MND 7 — Diễn Giải Kinh Tissa Metteyya

Regarding 'one devoted to sexual intercourse': The practice of sexual intercourse is that which is an unrighteous practice, a village practice, a base practice, a coarse practice, a practice that ends with washing, a practice for a concealed place, the coming together of a pair. For what reason is it called 'the practice of sexual intercourse'? Because it is the nature of two who are impassioned, intensely impassioned, stained by defilements, assailed by defilements, with minds overcome, the nature of two who are similar—for that reason it is called 'the practice of sexual intercourse'. Just as two who are quarrel-makers are called a couple; two who are dispute-makers are called a couple; two who are harsh speakers are called a couple; two who are disputants are called a couple; two who are litigants are called a couple; two who are debaters are called a couple; two who are conversers are called a couple; even so, it is the nature of two who are impassioned, intensely impassioned, stained by defilements, assailed by defilements, with minds overcome, the nature of two who are similar—for that reason it is called 'the practice of sexual intercourse'.

Regarding 'one devoted to sexual intercourse': One who is engaged in, diligently engaged in, yoked to, and jointly engaged in the practice of sexual intercourse; one whose conduct is characterized by it, who frequently indulges in it, who gives weight to it, who is inclined toward it, bent on it, leaning toward it, who is intent upon it, and is predominated by it—this is 'one devoted to sexual intercourse'.

Regarding 'Thus the Venerable Tissa Metteyya': 'Thus' is a word-juncture, a word-association, a word-completion, a syllable-harmony, a consonant-cohesion, and this is a word-sequence—this is 'thus.' 'Venerable' is an endearing term, a respectful term, a reverential term, and a deferential term—this is 'Venerable.' 'Tissa' is the name of that elder; it is a reckoning, designation, appellation, expression, name, nomenclature, name-appellation, etymology, verbal expression, and term. 'Metteyya' is the clan of that elder; it is a reckoning, designation, appellation, and expression—this is 'Thus the Venerable Tissa Metteyya.'

Regarding 'Speak of the vexation, O Mārisa': 'Vexation' means vexation, assault, oppression, friction, trouble, and adversity. 'Speak' means: tell, explain, teach, make known, establish, disclose, analyze, make plain, and declare. 'Mārisa' is an endearing term, a respectful term, a reverential term, and a deferential term—this is 'Mārisa.' This is 'Speak of the vexation, O Mārisa.'

Regarding 'Having heard your teaching': Having heard, listened to, learned, considered, and noted your word, utterance, teaching, instruction, and admonition—this is 'Having heard your teaching.'

Regarding 'We shall train in seclusion': 'Seclusion' means three kinds of seclusion: physical seclusion, mental seclusion, and seclusion from the substrata of existence. What is physical seclusion? Here, a bhikkhu resorts to a secluded dwelling—a forest, the foot of a tree, a mountain, a ravine, a mountain cave, a charnel ground, a woodland grove, an open space, a heap of straw. He dwells secluded in body. He goes alone, stands alone, sits alone, lies down alone; he enters the village for alms alone, returns alone; he sits in private alone; he undertakes walking meditation alone. He fares alone, dwells alone, comports himself, carries on, maintains himself, sustains himself, and keeps himself going—this is physical seclusion.

What is mental seclusion? For one who has attained the first jhāna, the mind is secluded from the hindrances. For one who has attained the second jhāna, the mind is secluded from thought and examination. For one who has attained the third jhāna, the mind is secluded from joy. For one who has attained the fourth jhāna, the mind is secluded from pleasure and pain. For one who has attained the base of infinite space, the mind is secluded from perceptions of form, perceptions of resistance, and perceptions of diversity. For one who has attained the base of infinite consciousness, the mind is secluded from the perception of the base of infinite space. For one who has attained the base of nothingness, the mind is secluded from the perception of the base of infinite consciousness. For one who has attained the base of neither-perception-nor-non-perception, the mind is secluded from the perception of the base of nothingness. For a stream-enterer, the mind is secluded from identity view, doubt, adherence to rites and rituals, the underlying tendency to views, the underlying tendency to doubt, and those defilements associated with them. For a once-returner, the mind is secluded from the coarse fetters of sensual desire and ill will, the coarse underlying tendencies to sensual desire and ill will, and those defilements associated with them. For a non-returner, the mind is secluded from the subtle fetters of sensual desire and ill will, the subtle underlying tendencies to sensual desire and ill will, and those defilements associated with them. For an arahant, the mind is secluded from desire for form, desire for the formless, conceit, restlessness, ignorance, the underlying tendency to conceit, the underlying tendency to craving for existence, the underlying tendency to ignorance, those defilements associated with them, and from all external signs—this is mental seclusion.

What is seclusion from the substrata? Defilements, aggregates, and volitional formations are called substrata. The deathless, Nibbāna, is called seclusion from the substrata. That which is the stilling of all formations, the relinquishment of all substrata, the destruction of craving, dispassion, cessation, Nibbāna—this is seclusion from the substrata. Physical seclusion is for those with bodies suited for seclusion, who delight in renunciation; mental seclusion is for those whose minds are purified and have attained the highest purity; and seclusion from the substrata is for individuals who are without substrata, who have reached the unconditioned. 'We will train in seclusion.' That elder was by nature one who had completed the training. Moreover, in dependence on the teaching of the Dhamma, desiring to hear the teaching of the Dhamma, he spoke thus: 'We will train in seclusion.'

Therefore, the Elder Tissa Metteyya said:

"Tell me, venerable sir, the distress of one devoted to sexual intercourse. Having heard your instruction, we will train in seclusion."

50.

(The Blessed One said:) "Metteyya, for one devoted to sexual intercourse, the teaching is forgotten, and he practices wrongly. This in him is ignoble."

One devoted to sexual intercourse. 'The practice of sexual intercourse' means that which is an unrighteous practice, a village practice, a base practice, a coarse practice, a practice ending in washing, a secret practice, the coming together of a pair. For what reason is it called 'the practice of sexual intercourse'? Because it is the nature of two who are impassioned, deeply impassioned, stained with defilements, beset by defilements, with minds consumed; it is the nature of two who are similar—for that reason, it is called 'the practice of sexual intercourse'. Just as two who are quarrelsome are called a pair, two who are contentious are called a pair, two who are babblers are called a pair, two who are disputatious are called a pair, two who are litigious are called a pair, two who are debaters are called a pair, and two who are conversationalists are called a pair; even so, it is the nature of two who are impassioned, deeply impassioned, stained with defilements, beset by defilements, with minds consumed; it is the nature of two who are similar—for that reason, it is called 'the practice of sexual intercourse'.

One devoted to sexual intercourse: One who is engaged in, applied to, devoted to, and fully engaged in the practice of sexual intercourse; one whose conduct is characterized by it, who does it frequently, who makes a habit of it, who is inclined toward it, bent on it, leaning toward it, who delights in it, and is predominated by it—this is one devoted to sexual intercourse.

The Blessed One addressed that elder by his clan name: 'Metteyya.' 'Bhagavā' is a term of respect. Furthermore: because He has broken lust, He is called Bhagavā; because He has broken hatred, He is called Bhagavā; because He has broken delusion, He is called Bhagavā; because He has broken conceit, He is called Bhagavā; because He has broken wrong views, He is called Bhagavā; because He has broken the thorn, He is called Bhagavā; because He has broken the defilements, He is called Bhagavā. Because He has apportioned, distributed, and thoroughly distributed the jewel of the Dhamma, He is called Bhagavā. Because He makes an end of existences, He is called Bhagavā. Because He has a developed body, developed virtue, a developed mind, and developed wisdom, He is called Bhagavā. Or, because the Blessed One resorts to lodgings in forests and woodlands that are remote, with little sound, with little noise, free from the bustle of people, suitable for human seclusion, and fit for solitude, He is called Bhagavā. Or, the Blessed One is a partaker of robes, alms-food, lodgings, and medicinal requisites for the sick; therefore, He is called Bhagavā. Or, the Blessed One is a partaker of the flavor of the goal, the flavor of the Dhamma, the flavor of liberation, of higher virtue, of higher mind, and of higher wisdom; therefore, He is called Bhagavā. Or, the Blessed One is a partaker of the four jhānas, the four immeasurables, and the four formless attainments; therefore, He is called Bhagavā. Or, the Blessed One is a partaker of the eight liberations, the eight spheres of mastery, and the nine successive meditative attainments; therefore, He is called Bhagavā. Or, the Blessed One is a partaker of the ten developments of perception, the ten kasiṇa attainments, the concentration of mindfulness of breathing, and the attainment of meditation on foulness; therefore, He is called Bhagavā. Or, the Blessed One is a partaker 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 the Noble Eightfold Path; therefore, He is called Bhagavā. Or, the Blessed One is a partaker of the ten powers of a Tathāgata, the four kinds of fearlessness, the four analytical knowledges, the six supernormal knowledges, and the six qualities unique to a Buddha; therefore, He is called Bhagavā. This name 'Bhagavā' was not given by His mother, nor given by His father, nor given by His brother, nor given by His sister, nor given by friends and companions, nor given by relatives and kinsmen, nor given by ascetics and brahmins, nor given by deities. It is a designation of the Buddhas, the Blessed Ones, realized at the culmination of liberation—at the root of the Bodhi tree, together with the attainment of omniscient knowledge—that is, 'Bhagavā'. Thus, 'Metteyya,' said the Blessed One.

Or the Dispensation fades away. The Dispensation fades away for two reasons: the Dispensation of study fades away, and the Dispensation of practice fades away. What is the Dispensation of study? It is what has been learned: the Suttas, mixed prose and verse, explanations, verses, inspired utterances, Itivuttakas, Jātakas, amazing phenomena, and Vedallas—this is the Dispensation of study. That too fades away, is utterly forgotten, is completely forgotten, is entirely forgotten, and becomes external—thus the Dispensation also fades away.

What is the Dispensation of practice? Right practice, conforming practice, unopposed practice, practice in accordance with the meaning, practice in accordance with the Dhamma, complete fulfillment in virtues, guarding the sense doors, moderation in food, devotion to wakefulness, 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, the Noble Eightfold Path—this is the Dispensation of practice. That too fades away, is utterly forgotten, is completely forgotten, is entirely forgotten, and becomes external. Thus the Dispensation also fades away.

And he practices wrongly. He kills living beings, takes what is not given, breaks into houses, plunders, commits burglary, lies in wait on highways, commits adultery, and speaks falsehood—thus he practices wrongly.

This is ignoble in him. This in that person is an ignoble nature, a foolish nature, a deluded nature, an ignorant nature, a nature of equivocation—namely, this wrong practice. This is what is ignoble in him.

Therefore the Blessed One said:

“For one devoted to sexual intercourse, [Metteyya, said the Blessed One,] the Dispensation also fades away; and he practices wrongly—this is ignoble in him.”

51.

Having lived alone before, whoever then indulges in sexual intercourse—the world calls that worldling degraded, like a swerving vehicle.

“Having lived alone before”—one has lived alone before for two reasons: either by way of going forth or by way of abandoning a group. How has one lived alone before by way of going forth? Having cut off all household impediments, having cut off the impediments of sons and wife, having cut off the impediments of relatives, having cut off the impediments of friends and associates, having cut off the impediments of storing up, having shaved off hair and beard, having put on ochre robes, having gone forth from the household life into homelessness, having entered the state of having nothing, one goes alone, dwells, comports oneself, proceeds, maintains oneself, carries on, and supports oneself. Thus, by way of going forth, one has lived alone before.

How has one lived alone before by way of abandoning the group? Having thus gone forth, one resorts to remote lodgings in forests and woodland groves—quiet, free from noise, secluded from people, suitable for privacy, and fit for solitude. One goes alone, stands alone, sits alone, lies down alone, enters the village for alms alone, returns alone, sits in solitude alone, and undertakes walking meditation alone. Alone one conducts oneself, dwells, moves about, carries on, maintains oneself, subsists, and keeps going. Thus, by way of abandoning the group, one has lived alone before.

“One who indulges in the sexual act”—the sexual act is that unrighteous act… for that reason it is called the sexual act. “One who indulges in the sexual act” refers to one who, at a later time, having rejected the Buddha, the Dhamma, the Sangha, and the training, reverts to the low life and engages in the sexual act, frequently engages in it, engages in it with attachment, and repeatedly engages in it.

Regarding the phrase, 'That vehicle in the world is like a runaway one.' What is a vehicle? It is an elephant vehicle, a horse vehicle, an ox vehicle, a goat vehicle, a ram vehicle, a camel vehicle, or a donkey vehicle—runaway, untamed, unmastered, untrained—it takes the wrong path, climbs over uneven terrain, stumps, and stones, breaks both the vehicle and its rider, and falls over a precipice. Just as that runaway vehicle, untamed, unmastered, and untrained, takes the wrong path; even so does that wayward one, who is like a runaway vehicle, take the wrong path—he adopts wrong view… up to… wrong concentration. Just as that runaway vehicle, untamed, unmastered, and untrained, climbs over uneven terrain, stumps, and stones; even so does that wayward one, who is like a runaway vehicle, engage in improper bodily action, engage in improper verbal action, engage in improper mental action, engage in improper destruction of life, engage in improperly taking what is not given, engage in improper sexual misconduct, engage in improper false speech, engage in improper divisive speech, engage in improper harsh speech, engage in improper idle chatter, engage in improper covetousness, engage in improper ill will, engage in improper wrong view, engage in improper formations, engage in the improper five strands of sensual pleasure, and engage in improper hindrances. Just as that runaway vehicle, untamed, unmastered, and untrained, breaks both the vehicle and its rider; even so does that wayward one, who is like a runaway vehicle, break himself in hell, break himself in the animal realm, break himself in the realm of ghosts, break himself in the human world, and break himself in the celestial world. Just as that runaway vehicle, untamed, unmastered, and untrained, falls over a precipice; even so does that wayward one, who is like a runaway vehicle, fall into the precipice of birth, fall into the precipice of aging, fall into the precipice of illness, fall into the precipice of death, and fall into the precipice of sorrow, lamentation, pain, distress, and despair. As for 'in the world' (loke): this means in the plane of misery and in the human world. This is the meaning of the phrase, 'That vehicle in the world is like a runaway one.'

They call the worldling inferior. In what sense is one a worldling? A worldling is one who generates many defilements; a worldling is one who has not destroyed the many kinds of personality-view; a worldling is one who looks up to the faces of many teachers; a worldling is one who has not risen from all destinations; a worldling is one who forms various formations; a worldling is one who is severely tormented by various torments; a worldling is one who is burned by various fevers; a worldling is one who is infatuated, greedy, captivated, clinging, attached, and ensnared by the five strands of sensual pleasure; a worldling is one who is veiled, obstructed, covered over, shut in, concealed, and overturned by the five hindrances. They call the worldling inferior. The worldling is called inferior, base, low, worthless, vile, and insignificant—thus they say, thus they declare, thus they speak, thus they explain, thus they call him: 'They call the worldling inferior.'

Therefore, the Blessed One said:

“Having formerly lived alone, one who then indulges in sexual intercourse—he is like a runaway vehicle in the world; they call him an inferior worldling.”

52.

Whatever fame and reputation one had previously, that indeed declines for him. Seeing this as well, one should train in order to abandon sexual intercourse.

‘Fame and reputation that one had before, that too declines for him.’ What is fame? Here, someone formerly in the monastic life was respected, esteemed, honored, venerated, revered, and obtained robes, almsfood, lodging, and medicinal requisites for the sick—this is fame. What is reputation? Here, someone formerly in the monastic life was spoken of with praise and renown—as wise, competent, intelligent, learned, eloquent, with excellent insight—known as a master of the suttas, or a master of the Vinaya, or a preacher of the Dhamma; or as a forest dweller, or one who lives on almsfood, or one who wears rag-robes, or one who wears only three robes, or one who goes from house to house for alms, or one who refuses later food, or one who undertakes the sitter's practice, or one who uses whatever lodging is allotted; or as one who has attained the first jhāna, or the second jhāna, or the third jhāna, or the fourth jhāna, or the attainment of the base of infinite space, or the attainment of the base of infinite consciousness, or the attainment of the base of nothingness, or the attainment of the base of neither perception nor non-perception. This is reputation. Thus: ‘Fame and reputation that one had before.’

‘That too declines for him.’ At a later time, for one who has renounced the Buddha, the Dhamma, the Sangha, and the training, and has reverted to a low state, that fame and that reputation decline, diminish, fall to ruin, fall away, disappear, and perish. Thus: ‘Fame and reputation that one had before, that too declines for him.’

‘Seeing this too, one should train to abandon sexual intercourse.’ Herein, ‘this’ refers to: in the former state as a monk, the gain, honor, and renown; and in the later part, for one who has reverted to the inferior state after renouncing the Buddha, the Dhamma, the Sangha, and the training, the lack of gain and honor, and the lack of renown. Thus, this accomplishment and this ruin. ‘Having seen’ means having seen, having weighed, having investigated, having made it manifest, and having made it distinct—thus, ‘seeing this too.’ ‘One should train’ refers to the three trainings: the training in higher morality, the training in higher mind, and the training in higher wisdom. What is the training in higher morality? Here, a bhikkhu is virtuous; he dwells restrained by the restraint of the Pātimokkha, endowed with proper conduct and resort, seeing danger in the slightest faults, and he trains by undertaking the training rules. The minor section of morality, the major section of morality. For the attainment of wholesome states, morality is the foundation, the beginning, the footing, the restraint, the control, the entrance, and the foremost leader. This is the training in higher morality.

What is the training in higher mind? Here, a bhikkhu, quite secluded from sensual pleasures, secluded from unwholesome states, enters and dwells in the first jhāna, which is accompanied by applied thought and sustained thought, with rapture and pleasure born of seclusion... and so on... the second jhāna... the third jhāna... he enters and dwells in the fourth jhāna. This is the training in higher mind.

What is the training in higher wisdom? Here, a bhikkhu is wise, endowed with wisdom concerning arising and passing away, which is noble, penetrative, and leads to the complete destruction of suffering. He understands as it actually is: “This is suffering.” He understands as it actually is: “This is the origin of suffering.” He understands as it actually is: “This is the cessation of suffering.” He understands as it actually is: “This is the path leading to the cessation of suffering.” He understands as it actually is: “These are the taints.” He understands as it actually is: “This is the origin of the taints.” He understands as it actually is: “This is the cessation of the taints.” He understands as it actually is: “This is the path leading to the cessation of the taints.” This is the training in higher wisdom. The practice of sexual intercourse is that which is the ignoble practice... for that reason, it is called the practice of sexual intercourse.

‘Seeing this too, one should train to abandon sexual intercourse.’ For the abandoning, stilling, relinquishment, and quieting of the practice of sexual intercourse, one should train in higher morality, also in higher mind, also in higher wisdom. Directing one’s mind to these three trainings, one should train—knowing, seeing, reviewing, establishing the mind, being resolved through faith, arousing energy, establishing mindfulness, concentrating the mind, understanding with wisdom, directly knowing what should be directly known, fully understanding what should be fully understood, abandoning what should be abandoned, developing what should be developed, realizing what should be realized. One should practice, practice thoroughly, undertake and conduct oneself accordingly. Thus: ‘Seeing this too, one should train to abandon sexual intercourse.’

Therefore, the Blessed One said:

“Fame and reputation, whatever one had before, even that diminishes for him; seeing this too, one should train to abandon sexual intercourse.”

53.

Oppressed by intentions, he broods like a wretched person; having heard the reproach of others, such a one becomes downcast.

"Overcome by thoughts, he broods like a wretched person": Touched, overcome, engulfed, possessed, and enveloped by thoughts of sensual pleasure, thoughts of ill will, thoughts of cruelty, and thoughts of wrong views, he broods like a wretched person, like a dull person, like a deluded person; he broods, broods intensely, broods exhaustively, and broods in seclusion. Just as an owl on a tree branch, seeking a mouse, broods, broods intensely, broods exhaustively, and broods in seclusion; just as a jackal on a riverbank, seeking fish, broods, broods intensely, broods exhaustively, and broods in seclusion; just as a cat in a narrow, squalid, rubbish-strewn place, seeking a mouse, broods, broods intensely, broods exhaustively, and broods in seclusion; just as a donkey with a galled back, in a narrow, squalid, rubbish-strewn place, broods, broods intensely, broods exhaustively, and broods in seclusion; even so, that one who has disrobed, being touched, overcome, engulfed, possessed, and enveloped by thoughts of sensual pleasure, thoughts of ill will, thoughts of cruelty, and thoughts of wrong views, broods like a wretched person, like a dull person, like a deluded person; he broods, broods intensely, broods exhaustively, and broods in seclusion. This is the meaning of "Overcome by thoughts, he broods like a wretched person."

"Hearing the reproach of others, he becomes disheartened; such is his state": Others—whether preceptors, teachers, those with the same preceptor, those with the same teacher, friends, acquaintances, intimates, or companions—rebuke him thus: "Friend, it is a loss for you, it is ill-gained for you, that having obtained such an excellent Teacher, having gone forth in such a well-proclaimed Dhamma and Discipline, having obtained such a noble community, you have turned back to what is base for the sake of the practice of sexual intercourse, renouncing the Buddha, the Dhamma, the Saṅgha, and the training. You had no faith in wholesome qualities, you had no shame in wholesome qualities, you had no fear of wrongdoing in wholesome qualities, you had no energy in wholesome qualities, you had no mindfulness in wholesome qualities, you had no wisdom in wholesome qualities." Hearing their concise speech, detailed speech, teaching, instruction, and repeated advice—listening, taking it up, holding it, bearing it in mind, and noting it—he becomes disheartened; he is oppressed, crushed, afflicted, and sorrowful. "Such is his state" means of such a nature, of such a kind, established in that state, of that manner, of that likeness. He who has disrobed—this is the meaning of "hearing the reproach of others, he becomes disheartened; such is his state."

Therefore, the Blessed One said:

"Overcome by thoughts, he broods like a wretched person; hearing the reproach of others, such a one becomes disheartened."

54.

Then, being reproached by others, he makes weapons; this indeed is his great snare: he engages in false speech.

"Then, being reproached by others, he makes weapons": Here, `atha` is a conjunction, a linking of words, a completion of the phrase, a harmony of syllables, a smoothness of consonants, and a sequence of words—this is `atha`. “Weapons” refers to three kinds of weapons: the bodily weapon, the verbal weapon, and the mental weapon. The threefold bodily misconduct is the bodily weapon, the fourfold verbal misconduct is the verbal weapon, and the threefold mental misconduct is the mental weapon. “Being reproached by others” means that, being urged by preceptors, teachers, fellow preceptors, fellow teachers, friends, acquaintances, intimates, or companions, he knowingly speaks falsely. He says, “Venerable sirs, I was greatly delighted in the monastic life. But my mother must be supported, so I have disrobed.” Or he says, “My father must be supported, so I have disrobed.” Or he says, “My brother must be supported… my sister must be supported… my son must be supported… my daughter must be supported… my friends must be supported… my ministers must be supported… my relatives must be supported… my kinsmen must be supported, so I have disrobed.” He makes, constructs, generates, brings forth, produces, and brings into full manifestation the verbal weapon. This is the meaning of "Then, being reproached by others, he makes weapons."

"This indeed is his great snare": This is for him a great snare, a great evil forest, a great thicket, a great wilderness, a great unevenness, a great crookedness, a great mire, a great morass, a great obstruction, and a great bond—namely, knowingly speaking falsely. This is the meaning of "This indeed is his great snare."

"He engages in blameworthy falsehood": Blameworthy falsehood is said to be false speech. Here, a certain person, having gone to an assembly, a gathering, among relatives, into the midst of a company, or into the midst of a royal family, being brought forward and questioned as a witness—'Come, good man, speak what you know'—he, not knowing, says, 'I know,' or knowing, says, 'I do not know'; not seeing, says, 'I see,' or seeing, says, 'I do not see.' Thus, for his own sake, for another's sake, or for the sake of some trifling material gain, he knowingly speaks a falsehood. This is called blameworthy falsehood.

Furthermore, false speech occurs in three aspects. Beforehand, it occurs to one: ‘I will speak a falsehood.’ While speaking, it occurs to one: ‘I am speaking a falsehood.’ After having spoken, it occurs to one: ‘A falsehood has been spoken by me.’ False speech occurs in these three aspects. Furthermore, false speech occurs in four aspects. Beforehand, it occurs to one: ‘I will speak a falsehood’; while speaking, it occurs to one: ‘I am speaking a falsehood’; after having spoken, it occurs to one: ‘A falsehood has been spoken by me’; and one speaks concealing one's view. False speech occurs in these four aspects. Furthermore, false speech occurs in five aspects… six aspects… seven aspects… eight aspects. Beforehand, it occurs to one: ‘I will speak a falsehood’; while speaking, it occurs to one: ‘I am speaking a falsehood’; after having spoken, it occurs to one: ‘A falsehood has been spoken by me’; and one speaks concealing one's view, concealing one's preference, concealing one's inclination, concealing one's perception, and concealing one's state. False speech occurs in these eight aspects. ‘One plunges into a blameworthy falsehood’: One plunges into, immerses oneself in, is overwhelmed by, and enters into a blameworthy falsehood—this is the meaning of ‘one plunges into a blameworthy falsehood’.

Therefore, the Blessed One said:

“Then he forges arguments, being incited by the doctrines of others; this indeed is his great snare, as he plunges into a blameworthy falsehood.”

55.

Renowned as ‘wise,’ established in a noble practice, if he engages in sexual intercourse, he comes to suffering like a fool.

‘Renowned as wise’: Here, a certain person, in a former state as a monk, was renowned and praised: ‘He is wise, skilled, intelligent, very learned, an eloquent speaker, of fine readiness of wit, an expert in the Suttanta,’ or ‘one who upholds the Vinaya,’ or ‘a preacher of the Dhamma… or one who is an obtainer of the attainment of neither-perception-nor-non-perception.’ Thus he is known, recognized, and well-renowned. This is the meaning of ‘renowned as wise’.

‘Established in a noble practice’: He is established in a noble practice for two reasons: either by its designation as ‘going forth’ or by way of abandoning a group. How is he established in a noble practice by its designation as ‘going forth’? Having cut off all the impediments of household life… thus he is established in a noble practice by its designation as ‘going forth’. How is he established in a noble practice by way of abandoning a group? That person, having thus gone forth, being alone, dwells in remote forest and wilderness tracts… thus he is established in a noble practice by way of abandoning a group. This is the meaning of ‘established in a noble practice’.

‘If he engages in sexual intercourse’: The sexual act, by name, is that unrighteous practice, that vulgar practice… for that reason it is called the sexual act. ‘If he engages in sexual intercourse’: That person, at a later time, having rejected the Buddha, the Dhamma, the Sangha, and the training, and having reverted to the lower life, is engaged, devoted, attached, and completely engaged in the sexual act. This is the meaning of ‘if he engages in sexual intercourse’.

‘He comes to suffering like a fool’: Like a wretched person, like a fool, like one who is bewildered, he suffers, is utterly afflicted, and is greatly tormented. He kills living beings, takes what is not given, breaks into houses, commits plunder, burglarizes a single house, stands on the highway, goes to another's wife, and speaks lies. In this way, too, he suffers, is utterly afflicted, and is greatly tormented. Then kings, having seized him, inflict various forms of punishment upon him: they flog him with whips, they beat him with canes, they strike him with clubs; they cut off his hand, they cut off his foot, they cut off both hand and foot; they cut off his ear, they cut off his nose, they cut off both ear and nose; they inflict the ‘boiling gruel pot’ punishment, the ‘conch-shell tonsure’ punishment, the ‘Rāhu's mouth’ punishment, the ‘fire garland’ punishment, the ‘hand torch’ punishment, the ‘grass-strips’ punishment, the ‘bark-garment’ punishment, the ‘antelope’ punishment, the ‘meat-hooking’ punishment, the ‘coin-cutting’ punishment, the ‘alkaline-pickling’ punishment, the ‘pin-and-pivot’ punishment, and the ‘straw-bundle’ punishment; they pour boiling oil over him; they have him devoured by dogs; they impale him alive on a stake; and they cut off his head with a sword. In this way, too, he suffers, is utterly afflicted, and is greatly tormented.

Or else, overcome and with a mind seized by craving for sensual pleasures, seeking wealth, he embarks on a ship to the great ocean. Facing the cold and facing the heat, tormented by the touch of gadflies, mosquitoes, wind, sun, and creeping things, and dying from hunger and thirst, he goes to Tigumba, Takkola, Takkasīla, Kālamukha, Purapūra, Vesuṅga, Verāpatha, Java, Tāmali, Vaṅga, Eḷabandhana, Suvaṇṇakūṭa, Suvaṇṇabhūmi, Tambapāṇi, Suppādaka, Bhārukaccha, Suraṭṭha, Bhaṅgaloka, Bhaṅgaṇa, Saramataṃgaṇa, Yona, Paramayona, Vinaka, Mūlapada, Marukantāra, Jaṇṇupatha, Ajapatha, Meṇḍapatha, Saṅkupatha, Chattapatha, Vaṃsapatha, Sakuṇapatha, Mūsikapatha, Daripatha, and Vettācāra. In this way, too, he becomes weary, utterly weary, and severely distressed.

Seeking, he does not find it; he experiences suffering and sorrow rooted in non-acquisition. In this way, too, he becomes weary, utterly weary, and severely distressed.

Seeking, he finds it; yet even after acquiring it, he experiences suffering and sorrow rooted in guarding it: ‘How can it be that kings would not seize my wealth, thieves would not steal it, fire would not burn it, water would not carry it away, or that unloved heirs would not take it?’ While he is thus guarding and protecting it, that wealth is lost. He then experiences suffering and sorrow rooted in separation. In this way, too, he becomes weary, utterly weary, and severely distressed. And if he is devoted to sexual intercourse, he is utterly weary like a fool.

Therefore, the Blessed One said:

“Though known as a wise one, established in the solitary practice, yet if he engages in sexual intercourse, like a fool he is afflicted.”

56.

Having known this disadvantage concerning the former and latter states, the sage here should firmly undertake the solitary practice; he should not engage in sexual intercourse.

The phrase 'Knowing this danger, the sage, concerning the former and latter states here' is explained as follows. 'This' refers to the praise and fame in the former state as a monk, and in the later part, the blame and ill-repute for one who has reverted to the low life, even without having rejected the Buddha, the Dhamma, the Sangha, and the training; this is success and failure. 'Having known' means having understood, weighed, investigated, discerned, and made it clear. As for 'sage' (muni): knowledge is called 'mona'. The wisdom that is understanding... and so on... having transcended the net of attachments, he is a sage. 'Here' means in this view, this forbearance, this inclination, this adherence, this Dhamma, this Vinaya, this holy life, this Teacher's Dispensation, in this individual existence, in this human world. This is the meaning of the phrase 'Knowing this danger, the sage, concerning the former and latter states here'.

The phrase 'One should firmly undertake the solitary practice' is explained. One should firmly undertake the solitary practice for two reasons: either by way of ordination or by way of abandoning a group. How does one firmly undertake the solitary practice by way of ordination? Having cut off all impediments of household life, having cut off the impediment of children and spouse, having cut off the impediment of relatives, having cut off the impediment of friends and associates, having cut off the impediment of accumulation; having shaved off his hair and beard, having put on the ochre robes, having gone forth from the household life into homelessness, and having reached the state of possessing nothing, he should wander alone, dwell alone, move about alone, conduct himself alone, maintain himself alone, sustain himself alone, and carry on alone. In this way, one firmly undertakes the solitary practice by way of ordination.

How should one make firm the noble practice of solitude by way of abandoning the group? Having thus gone forth, one should resort to lodgings that are in the wilderness and forest groves, that are remote, with little sound, with little noise, free from the bustle of people, suitable for human privacy, and fit for seclusion. One should go alone, stand alone, sit alone, lie down alone, enter the village for alms alone, return alone, sit in a secluded place alone, and undertake walking meditation alone. One should practice alone, dwell, maintain the postures, conduct oneself, guard, subsist, and maintain oneself. Thus, by way of abandoning the group, one should make the noble practice of solitude firm. To 'undertake the solitary practice firmly' means: to make it firm, to make it lasting; to be one who has undertaken it firmly, to be one whose undertaking in wholesome states is established.

'One should not engage in sexual intercourse.' The practice of sexual intercourse is that which is the unrighteous practice, the practice of villagers... for that reason it is called the practice of sexual intercourse. One should not resort to the practice of sexual intercourse, not indulge in it, not associate with it, not practice it repeatedly, not perform it, not perform it in all its varieties, nor undertake it as a practice. Thus: 'One should not engage in sexual intercourse.'

Therefore, the Blessed One said:

“Knowing this danger, the sage, considering what is before and after in this world, should make firm the noble practice of solitude and not engage in sexual intercourse.”

57.

One should train only in seclusion; this is supreme for the Noble Ones. By means of that, one should not consider oneself superior, for one is indeed in the vicinity of Nibbāna.

“One should train only in seclusion.” Herein, seclusion: there are three kinds of seclusion—bodily seclusion, mental seclusion, and seclusion from the substrata. What is bodily seclusion? … this is seclusion from the substrata. Bodily seclusion is for those whose bodies are secluded and who delight in renunciation. Mental seclusion is for those with purified minds who have attained the supreme purification. Seclusion from the substrata is for individuals without substrata, who have gone to the unconditioned. Herein, training: there are three trainings—the training in higher virtue, the training in higher mind, and the training in higher wisdom … this is the training in higher wisdom. “One should train only in seclusion” means one should train only in seclusion, practice it, cultivate it, and having undertaken it, live by it. This is the meaning of “one should train only in seclusion.”

“This is the highest for the noble ones.” The noble ones are said to be the Buddhas, the disciples of the Buddha, and the Paccekabuddhas. For the noble ones, this practice of seclusion is the chief, the best, the distinguished, the foremost, the supreme, and the most excellent. This is the meaning of “this is the highest for the noble ones.”

“One should not think oneself superior because of it.” Through the practice of bodily seclusion, one should not become elated, one should not be haughty, one should not have conceit, one should not be forceful, one should not be stubborn. Because of it, one should not generate conceit; because of it, one should not be stiff, very stiff, or with head held high. This is the meaning of “one should not think oneself superior because of it.”

“He is indeed close to Nibbāna.” He is in the presence of Nibbāna, in its vicinity, near, not far, and close by. This is the meaning of “he is indeed close to Nibbāna.”

Therefore, the Blessed One said:

“One should train only in seclusion; this is the highest for the noble ones. One should not think oneself superior because of it; he is indeed close to Nibbāna.”

58.

Beings attached to sensual pleasures yearn for one who has crossed the flood—the sage who wanders empty, without longing for sensual pleasures.

“Of the empty, wandering sage.” Empty, secluded, and detached; empty, secluded, and detached from bodily misconduct; from verbal misconduct... from mental misconduct... from lust... from hatred... from delusion... from anger... from hostility... from contempt... from malice... from envy... from stinginess... from deceit... from craftiness... from obstinacy... from rivalry... from conceit... from arrogance... from intoxication... from heedlessness... from all defilements... from all misconduct... from all anxieties... from all torments... from all fevers... from all unwholesome volitional formations, one is empty, secluded, and detached. “Sage”: ‘Mona’ is said to be knowledge... having overcome the net of attachment, that sage stands. “Wandering”: one who wanders, dwells, maintains posture, acts, protects, subsists, and keeps life going. This is the meaning of “of the empty, wandering sage.”

“Without longing for sensual pleasures.” Herein, sensual pleasures: in summary, there are two kinds of sensual pleasures—sensual objects and sensual defilements... These are called sensual objects... These are called sensual defilements. Having fully understood sensual objects, and having abandoned, relinquished, dispelled, brought to an end, and made non-existent the sensual defilements, one is without longing for sensual pleasures—one who has relinquished sensual desire, vomited up sensual desire, is freed from sensual desire, has abandoned sensual desire, and has completely relinquished sensual desire. One is without lust, has relinquished lust, has vomited up lust, is freed from lust, has abandoned lust, and has completely relinquished lust; without craving, extinguished, cooled, experiencing bliss, one dwells with a self that has become supreme. This is the meaning of “without longing for sensual pleasures.”

“Beings ensnared by sensual pleasures yearn for one who has crossed the flood.” Herein, `pajā` is a designation for beings. Beings are impassioned, greedy, ensnared, infatuated, engrossed, clinging, attached, and entangled in sensual pleasures. They yearn for one who has crossed the flood of sensual pleasures, the flood of existence, the flood of views, the flood of ignorance; for one who has crossed the entire path of conditioned phenomena; who has crossed over, fully crossed over, gone beyond, completely gone beyond, and surmounted it; who has gone to the further shore, attained the further shore; gone to the end, attained the end; gone to the culmination, attained the culmination; gone to the limit, attained the limit; gone to the cessation, attained the cessation; gone to the protection, attained the protection; gone to the shelter, attained the shelter; gone to the refuge, attained the refuge; gone to fearlessness, attained fearlessness; gone to the immutable, attained the immutable; gone to the deathless, attained the deathless; gone to Nibbāna, attained Nibbāna. They desire, delight in, aspire to, yearn for, and crave for this. Just as debtors aspire to and yearn for freedom from debt; just as the sick aspire to and yearn for health; just as those bound in prison aspire to and yearn for release from bondage; just as slaves aspire to and yearn for freedom; just as those who have entered upon a wilderness path aspire to and yearn for a land of safety; even so, beings who are impassioned, greedy, ensnared, infatuated, engrossed, clinging, attached, and entangled in sensual pleasures yearn for one who has crossed the flood of sensual pleasures, the flood of existence… and so on… gone to Nibbāna, attained Nibbāna. They desire, delight in, aspire to, yearn for, and crave for this. This is the meaning of: “Beings ensnared by sensual pleasures yearn for one who has crossed the flood.”

Therefore, the Blessed One said:

“Beings ensnared by sensual pleasures yearn for one who has crossed the flood—the sage who wanders empty, without longing for sensual pleasures.”

The Exposition of the Tissametteyya Sutta, the Seventh.