, and speaks words that create concord. Having abandoned harsh speech, he abstains from harsh speech. He speaks such words as are flawless, pleasing to the ear, affectionate, going to the heart, urbane, liked by many, and agreeable to many. Having abandoned frivolous chatter, he abstains from frivolous chatter. He speaks at the proper time, speaks what is true, speaks what is beneficial, speaks in accordance with the Dhamma, and speaks in accordance with the Vinaya. He speaks words worth treasuring, spoken at the right time, with reason, with a limit, and connected with benefit. He is endowed with the four kinds of good verbal conduct; he speaks speech that is free from the four faults. From the thirty-two kinds of worldly talk, he is aloof, abstains, refrains, has departed, is released, is fully released, and is detached; he dwells with a mind without boundaries. He speaks on the ten topics for discussion, namely: talk on fewness of wishes, talk on contentment, talk on seclusion, talk on non-association, talk on arousing energy, talk on virtue, talk on concentration, talk on wisdom, talk on liberation, and talk on the knowledge and vision of liberation. He speaks on the foundations of mindfulness, the right efforts, the bases of psychic power, the faculties, the powers, the factors of enlightenment, and Nibbāna. By speech, he is restrained, guarded, well-guarded, protected, secured, watched over, and well-restrained—this is purity of speech. He should be endowed with such purity of speech. This is the meaning of ‘What should be his modes of speech?’

“What should his pasture be here?” He asks about the pasture: “With what kind of pasture should he be endowed, with what characteristics, with what qualities, and with what attributes?” There is a pasture, and there is an improper pasture.

What is improper pasture? Here, someone frequents the haunts of prostitutes, or of widows, or of mature maidens, or of eunuchs, or of nuns, or he frequents taverns. He lives in close association with kings, royal ministers, sectarians, or disciples of sectarians in an unsuitable manner. Or he resorts to, associates with, and repeatedly visits such families that are faithless, displeased, not like a watering place, abusive and reviling, wishing for what is not beneficial, wishing for what is not for one's welfare, wishing for discomfort, and wishing for what is not safe from bondage for monks, nuns, male lay followers, and female lay followers. This is called improper pasture.

Or else, having entered a village and gone onto a street, he 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 young girls, looking at young boys, looking at a shop, looking at doorways, looking upwards, looking downwards, he goes looking about in the cardinal and intermediate directions—this too is called improper pasture.

Or else, having seen a form with the eye, he is one who grasps the signs and secondary characteristics. Because of that, while he dwells with the mind faculty unguarded, covetousness, dejection, and evil, unwholesome states would flow in upon him. He does not practice for its restraint, he does not guard the mind faculty, he does not attain restraint in the mind faculty—this too is called improper pasture.

Or again, some venerable ascetics and brahmins, having eaten food given in faith, dwell engaged in such improper spectacles; that is to say: dancing, singing, instrumental music, shows, recitations, hand-clapping, chanting with cymbals, drumming on a pot, pantomime, acrobatic feats by outcasts, flute-playing, bone-washing games, elephant fights, horse fights, buffalo fights, bull fights, goat fights, ram fights, cock fights, quail fights, stick fights, boxing, wrestling, mock battles, troop musters, army formations, and army reviews. He is engaged in such an improper spectacle. This too is called improper pasture.

The five strands of sensual pleasure are also an improper pasture. For this has been said by the Blessed One: “Monks, do not wander in an improper pasture, in the domain of others. For those who wander in an improper pasture, the domain of others, Māra gains an opportunity, Māra gains a foothold. And what, monks, is an improper pasture, the domain of others, for a monk? It is the five strands of sensual pleasure. Which five? Forms cognizable by the eye that are wished for, desired, agreeable, pleasing, connected with sensual pleasure, and arousing lust; sounds cognizable by the ear... smells cognizable by the nose... tastes cognizable by the tongue... tangibles cognizable by the body that are wished for, desired, agreeable, pleasing, connected with sensual pleasure, and arousing lust. This, monks, is called an improper pasture, the domain of others, for a monk.” This too is called improper pasture.

What is the resort? Here, a bhikkhu does not resort to prostitutes, widows, spinsters, eunuchs, bhikkhunīs, or taverns. He dwells unassociated with kings, royal ministers, heretics, and disciples of heretics through unsuitable association. But those families that have faith, are devoted, are like a public well, are illumined by the saffron robe, have the wind from the coming and going of ascetics, and desire the benefit, welfare, comfort, and security from bondage for bhikkhus, bhikkhunīs, male lay-followers, and female lay-followers—such families he resorts to, associates with, and attends upon. This too is called the resort.

Or else, a bhikkhu, having entered the area among the houses and set out on 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... and so on... not looking around at the cardinal and intermediate directions. This too is called the resort.

Or else, a bhikkhu, having seen a form with the eye, is not one who grasps at signs... and so on... he attains restraint in the mind-faculty. This too is called the resort.

Or again, some venerable ascetics and brahmins, having eaten food given in faith, dwell unengaged in such improper spectacles as these—namely, dancing, singing, instrumental music... the viewing of armies, and so on; he is one who abstains from such improper spectacles. This too is called the resort.

The four foundations of mindfulness are also a pasture. For this has been said by the Blessed One: “Bhikkhus, dwell in your own pasture, your paternal domain. For those who dwell in your own pasture, their paternal domain, Māra will not find an opening, Māra will not find a foothold. And what, bhikkhus, is a bhikkhu’s own pasture, his paternal domain? It is the four foundations of mindfulness. What four? Here, bhikkhus, a bhikkhu dwells contemplating the body in the body... feelings... mind... phenomena in phenomena—ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. This, bhikkhus, is called a bhikkhu’s own pasture, his paternal domain. This too is called a pasture. ‘He should be endowed with such a pasture’—this is the meaning of the phrase ‘what are his pastures here?’.”

What are his virtues and practices? Endowed with what kind of virtues and practices, established in what manner, of what nature, of what kind—this asks about the purity of virtues and practices. What is the purity of virtues and practices? There is virtue and practice, and there is practice but not virtue. What is virtue and practice? Here, a bhikkhu is virtuous, restrained by the Pātimokkha restraint, perfect in conduct and resort, seeing danger in the slightest faults, undertaking and training in the training rules. The restraint, control, and non-transgression therein—this is virtue. The undertaking—that is the practice. Virtue in the sense of restraint, practice in the sense of undertaking—this is called virtue and practice.

What is a practice, but not virtue? The eight ascetic practices—the forest-dweller's practice, the alms-food-eater's practice, the refuse-rag-wearer's practice, the triple-robe-wearer's practice, the house-to-house-seeker's practice, the later-refuser's practice, the sitter's practice, and the any-bed-user's practice—this is called a practice, but not virtue. The undertaking of energy is also called a practice, but not virtue. 'Willingly, let only skin, sinews, and bone remain, and let the flesh and blood in my body dry up; there will be no relaxing of my energy until I have attained that which is to be attained by human stamina, by human strength, by human energy, and by human exertion'—thus one arouses and exerts the mind. Such an undertaking of energy is also called a practice, but not virtue.

“I will not eat, I will not drink, I will not leave the monastery; nor will I lay down my side, until the dart of craving is removed.”

He rouses his mind and exerts himself. Even such an undertaking of effort is called a practice, not virtue. “I will not break this cross-legged posture until my mind is liberated from the taints without clinging”—he rouses his mind and exerts himself. Even such an undertaking of effort is called a practice, not virtue. “I will not rise from this seat... I will not descend from this promenade... I will not leave this monastery... I will not leave this lean-to... I will not leave this mansion... this terrace... this cave... this lodging... this hut... this peaked house... this watchtower... this hall... this open shed... this assembly hall... this pavilion... this foot of the tree until my mind is liberated from the taints without clinging”—he rouses his mind and exerts himself. Even such an undertaking of effort is called a practice, not virtue. “This very morning, I will bring forth, accomplish, attain, experience, and realize the noble Dhamma”—he rouses his mind and exerts himself. Even such an undertaking of effort is called a practice, not virtue. “This very midday... evening... before the meal... after the meal... first watch of the night... middle watch of the night... last watch of the night... in the dark fortnight... in the bright fortnight... in the rainy season... in the winter... in the summer... in the first stage of life... in the middle stage of life... in the last stage of life, I will bring forth, accomplish, attain, experience, and realize the noble Dhamma”—he rouses his mind and exerts himself. Even such an undertaking of effort is called a practice, not virtue. This is the purity of virtue and practices. That he should be endowed with such purity of virtue and practices—this is the meaning of ‘What are his virtues and practices?’.

“Of a monk with a resolute self.” ‘Of one with a resolute self’ means: of one who has aroused energy, has reached a state of strength, possesses firm effort, has not abandoned zeal, and has not laid down the burden regarding wholesome qualities. Or alternatively, of one who has sent forth his being. One has sent forth his being for the sake of his own benefit, the faultless path, the characteristics, the cause, and for what is a cause and what is not a cause. One has sent forth his being by contemplating: “All formations are impermanent,” “All formations are suffering,” “All phenomena are not-self,” “Conditioned by ignorance are formations”…and so on… “Conditioned by birth is aging and death,” “With the cessation of ignorance comes the cessation of formations”…and so on… “With the cessation of birth comes the cessation of aging and death,” “This is suffering”…and so on… “This is the path leading to the cessation of suffering,” “These are the taints”…and so on… “This is the path leading to the cessation of the taints,” “These phenomena are to be known by direct knowledge”…and so on… “These phenomena are to be realized,” the origin and passing away, the gratification, the danger, and the escape concerning the six sense bases, the five aggregates of clinging, and the four great elements, and by contemplating “Whatever has the nature to arise, all that has the nature to cease.” ‘Of a monk’ means of a virtuous worldling monk or of a trainee monk. This is the meaning of ‘of a monk with a resolute self’.

Therefore, the Elder Sāriputta said:

“What should be his endeavors, what his resort here? What should be the virtues and observances for a monk with a resolute self?”

197.

What training should he undertake, being unified, wise, and mindful? Like a smith of silver, he should blow away his own impurity.

Regarding 'What training should he undertake?': What training does that person take up, take up well, undertake, undertake well, grasp, review, and become firmly committed to? This is the meaning of 'What training should he undertake?'.

“Unified, wise, and mindful.” “Unified” means having a unified mind, an undistracted mind, a mind unscattered—tranquility, the faculty of concentration, the power of concentration... right concentration. “Wise” means being discerning, wise, possessing wisdom, intelligent, knowledgeable, brilliant, sagacious. “Mindful” means being mindful for four reasons: being mindful while developing the establishment of mindfulness of the body in the body, mindful while developing... on feelings... on the mind... on mental qualities. He is called 'mindful'—mindful. “What training should he undertake?” asks about the training in higher virtue. “Unified” asks about the training in higher mind. “Wise” asks about the training in higher wisdom. “Mindful” asks about the purity of mindfulness—thus, “What training should he undertake, being unified, wise, and mindful?”

“Like a smith of silver, he should blow away his own impurity.” A smith is called a goldsmith, and silver is called gold. Just as a goldsmith blows, thoroughly blows, and repeatedly blows away the coarse impurities from gold, the medium impurities, and the subtle impurities; in the same way, a bhikkhu removes, thoroughly removes, repeatedly removes, abandons, dispels, brings to an end, and causes to not arise again his own coarse defilements, his medium defilements..., and his subtle defilements.

Or, a bhikkhu expels, thoroughly expels, repeatedly expels, abandons, dispels, destroys, and causes to not arise again his own stain of lust, stain of hatred, stain of delusion, stain of conceit, stain of wrong views, stain of defilements, and stain of misconduct—which are blinding, sightless-making, ignorance-making, wisdom-obstructing, allied with distress, and not conducive to Nibbāna.

Or, by right view, one expels, thoroughly expels, repeatedly expels, abandons, dispels, destroys, and causes to not arise again wrong view. By right intention, wrong intention… by right speech, wrong speech… by right action, wrong action… by right livelihood, wrong livelihood… by right effort, wrong effort… by right mindfulness, wrong mindfulness… by right concentration, wrong concentration… by right knowledge, wrong knowledge… by right liberation, one expels, thoroughly expels, repeatedly expels, abandons, dispels, destroys, and causes to not arise again wrong liberation.

Or, by the Noble Eightfold Path, one expels, thoroughly expels, repeatedly expels, abandons, dispels, destroys, and causes to not arise again all defilements, all misconduct, all vexations, all fevers, all torments, and all unwholesome volitional formations. This is the meaning of the verse: 'As a smith removes dross from silver, so should one remove one's own stain.'

Therefore, the Elder Sāriputta said:

“Having undertaken which training, should he—one-pointed, discerning, and mindful—remove his own stain, as a smith removes dross from silver?”

198.

Sāriputta, [the Blessed One said], for one feeling revulsion, for one who resorts to an empty seat and lodging, for one who desires full awakening, there is this ease that is in accordance with the Dhamma. That I shall indeed declare to you, as I understand it.

For one who is disgusted, this is ease. 'For one who is disgusted' means: for one who is disgusted by birth, by aging, by sickness, by death, by sorrow, by lamentation, by suffering, by grief, by despair… by the suffering that is the calamity of wrong view, for one who is weary and ashamed—this is the meaning of 'for one who is disgusted'. 'This is ease' means: I will declare that which is a comfortable abiding. What is the comfortable abiding? Right practice, suitable practice, non-antagonistic practice, practice in accordance with the meaning, fulfillment in the virtues, guarding the doors of the sense faculties, moderation in eating, devotion to wakefulness, mindfulness and clear comprehension, the four establishments of mindfulness, the four right strivings, 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 practice leading to Nibbāna—this is the comfortable abiding. Thus, for one who is disgusted, this is ease.

“Sāriputta,” the Blessed One addressed that elder by name. “Bhagavā” is a term of reverence. Moreover, the Blessed One is so called because he has broken lust; the Blessed One is so called because he has broken hatred; the Blessed One is so called because he has broken delusion; the Blessed One is so called because he has broken conceit; the Blessed One is so called because he has broken wrong views; the Blessed One is so called because he has broken the thorn; the Blessed One is so called because he has broken the defilements; the Blessed One is so called because he attended to, analyzed, and classified the jewel of the Dhamma; the Blessed One is so called because he is the end-maker of existences; the Blessed One is so called because he has a developed body, developed virtue, developed mind, and developed wisdom. Or, the Blessed One is so called because he resorted to remote lodgings in forests and woodlands—secluded, with little sound, with little disturbance, devoid of the presence of people, suitable for retreat, and appropriate for seclusion. Or, the Blessed One is so called because he is a distributor of robes, almsfood, lodgings, and medicines and requisites for the sick. Or, the Blessed One is so called because he is one who analyzes the flavor of meaning, the flavor of the Dhamma, the flavor of liberation, higher virtue, higher mind, and higher wisdom. Or, the Blessed One is so called because he is one who analyzes the four jhānas, the four immeasurables, and the four formless attainments. Or, the Blessed One is so called because he is one who analyzes the eight liberations, the eight spheres of mastery, and the nine successive attainments of dwelling. Or, the Blessed One is so called because he is one who divides and analyzes the ten developments of perception, the ten kasiṇa attainments, the concentration of mindfulness of breathing, and the attainment of the perception of foulness. Or, the Blessed One is so called because he is one who divides and analyzes the four foundations of mindfulness, the four right strivings, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path. Or, the Blessed One is so called because he is one who divides and analyzes the ten powers of a Tathāgata, the four grounds of self-confidence, the four analytical knowledges, the six supernormal knowledges, and the six qualities of a Buddha. This name, “Bhagavā,” was not given by his mother, not by his father, not by his brother, not by his sister, not by friends and companions, not by relatives and kinsmen, not by ascetics and brahmins, not by deities; it is a designation realized at the culmination of liberation by the Buddhas, the Blessed Ones, at the root of the Bodhi tree, together with the attainment of omniscient knowledge—that is, “Bhagavā.” This is the meaning of “Sāriputta” and “Bhagavā.”

Regarding the phrase, 'One who resorts to an empty seat and lodging.' A 'seat' is defined as where one sits: a couch, a stool, a cushion, a mat, a piece of hide, a grass spread, a leaf spread, or a straw spread. A 'lodging' is defined as a dwelling: a monastery, a lean-to, a palace, a storied building, or a cave. That seat and lodging is empty, secluded, and thoroughly secluded, being devoid of the sight of unsuitable forms, the sound of unsuitable sounds... and so on... devoid of the five unsuitable strands of sensual pleasure. For one who resorts to, constantly resorts to, properly resorts to, and repeatedly resorts to such a seat and lodging—this is the meaning of 'one who resorts to an empty seat and lodging.'

Regarding 'For one who desires enlightenment.' 'Enlightenment' (sambodhi) is defined as the knowledge in the four paths, which is wisdom, the faculty of wisdom, the power of wisdom... the enlightenment factor of investigation of phenomena, examination, insight, and right view. For one who desires to understand that enlightenment, desires to understand it accordingly, desires to awaken to it, desires to understand it fully, desires to attain it, desires to experience it, and desires to realize it for oneself—this is the meaning of 'for one who desires enlightenment.'

Regarding 'in accordance with the Dhamma.' What are the principles in accordance with enlightenment? They are: right practice, conforming practice, non-opposing practice, non-conflicting practice, practice that follows the goal, practice in accordance with the Dhamma; fulfillment in virtues, guardedness of the sense faculties, moderation in eating, application to wakefulness, and mindfulness with clear comprehension—these are called the principles in accordance with enlightenment. Or alternatively, the insight that is the preliminary stage of the four paths—these are called the principles in accordance with enlightenment. This is the meaning of 'for one who desires enlightenment, in accordance with the Dhamma.'

"That I will declare to you as I know it." Herein, "That" is the Dhamma in accordance with enlightenment. "I will declare" means: I will speak, I will speak in detail, I will announce, I will teach, I will make known, I will establish, I will reveal, I will analyze, I will make plain, I will make manifest. "As I know it" means: as I know, knowing well, knowing distinctly, knowing repeatedly, knowing by penetration; not by hearsay, not by tradition, not by lineage, not by scriptural authority, not by reasoning, not by inference, not by reflecting on reasons, nor through approval of a view after pondering, but the Dhamma that is directly known by myself, personally experienced—that Dhamma I will teach. This is the meaning of the phrase, "That I will declare to you as I know it."

Therefore, the Blessed One said:

"For one who is disgusted, this is what is ease, [O Sāriputta," said the Blessed One,]—frequenting an empty seat and lodging. For one desiring supreme awakening, in accordance with the Dhamma, that I will declare to you as I know it."

199.

A wise monk, mindful and practicing within limits, should not fear five dangers: of gadflies and attacking insects, of crawling creatures, of contact with humans, and of four-footed beasts.

"The wise one should not fear the five dangers." "Wise" means: steadfast, learned, discerning, intelligent, knowledgeable, insightful, sagacious. The wise one should not fear the five dangers, should not tremble, be terrified, panic, or be alarmed, nor fall into agitation. They should dwell fearless, unshaken, undaunted, and not fleeing, having abandoned fear and terror, free from hair-raising fear. This is the meaning of "The wise one should not fear the five dangers."

"A bhikkhu who is mindful and acts within boundaries." Here, "bhikkhu" is a bhikkhu who is a virtuous worldling or a bhikkhu in training. "Mindful" means mindful for four reasons: mindful by developing the establishment of mindfulness as contemplation of the body in the body; mindful by developing... regarding feelings... mind... the establishment of mindfulness as contemplation of phenomena in phenomena—he is called "mindful." "One who acts within boundaries" refers to four boundaries: the boundary of restraint in virtue, the boundary of restraint of the sense faculties, the boundary of moderation in food, and the boundary of application to wakefulness.

What is the boundary of restraint in virtue? Here, a bhikkhu is virtuous; he dwells restrained by the restraint of the Pātimokkha, is endowed with right conduct and resort, sees danger in the slightest faults, and trains by undertaking the training rules. Reflecting on the state of inner rottenness, he acts within the boundary of restraint in virtue and does not break the boundary. This is the boundary of restraint in virtue.

What is the boundary of restraint of the sense faculties? Here, a bhikkhu, seeing a form with the eye, is not a grasper of signs, nor a grasper of details. Since, if he were to dwell with the eye faculty unrestrained... he attains restraint in the eye faculty. Hearing a sound with the ear... smelling an odor with the nose... tasting a flavor with the tongue... feeling a tangible object with the body... cognizing a mental object with the mind, he is not a grasper of signs, nor a grasper of details. Since, if he were to dwell with the mind faculty unrestrained, evil, unwholesome states of covetousness and displeasure would flow in, he practices for its restraint, guards the mind faculty, and attains restraint in the mind faculty. Reflecting on the Ādittapariyāya, he acts within the boundary of restraint of the sense faculties and does not break the boundary. This is the boundary of restraint of the sense faculties.

What is the limit of moderation in food? Here, a bhikkhu, reflecting wisely, consumes food: not for amusement, not for intoxication, not for adornment, not for beautification, but only for the maintenance of this body, for its sustenance, for ending the affliction of hunger, and for the support of the holy life. He reflects, 'Thus I will dispel the old feeling and not give rise to a new feeling. And for me there will be sustenance, blamelessness, and a comfortable abiding.' Reflecting on the similes of greasing the axle, covering a wound, and a son's flesh, he conducts himself within the limit of moderation in food; he does not break the boundary. This is the limit of moderation in food.

What is the limit of devotion to wakefulness? Here, a bhikkhu purifies his mind of obstructive qualities by walking and sitting during the day. In the first watch of the night, he purifies his mind of obstructive qualities by walking and sitting. In the middle watch of the night, he adopts the lion's posture on his right side, placing one foot on the other, mindful and fully aware, having established in his mind the perception of rising. In the last watch of the night, having risen, he purifies his mind of obstructive qualities by walking and sitting. Reflecting on dwelling well for an excellent night, he conducts himself within the limit of devotion to wakefulness; he does not break the boundary. This is the limit of devotion to wakefulness. A bhikkhu is one who is mindful and practices within limits.

'Of gadflies, attacking insects, and reptiles.' Gadflies are said to be piṅgala flies. Attacking insects are said to be all flies. For what reason are all flies called attacking insects? They fly up again and again and bite; for that reason, all flies are called attacking insects. Snakes are said to be reptiles. Thus: 'of gadflies, attacking insects, and reptiles.'

'Of human contact and of quadrupeds.' Human contact means: there may be thieves, or oppressive persons, or those who have set out to do a deed, or those who have not yet set out to do a deed. They may question the monk, or raise a dispute, or scold, or revile, or restrain, or especially restrain, or harm, or especially harm, or oppress, or especially oppress, or kill, or approach and kill, or they may commit the act of approaching and killing. Any harm whatsoever from a human is called 'human contact'. 'Of quadrupeds' means: lions, tigers, leopards, bears, hyenas, wolves, buffaloes, and elephants. They may trample the monk, or devour, or harm, or especially harm, or oppress, or especially oppress, or kill, or approach and kill, or they may commit the act of approaching and killing. Any harm whatsoever from a quadruped is called 'danger from quadrupeds'. This is the meaning of the phrase 'of human contact and of quadrupeds'.

Therefore, the Blessed One said:

“A wise monk, mindful and dwelling within limits, should not be afraid of the five dangers: of gadflies and attacking insects, of reptiles, of human contact, and of quadrupeds.”

200.

He should not be frightened of those of other doctrines, even upon seeing their many terrors. Furthermore, the seeker of the wholesome should overcome other dangers.

‘One should not be intimidated by those of other doctrines, even having seen their many terrors.’ ‘Those of other doctrines’ are said to be any who, setting aside the seven co-religionists, are not devoted to the Buddha, the Dhamma, and the Sangha. They might question a monk or raise a dispute; they might scold, insult, confine, especially confine, harm, especially harm, oppress, especially oppress, kill, kill by approaching, or commit killing by approaching. Having seen or heard their many terrors, one should not be shaken, agitated, greatly agitated, frightened, intimidated, alarmed, terrified, or afraid, nor should one fall into anxiety. One should be fearless, unstartled, undismayed, not fleeing; one should dwell having abandoned fear and terror, with goosebumps gone. This is the meaning of ‘One should not be intimidated by those of other doctrines, even having seen their many terrors.’

‘Furthermore, one seeking the wholesome should overcome other perils.’ Furthermore, there are other things to be overcome, mastered, overwhelmed, completely grasped, and crushed. Regarding ‘perils’: there are two kinds of perils—manifest perils and concealed perils… Thus, they are apt to arise in one; therefore, they are called ‘perils.’ Regarding ‘one seeking the wholesome’: by one seeking, searching for, and investigating the right practice, the conforming practice, the unopposed practice, the non-conflicting practice, the practice that follows the meaning… the noble eightfold path, and Nibbāna, and the practice leading to Nibbāna, perils are to be overcome, mastered, overwhelmed, completely grasped, and crushed. This is the meaning of ‘Furthermore, one seeking the wholesome should overcome other perils.’

Therefore, the Blessed One said:

“One should not be intimidated by those of other doctrines, even upon seeing their many terrors; and, seeking the wholesome, one should overcome further perils.”

201.

Though touched by the affliction of illness and by hunger, one should endure cold and heat. Being touched by these in many ways, and being homeless, one should make one's energy and exertion firm.

'By the touch of illness and by hunger' (Ātaṅkaphassena khudāya phuṭṭho). 'Ātaṅkaphassa' is said to be the touch of disease. One may be touched, oppressed, beset, and endowed by the touch of disease; one may be touched, oppressed, beset, and endowed by eye disease, by ear disease, by nose disease, by tongue disease, by body disease... or by the touch of gadflies, mosquitoes, wind, sun's heat, and creeping things, one may be touched, oppressed, beset, and endowed. Starvation is what is called 'khudā'. One may be touched, oppressed, beset, and endowed by starvation. This is the meaning of 'by the touch of illness and by hunger'.

'One should endure cold and heat' (Sītaṃ athuṇhaṃ adhivāsayeyya). As for 'cold' (sītaṃ), cold occurs for two reasons: cold occurs either due to the disturbance of the internal elements, or cold occurs externally due to the climate. As for 'heat' (uṇhaṃ), heat occurs for two reasons: heat occurs either due to the disturbance of the internal elements, or heat occurs externally due to the climate. This is the meaning of 'cold and heat'. 'One should endure' (adhivāsayeyya) means: one should be enduring of cold, heat, hunger, thirst, and the touch of gadflies, mosquitoes, wind, sun's heat, and creeping things; of ill-spoken, ill-come paths of speech; and of arisen bodily feelings that are painful, sharp, harsh, bitter, disagreeable, unpleasant, and life-taking; one should be of an enduring nature. This is the meaning of 'one should endure cold and heat'.

“He, touched by these in many ways, is one without a home”: “By these” means one might be touched, afflicted, beset, and endowed with the touch of illness, with hunger, with cold, and with heat—thus, “he, touched by these.” “In many ways” means one might be touched, afflicted, beset, and endowed in numerous manners—thus, “he, touched by these in many ways.” “One without a home” means one does not make a dwelling place for consciousness accompanied by volitional formations; therefore, one is “without a home.” Alternatively, one does not give an opportunity for bodily misconduct, verbal misconduct, or mental misconduct; therefore, one is “without a home”—thus, “he, touched by these in many ways, is one without a home.”

“One should make one's effort and exertion firm”: What is called “effort and exertion” is the mental arousal of energy, striving, exertion, endeavor, vigor, persistence, great exertion, perseverance, strength, steadfastness, the state of one whose exertion is not slack, the state of having unremitting wholesome desire, the state of not having laid down the burden, the firm undertaking of the burden, energy, the faculty of energy, the power of energy, and right effort. “One should make one's effort and exertion firm” means: one should make one's energy and exertion firm; one should make it steadfast; one should be of firm undertaking; one should be of resolute undertaking—thus, “one should make one's effort and exertion firm.”

Therefore, the Blessed One said:

“Touched by the affliction of illness and by hunger, one should endure cold and heat. He, touched by these in many ways, without a home, should make his effort and exertion firm.”

202.

One should not steal, nor speak falsehood; one should touch the trembling and the steadfast with loving-kindness. When one discerns the mind's defilement, one should dispel it as being of the Dark One's faction.

One should not steal; one should not speak falsely. 'One should not steal' means: Herein, a monk, having abandoned the taking of what is not given, should be one who refrains from taking what is not given. He should be one who is accustomed to taking only what is given, one who desires only what is given. He should dwell with a self that is non-thieving and has become pure. This is the meaning of 'One should not steal'. 'One should not speak falsely' means: Herein, a monk, having abandoned false speech, should be one who refrains from false speech. He should be a speaker of truth, one whose speech is connected with truth, steadfast, trustworthy, and one who does not deceive the world. This is the meaning of 'One should not steal; one should not speak falsely'.

With loving-kindness one should touch the trembling and the steadfast. 'Loving-kindness' means: that which is loving-kindness towards beings, the nature of loving-kindness, the state of having loving-kindness, care, the nature of caring, the state of having care, the desire for their welfare, compassion, non-ill-will, non-malevolence, non-hatred, the wholesome root. 'The trembling' means: those for whom trembling craving is not abandoned, and for whom fear and terror are not abandoned. For what reason are they called 'the trembling'? They tremble, are greatly agitated, are thoroughly agitated, are afraid, and fall into terror; for that reason, they are called 'the trembling'. 'The steadfast' means: those for whom trembling craving is abandoned, and for whom fear and terror are abandoned. For what reason are they called 'the steadfast'? They do not tremble, are not greatly agitated, are not thoroughly agitated, are not afraid, and do not fall into terror; for that reason, they are called 'the steadfast'. 'With loving-kindness one should touch the trembling and the steadfast' means: One should touch and pervade both the trembling and the steadfast with loving-kindness. One should dwell, having pervaded with a mind accompanied by loving-kindness that is extensive, exalted, immeasurable, free from enmity, and free from affliction. This is the meaning of 'With loving-kindness one should touch the trembling and the steadfast'.

When one should know the turbidity of the mind. Herein, ‘when’ means when. ‘Of the mind’ refers to that which is mind, mental, heart, the pure, mind, mind-base, mind-faculty, consciousness, the aggregate of consciousness, and the corresponding mind-consciousness-element. Through bodily misconduct, the mind becomes turbid, disturbed, unsettled, agitated, shaken, wandering, and unpacified. Through verbal misconduct… through mental misconduct… through lust… through hatred… through delusion… through anger… through hostility… through denigration… through contempt… through envy… through stinginess… through deceit… through craftiness… through obstinacy… through presumption… through conceit… through excessive conceit… through intoxication… through heedlessness… through all defilements… through all misconduct… through all vexations… through all fevers… through all torments… through all unwholesome formations, the mind becomes turbid, disturbed, unsettled, agitated, shaken, wandering, and unpacified. ‘When one should know the turbidity of the mind’ means: one should know the turbid state of the mind, know it well, know it distinctly, know it repeatedly, and penetrate it. This is the meaning of ‘when one should know the turbidity of the mind’.

‘One should dispel the faction of the Dark One.’ Herein, the Dark One is that Māra who is dark, the overlord, the end-maker, Namuci, the kinsman of the heedless. The faction of the Dark One is Māra's faction, Māra's snare, Māra's hook, Māra's bait, Māra's domain, Māra's abode, Māra's pasture, and Māra's bond. This should be abandoned, dispelled, brought to an end, and brought to non-existence. This is one meaning of ‘one should dispel the faction of the Dark One.’ Or alternatively, the faction of the Dark One is Māra's faction, the unwholesome faction; it is bound up with suffering, has suffering as its result, conduces to hell, conduces to the animal realm, and conduces to the realm of ghosts. This should be abandoned, dispelled, brought to an end, and brought to non-existence. This is also a meaning of ‘one should dispel the faction of the Dark One.’

Therefore, the Blessed One said:

“One should not engage in theft, nor should one speak falsehood; with loving-kindness, one should touch the trembling and the steadfast. When one discerns the turbidity of the mind, one should dispel it as being of the Dark One's faction.”

203.

One should not come under the power of anger and excessive conceit; having dug up their root, one should stand firm. Furthermore, one should surely overcome both the agreeable and the disagreeable.

Regarding the phrase, ‘One should not come under the power of anger and excessive conceit’: Herein, anger is vexation of the mind, repugnance… harshness, ill-will, and discontent of the mind. Excessive conceit is when someone here despises another on account of birth, clan… or some other reason. ‘One should not come under the power of anger and excessive conceit’ means that one should not come under the power of both anger and excessive conceit; one should abandon anger and excessive conceit, dispel them, bring them to an end, and bring them to non-existence. This is the meaning of the phrase, ‘one should not come under the power of anger and excessive conceit.’

Regarding the phrase, ‘Having dug up even their root, one should stand firm’: What is the root of anger? Ignorance is the root, unwise attention is the root, the conceit ‘I am’ is the root, shamelessness is the root, lack of moral dread is the root, and restlessness is the root—this is the root of anger. What is the root of excessive conceit? Ignorance is the root, unwise attention is the root, the conceit ‘I am’ is the root, shamelessness is the root, lack of moral dread is the root, and restlessness is the root—this is the root of excessive conceit. ‘Having dug up even their root, one should stand firm’ means: having dug out, lifted up, thoroughly extracted, torn out, completely torn out, abandoned, dispelled, brought to an end, and brought to non-existence the root of both anger and excessive conceit, one should stand, one should stand firm. This is the meaning of the phrase, ‘having dug up even their root, one should stand firm.’

Regarding the phrase, ‘Furthermore, one should surely overcome both the agreeable and the disagreeable’: Herein, ‘furthermore’ is a conjunction of words, a combination of words, a completion of a word, a harmony of letters, a smoothness of consonants; this word ‘furthermore’ indicates a sequence of words. ‘Agreeable’ refers to two agreeable things: beings or formations. Which beings are agreeable? Here, for a person, there are those who desire his benefit, desire his welfare, desire his comfort, desire his security from the yokes: a mother, a father, a brother, a sister, a son, a daughter, friends, ministers, maternal relatives, or paternal relatives—these beings are agreeable. Which formations are agreeable? Delightful forms, delightful sounds… smells… tastes… tangible objects—these formations are agreeable. ‘Disagreeable’ refers to two disagreeable things: beings or formations. Which beings are disagreeable? Here, for a person, there are those who do not desire his benefit, do not desire his welfare, do not desire his comfort, do not desire his security from the yokes, and who desire to deprive him of life—these beings are disagreeable. Which formations are disagreeable? Non-delightful forms, non-delightful sounds… smells… tastes… tangible objects—these formations are disagreeable. ‘Surely’ is a word of certainty, a word without doubt, a word without uncertainty, a word without ambiguity, a word without vacillation, a word that is a means of escape, a word without fault, a word of affirmation. ‘Furthermore, one should surely overcome both the agreeable and the disagreeable’ means: regarding the agreeable and disagreeable, the pleasant and unpleasant, happiness and suffering, joy and sorrow, the desirable and undesirable—one should overcome by conquering, or one should overcome by mastering. This is the meaning of ‘Furthermore, one should surely overcome both the agreeable and the disagreeable.’

Therefore, the Blessed One said:

“One should not come under the power of anger and excessive conceit; having dug up their root, one should stand firm. Furthermore, one should surely overcome both the agreeable and the disagreeable.”

204.

He who has wholesome joy, having placed wisdom at the forefront, should dispel those dangers. He should abandon discontent in a secluded lodging; he should abandon the four things that are causes for lamentation.

“Placing wisdom foremost, wholesome joy.” Wisdom is that which is wisdom: understanding, investigation, special investigation, investigation of the Dhamma… non-delusion, right view. “Placing wisdom foremost” means: here, a certain person, placing wisdom as foremost, conducts himself; one with wisdom as a banner, wisdom as a standard, wisdom as sovereignty, given to much investigation, given to much special investigation, given to much contemplation, given to much thorough consideration, dwelling distinctly, practicing in accordance with that, abounding in that, respecting that, inclined to that, tending to that, sloping towards that, resolved on that, with that as sovereignty. This too is the meaning of “placing wisdom foremost”.

Or, when walking, one knows, “I am walking”; when standing, one knows, “I am standing”; when sitting, one knows, “I am sitting”; when lying down, one knows, “I am lying down.” And in whatever way his body is disposed, he knows it in that very way. This too is the meaning of “placing wisdom foremost”.

Or, one acts with clear comprehension when going forward or back; when looking ahead or around; when bending or stretching; when bearing the outer robe, bowl, and robe; when eating, drinking, chewing, or tasting; when defecating or urinating; when walking, standing, sitting, sleeping, waking, speaking, or remaining silent. This too is the meaning of “placing wisdom foremost”.

“Wholesome joy” means: through recollection of the Buddha, rapture and gladness arise—this is wholesome joy. Through recollection of the Dhamma, recollection of the Sangha, recollection of virtue, recollection of generosity, recollection of devas, mindfulness of breathing, recollection of death, mindfulness directed to the body, and through recollection of peace, rapture and gladness arise—this is wholesome joy. This is the meaning of “placing wisdom foremost, wholesome joy”.

“He should dispel those dangers.” Regarding 'dangers': there are two kinds of dangers—manifest dangers and concealed dangers... (and so on)... these are called manifest dangers... (and so on)... these are called concealed dangers... (and so on)... Thus, because they lie in wait therein, they are 'dangers'. “He should dispel those dangers” means: he should dispel, overcome, overwhelm, bring to an end, and crush those dangers. This is the meaning of the phrase, “He should dispel those dangers.”

“He should abandon discontent in a secluded lodging.” 'Discontent' means: that which is discontent, the state of discontent, non-delight, lack of enjoyment, dissatisfaction, and anguish. “In a secluded lodging” means: in remote lodgings, or in any of the higher wholesome states, one should abandon discontent, overcome it, overwhelm it, bring it to an end, and crush it. This is the meaning of the phrase, “He should abandon discontent in a secluded lodging.”

“He should abandon the four states that are grounds for lamentation.” He should abandon, thoroughly abandon, overcome, overwhelm, bring to an end, and crush the four states that are grounds for lamentation. This is the meaning of the phrase, “He should abandon the four states that are grounds for lamentation.”

Therefore, the Blessed One said:

“He who has wholesome joy, having placed wisdom at the forefront, should dispel those dangers; he should abandon discontent in a secluded lodging, and abandon the four states that are grounds for lamentation.”

205.

“What shall I eat, or where shall I eat? Alas, I slept in suffering! Where shall I sleep tonight? A trainee, wandering without a home, should dispel these thoughts which are grounds for lamentation.”

“What shall I eat, or where shall I eat?” “What shall I eat?” means: what shall I eat—cooked rice, or gruel, or flour cakes, or fish, or meat? This is the meaning of “What shall I eat?”. “Or where shall I eat?” means: where shall I eat—in a warrior-noble family, or a brahmin family, or a merchant family, or a worker family? This is the meaning of “What shall I eat, or where shall I eat?”.

“Alas, I slept in suffering! Where shall I sleep tonight?” means: “Last night, I slept in suffering on a plank, or on a mat of woven reeds, or on a piece of hide, or on a grass spread, or on a leaf spread, or on a straw spread. On the coming night, where shall I sleep in comfort? On a bed, or on a stool, or on a mattress, or on a bolster, or in a monastery, or in a lean-to, or in a palace, or in a gabled mansion, or in a cave?” This is the meaning of the phrase, “Alas, I slept in suffering! Where shall I sleep tonight?”

“These thoughts which are grounds for lamentation.” ‘These thoughts’ refers to the two thoughts connected with alms-food and the two thoughts connected with lodging. ‘Grounds for lamentation’ means they are causes for special lamentation, causes for thorough lamentation. Thus, “these thoughts which are grounds for lamentation.”

"The trainee, wandering without a home, should train." Why is one called a 'trainee' (sekho)? Because one trains (sikkhati)—thus, a 'trainee'. And what does one train in? One trains in higher virtue, one trains in higher mind, and one trains in higher wisdom. What is the training in higher virtue?… This is the training in higher wisdom. One trains by attending to these three trainings; one trains by knowing, seeing, reviewing, and resolving the mind; one trains by being resolved through faith; one trains by exerting energy, establishing mindfulness, concentrating the mind, and understanding with wisdom. One trains by directly knowing what is to be directly known, by fully understanding what is to be fully understood, by abandoning what is to be abandoned, by developing what is to be developed, and by realizing what is to be realized; one practices, conducts oneself well, and trains having undertaken it. For that reason, one is called a 'trainee'. For the sake of discipline, for counteracting, for abandoning, for calming, for relinquishing, and for tranquilizing, one should train in higher virtue, one should train in higher mind, and one should train in higher wisdom. One should train by attending to these three trainings, by knowing… one should train by realizing what is to be realized; one should practice, conduct oneself well, and live having undertaken it. This is the meaning of "the trainee should train."

One who wanders without a home. How is one a wanderer with a home? Here, a certain person is possessed of the impediment of family, the impediment of a group, the impediment of a dwelling, the impediment of robes, the impediment of alms-food, the impediment of lodging, and the impediment of medicines and requisites for the sick. Thus one is a wanderer with a home. How is one a wanderer without a home? Here, a monk is not possessed of the impediment of family, nor of a group, nor of a dwelling, nor of robes, nor of alms-food, nor of lodging, nor of medicines and requisites for the sick. Thus one is a wanderer without a home.

Having gone to Magadha, having gone to Kosala, and some from the land of the Vajjis; like deer not moving in herds, the monks dwell without a home.

Good is conduct, good is good conduct, good is always dwelling without a home; asking the meaning is a proper action, this is the recluseship for one who has nothing.

The trainee, wandering without a home, should subdue them. Therefore, the Blessed One said:

“‘What indeed shall I eat, or where shall I eat? It was painful, alas, where I slept! Where shall I sleep today?’—These thoughts connected with lamentation, the trainee, wandering without a home, should subdue.”

206.

Having received food and robes in due time, he should know moderation here for contentment; guarded in these, restrained in his conduct in the village, even if provoked, he should not utter harsh words.

"Having obtained food and clothing in due time." "Food" means cooked rice, barley-meal, flour, fish, and meat. "Clothing" means the six kinds of robes: linen, cotton, silk, wool, hemp, and a blend of threads. "Having obtained food and clothing in due time" means having obtained robes and alms-food not through deceit, flattery, hinting, or scheming, nor by pursuing gain with gain; not by giving gifts of wood, bamboo, leaves, flowers, fruit, bathing powder, powder, clay, tooth-sticks, or water for washing the face; not by currying favor, inconsistent talk, fostering children, or massaging the back; not by knowledge of auspicious sites, worldly arts, divination by limbs, or astrology; not by acting as a messenger, running errands, or acting as a courier; not by medical practice, exchanging alms-food for alms-food, or giving a gift in return for a gift—but having obtained them righteously and justly, having acquired, attained, found, and received them. This is the meaning of "having obtained food and clothing in due time."

"He should know moderation here for the sake of contentment." "He should know moderation" means he should know moderation in two ways: in receiving or in using. How does he know moderation in receiving? Even when little is given, he accepts it out of compassion for the family, for the protection of the family, and out of sympathy for the family. Even when much is given, he accepts only the robe that is sufficient for the maintenance of the body and the alms-food that is sufficient for the sustenance of the belly. Thus, he knows moderation in receiving. How does he know moderation in using?

Reflecting wisely, one uses robes only for protection from the cold, for protection from the heat, for protection from the touch of gadflies, mosquitoes, wind, sun, and creeping things, and solely for the purpose of covering the private parts.

Reflecting wisely, one partakes of alms-food, not for amusement, not for intoxication, not for adornment, not for beautification, but only for the maintenance of this body, for its sustenance, for the cessation of the affliction of hunger, and for the support of the holy life, considering: 'Thus I shall dispel the old feeling and not allow a new feeling to arise. And there will be for me sustenance, blamelessness, and a comfortable abiding.'

Reflecting wisely, one uses a lodging only to ward off cold, to ward off heat, to ward off the touch of gadflies, mosquitoes, wind, sun, and creeping things; and only for dispelling the dangers of the climate and for delighting in seclusion.

Reflecting wisely, one uses the requisite of medicinal support for the sick only to ward off arisen feelings of bodily affliction and for the supreme state of being free from affliction.

Thus, in partaking, one knows the measure. One knows the measure. By these two reasons, one should know the measure, know it well, know it distinctly, know it repeatedly, and penetrate it. Thus, one knows the measure.

Here, it is for the purpose of contentment. Here, a monk is content with whatever kind of robe, speaks in praise of contentment with whatever kind of robe, and on account of a robe does not fall into an unsuitable and improper search. Not having obtained a robe, he is not distressed; and having obtained a robe, he uses it without greed, without infatuation, and without being overcome, seeing the danger and with wisdom of the escape. And by means of that contentment with whatever kind of robe, he neither exalts himself nor disparages others. Whoever is skilled therein, not lazy, clearly comprehending, and mindful—this monk is said to be established in the ancient, foremost, noble lineage.

Furthermore, a monk is content with any kind of almsfood and praises contentment with any kind of almsfood. He does not, for the sake of almsfood, fall into unsuitable, improper seeking. Not having obtained almsfood, he is not agitated; and having obtained it, he partakes of it ungreedily, uninfatuated, and unattached, seeing the danger and understanding the escape. By means of that contentment with any kind of almsfood, he neither exalts himself nor disparages others. Whoever is skilled therein, not lazy, clearly comprehending, and mindful—this monk is said to be established in the ancient, foremost lineage of the noble ones.

Furthermore, a monk is content with any kind of lodging and praises contentment with any kind of lodging. He does not, for the sake of lodging, fall into unsuitable, improper seeking. Not having obtained lodging, he is not anxious; and having obtained it, he uses it ungreedily, uninfatuated, and unattached, seeing the danger and understanding the escape. By means of that contentment with any kind of lodging, he neither exalts himself nor disparages others. Whoever is skilled therein, not lazy, clearly comprehending, and mindful—this monk is said to be established in the ancient, foremost lineage of the noble ones.

Furthermore, a bhikkhu is content with any kind of requisite of medicine as a support for the sick. He speaks in praise of contentment with any kind of requisite of medicine as a support for the sick. And he does not, for the sake of a requisite of medicine as a support for the sick, fall into unsuitable, improper searching. And not having obtained a requisite of medicine as a support for the sick, he is not distressed. And having obtained a requisite of medicine as a support for the sick, he partakes of it ungreedily, uninfatuatedly, and unattachedly, seeing the danger and understanding the escape. And by means of that contentment with any kind of requisite of medicine as a support for the sick, he neither exalts himself nor disparages others. Whoever in this regard is skilled, not lazy, clearly comprehending, and mindful—this bhikkhu is said to stand in the ancient, foremost noble lineage. This is the meaning of the phrase: 'He would know moderation here for the sake of contentment.'

Regarding the phrase: 'He is guarded in regard to these; he conducts himself with restraint in the village.' Herein, 'He is guarded in regard to these' means: he is guarded, protected, preserved, and restrained in regard to the robe, almsfood, lodging, and the requisite of medicine as a support for the sick. In this way, too, 'He is guarded in regard to these.' Or alternatively, he is guarded, protected, preserved, and restrained in regard to the sense bases. In this way, too, 'He is guarded in regard to these.'

'He conducts himself with restraint in the village' means: in the village, he is restrained, firmly restrained, well-restrained, guarded, protected, preserved, and controlled. This is the meaning of the full phrase: 'He is guarded in regard to these; he conducts himself with restraint in the village.'

Even when harmed, one should not speak harsh speech. Being harmed, reviled, threatened, impinged upon, contemptuously blamed, or scolded with harsh, rough speech, one should not speak back, should not retort. One should not scold back at one who scolds; one should not be angry in return at one who is angry; one should not quarrel in return with one who quarrels. One should not make a dispute, should not make a quarrel, should not make a conflict, should not make a debate, should not make a contention. One should abandon, dispel, bring to an end, and cause to not exist any dispute, quarrel, conflict, debate, or contention. One should be aloof, abstaining, refraining, gone forth, escaped, especially released, and disjoined from disputes, quarrels, conflicts, debates, and contentions. One should dwell with a mind without boundaries. This is the meaning of the phrase: 'Even when harmed, one should not speak harsh speech.'

Therefore, the Blessed One said:

"Having obtained food and clothing at the proper time, one should know moderation herein for the sake of contentment. He, being guarded in these and of restrained conduct in the village, even when provoked, should not speak harsh speech."

207.

With downcast eyes and not fickle-footed, one should be devoted to jhāna and very wakeful. Having aroused equanimity, with a concentrated mind, one should cut off the tendency towards sensual thoughts and remorse.

As to 'With downcast eyes and not fickle-footed.' How is one of scattered eyes? Here, a certain bhikkhu is fickle-eyed, endowed with fickleness of eye, thinking, 'What is unseen should be seen; what has been seen should be surpassed.' He is devoted to seeing forms, undertaking long and 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 province to province. In this way, too, one is of scattered eyes.

Or, a bhikkhu, having entered the interior of a village and come upon a street, walks unrestrained. He goes along looking at an elephant, looking at a horse, looking at a chariot, looking at foot soldiers, looking at women, looking at men, looking at young boys, looking at young girls, looking at a market, looking at doorways, looking up, looking down, and glancing at the directions and intermediate directions. In this way, too, one has a scattered eye.

Or, a bhikkhu, having seen a form with the eye, grasps its signs and secondary characteristics. Because he dwells with the eye faculty unrestrained, evil, unwholesome states of covetousness and displeasure might assail him. He does not practice for its restraint, he does not guard the eye faculty, he does not undertake restraint of the eye faculty. In this way, too, one has a scattered eye.

Or, just as some venerable ascetics and brahmins, having eaten food given in faith, dwell engaged in watching such unsuitable shows, that is to say: dancing, singing, instrumental music, theatrical shows, recitations, hand-music, chanting accompanied by cymbals, drumming, pantomimes, acrobatic feats, bamboo-pole feats, bone-washing ceremonies, elephant fights, horse fights, buffalo fights, bull fights, goat fights, ram fights, cock fights, quail fights, stick-fighting, boxing, wrestling, mock fights, troop reviews, battle arrays, and reviewing army divisions. In this way, too, one has a scattered eye.

How is one not of scattered eyes? Here, a certain bhikkhu is not restless-eyed, not endowed with restlessness of the eyes. He is not one who, for the sake of seeing forms, undertakes long and unsettled wandering from park to park, from garden to garden, from village to village, from town to town, from city to city, from state to state, from district to district, thinking, 'What has not been seen should be seen; what has been seen should be surpassed.' In this way, too, one is not of scattered eyes.

Or again, a bhikkhu, having entered a village and proceeding along a road, walks restrained, not looking at an elephant... not looking around at the cardinal and intermediate directions as he walks. In this way, too, one is not of scattered eyes.

Or again, a bhikkhu, having seen a form with the eye, is not one who grasps its signs... he enters upon restraint of the eye faculty. In this way, too, one is not of scattered eyes.

Or just as some venerable ascetics and brahmins, having eaten food given in faith... do not go to see military arrays. He is one who abstains from such devotion to improper shows. In this way, too, one is not of scattered eyes. This is the meaning of 'one whose eyes are cast down' (okkhittacakkhu).

And not fickle-footed. How is one fickle-footed? Here, a certain bhikkhu is fickle-footed, endowed with fickleness of foot; for the sake of seeing forms, he is devoted to long and unsettled wandering from park to park... In this way, too, one is fickle-footed.

Or again, a bhikkhu, even within the monastery grounds, is fickle-footed, endowed with fickleness of foot; not for any purpose, not for any reason, being agitated and with an unpacified mind, he goes from cell-block to cell-block, from dwelling to dwelling... and speaks on such topics as existence and non-existence. In this way, too, one is fickle-footed.

And not fickle-footed. He should abandon, dispel, eliminate, and bring to an end fickleness of foot; he should be aloof, detached, abstaining, refraining, withdrawn, separate, released, and disjoined from fickleness of foot, and he should dwell with a mind free from boundaries. He should delight in seclusion, be devoted to seclusion, be intent on inner serenity of mind, not rejecting jhāna, be endowed with insight, cultivate empty places, be a meditator, delighting in jhāna, devoted to solitude, and valuing his own welfare—[he is] one whose eyes are cast down, not fickle-footed.

Devoted to jhāna, ever wakeful: "Devoted to jhāna" means devoted to jhāna in two ways: he is engaged, applied, intent, and committed to the arising of the first jhāna that has not yet arisen, or to the arising of the second jhāna... the third jhāna... the fourth jhāna that has not yet arisen. In this way too, he is devoted to jhāna. Or alternatively, he cultivates, develops, and frequently practices the first jhāna that has arisen, or the second jhāna... the third jhāna... the fourth jhāna that has arisen. In this way too, he is devoted to jhāna.

"Ever wakeful" means that here a bhikkhu purifies his mind of obstructive states by walking and sitting during the day. In the first watch of the night, he purifies his mind of obstructive states by walking and sitting. In the middle watch of the night, he adopts the lion's posture, lying down on his right side, placing one foot upon the other, mindful and clearly aware, keeping the thought of rising in mind. In the last watch of the night, having arisen, he purifies his mind of obstructive states by walking and sitting—thus he is devoted to jhāna and ever wakeful.

Regarding the phrase, 'Having established equanimity, one is composed': 'Equanimity' refers to the equanimity in the fourth jhāna: the state of being equanimous, close observation with equanimity, mental balance, tranquility of mind, and impartiality of mind. 'Composed' refers to the mind’s steadiness, stability, fixity, immovability, non-distraction, the state of having an unperturbed mind, calm, the faculty of concentration, the power of concentration, and right concentration. 'Having established equanimity, one is composed' means that in the fourth jhāna, based on equanimity, one’s mind is one-pointed, undistracted, and unperturbed—thus, one is composed, having established equanimity.

Regarding the phrase, 'One should cut off remorse that has reasoning as its basis': 'Reasoning' refers to nine kinds of thoughts: sensual thought, thought of ill-will, thought of harming, thought about relatives, thought about countries, thought of immortality, thought associated with compassion for others, thought associated with gain, honor, and renown, and thought associated with not being despised. These are called the nine thoughts. The basis for sensual thoughts is sensual perception; the basis for thoughts of ill-will is the perception of ill-will; the basis for thoughts of harming is the perception of harm. Alternatively, for reasonings, thoughts, and intentions, ignorance is the basis, unwise attention is the basis, the conceit ‘I am’ is the basis, lack of moral dread is the basis, and restlessness is the basis.

Regarding 'remorse': Remorse can be remorse about the hands, remorse about the feet, and remorse about the hands and feet. It is perceiving the unallowable as allowable, the allowable as unallowable, the blameless as blameworthy, and the blameworthy as blameless. Whatever remorse of such a kind, the act of feeling remorse, the state of having felt remorse, mental regret, and vexation of mind—this is called remorse.

Furthermore, remorse, mental regret, and vexation of mind arise for two reasons: because of what has been done and because of what has not been done. How do remorse, mental regret, and vexation of mind arise because of what has been done and because of what has not been done? Remorse, mental regret, and vexation of mind arise thus: “Bodily misconduct has been done by me; bodily good conduct has not been done by me.” Remorse, mental regret, and vexation of mind arise thus: “Verbal misconduct has been done by me… mental misconduct has been done by me… the destruction of life has been done by me; abstinence from the destruction of life has not been done by me.” Remorse, mental regret, and vexation of mind arise thus: “The taking of what is not given has been done by me… sexual misconduct has been done by me… false speech has been done by me… slanderous speech has been done by me… harsh speech has been done by me… frivolous 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.” In this way, remorse, mental regret, and vexation of mind arise because of what has been done and because of what has not been done.

Or else, remorse, mental regret, and vexation of mind arise thus: 'I have not been a fulfiller of the moral precepts.' ... 'I have unguarded doors in the sense-faculties.' ... 'I do not know the proper measure in eating.' ... 'I am not devoted to wakefulness.' ... 'I am not endowed with mindfulness and clear comprehension.' ... 'The four foundations 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 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 of suffering has not been abandoned by me.' ... 'The path has not been developed by me.' ... 'Cessation has not been realized by me.' Thus arise remorse, mental regret, and vexation of mind. Regarding the phrase, 'One should cut off remorse that has reasoning as its basis': One should cut off, sever, utterly sever, thoroughly sever, abandon, dispel, bring to an end, and cause to go to non-existence reasoning, the basis of reasoning, and remorse. This is the meaning of 'one should cut off remorse that has reasoning as its basis.'

Therefore, the Blessed One said:

“With eyes downcast and not restless with the feet, devoted to meditation and greatly wakeful; having established equanimity, with a composed mind, one should cut off remorse that has reasoning as its basis.”

208.

“When reproved with words, being mindful, one should greatly rejoice; one should break down stubbornness towards one's fellow practitioners in the holy life. One should utter skillful speech, not excessively; one should not be intent on the ways of worldly talk.”

Regarding the phrase, 'When reproved with words, being mindful, one should greatly rejoice': 'Reproved' means that preceptors, teachers, fellow disciples under the same preceptor, fellow disciples under the same teacher, friends, acquaintances, intimates, or companions reprove one, saying: 'Friend, this is unsuitable for you, this is inappropriate for you, this is unseemly for you, this is not in keeping with virtue.' Having established mindfulness, one should delight in that reproof, welcome it, rejoice in it, greatly rejoice in it, desire it, accept it, aspire to it, yearn for it, and greatly aspire to it. Just as a woman or a man, young and fond of adornment, having washed their head and received a lotus garland, a jasmine garland, or an adhimuttaka garland, would take it with both hands and place it on their head, the highest limb, and would delight in it, welcome it, rejoice in it, greatly rejoice in it, desire it, accept it, aspire to it, yearn for it, and greatly aspire to it; even so, having established mindfulness, one should delight in that reproof, welcome it, rejoice in it, greatly rejoice in it, desire it, accept it, aspire to it, yearn for it, and greatly aspire to it.

Should one see a seer of faults, a wise one who speaks reprovingly, one should associate with such a learned person, who is like a revealer of treasures.

For one who associates with such a person, it is better, not worse; he would advise and instruct, and restrain one from what is unwholesome. Indeed, he is dear to the good, but not dear to the bad.

Regarding the line: 'Being reproved with words, one should welcome it with mindfulness; one should break down hardness of heart among fellow spiritual practitioners.' 'Fellow spiritual practitioners' means having the same action, the same recitation, and the state of having the same training. 'One should break down hardness of heart among fellow spiritual practitioners' means one should break down, among fellow spiritual practitioners, the state of having an offended mind and the state of being hardened. One should break down the five kinds of mental hardness; one should break down the three kinds of mental hardness: the hardness of lust, the hardness of hatred, and the hardness of delusion. One should break, thoroughly break, and completely break them. This is the meaning of 'one should break down hardness of heart among fellow spiritual practitioners.'

Regarding 'One should utter skillful speech, not beyond the limit.' One should utter speech that is arisen from wisdom, connected with benefit, connected with the Dhamma, timely, with an illustration, and limited. One should utter it, should utter it forth. This is the meaning of 'one should utter skillful speech'. As for 'not beyond the limit': 'limit' (velā) means there are two limits—the limit of time (kālavelā) and the limit of virtue (sīlavelā). What is the limit of time? One should not speak words that have passed the time, one should not speak words that have passed the limit, one should not speak words that have passed the limit of time; one should not speak words when the time has not yet arrived, one should not speak words when the limit has not yet been reached, one should not speak words when the limit of time has not yet been reached.

“Whoever indeed speaks before the time has arrived and speaks beyond the limit, that person comes to ruin, just like the cuckoo's own offspring.”

This is the limit of time. What is the limit of virtue? A lustful person should not speak, a hateful person should not speak, a deluded person should not speak. One should not speak falsehood, one should not speak divisive speech, one should not speak harsh speech, one should not speak frivolous talk; one should not tell it, should not recite it, should not explain it, should not utter it. This is the limit of virtue. Thus, this is the meaning of 'one should utter skillful speech, not beyond the limit'.

Regarding 'One should not have an intention for the sake of criticizing people.' 'People' means nobles, brahmins, merchants, workers, householders, renunciants, gods, and humans. For the sake of criticizing people, for blaming, for censuring, for reproaching, for disrepute, for bringing dispraise, or for the corruption of virtue, the corruption of conduct, the corruption of view, or the corruption of livelihood, one should not intend, should not produce volition, should not produce a thought, should not produce a resolve, should not produce attention. Thus, 'one should not have an intention for the sake of criticizing people'.

Therefore, the Blessed One said:

“When reproved with words, one should mindfully rejoice; one should break down hardness of heart towards fellow spiritual practitioners. One should utter skillful speech, not beyond the limit; one should not have an intention for the sake of criticizing people.”

209.

Furthermore, there are five dusts in the world, for the dispelling of which the mindful one should train; in forms, sounds, and also in tastes, in smells and touches, one should overcome passion.

Regarding 'Furthermore, there are five dusts in the world': 'Atha' is a conjunction of words, a combination of words, a completion of a phrase, a harmony of letters, a smoothness of consonants, a word that follows in sequence. As for 'the five dusts': the dust of form, the dust of sound, the dust of smell, the dust of taste, and the dust of touch.

Passion is called dust, but it is not called 'reṇu'; 'rajo' is a designation for passion. Having abandoned this dust, the wise ones dwell in the Dispensation of the one free from dust.

Hatred is called dust, but it is not called 'reṇu'… and so on… they dwell in the Dispensation of the one free from dust.

Delusion is called dust, but it is not called 'reṇu'… and so on… they dwell in the Dispensation of the one free from dust.

As for 'in the world': it means in the world of misery, the human world, the deva world, the world of the aggregates, the world of the elements, and the world of the sense bases. This is the meaning of the phrase 'Furthermore, there are five dusts in the world'.

Regarding 'For the subduing of which the mindful one should train.' 'For which' refers to the lust for forms, the lust for sounds, the lust for smells, the lust for tastes, and the lust for tangibles. 'Mindful' means: that which is mindfulness, recollection, remembrance, memory, retention, non-superficiality, non-confusion, the faculty of mindfulness, the power of mindfulness, right mindfulness, the enlightenment factor of mindfulness, the direct path—this is called mindfulness. One endowed with this mindfulness, well-endowed, who has attained it, well-attained it, is possessed of it, well-possessed of it, and furnished with it, is called 'mindful.' 'Should train' refers to the threefold training: the training in higher virtue, the training in higher mind, and the training in higher wisdom. What is the training in higher virtue… and so on… this is the training in higher wisdom. 'For the subduing of which the mindful one should train' means: a mindful person should train in higher virtue, higher mind, and higher wisdom for the subduing, for the utter subduing, for the abandoning, for the appeasement, for the relinquishment, for the stilling of the lust for forms, the lust for sounds, the lust for smells, the lust for tastes, and the lust for tangibles. Reflecting on these three trainings, one should train; knowing, one should train… and so on… realizing what is to be realized, one should train; one should practice, practice well, and having undertaken it, conduct oneself. This is the meaning of 'for the subduing of which the mindful one should train.'

Regarding 'In forms, sounds, and also in tastes, in smells and touches, one should overcome passion.' In forms, sounds, smells, tastes, and tangibles, one should overcome passion, thoroughly overcome it, suppress it, overwhelm it, cause it to be exhausted, and crush it. This is the meaning of 'in forms, sounds, and also in tastes, in smells and touches, one should overcome passion.'

Therefore, the Blessed One said:

“Furthermore, there are these five defilements in the world, for the subduing of which the mindful one should train; in forms, sounds, and also tastes, in smells and touches, one should overcome lust.”

210.

Having dispelled desire for these things, a mindful monk with a well-liberated mind, rightly examining the Dhamma at the proper time and having become unified, should dispel the darkness. [Thus spoke the Blessed One.]

Regarding 'One should dispel desire for these things': 'These things' refers to forms, sounds, smells, tastes, and tangibles. 'Desire' refers to whatever sensual desire for sensual pleasures, sensual lust, delight in sensuality, craving for sensuality, affection for sensuality, fever of sensuality, infatuation with sensuality, being consumed by sensuality, the flood of sensuality, the yoke of sensuality, the clinging to sensuality... the hindrance of sensual desire. 'One should dispel desire for these things' means that for these phenomena, one should dispel desire, again dispel it, abandon it, remove it, bring it to an end, and cause it to reach non-existence. This is the meaning of 'one should dispel desire for these things'.

Regarding 'A mindful monk with a well-liberated mind': 'Monk' means a monk who is either a virtuous worldling or a trainee. 'Mindful' means that mindfulness, recollection... right mindfulness, the enlightenment factor of mindfulness, the direct path—this is called mindfulness. One who is endowed with this mindfulness, fully endowed... such a one is called 'mindful'.

‘A mindful monk with a well-liberated mind’. For one who has attained the first jhāna, the mind is freed, liberated, and well-liberated from the hindrances. For one who has attained the second jhāna, the mind is freed, liberated, and well-liberated from thought and examination. For one who has attained the third jhāna, the mind is freed, liberated, and well-liberated from rapture. For one who has attained the fourth jhāna, the mind is freed, liberated, and well-liberated from pleasure and pain. For one who has attained the base of infinite space, the mind is freed, liberated, and well-liberated 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 freed, liberated, and well-liberated from the perception of the base of infinite space. For one who has attained the base of nothingness, the mind is freed, liberated, and well-liberated 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 freed, liberated, and well-liberated from the perception of the base of nothingness. For a stream-enterer, the mind is freed, liberated, and well-liberated from identity view, doubt, adherence to rites and rituals, the underlying tendency of views, the underlying tendency of doubt, and from the defilements that coexist with them. For a once-returner, the mind is freed, liberated, and well-liberated from the coarse underlying tendency of sensual lust, the underlying tendency of aversion, and from the defilements that coexist with them. For a non-returner, the mind is freed, liberated, and well-liberated 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 coexist with them. For an arahant, the mind is freed, liberated, and well-liberated from lust for form, lust for the formless, conceit, restlessness, ignorance, the underlying tendency of conceit, the underlying tendency of craving for existence, the underlying tendency of ignorance, from the defilements that coexist with them, and also from all external signs—thus, ‘a mindful monk with a well-liberated mind’.

‘Rightly examining the Dhamma at the proper time’. ‘At the proper time’ means: when the mind is agitated, it is the time for tranquility; when the mind is composed, it is the time for insight.

At the proper time, he uplifts the mind; and again, at another time, he restrains it. At the proper time, he gladdens it; at the proper time, he should concentrate the mind.

That yogi, skilled in times, regards with equanimity at the proper time. At what time is there uplifting? At what time is there restraint?

And at what time is the time for gladdening? Of what sort is the time for tranquility? How is the time for equanimity of mind indicated for the yogi?

When the mind is sluggish, there is uplifting; when it is agitated, there is restraint. The mind that has become devoid of relish, one should gladden at that very moment.

When the mind is well gladdened, it is neither sluggish nor agitated. That is the time for tranquility; one should cause the mind to delight internally.

By this very method, when it becomes concentrated, having known 'the mind is concentrated,' one should then regard it with equanimity.

Thus the wise one, knowing the time for uplifting, knowing the time for restraining, skilled in these times, should from time to time properly discern the sign of the mind.

He, at the proper time, rightly examines the Dhamma. Rightly examining the Dhamma thus: 'All formations are impermanent'; rightly examining the Dhamma thus: 'All formations are suffering'; rightly examining the Dhamma thus: 'All dhammas are not-self'... and so on... Rightly examining the Dhamma thus: 'Whatever is a thing subject to arising, all that is a thing subject to cessation'.

He, having become unified, would dispel that darkness, so said the Blessed One. 'Unified' means: having a one-pointed mind, an unscattered mind, an un-displaced mind, tranquility, the faculty of concentration, the power of concentration, right concentration—this is 'having become unified'. 'He would dispel that darkness' means: he should destroy, should utterly destroy, should abandon, should dispel, should make an end of, should cause to go to non-existence the darkness of lust, the darkness of hatred, the darkness of delusion, the darkness of views, the darkness of conceit, the darkness of defilements, the darkness of misconduct; that which makes for blindness, makes for non-vision, makes for ignorance, is obstructive to wisdom, is on the side of vexation, and does not lead to Nibbāna.

The Blessed One is a term of reverence. Furthermore, the Blessed One is so called because he has destroyed lust; the Blessed One is so called because he has destroyed aversion; the Blessed One is so called because he has destroyed delusion; the Blessed One is so called because he has destroyed conceit; the Blessed One is so called because he has destroyed wrong views; the Blessed One is so called because he has destroyed the thorns; the Blessed One is so called because he has destroyed defilements; the Blessed One is so called because he apportioned, divided, and distributed the jewel of the Dhamma; the Blessed One is so called because he makes an end to becomings; the Blessed One is so called because he has developed body, developed virtue, developed mind, and developed wisdom; the Blessed One is so called because he frequents remote lodgings in forests and woodlands, secluded and quiet, free from noise, solitary, fit for human solitude, suitable for retreat; the Blessed One is so called because he partakes of robes, almsfood, lodgings, and medicinal requisites; the Blessed One is so called because he partakes of the taste of meaning, the taste of the Dhamma, the taste of liberation, higher virtue, higher mind, and higher wisdom; the Blessed One is so called because he partakes of the four jhānas, the four immeasurables, and the four formless attainments; the Blessed One is so called because he partakes of the eight liberations, the eight spheres of mastery, and the nine successive abidings; the Blessed One is so called because he partakes of the ten kasiṇa concentrations, mindfulness of breathing concentration, and the foulness concentration; the Blessed One is so called because he partakes of 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; the Blessed One is so called because he partakes of the ten powers of a Tathāgata, the four intrepidities, the four analytical knowledges, the six kinds of higher knowledge, and the six Buddha-qualities; this name ‘Blessed One’ was not given by his mother, nor by his father, nor by his brother, nor by his sister, nor by his friends and companions, nor by his relatives, nor by ascetics and brahmins, nor by deities. This is a designation for Buddhas, Blessed Ones, directly realized at the culmination of liberation at the root of the Bodhi Tree, along with the attainment of omniscience—the name ‘Blessed One.’ Having become unified, he would dispel that darkness; thus, he is the Blessed One.

Therefore the Blessed One said:

“Having disciplined desire for these things, a mindful bhikkhu with a well-liberated mind, rightly investigating the Dhamma in due time, becoming unified, would dispel that darkness.”

The Exposition of the Sāriputta Sutta, the sixteenth.

In the Aṭṭhakavagga, the sixteen sutta expositions are complete.

The Pāḷi of the Mahāniddesa is concluded.