Homage to the Blessed One, the Worthy One, the Perfectly Enlightened One

In the Minor Collection

The Great Exposition

1.

The Chapter of Octads

1.

Exposition of the Discourse on Sensual Pleasure

1.

"For one desiring sensual pleasure": "sensual pleasures" - in summary there are two kinds of sensual pleasures - objective sensual pleasures and defilement sensual pleasures. What are objective sensual pleasures? Pleasing forms, pleasing sounds, pleasing odours, pleasing flavours, pleasing tangible objects; bed-coverings, outer garments, female and male slaves, goats and sheep, chickens and pigs, elephants, cattle, horses and mares, fields, sites, unwrought gold, gold, villages, market towns, royal cities, countries, provinces, treasuries, and storehouses - whatever enticing object there is - these are objective sensual pleasures.

Furthermore, there are past sensual pleasures, future sensual pleasures, present sensual pleasures; internal sensual pleasures, external sensual pleasures, internal-external sensual pleasures; inferior sensual pleasures, middling sensual pleasures, superior sensual pleasures; sensual pleasures of the realm of misery, human sensual pleasures, divine sensual pleasures, sensual pleasures that are present; created sensual pleasures, uncreated sensual pleasures, sensual pleasures created by others; possessed sensual pleasures, unpossessed sensual pleasures, cherished sensual pleasures, uncherished sensual pleasures; all phenomena of the sensual-sphere, all phenomena of the fine-material-sphere, all phenomena of the immaterial-sphere - having craving as their basis, having craving as their object, in the sense of being desirable, in the sense of being enticing, in the sense of being intoxicating - these are sensual pleasures - these are called objective sensual pleasures.

What are defilement sensual pleasures? Desire is sensual pleasure, lust is sensual pleasure, desire and lust is sensual pleasure; thought is sensual pleasure, lust is sensual pleasure, lust for thoughts is sensual pleasure; whatever sensual desire, sensual lust, sensual delight, sensual craving, sensual affection, sensual fever, sensual infatuation, sensual attachment, mental flood of sensuality, mental bond of sensuality, clinging to sensual pleasures, mental hindrance of sensual desire towards sensual pleasures.

These are called defilement sensual pleasures. "For one desiring": for one desiring, for one wishing, for one enjoying, for one aspiring, for one longing, for one yearning - for one desiring sensual pleasure.

"If that succeeds for him": "For him" means for that warrior, or brahmin, or merchant, or worker, or householder, or one gone forth, or god, or human being. "That" refers to objective sensual pleasures - pleasing forms, pleasing sounds, pleasing odours, pleasing flavours, pleasing tangible objects. "Succeeds" means thrives, succeeds, obtains, receives, attains, gains - if that succeeds for him.

"Surely he is joyful in mind" means: "Surely" is a definitive statement, a statement without doubt, a statement without uncertainty, an uncontradictory statement, an undivided statement, a statement of necessity, an unmistakable statement, this is a statement of establishment - "surely." "Joy" means that joy connected with the five strands of sensual pleasure - gladness, rejoicing, delight, laughter, mirth, happiness, contentment, exultation, pleasure, the pervading of consciousness. "Mind" means that consciousness, mind, mental state, heart, the pure, mind, mind sense base, mind faculty, consciousness, aggregate of consciousness, corresponding mind-consciousness element - this is called mind. This mind is accompanied by this joy, arisen together, conjoined, associated, arising together, ceasing together, having the same sense-organ, having the same object. "Is joyful in mind" means he is joyful in mind, contented in mind, glad in mind, delighted in mind, pleased in mind, elated in mind, gladdened in mind, rejoicing in mind - surely he is joyful in mind.

"A mortal having obtained what he wishes" means: "Having obtained" means having got, having received, having attained, having gained. "Mortal" means a being, a man, a young man, a person, an individual, a soul, a creature, a being, a human, a human being. "What he wishes" means what he wishes, what he consents to, what he aspires to, what he longs for, what he prays for - whether material form, or sound, or odour, or flavour, or tangible object - a mortal having obtained what he wishes.

Therefore the Blessed One said -

2.

"For one desiring sensual pleasures": "For him" means for that warrior, or brahmin, or merchant, or worker, or householder, or one gone forth, or god, or human being. "For one desiring sensual pleasures" means for one wishing for sensual pleasures, for one enjoying, for one aspiring, for one longing, for one yearning. Or else one is driven, led, carried, and drawn along by sensual craving. Just as one is driven, led, carried, and drawn along by an elephant vehicle, or a horse vehicle, or an ox vehicle, or a goat vehicle, or a ram vehicle, or a camel vehicle, or a donkey vehicle; just so one is driven, led, carried, and drawn along by sensual craving - "for one desiring sensual pleasures."

"For that being in whom desire has arisen": "Desire" means whatever sensual desire, sensual lust, sensual delight, sensual craving, sensual affection, sensual fever, sensual infatuation, sensual attachment, mental flood of sensuality, mental bond of sensuality, clinging to sensual pleasures, mental hindrance of sensual desire towards sensual pleasures - that sensual desire of his has arisen, come to be, been born, been produced, has appeared. "Being" means for a being, for a man, for a young man, for a person, for an individual, for a living being, for one who is awake, for a creature, for a lord, for a human being - "for that being in whom desire has arisen."

"Those sensual pleasures decline": either those sensual pleasures decline, or he declines from sensual pleasures. How do those sensual pleasures decline? While he still lives, those riches are taken by kings, or taken by thieves, or burnt by fire, or carried away by water, or taken by disagreeable heirs, or what has been stored is not found, or badly managed enterprises fail, or in the family a wastrel arises who scatters, disperses, and destroys those riches, and impermanence is the eighth. Thus those sensual pleasures diminish, decline, fall away, go to ruin, disappear, and are destroyed. How does he decline from sensual pleasures? While those riches still remain, he passes away, dies, and is destroyed. Thus he diminishes, declines, falls away, goes to ruin, disappears, and is destroyed from sensual pleasures.

Having given and enjoyed according to one's ability, blameless, one goes to the heavenly state - "those sensual pleasures decline."

"He is transformed like one pierced by a dart": Just as one pierced by a dart made of iron, or pierced by a dart made of bone, or a dart made of tooth, or a dart made of horn, or a dart made of wood, is transformed, is agitated, is struck, is afflicted, becomes sick and distressed, just so from the change and alteration of objective sensual pleasures there arise sorrow, lamentation, suffering, displeasure, and anguish. He, pierced by the dart of sensuality and the dart of sorrow, is transformed, is agitated, is struck, is afflicted, becomes sick and distressed - "he is transformed like one pierced by a dart."

Therefore the Blessed One said -

3.

"Whoever avoids sensual pleasures": "Whoever" means whoever, of whatever kind, however engaged, however disposed, of whatever manner, having attained whatever state, possessed of whatever quality, whether a warrior or a brahmin or a merchant or a worker or a householder or one gone forth or a god or a human being. "Avoids sensual pleasures": "Sensual pleasures" - in summary there are two kinds of sensual pleasures - objective sensual pleasures and defilement sensual pleasures, etc. these are called objective sensual pleasures, etc. these are called defilement sensual pleasures. "Avoids sensual pleasures": one avoids sensual pleasures for two reasons - by suppression or by eradication. How does one avoid sensual pleasures by suppression? Seeing "sensual pleasures are like a skeleton in the sense of having little gratification," one avoids sensual pleasures by suppression; seeing "sensual pleasures are like a piece of flesh in the sense of being shared by many," one avoids sensual pleasures by suppression; seeing "sensual pleasures are like a grass torch in the sense of burning," one avoids sensual pleasures by suppression; seeing "sensual pleasures are like a charcoal pit in the sense of great fever," one avoids sensual pleasures by suppression; seeing "sensual pleasures are like a dream in the sense of brief manifestation," one avoids sensual pleasures by suppression; seeing "sensual pleasures are like borrowed goods in the sense of being temporary," one avoids sensual pleasures by suppression; seeing "sensual pleasures are like tree fruits in the sense of breaking and destroying," one avoids sensual pleasures by suppression; seeing "sensual pleasures are like a butcher's block in the sense of cutting," one avoids sensual pleasures by suppression; seeing "sensual pleasures are like a stake of spears in the sense of piercing through," one avoids sensual pleasures by suppression; seeing "sensual pleasures are like a snake's head in the sense of being fearful," one avoids sensual pleasures by suppression; seeing "sensual pleasures are like a mass of fire in the sense of great scorching," one avoids sensual pleasures by suppression.

Even developing recollection of Buddha's qualities, one avoids sensual pleasures by suppression; even developing recollection of the Teaching, etc. even developing recollection of the Community's qualities... even developing recollection of morality... even developing recollection of generosity... even developing recollection of the deities... even developing mindfulness of breathing... even developing recollection of death... even developing mindfulness of the body... even developing recollection of peace, one avoids sensual pleasures by suppression.

Even developing the first meditative absorption, one avoids sensual pleasures by suppression; even developing the second meditative absorption, etc. even developing the third meditative absorption... even developing the fourth meditative absorption... even developing the attainment of the plane of infinite space... even developing the attainment of the plane of infinite consciousness... even developing the attainment of the plane of nothingness... even developing the attainment of the plane of neither-perception-nor-non-perception, one avoids sensual pleasures by suppression. Thus one avoids sensual pleasures by suppression.

How does one avoid sensual pleasures by eradication? Even while developing the path of stream-entry, one avoids by eradication sensual pleasures leading to the realm of misery; even while developing the path of once-returning, one avoids by eradication gross sensual pleasures; even while developing the path of non-returning, one avoids by eradication sensual pleasures accompanied by residue; even while developing the path of arahantship, one avoids by eradication sensual pleasures entirely in every way, in every manner, without remainder, without exception. Thus one avoids sensual pleasures by eradication - whoever avoids sensual pleasures.

"Like a head from a snake's foot": "Snake" means serpent. In what sense is it a snake? Because it goes creeping along, it is a snake; because it goes bending, it is a bhujaga; because it goes on its chest, it is an uraga; because it goes with head lowered, it is a pannaga; because it sleeps on its head, it is a sarīsapa; because it lies in a hole, it is a bilāsaya; because it lies in a cave, it is a guhāsaya; because its fangs are its weapons, it is dāṭhāvudha; because its poison is terrible, it is ghoravisa; because its tongue is twofold, it is dvijivha; because it tastes flavour with two tongues, it is dvirasaññū. Just as a man who wishes to live, who does not wish to die, who wishes for happiness, who is averse to suffering, would avoid, would shun, would keep away from, would completely avoid a snake's head with his foot; just so, one who wishes for happiness, who is averse to suffering, should avoid, should shun, should keep away from, should completely avoid sensual pleasures - like a head from a snake's foot.

"He, mindful, overcomes this clinging in the world": "He" means whoever avoids sensual pleasures. Clinging is called craving. Whatever lust, passion, attraction, compliance, delight, passionate delight, mental passion, desire, infatuation, holding, greed, intense greed, attachment, mire, longing, deceit, genetrix, producer, seamstress, ensnarer, flowing, clinging, thread, spread, accumulator, companion, aspiration, conduit to existence, forest, undergrowth, intimacy, affection, expectation, kinship, hope, wishing, the state of wishing, hope for visible form, hope for sound, hope for odour, hope for flavour, hope for tangible object, hope for material gain, hope for people, hope for sons, hope for life, praying, excessive praying, intense praying, the act of praying, the state of having prayed, greed, the act of being greedy, the state of being greedy, tail-wagging, desire for excellence, lust for what is not according to the Teaching, unrighteous greed, attachment, desiring, longing, yearning, aspiring, sensual craving, craving for existence, craving for non-existence, craving for fine-material existence, craving for immaterial existence, craving for cessation, craving for visible form, craving for sound, craving for odour, craving for flavour, craving for tangible object, craving for mental objects, mental flood, mental bond, mental knot, clinging, obstruction, mental hindrance, covering, bondage, impurity, underlying tendency, prepossession, creeper, avarice, root of suffering, source of suffering, origin of suffering, Māra's snare, Māra's hook, Māra's domain, river of craving, net of craving, leash of craving, ocean of craving, covetousness, greed, unwholesome root.

"Clinging": In what sense is it clinging? Because it is spread, it is clinging; because it is extensive, it is clinging; because it is diffused, it is clinging; because it clings, it is clinging; because it draws together, it is clinging; because it deceives, it is clinging; because it has poison as its root, it is clinging; because it has poison as its fruit, it is clinging; because it has poison as its enjoyment, it is clinging; or that craving is extensive regarding visible form, sound, odour, flavour, tangible object, family, group, residence, material gain, fame, praise, happiness, robes, almsfood, lodging, requisite of medicines for the sick, the sensual element, the material element, the immaterial element, sensual existence, fine-material existence, immaterial existence, percipient existence, non-percipient existence, neither-percipient-nor-non-percipient existence, single-aggregate constituent existence, four-aggregate constituent existence, five-aggregate constituent existence, the past, the future, the present, regarding phenomena that are seen, heard, sensed, and to be cognised - spread out and extended, thus it is clinging.

"In the world" means in the realm of misery, in the human world, in the heavenly world, in the world of aggregates, in the world of elements, in the world of sense bases. "Mindful" means mindful for four reasons - developing the establishment of mindfulness through observation of the body in the body, one is mindful; in feelings, etc. In mind... developing the establishment of mindfulness through observation of mental phenomena in mental phenomena, one is mindful.

Also for four other reasons one is mindful - mindful through avoiding unmindfulness, mindful through having done what should be done with mindfulness, mindful through having destroyed the states that obstruct mindfulness, mindful through not forgetting the states that are the basis of mindfulness.

Also for four other reasons one is mindful - mindful through being endowed with mindfulness, mindful through mastery of mindfulness, mindful through proficiency in mindfulness, mindful through not falling away from mindfulness.

Also for four other reasons one is mindful - mindful through existing, mindful through being peaceful, mindful through being calmed, mindful through being endowed with peaceful qualities. Mindful through recollection of the Buddha, mindful through recollection of the Dhamma, mindful through recollection of the Saṅgha, mindful through recollection of morality, mindful through recollection of generosity, mindful through recollection of the deities, mindful through mindfulness of breathing, mindful through mindfulness of death, mindful through mindfulness of the body, mindful through recollection of peace. Whatever mindfulness, recollection, recalling, mindfulness, remembering, retaining, non-floating, non-forgetting, mindfulness, mindfulness faculty, power of mindfulness, right mindfulness, enlightenment factor of mindfulness, the direct path - this is called mindfulness. One who is endowed with this mindfulness, fully endowed, approached, fully approached, attained, fully attained, possessed of it - he is called mindful.

"He, mindful, overcomes this clinging in the world": That clinging is in the world, or that clinging in the world - the mindful one crosses, crosses over, goes beyond, transcends, passes beyond - he, mindful, overcomes this clinging in the world.

Therefore the Blessed One said -

4.

"Field, site, unwrought gold": "Field" means a rice field, a paddy field, a mung bean field, a black bean field, a barley field, a wheat field, a sesame field. "Site" means a house site, a porch site, a front site, a back site, a park site, a monastery site. "Unwrought gold": unwrought gold is called a coin - field, site, unwrought gold.

"Cattle and horses, slaves and servants": "Cattle" means cattle are called. "Horses" means livestock and so on are called. "Slaves": there are four kinds of slaves - a slave born in the household, a slave bought with wealth, one who oneself enters into slavery, or one who unwillingly enters into the domain of slavery.

"Servants": there are three kinds of servants - hired servants, labourers, dependents - cattle and horses, slaves and servants.

"Women, relatives, manifold sensual pleasures": "Women" means a woman as possession is called. "Relatives": there are four kinds of relatives - a relative by kinship is a relative, a relative by clan is a relative, a relative by sacred texts is a relative, a relative by craft is a relative. "Manifold sensual pleasures" means many sensual pleasures. These manifold sensual pleasures are pleasing forms, etc. pleasing tangible objects - women, relatives, manifold sensual pleasures.

"Whatever man covets": "Whoever" means whoever, of whatever kind, however engaged, however disposed, of whatever manner, having attained whatever state, possessed of whatever quality, whether a warrior or a brahmin or a merchant or a worker or a householder or one gone forth or a god or a human being. "Man" means a being, a man, a young man, a person, an individual, a soul, a creature, a being, a human, a human being. "Covets" means through defilement sensual pleasure one lusts, covets, craves, clings to objects of sensual pleasure - whatever man covets.

Therefore the Blessed One said -

5.

"The weak defilements overpower him": "Weak" means weak mental defilements, feeble, of little power, of little strength, inferior, low, inferior, sinful, insignificant, limited. Those mental defilements overcome, master, overpower, submerge, exhaust, and crush that person - thus also "the weak defilements overpower him." Or else, a weak person, feeble, of little power, of little strength, inferior, low, inferior, sinful, insignificant, limited, for whom there is no power of faith, power of energy, power of mindfulness, power of concentration, power of wisdom, power of shame, power of moral fear. Those mental defilements overcome, master, overpower, submerge, exhaust, and crush that person - thus also "the weak defilements overpower him."

"Dangers crushing him": There are two dangers - obvious dangers and concealed dangers. What are the obvious dangers? Lions, tigers, panthers, bears, hyenas, wolves, buffaloes, elephants, snakes, scorpions, centipedes, thieves or young men, whether having done their deed or not having done their deed, eye disease, ear disease, nose disease, tongue disease, body disease, head disease, outer ear disease, mouth disease, tooth disease, cough, asthma, catarrh, burning, fever, stomach disease, fainting, dysentery, griping, cholera, leprosy, boils, eczema, consumption, epilepsy, ringworm, itch, scab, scratches, scabies, blood and bile disease, diabetes, haemorrhoids, blisters, ulcers, illnesses arising from bile, illnesses arising from phlegm, illnesses arising from wind, illnesses arising from the combination of humours, illnesses arising from change of climate, illnesses arising from improper care, illnesses arising from assault, illnesses arising from the result of action, cold, heat, hunger, thirst, defecation, urination, contact with gadflies, mosquitoes, wind, sun, and serpents, and so on - these are called obvious dangers.

What are the concealed dangers? Bodily misconduct, verbal misconduct, mental misconduct, the mental hindrance of sensual desire, the mental hindrance of anger, the mental hindrance of sloth and torpor, the mental hindrance of restlessness and remorse, the mental hindrance of sceptical doubt, lust, hate, delusion, wrath, hostility, contempt, insolence, envy, stinginess, deceit, fraudulence, obstinacy, impetuosity, conceit, arrogance, vanity, negligence, all mental defilements, all misconducts, all disturbances, all fevers, all torments, all unwholesome volitional activities - these are called concealed dangers.

"Dangers": in what sense are they dangers? They are dangers because they overcome, they are dangers because they lead to decline, they are dangers because they dwell therein. How are they dangers because they overcome? Those dangers overcome, master, overpower, submerge, exhaust, and crush that person. Thus they are dangers because they overcome. How are they dangers because they lead to decline? Those dangers lead to the obstruction and decline of wholesome mental states. Of which wholesome mental states? Of right practice, conforming practice, non-opposing practice, non-conflicting practice, practice according to meaning, practice in accordance with the Teaching, of fulfilment in the precepts, of guarding the doors of the sense faculties, of moderation in eating, of the pursuit of wakefulness, of mindfulness and full awareness, of the pursuit of development of the four establishments of mindfulness, of the pursuit of development of the four right strivings, of the pursuit of development of the four bases for spiritual power, of the pursuit of development of the five faculties, of the pursuit of development of the five powers, of the pursuit of development of the seven factors of enlightenment, of the pursuit of development of the noble eightfold path - they lead to the obstruction and decline of these wholesome mental states. Thus "they lead to decline" - dangers.

How are they dangers because they dwell there? There these evil unwholesome mental states arise in dependence on individual existence. Just as creatures dwelling in holes lie in holes, creatures dwelling in water lie in water, creatures dwelling in forests lie in forests, creatures dwelling in trees lie in trees, just so there these evil unwholesome mental states arise in dependence on individual existence. Thus also "they dwell there" means - dangers.

For this was said by the Blessed One -

"A monk with a pupil, monks, with a teacher, dwells in suffering, not comfortably. And how, monks, does a monk with a pupil, with a teacher, dwell in suffering, not comfortably? Here, monks, for a monk, having seen a form with the eye, there arise whatever evil unwholesome mental states, thoughts subject to mental fetters, those evil unwholesome mental states dwell within him, flow along within him - therefore he is called 'one with a pupil'. They occur to him. Evil unwholesome mental states occur to him - therefore he is called 'one with a teacher'.

"Furthermore, monks, for a monk, having heard a sound with the ear, having smelled an odour with the nose, having tasted a flavour with the tongue, having touched a tangible object with the body, having cognised a mental object with the mind, there arise whatever evil unwholesome mental states, thoughts subject to mental fetters, those evil unwholesome mental states dwell within him, flow along within him - therefore he is called 'one with a pupil'. They occur to him. Evil unwholesome mental states occur to him - therefore he is called 'one with a teacher'. Thus, monks, a monk with a pupil, with a teacher, dwells in suffering, not comfortably." Thus also "they dwell there" means - dangers.

For this was said by the Blessed One -

"There are these three inner stains, monks - inner enemies, inner foes, inner murderers, inner adversaries. Which three? Greed, monks, is an inner stain, an inner enemy, an inner foe, an inner murderer, an inner adversary. Hate, etc. Delusion, monks, is an inner stain, an inner enemy, an inner foe, an inner murderer, an inner adversary. These, monks, are the three inner stains - inner enemies, inner foes, inner murderers, inner adversaries.

Thus also "they dwell there" means - dangers.

For this too was said by the Blessed One - "Three mental states, great king, arising internally in a person, arise for his harm, suffering, and uncomfortable abiding. Which three? Greed, great king, is a mental state arising internally in a person that arises for his harm, suffering, and uncomfortable abiding. Hate, great king, etc. Delusion, great king, is a mental state arising internally in a person that arises for his harm, suffering, and uncomfortable abiding. These, great king, are the three mental states arising internally in a person that arise for his harm, suffering, and uncomfortable abiding.

Thus also "they dwell there" means - dangers.

And this too was said by the Blessed One -

Thus also "they dwell there" means - dangers. "Dangers crushing him": Those dangers overcome, overpower, conquer, submerge, exhaust, and crush that person - dangers crush him.

"From that, suffering follows him" means: "From that" means: from this and that danger, suffering follows, goes after, and pursues that person; the suffering of birth follows, goes after, and pursues; the suffering of ageing follows, goes after, and pursues; the suffering of illness follows, goes after, and pursues; the suffering of death follows, goes after, and pursues; the suffering of sorrow, lamentation, suffering, displeasure, and anguish follows, goes after, and pursues; hell suffering, animal realm suffering, ghost realm suffering follows, goes after, and pursues; human suffering... suffering rooted in conception in the womb... suffering rooted in presence in the womb... suffering rooted in emergence from the womb... suffering bound up with one who is born... suffering of one who is born being subject to others... suffering from self-inflicted harm... suffering from harm inflicted by others follows, goes after, and pursues; suffering as suffering follows, goes after, and pursues; suffering of activities... suffering of change... eye disease, ear disease, nose disease, tongue disease, body disease, head disease, outer ear disease, mouth disease, tooth disease, cough, asthma, catarrh, burning, fever, stomach disease, fainting, dysentery, griping, cholera, leprosy, boils, eczema, consumption, epilepsy, ringworm, itch, scab, scratches, scabies, blood and bile disease, diabetes, haemorrhoids, blisters, ulcers, illnesses arising from bile, illnesses arising from phlegm, illnesses arising from wind, illnesses arising from the combination of humours, illnesses arising from change of climate, illnesses arising from improper care, illnesses arising from assault, illnesses arising from the result of action, cold, heat, hunger, thirst, defecation, urination, suffering from contact with gadflies, mosquitoes, wind, sun, and serpents... suffering of a mother's death... suffering of a father's death... suffering of a brother's death... suffering of a sister's death... suffering of a son's death... suffering of a daughter's death... suffering of disaster regarding relatives... suffering of disaster regarding wealth... suffering of disaster regarding illness... suffering of disaster regarding morality... suffering of disaster regarding view follows, goes after, and pursues - from that, suffering follows him.

"Like water a broken boat" means: Just as water follows, goes after, and pursues a broken boat that lets in water from here and there, water follows, goes after, and pursues from the front, from behind... from below... from the sides water follows, goes after, and pursues; just so from this and that danger, suffering follows, goes after, and pursues that person; the suffering of birth follows, goes after, and pursues, etc. suffering of disaster regarding view follows, goes after, and pursues - like water a broken boat.

Therefore the Blessed One said -

6.

"Therefore a creature, always mindful." "Therefore" means therefore, for that reason, because of that, on that condition, with that as source, seeing this danger in sensual pleasures - therefore. "Creature" means a being, a man, a young man, a person, an individual, a soul, a creature, a being, a human, a human being. "Always" means always, at all times, at every time, constantly, permanently, continually, continuously, uninterruptedly, in succession, like waves of water, without interval, in continuity, connected, touched, before the meal, after the meal, in the first watch, in the middle watch, in the last watch, in the dark fortnight, in the bright fortnight, in the rainy season, in winter, in summer, in the first stage of life, in the middle stage of life, in the last stage of life. "Mindful" means mindful for four reasons - developing the establishment of mindfulness through observation of the body in the body, one is mindful; in feelings... In mind... developing the establishment of mindfulness through observation of mental phenomena in mental phenomena, one is mindful. By another four reasons one is mindful, etc. he is called mindful - therefore a creature, always mindful.

"Should avoid sensual pleasures." "Sensual pleasures" - in summary there are two kinds of sensual pleasures - objective sensual pleasures and defilement sensual pleasures, etc. these are called objective sensual pleasures, etc. these are called defilement sensual pleasures. "Should avoid sensual pleasures" - one should avoid sensual pleasures for two reasons - by suppression or by eradication. How should one avoid sensual pleasures by suppression? Seeing "sensual pleasures are like a skeleton in the sense of having little gratification," one should avoid sensual pleasures by suppression; seeing "sensual pleasures are like a piece of flesh in the sense of being shared by many," one should avoid sensual pleasures by suppression; seeing "sensual pleasures are like a grass torch in the sense of burning," one should avoid sensual pleasures by suppression, etc. even developing the attainment of the plane of neither-perception-nor-non-perception, one should avoid sensual pleasures by suppression. Thus one should avoid sensual pleasures by suppression, etc. thus one should avoid sensual pleasures by eradication - should avoid sensual pleasures.

"Having abandoned them, one would cross the flood." "Them" means having fully understood objective sensual pleasures, having abandoned, having given up, having dispelled, having put an end to, having brought to obliteration the defilement sensual pleasures; having abandoned, having given up, having dispelled, having put an end to, having brought to obliteration the mental hindrance of sensual desire; the mental hindrance of anger, etc. the mental hindrance of sloth and torpor... the mental hindrance of restlessness and remorse... having abandoned, having given up, having dispelled, having put an end to, having brought to obliteration the mental hindrance of sceptical doubt, one would cross, would cross over, would pass over, would transcend, would overcome the mental flood of sensuality, the mental flood of becoming, the mental flood of views, the mental flood of ignorance - having abandoned them, one would cross the flood.

"Like one who has bailed out a boat, gone to the far shore": Just as one might bail out, pour out, and throw away the water from a heavy boat laden with water, and with a light boat quickly, swiftly, with little difficulty go to the far shore; just so, having fully understood objective sensual pleasures, having abandoned, given up, dispelled, put an end to, and brought to obliteration the sensual pleasures of defilement; the mental hindrance of sensual desire... the mental hindrance of anger... the mental hindrance of sloth and torpor... the mental hindrance of restlessness and remorse... having abandoned, given up, dispelled, put an end to, and brought to obliteration the mental hindrance of sceptical doubt, one would quickly, swiftly, with little difficulty go to the far shore. "The far shore" is called the Deathless, Nibbāna. That which is the stilling of all activities, the relinquishment of all clinging, the elimination of craving, dispassion, cessation, Nibbāna. "Would go to the far shore" means: would attain the far shore, would experience the far shore, would realize the far shore. "Gone to the far shore": whoever wishes to go to the far shore, he too has gone to the far shore; whoever is going to the far shore, he too has gone to the far shore; whoever has gone to the far shore, he too has gone to the far shore.

For this too was said by the Blessed One -

"One who has crossed over, gone beyond, the brahmin stands on dry ground." "Brahmin", monks, is a designation for the Worthy One. He has gone beyond through direct knowledge, gone beyond through full understanding, gone beyond through abandoning, gone beyond through development, gone beyond through realization, gone beyond through attainment. Gone beyond through direct knowledge of all phenomena, gone beyond through full understanding of all suffering, gone beyond through abandoning of all mental defilements, gone beyond through development of the four noble paths, gone beyond through realization of cessation, gone beyond through attainment of all attainments. He has attained mastery, attained perfection in noble morality; attained mastery, attained perfection in noble concentration; attained mastery, attained perfection in noble wisdom; attained mastery, attained perfection in noble liberation. He has gone to the far shore, attained the far shore; gone to the end, attained the end; gone to the summit, attained the summit; gone to the limit, attained the limit; gone to the conclusion, attained the conclusion; gone to shelter, attained shelter; gone to the rock cell, attained the rock cell; gone to refuge, attained refuge; gone to fearlessness, attained fearlessness; gone to the imperishable, attained the imperishable; gone to the Deathless, attained the Deathless; gone to Nibbāna, attained Nibbāna. He has completed his dwelling, accomplished his conduct, traversed the journey, gone to the direction, gone to the summit, protected the holy life, attained the highest view, developed the path, abandoned the mental defilements, penetrated the unshakable, realized cessation; suffering has been fully understood by him, the origin has been abandoned, the path has been developed, cessation has been realized; what should be directly known has been directly known, what should be fully understood has been fully understood, what should be abandoned has been abandoned, what should be developed has been developed, what should be realized has been realized.

He is one whose cross-bar has been lifted, whose moat has been filled in, whose pillar has been pulled out, who is unbolted, a noble one whose flag has fallen, whose burden has been laid down, who is unbound, who has abandoned five factors, who is endowed with six factors, who has one safeguard, who has four supports, who has rejected individual truths, who has completely relinquished all seeking, who has undisturbed thought, who has calmed bodily activity, who has a well-liberated mind, who has well-liberated wisdom, a consummate one, one who has lived the holy life, the highest person, the supreme person, one who has attained the supreme attainment. He neither accumulates nor diminishes; having diminished, he stands firm. He neither abandons nor clings; having abandoned, he stands firm. He neither sews together nor heaps up; having scattered, he stands firm. He neither extinguishes nor kindles; having extinguished, he stands firm. He stands firm through being endowed with the aggregate of morality of one beyond training. With the aggregate of concentration of one beyond training... with the aggregate of wisdom of one beyond training... with the aggregate of liberation of one beyond training... he stands firm through being endowed with the aggregate of knowledge and vision of liberation of one beyond training. Having established the truth, he stands firm. Having transcended longing, he stands firm. Having consumed the fire of mental defilements, he stands firm; through not going around, he stands firm; having taken up the mat, he stands firm; through resorting to freedom, he stands firm; through purity of friendliness, he stands firm; through compassion... through altruistic joy... through purity of equanimity, he stands firm; through absolute purity, he stands firm; through purity of non-action, he stands firm; through being liberated, he stands firm; through being content, he stands firm; he stands at the limit of the aggregates, he stands at the limit of the elements, he stands at the limit of the sense bases, he stands at the limit of destinations, he stands at the limit of rebirths, he stands at the limit of conception, (he stands at the limit of becoming, he stands at the limit of wandering in the round of rebirths, he stands at the limit of the round of rebirths, he stands in the final existence,) he stands in the final body, bearing the final body, a Worthy One.

"Like one who has bailed out a boat, gone to the far shore": Therefore the Blessed One said -

The Analytic Explanation of the Kāma Discourse is first.

2.

Exposition of the Discourse on the Octet About the Cave

Now he will explain the Guhaṭṭhakasutta Exposition -

7.

"A being attached in the cave, covered over by many things": "A being" has indeed been said, but first the cave should be explained. "Cave" is called the body. "Body" or "cave" or "physical form" or "embodiment" or "boat" or "chariot" or "banner" or "ant-hill" or "city" or "nest" or "hut" or "boil" or "pot" or "elephant" - this is a designation for the body. "A being attached in the cave": in the cave attached, strongly attached, clinging, stuck, fastened, obstructed. Just as a boil stuck on a wall peg or on an ivory peg, attached, strongly attached, clinging, stuck, fastened, obstructed; just so in the cave attached, strongly attached, clinging, stuck, fastened, obstructed. For this was said by the Blessed One -

"Rādha, whatever desire, whatever lust, whatever delight, whatever craving, whatever involvements and clingings, mental standpoints, adherences and underlying tendencies regarding matter, one is attached there, one is strongly attached there; therefore one is called a being. Regarding feeling, Rādha... etc. Regarding perception, Rādha... Regarding activities, Rādha... Rādha, whatever desire, whatever lust, whatever delight, whatever craving, whatever involvements and clingings, mental standpoints, adherences and underlying tendencies regarding consciousness, one is attached there, one is strongly attached there; therefore one is called a being. 'Being' is a designation for attachment" - a being attached in the cave. "Covered over by many things": covered by many mental defilements, covered by lust, covered by hate, covered by delusion, covered by wrath, covered by hostility, covered by contempt, covered by insolence, covered by envy, covered by stinginess, covered by deceit, covered by fraudulence, covered by obstinacy, covered by rivalry, covered by conceit, covered by arrogance, covered by vanity, covered by negligence. Covered, thoroughly covered, completely covered, obstructed, hindered, enveloped, closed, concealed, turned upside down by all mental defilements, by all misconduct, by all disturbances, by all fevers, by all torments, by all unwholesome volitional activities - a being attached in the cave, covered over by many things.

"A man standing, sunk in delusion": a man standing, lustful, stands through the power of lust; corrupted, stands through the power of hate; deluded, stands through the power of delusion; bound, stands through the power of conceit; adhered to, stands through the power of views; gone to distraction, stands through the power of restlessness; not having reached a conclusion, stands through the power of doubt; become strong, stands through the power of underlying tendencies. Thus also a man standing.

For this was said by the Blessed One - "There are, monks, forms cognizable by eye that are desirable, lovely, agreeable, enticing, connected with sensuality, arousing; if a monk delights in that, asserts it, and remains grasping it. There are, monks, sounds cognizable by ear... etc. odours cognizable by nose... flavours cognizable by tongue... tangible objects cognizable by body... mental phenomena cognizable by mind that are desirable, lovely, agreeable, enticing, connected with sensuality, arousing; if a monk delights in that, asserts it, and remains grasping it." Thus also a man standing.

For this was said by the Blessed One - "Or, monks, consciousness, when remaining, remains involved with matter, with matter as its object, established upon matter, imbued with delight, it attains growth, increase, and expansion. Or involved with feeling, monks, etc. involved with perception... Or, monks, consciousness, when remaining, remains involved with activities, with activities as its object, established upon activities, imbued with delight, it attains growth, increase, and expansion." Thus also a man standing.

For this too was said by the Blessed One - "If, monks, regarding edible food there is lust, there is delight, there is craving, consciousness is established there and has grown. Where consciousness is established and has grown, there is a descent of mentality-materiality. Where there is a descent of mentality-materiality, there is growth of activities. Where there is growth of activities, there is the production of rebirth in the future. Where there is the production of rebirth in the future, there is birth, ageing and death in the future. Where there is birth, ageing and death in the future, that, monks, I say is with sorrow, with defilement, with anguish." Thus also a man standing.

"If, monks, regarding contact as nutriment, etc. if, monks, regarding mental volition as nutriment, if, monks, regarding consciousness as nutriment there is lust, there is delight, there is craving, consciousness is established there and has grown. Where consciousness is established and has grown, there is a descent of mentality-materiality. Where there is a descent of mentality-materiality, there is growth of activities. Where there is growth of activities, there is the production of rebirth in the future. Where there is the production of rebirth in the future, there is birth, ageing and death in the future. Where there is birth, ageing and death in the future, that, monks, I say is with sorrow, with defilement, with anguish." Thus also a man standing.

"Sunk in delusion": The five types of sensual pleasure are called delusion. Forms cognizable by eye that are desirable, lovely, agreeable, enticing, connected with sensuality, arousing; sounds cognizable by ear... odours cognizable by nose... flavours cognizable by tongue... Tangible objects cognizable by body that are desirable, lovely, agreeable, enticing, connected with sensuality, arousing. Why are the five types of sensual pleasure called delusion? For the most part gods and humans become deluded, completely deluded, thoroughly deluded regarding the five types of sensual pleasure, deluded, completely deluded, thoroughly deluded, blinded by ignorance, hindered, obstructed, covered over, shut, concealed, covered - for that reason the five types of sensual pleasure are called delusion. "Sunk in delusion" means sunk in delusion, plunged in, immersed in, submerged - a man standing, sunk in delusion.

"Such a one is far from seclusion." "Seclusion": there are three kinds of seclusion - seclusion of the body, seclusion of the mind, seclusion from clinging. What is seclusion of the body? Here a monk resorts to a secluded lodging - a forest, the root of a tree, a mountain, a grotto, a mountain cave, a cemetery, a deep forest, an open space, a heap of straw. He dwells secluded in body. He goes alone, stands alone, sits alone, prepares his sleeping place alone, enters the village for almsfood alone, returns alone, sits in a secret place alone, determines upon the walking path alone, walks alone, dwells alone, moves alone, conducts himself alone, maintains himself alone, sustains himself alone, supports himself alone. This is seclusion of the body.

What is seclusion of the mind? For one who has attained the first meditative absorption, the mind is secluded from the mental hindrances. For one who has attained the second meditative absorption, the mind is secluded from applied and sustained thought. For one who has attained the third meditative absorption, the mind is secluded from rapture. For one who has attained the fourth meditative absorption, the mind is secluded from happiness and suffering. For one who has attained the plane of infinite space, the mind is secluded from perception of material form, perception of aversion, and perception of diversity. For one who has attained the plane of infinite consciousness, the mind is secluded from perception of the plane of infinite space. For one who has attained the plane of nothingness, the mind is secluded from perception of the plane of infinite consciousness. For one who has attained the plane of neither-perception-nor-non-perception, the mind is secluded from perception of the plane of nothingness. For a stream-enterer, the mind is secluded from identity view, sceptical doubt, adherence to moral rules and austerities, underlying tendency to wrong view, underlying tendency to sceptical doubt, and from mental defilements co-existent with these. For a once-returner, the mind is secluded from gross mental fetter of sensual lust, mental fetter of aversion, gross underlying tendency to sensual lust, underlying tendency to aversion, and from mental defilements co-existent with these. For a non-returner, the mind is secluded from residual mental fetter of sensual lust, mental fetter of aversion, residual underlying tendency to sensual lust, underlying tendency to aversion, and from mental defilements co-existent with these. For a Worthy One, the mind is secluded from lust for material form, lust for immaterial existence, conceit, restlessness, ignorance, underlying tendency to conceit, underlying tendency to lust for existence, underlying tendency to ignorance, from mental defilements co-existent with these, and externally from all signs. This is seclusion of the mind.

What is seclusion from clinging? "Clinging" is called mental defilements, aggregates, and volitional activities. Seclusion from clinging is called the Deathless, Nibbāna. That which is the stilling of all activities, the relinquishment of all clinging, the elimination of craving, dispassion, cessation, Nibbāna. This is seclusion from clinging. Seclusion of the body is for those whose bodies are in seclusion, who delight in renunciation; seclusion of the mind is for those with pure minds, who have attained the highest cleansing; seclusion from clinging is for those persons free from clinging, who have gone beyond activities.

"Far from seclusion indeed." Whoever is thus attached in the cave, thus covered by many mental defilements, thus sunk in delusion, he is far from seclusion of the body, far from seclusion of the mind, far from seclusion from clinging - distant, very distant, not near, not in the vicinity, not close, removed from seclusion. "Such a one" means one like that, one standing in that way, one of that manner, one of that kind, whoever is sunk in delusion - such a one is far from seclusion.

"For sensual pleasures in the world are not easily abandoned." "Sensual pleasures" - in summary there are two kinds of sensual pleasures - objective sensual pleasures and defilement sensual pleasures. What are objective sensual pleasures? Pleasing forms, pleasing sounds, pleasing odours, pleasing flavours, pleasing tangible objects, bed-coverings, outer garments, female and male slaves, goats and sheep, chickens and pigs, elephants, cattle, horses and mares, fields, sites, unwrought gold, gold, villages, market towns, royal cities, countries, provinces, treasuries, and storehouses - whatever enticing object there is - these are objective sensual pleasures. Furthermore, there are past sensual pleasures, future sensual pleasures, present sensual pleasures; internal sensual pleasures, external sensual pleasures, internal-external sensual pleasures; inferior sensual pleasures, middling sensual pleasures, superior sensual pleasures; sensual pleasures of the realm of misery, human sensual pleasures, divine sensual pleasures, sensual pleasures that are present; created sensual pleasures, uncreated sensual pleasures, sensual pleasures created by others; possessed sensual pleasures, unpossessed sensual pleasures; cherished sensual pleasures, uncherished sensual pleasures; all phenomena of the sensual-sphere, all phenomena of the fine-material-sphere, all phenomena of the immaterial-sphere - having craving as their basis, having craving as their object, in the sense of being desirable, in the sense of being enticing, in the sense of being intoxicating - these are sensual pleasures. These are called objective sensual pleasures.

What are defilement sensual pleasures? Desire is sensual pleasure, lust is sensual pleasure, desire and lust is sensual pleasure; thought is sensual pleasure, lust is sensual pleasure, lust for thoughts is sensual pleasure; whatever sensual desire, sensual lust, sensual delight, sensual craving, sensual affection, sensual fever, sensual infatuation, sensual attachment, mental flood of sensuality, mental bond of sensuality, clinging to sensual pleasures, mental hindrance of sensual desire towards sensual pleasures.

These are called defilement sensual pleasures. "In the world" means in the realm of misery, in the human world, in the heavenly world, in the world of aggregates, in the world of elements, in the world of sense bases. "For sensual pleasures in the world are not easily abandoned." For sensual pleasures in the world are difficult to abandon, difficult to give up, difficult to relinquish completely, difficult to make sober, difficult to disentangle from, difficult to extricate from, difficult to cross, difficult to cross over, difficult to transcend, difficult to turn back from - sensual pleasures in the world are not easily abandoned.

Therefore the Blessed One said -

8.

"With desire as source, bound to the pleasure of existence": Desire is called craving. Whatever lust, passion, attraction, compliance, delight, passionate delight, mental passion, desire, infatuation, holding, greed, intense greed, attachment, mire, longing, deceit, genetrix, producer, seamstress, ensnarer, flowing, clinging, thread, spread, accumulator, companion, aspiration, conduit to existence, forest, undergrowth, intimacy, affection, expectation, kinship, hope, wishing, the state of wishing, hope for visible form, hope for sound, hope for odour, hope for flavour, hope for tangible object, hope for material gain, hope for wealth, hope for sons, hope for life, praying, excessive praying, intense praying, the act of praying, the state of having prayed, greed, the act of being greedy, the state of being greedy, tail-wagging, desire for excellence, lust for what is not according to the Teaching, unrighteous greed, attachment, desiring, longing, yearning, aspiring, sensual craving, craving for existence, craving for non-existence, craving for fine-material existence, craving for immaterial existence, craving for cessation, craving for visible form, craving for sound, craving for odour, craving for flavour, craving for tangible object, craving for mental objects, mental flood, mental bond, mental knot, clinging, obstruction, mental hindrance, covering, bondage, impurity, underlying tendency, prepossession, creeper, avarice, root of suffering, source of suffering, origin of suffering, Māra's snare, Māra's hook, Māra's domain, river of craving, net of craving, leash of craving, ocean of craving, covetousness, greed, unwholesome root. "With desire as source": having desire as source, having desire as cause, having desire as condition, having desire as reason, having desire as origin - with desire as source.

"Bound to the pleasure of existence": One pleasure of existence - pleasant feeling. Two pleasures of existence - pleasant feeling and desirable object. Three pleasures of existence - youth, health, life. Four pleasures of existence - material gain, fame, praise, happiness. Five pleasures of existence - pleasing forms, pleasing sounds, pleasing odours, pleasing flavours, pleasing tangible objects. Six pleasures of existence - accomplishment of eye, accomplishment of ear, accomplishment of nose, accomplishment of tongue, accomplishment of body, accomplishment of mind. Bound to the pleasure of existence, bound to the pleasure of pleasant feeling, bound to desirable object, bound to youth, bound to health, bound to life, bound to material gain, bound to fame, bound to praise, bound to happiness, bound to pleasing forms, in sounds... in odours... in flavours... bound to pleasing tangible objects, bound to accomplishment of eye, bound to accomplishment of ear, nose, tongue, body and mind, variously bound, fastened, stuck, attached, fettered - with desire as source, bound to the pleasure of existence.

"They are difficult to free, for there is no release by another": either those objects of pleasure in existence are difficult to free, or beings are difficult to release from them. How are those objects of pleasure in existence difficult to free? Pleasant feeling is difficult to free, desirable object is difficult to free, youth is difficult to free, health is difficult to free, life is difficult to free, material gain is difficult to free, fame is difficult to free, praise is difficult to free, happiness is difficult to free, pleasing forms are difficult to free, pleasing sounds... Odours... Flavours... tangible objects are difficult to free, accomplishment of eye is difficult to free, accomplishment of ear, nose, tongue, body and mind is difficult to free, difficult to release, difficult to liberate, difficult to disentangle from, difficult to extricate from, difficult to cross, difficult to cross over, difficult to transcend, difficult to turn back from. Thus those objects of pleasure in existence are difficult to free.

How are beings difficult to release from this? Beings are difficult to release from pleasant feeling, difficult to release from a desirable object, difficult to release from youth, difficult to release from health, difficult to release from life, difficult to release from material gain, difficult to release from fame, difficult to release from praise, difficult to release from happiness, difficult to release from pleasing forms, from pleasing sounds... from odours... from flavours... difficult to release from tangible objects, difficult to release from the accomplishment of the eye, difficult to release from the accomplishment of ear, nose, tongue, body and mind, difficult to pull out, difficult to pull out completely, difficult to raise up, difficult to raise up completely, difficult to disentangle from, difficult to extricate from, difficult to cross, difficult to cross over, difficult to transcend, difficult to turn back from. Thus beings are difficult to release from this - they are difficult to free.

"For there is no release by another" means those who are themselves sunk in the marsh are unable to pull out another who is sunk in the marsh. For this was said by the Blessed One - "That indeed, Cunda, one who is himself sunk in the marsh will pull out another who is sunk in the marsh - this is impossible. That indeed, Cunda, one who is himself untamed, undisciplined, not attained final Nibbāna will tame, discipline, and lead another to final Nibbāna - this is impossible." Thus also there is no release by another.

Or else there is no one else who can release them. If they were to be released, they would be released by practising by themselves the right practice, the conforming practice, the non-opposing practice, the practice according to meaning, the practice in conformity with the Teaching, by their own strength, by their own power, by their own energy, by their own effort, by their own manly strength, by their own manly power, by their own manly energy, by their own manly effort. Thus also there is no release by another.

For this too was said by the Blessed One -

Thus also there is no release by another.

For this too was said by the Blessed One -

Thus also there is no release by another.

For this too was said by the Blessed One - "Just so, brahmin, Nibbāna exists, the path leading to Nibbāna exists, I exist as the instigator. And yet some of my disciples, being thus exhorted by me, being thus instructed, attain the absolute goal, Nibbāna, some do not attain it. What can I do about this, brahmin? The Tathāgata is one who points out the path, brahmin. The Buddha tells the path. Practising by themselves, they would be released." Thus also there is no release by another - they are difficult to free, for there is no release by another.

"Looking back or forward." "Afterwards" is called the future, "before" is called the past. But with reference to the past, the future and the present are afterwards; with reference to the future, the past and the present are before. How does one look before? "I was of such matter in the past period of time," therein one pursues delight. "I was of such feeling, I was of such perception, I was of such activities, I was of such consciousness in the past period of time," therein one pursues delight. Thus also one looks before.

Or else, "Thus my eye was in the past period of time, thus forms" - there consciousness is bound by desire and lust. Because consciousness is bound by desire and lust, one delights in that. Delighting in that, thus also one looks before. "Thus my ear was in the past period of time, thus sounds" - etc. "Thus my nose was in the past period of time, thus odours" - "Thus my tongue was in the past period of time, thus flavours" - "Thus my body was in the past period of time, thus tangible objects" - "Thus my mind was in the past period of time, thus mental phenomena" - there consciousness is bound by desire and lust. Because consciousness is bound by desire and lust, one delights in that. Delighting in that, thus also one looks before.

Or else, whatever former laughing, talking and playing together with a woman he had, he enjoys that, desires that, and finds happiness on account of that. Thus also one looks before.

How does one look afterwards? "May I be of such matter in the future period of time," therein one pursues delight. "May I be of such feeling, 'May I be of such perception,' 'May I be of such activities,' may I be of such consciousness in the future period of time," therein one pursues delight. Thus also one looks afterwards.

Or "thus my eye may be in the future period of time, thus forms" - one directs the mind towards the attainment of what has not been attained. By reason of the mind's aspiration one delights in that. Delighting in that, thus also one looks forward. "Thus my ear may be in the future period of time, thus sounds" - etc. "Thus my nose may be in the future period of time, thus odours" - etc. "Thus my tongue may be in the future period of time, thus flavours" - etc. "Thus my body may be in the future period of time, thus tangible objects" - etc. "Thus my mind may be in the future period of time, thus mental phenomena" - one directs the mind towards the attainment of what has not been attained. By reason of the mind's aspiration one delights in that. Delighting in that, thus also one looks forward.

Or "by this morality or by this ascetic practice or by this austerity or by this holy life I shall become a god or an inferior deity" - one directs the mind towards the attainment of what has not been attained. By reason of the mind's aspiration one delights in that. Delighting in that, thus also one looks forward - looking back or forward.

They crave for these very sensual pleasures or for former ones. "These very sensual pleasures" means wishing for, enjoying, aspiring to, longing for, yearning for the five types of sensual pleasure in the present. "They crave for former ones" means craving, yearning, longing for the five types of sensual pleasure in the past - craving for these very sensual pleasures or for former ones.

Therefore the Blessed One said -

9.

"Greedy for sensual pleasures, engaged, bewildered" means: "Sensual pleasures" - in summary there are two kinds of sensual pleasures - objective sensual pleasures and defilement sensual pleasures, etc. these are called objective sensual pleasures, etc. these are called defilement sensual pleasures. Greed is called craving. Whatever lust, passion, etc. covetousness, greed, unwholesome root. Through defilement sensual pleasure, towards objective sensual pleasures, lustful, greedy, bound, infatuated, attached, stuck, fastened, fettered - greedy for sensual pleasures.

"Engaged" means those who seek, search for, investigate sensual pleasures, of that temperament, having that abundantly, bent thereon, slanting towards that, sloping towards that, inclining towards that, intent upon that, having that as authority, they too are engaged in sensual pleasures. Those who through the influence of craving seek, search for, investigate visible forms... sounds... odours... flavours... tangible objects, etc. investigate, of that temperament, having that abundantly, bent thereon, slanting towards that, sloping towards that, inclining towards that, intent upon that, having that as authority, they too are engaged in sensual pleasures. Those who through the influence of craving obtain visible forms... sounds... odours... flavours... obtain tangible objects, of that temperament, having that abundantly, bent thereon, slanting towards that, sloping towards that, inclining towards that, intent upon that, having that as authority, they too are engaged in sensual pleasures. Those who through the influence of craving consume visible forms... sounds... odours... flavours... consume tangible objects, of that temperament, having that abundantly, bent thereon, slanting towards that, sloping towards that, inclining towards that, intent upon that, having that as authority, they too are engaged in sensual pleasures. Just as a maker of disputes is engaged in disputes, a doer of action is engaged in action, one walking in a resort is engaged in the resort, a meditator is engaged in meditative absorption; just so those who seek, search for, investigate sensual pleasures, of that temperament, having that abundantly, bent thereon, slanting towards that, sloping towards that, inclining towards that, intent upon that, having that as authority, they too are engaged in sensual pleasures. Those who through the influence of craving seek, search for, investigate visible forms... sounds... odours... flavours... tangible objects, etc. investigate, of that temperament, having that abundantly, bent thereon, slanting towards that, sloping towards that, inclining towards that, intent upon that, having that as authority, they too are engaged in sensual pleasures. Those who through the influence of craving obtain visible forms... sounds... odours... flavours... obtain tangible objects, of that temperament, having that abundantly, bent thereon, slanting towards that, sloping towards that, inclining towards that, intent upon that, having that as authority, they too are engaged in sensual pleasures. Those who through the influence of craving consume visible forms... sounds... odours... flavours... consume tangible objects, of that temperament, having that abundantly, bent thereon, slanting towards that, sloping towards that, inclining towards that, intent upon that, having that as authority, they too are engaged in sensual pleasures.

"Bewildered" means that for the most part gods and humans become deluded, completely deluded, thoroughly deluded regarding the five types of sensual pleasure, deluded, completely deluded, thoroughly deluded, blinded by ignorance, hindered, obstructed, covered over, shut, concealed, covered - greedy for sensual pleasures, engaged, bewildered.

"Ungenerous, they are established in unrighteousness" means: "Ungenerous" means those who go down are also ungenerous, the stingy are also called ungenerous, those who do not heed the word, the statement, the teaching, the admonition of the Buddhas' disciples - ungenerous. How are those who go down ungenerous? They go to hell, they go to the animal realm, they go to the sphere of ghosts - thus they come - ungenerous. How are the stingy called ungenerous? There are five kinds of stinginess - stinginess regarding residence, stinginess regarding family, stinginess regarding material gain, stinginess regarding praise, stinginess regarding the teachings. Whatever such stinginess, the act of being stingy, the state of being stingy, avarice, miserliness, the state of being harsh, the state of not grasping of the mind - this is called stinginess. Furthermore, stinginess regarding the aggregates is also stinginess, stinginess regarding the elements is also stinginess, stinginess regarding the sense bases is also stinginess - this is grasping. This is called stinginess. People endowed with this stinginess and lack of generosity are heedless. Thus the stingy are called ungenerous. How are those who do not heed the word, the statement, the teaching, the admonition of the Buddhas' disciples - ungenerous? They do not heed the word, the statement, the teaching, the admonition of the Buddhas' disciples, they do not listen, they do not lend an ear, they do not apply their minds to final knowledge, they are disobedient, not doing what is said, acting contrary, they turn their faces away. Thus those who do not heed the word, the statement, the teaching, the admonition of the Buddhas' disciples are ungenerous - ungenerous.

"They are established in unrighteousness" means established in unrighteous bodily action, established in unrighteous verbal action, established in unrighteous mental action, established in unrighteous killing of living beings, established in unrighteous taking what is not given, established in unrighteous sexual misconduct, established in unrighteous lying, established in unrighteous divisive speech, in unrighteous harsh speech... in unrighteous idle chatter... established in unrighteous covetousness, in unrighteous anger... established in unrighteous wrong view, established in unrighteous activities, established in the unrighteous five types of sensual pleasure, established in the unrighteous five mental hindrances, settled, fixed, clinging, approached, attached, inclined, stuck, fastened, fettered - ungenerous, they are established in unrighteousness.

"Brought to suffering, they lament" means: "Brought to suffering" means reached suffering, arrived at suffering, come to suffering, reached Māra, arrived at Māra, come to Māra, reached death, arrived at death, come to death. "They lament" means they speak, they wail, they grieve, they are wearied, they lament, they beat their breasts and cry out, they fall into confusion - brought to suffering, they lament.

"What shall we become when we have passed away from here?" means: having passed away from here, what shall we become? "We shall become doomed to Niraya Hell, we shall become born in the animal realm, we shall become in the realm of hungry ghosts, we shall become humans, we shall become gods, we shall become material, we shall become formless, we shall become percipient, we shall become non-percipient, we shall become neither percipient nor non-percipient, 'Shall we exist in the future period of time, or shall we not exist in the future period of time, what shall we be in the future period of time, how shall we be in the future period of time, having been what, what shall we become in the future period of time?'" - plunging into doubt, plunging into uncertainty, being in a state of wavering, they talk and chatter, they grieve, are wearied, lament, beat their breasts and wail, fall into confusion - "What shall we become when we have passed away from here?"

Therefore the Blessed One said -

10.

"Therefore a creature should train right here": "Therefore" means for that reason, because of that, on that condition, with that as source, seeing this danger in sensual pleasures - therefore. "Should train" means there are three trainings - the training in higher morality, the training in higher consciousness, the training in higher wisdom.

What is the training in higher morality? Here a monk is virtuous, he dwells restrained by the restraint of the Pātimokkha, accomplished in good conduct and lawful resort, seeing danger in the slightest faults, having accepted the training rules he trains in them. The minor aggregate of morality, the great aggregate of morality, morality is the support, the beginning, good conduct, self-control, restraint, the chief, the foremost for the attainment of wholesome mental states - this is the training in higher morality.

What is the training in higher consciousness? Here a monk, quite secluded from sensual pleasures, secluded from unwholesome mental states, enters and dwells in the first meditative absorption, which is accompanied by applied thought and sustained thought, with rapture and happiness born of seclusion. With the subsiding of applied and sustained thought, he enters and dwells in the second meditative absorption, which has internal confidence and unification of mind, is without applied thought and without sustained thought, with rapture and happiness born of concentration. With the fading away of rapture, he dwells equanimous, mindful and fully aware, and experiences happiness with the body - that which the noble ones declare: 'One who is equanimous and mindful, one who dwells in happiness' - he enters and dwells in the third meditative absorption. With the abandoning of pleasure and with the abandoning of pain, and with the previous disappearance of joy and displeasure, he enters and dwells in the fourth meditative absorption, which has neither-unpleasant-nor-pleasant and purity of mindfulness due to equanimity - this is the training in higher consciousness.

What is the training in higher wisdom? Here a monk is wise, endowed with wisdom that discerns rise and fall, noble, penetrative, leading to the complete destruction of suffering. He understands as it really is: "This is suffering"; he understands as it really is: "This is the origin of suffering"; he understands as it really is: "This is the cessation of suffering"; he understands as it really is: "This is the practice leading to the cessation of suffering." He understands as it really is: "These are the mental corruptions"; he understands as it really is: "This is the origin of mental corruptions"; he understands as it really is: "This is the cessation of mental corruptions"; he understands as it really is: "This is the practice leading to the cessation of mental corruptions" - this is the training in higher wisdom.

These three trainings - one should train by attending to them, one should train by knowing, one should train by seeing, one should train by reviewing, one should train by resolving the mind, one should train by resolving through faith, one should train by arousing energy, one should train by establishing mindfulness, one should train by concentrating the mind, one should train by understanding with wisdom, one should train by directly knowing what should be directly known, one should train by fully understanding what should be fully understood, one should train by abandoning what should be abandoned, one should train by developing what should be developed, one should train by realizing what should be realized - one should practise, one should fully practise, having accepted one should proceed.

"Here" means in this view, in this acceptance, in this preference, in this undertaking, in this teaching, in this discipline, in this Teaching and discipline, in this dispensation, in this holy life, in this Teacher's instruction, in this individual existence, in this human world - thus it is said "here." "Creature" means a being, a man, etc. a human being - therefore a creature should train right here.

Whatever one might know as unrighteous in the world. "Whatever" is an expression meaning entirely, in every way, without remainder, without exception - "whatever." "One might know as unrighteous" means one should know unrighteous bodily action as unrighteous, one should know unrighteous verbal action as unrighteous, one should know unrighteous mental action as unrighteous, one should know unrighteous killing of living beings as unrighteous, one should know unrighteous taking what is not given as unrighteous, one should know unrighteous sexual misconduct as unrighteous, one should know unrighteous lying as unrighteous, one should know unrighteous divisive speech as unrighteous, one should know unrighteous harsh speech as unrighteous, one should know unrighteous idle chatter as unrighteous, one should know unrighteous covetousness as unrighteous, one should know unrighteous anger as unrighteous, one should know unrighteous wrong view as unrighteous, one should know unrighteous activities as unrighteous, one should know the unrighteous five types of sensual pleasure as unrighteous, one should know the unrighteous five mental hindrances as unrighteous - one should understand, cognize, recognize, penetrate. "In the world" means in the realm of misery, etc. in the world of sense bases - whatever one might know as unrighteous in the world.

"One should not practise unrighteously because of that." One should not practise unrighteously because of unrighteous bodily action, one should not practise unrighteously because of unrighteous verbal action, one should not practise unrighteously because of unrighteous mental action, one should not practise unrighteously because of unrighteous killing of living beings, one should not practise unrighteously because of unrighteous taking what is not given, one should not practise unrighteously because of unrighteous sexual misconduct, one should not practise unrighteously because of unrighteous lying, one should not practise unrighteously because of unrighteous divisive speech, one should not practise unrighteously because of unrighteous harsh speech, one should not practise unrighteously because of unrighteous idle chatter, one should not practise unrighteously because of unrighteous covetousness, one should not practise unrighteously because of unrighteous anger, one should not practise unrighteously because of unrighteous wrong view, one should not practise unrighteously because of unrighteous activities, one should not practise unrighteously because of the unrighteous five types of sensual pleasure, one should not practise unrighteously because of the unrighteous five mental hindrances, one should not practise unrighteously because of unrighteous volition, one should not practise unrighteously because of unrighteous longing, one should not practise unrighteously because of unrighteous aspiration - one should not act, should not conduct oneself, should not undertake and carry on - one should not practise unrighteously because of that.

"For the wise have said this life is short." "Life" means life span, duration, sustenance, nourishment, movement, conduct, protection, life, life faculty. Furthermore, life is short for two reasons - life is short because of the limited duration, or life is short because of the limited substance. How is life short because of the limited duration? In a past mind-moment one lived, one does not live, one will not live; in a future mind-moment one will live, one does not live, one did not live; in a present mind-moment one lives, one did not live, one will not live.

Thus, due to the limitedness of duration, life is short.

How is life short due to the limitedness of its substance? Life is bound to the in-breath, life is bound to the out-breath, life is bound to the in-breath and out-breath, life is bound to the primary elements, life is bound to edible food, life is bound to heat, life is bound to consciousness. The root of these is weak, the prior causes of these are weak. Whatever conditions there are, they too are weak; whatever are productive, they too are weak. The co-existent ground of these is weak, the associations of these are weak, the co-arisen of these are weak, whatever is the connecting factor, that too is weak; these are constantly weak towards each other, these are unsettled towards each other. These bring each other to ruin, for there is no protector of one another, and these do not establish one another. Even the producer, he is not found.

Thus, due to the limitedness of its substance, life is short.

Furthermore, compared to the life of the gods ruled by the four great kings, the life of human beings is short, limited, brief, momentary, light, fleeting, not lasting long, not of long duration. Of the Thirty-three gods... etc. the Yāma gods... the Tusita gods... the gods who delight in creation... the gods who control what is created by others... Compared to the life of the gods of Brahmā's company, the life of human beings is short, limited, brief, momentary, light, fleeting, not lasting long, not of long duration.

For this was said by the Blessed One -

"Short, monks, is the life span of human beings. The future state must be gone to; this should be understood with wisdom; wholesome deeds should be done; the holy life should be lived; there is no deathlessness for one who is born. One who, monks, lives long, lives a hundred years or a little more."

"For the wise have said this life is short." "Wise" means wise, "possessing steadfastness" means wise, "accomplished in steadfastness" means wise, "having made evil despised" means wise. "Dhī" is called wisdom. Whatever wisdom, understanding, investigation, thorough investigation, investigation of phenomena, discernment, discrimination, counter-discrimination, erudition, proficiency, skill, analysis, thought, examination, understanding, intelligence, guidance, insight, full awareness, goad, wisdom, wisdom faculty, power of wisdom, knife of wisdom, mansion of wisdom, light of wisdom, radiance of wisdom, lamp of wisdom, jewel of wisdom, non-delusion, investigation of phenomena, right view - through being endowed with that wisdom, they are wise. Furthermore, wise regarding the aggregates, wise regarding the elements, wise regarding the sense bases, wise regarding dependent origination, wise regarding the establishments of mindfulness, wise regarding the right strivings, wise regarding the bases for spiritual power, wise regarding the faculties, wise regarding the powers, wise regarding the factors of enlightenment, wise regarding the path, wise regarding the fruit, wise regarding Nibbāna. Those wise ones said thus - "The life of human beings is short, limited, brief, momentary, light, transient, not lasting long, not of long duration." Thus they said, thus they speak, thus they declare, thus they explain, thus they express - the wise have said this life is short.

Therefore the Blessed One said -

11.

"I see in the world trembling": "I see" means I see with the physical eye, I see with the divine eye, I see with the eye of wisdom, I see with the Buddha-eye, I see with the all-seeing eye, I discern, I look at, I reflect upon, I examine. "In the world" means in the realm of misery, in the human world, in the heavenly world, in the world of aggregates, in the world of elements, in the world of sense bases.

"Trembling" means trembling with the trembling of craving, trembling with the trembling of wrong view, trembling with the trembling of mental defilements, trembling with the trembling of action, trembling with the trembling of result, trembling with the trembling of misconduct, lustful trembling with lust, corrupted trembling with hate, deluded trembling with delusion, bound trembling with conceit, adhered to trembling with wrong view, gone to distraction trembling with restlessness, gone to the undesirable trembling with sceptical doubt, gone to strength trembling with underlying tendencies, trembling with gain, trembling with loss, trembling with fame, trembling with disgrace, trembling with praise, trembling with blame, trembling with happiness, trembling with suffering, trembling with birth, trembling with ageing, trembling with disease, trembling with death, trembling with sorrow, lamentation, suffering, displeasure and anguish, trembling with hell suffering, trembling with animal realm suffering, trembling with ghost realm suffering, trembling with human suffering, trembling with suffering rooted in conception in the womb, trembling with suffering rooted in presence in the womb, trembling with suffering rooted in emergence from the womb, trembling with suffering that binds one who is born, trembling with suffering of one who is born being subject to others, trembling with suffering from self-attack, trembling with suffering from attack by others, trembling with suffering as suffering, trembling with suffering of activities, trembling with suffering of change, trembling with suffering from eye disease, trembling with suffering from ear disease, trembling with suffering from nose disease, etc. with tongue disease... with body disease... with head disease... with ear disease... with mouth disease... with tooth disease... with cough... with asthma... with catarrh... with fever... with digestive fever... with stomach disease... with fainting... with dysentery... with colic... with cholera... with leprosy... with boils... with skin disease... with consumption... with epilepsy... with ringworm... with itch... with scab... with scabies... with scabies... with blood disease... with bile disease... with diabetes... with shoulder disease... with blisters... with ulcer... with illness originating from bile... with illness originating from phlegm... with illness originating from wind... with illness from the combination of humours... with illness arising from change of season... with illness arising from uneven care... with illness caused by contrivance... with illness arising from the result of action... with cold... with heat... with hunger... with thirst... with defecation... with urination... with suffering from the contact of gadflies, mosquitoes, wind, sun, and serpents... with suffering from the death of a mother... with suffering from the death of a father... with suffering from the death of a brother... with suffering from the death of a sister... with suffering from the death of a son... with suffering from the death of a daughter... with disaster to relatives... with disaster to wealth... with disaster of disease... with disaster of morality... trembling, trembling repeatedly, trembling in various ways, quaking, greatly quaking, violently quaking with suffering from disaster of wrong view, I see, I discern, I look at, I reflect upon, I examine - I see in the world trembling.

"This generation gone to craving in existences" means: "Generation" is a designation for beings. "Craving" means craving for visible form, craving for sound, craving for odour, craving for flavour, craving for tangible object, craving for mental objects. "Gone to craving" means gone to craving, followed by craving, spread by craving, near to craving, cast down by craving, overpowered, with mind seized. "In existences" means in sensual existence, in fine-material existence, in immaterial existence - this generation gone to craving in existences.

"Inferior men lament in the mouth of death" means: "Inferior men" means inferior men, endowed with inferior bodily action, thus inferior men; endowed with inferior verbal action, thus inferior men; endowed with inferior mental action, thus inferior men; endowed with inferior killing of living beings, thus inferior men; with inferior taking what is not given, etc. with inferior sexual misconduct... with inferior lying... with inferior divisive speech... with inferior harsh speech... with inferior idle chatter... with inferior covetousness... with inferior anger... with inferior wrong view... with inferior activities... with the inferior five types of sensual pleasure, with the mental hindrances... with inferior volition... with inferior longing... endowed with inferior aspiration, thus inferior men - inferior, low, degraded, inferior, sinful, insignificant, limited - inferior men. "Lament in the mouth of death" means: "In the mouth of death" means in the mouth of Māra, in the mouth of dying; having reached death, having arrived at death, having come to death; having reached Māra, having arrived at Māra, having come to Māra; having reached dying, having arrived at dying, having come to dying - they speak, they wail, they grieve, they are wearied, they lament, they beat their breasts and cry out, they fall into confusion - inferior men lament in the mouth of death.

"Not free from craving in existence after existence" means: "Craving" means craving for visible form, etc. craving for mental objects. "In existence after existence" means in existence after existence, in kammic becoming, in rebirth, in sensual existence; in kammic becoming, in sensual existence, in rebirth, in fine-material existence; in kammic becoming, in fine-material existence, in rebirth, in immaterial existence; in kammic becoming, in immaterial existence, in rebirth, in repeated existence; in repeated destination, in repeated rebirth, in repeated conception, in repeated production of individual existence - not free from craving, craving not gone, craving not abandoned, craving not vomited. Craving not released, craving not eliminated, craving not relinquished - not free from craving in existence after existence.

Therefore the Blessed One said -

12.

"See those who are trembling over what is cherished": "Selfish attachment" - there are two kinds of selfish attachment - selfish attachment through craving and selfish attachment through wrong view. What is selfish attachment through craving? Whatever is made a boundary, made a limit, made a restriction, made an end, possessed, cherished by what is reckoned as craving. "This is mine, that is mine, this much is mine, to this extent is mine, mine are forms, sounds, odours, flavours, tangible objects, bed-coverings, outer garments, female and male slaves, goats and sheep, chickens and pigs, elephants, cattle, horses and mares, fields, sites, unwrought gold, gold, villages, market towns, royal cities, countries, provinces, treasuries, and storehouses" - even the entire great earth one cherishes through the influence of craving. As far as the one hundred and eight thoughts of craving, this is selfish attachment through craving.

What is selfish attachment through wrong view? Identity view with twenty bases, wrong view with ten bases, extreme-grasping view with ten bases; whatever such view, wrong view, thicket of views, wilderness of views, wriggling of views, writhing of views, mental fetter of wrong view, grasping, formal acceptance, adherence, adherence, wrong path, wrong path, wrong course, sphere of sectarian doctrines, grasping through perversion, grasping through reversal, grasping through distortion, wrong grasping, grasping "what is actual in what is not actual." As far as the sixty-two wrong views, this is selfish attachment through wrong view. "See those who are trembling over what is cherished": fearing that the cherished object will be taken away, they tremble; while it is being taken away, they tremble; when it has been taken away, they tremble; fearing that the cherished object will change, they tremble; while it is changing, they tremble; when it has changed, they tremble, they quiver, they shake violently, they struggle, they quake, they shudder, they shudder violently. Thus trembling, quivering, shaking violently, struggling, quaking, shuddering, shuddering violently - see, behold, look at, contemplate, examine - "See those who are trembling over what is cherished."

"Like fish in a dried-up stream with little water": Just as fish in little water, in scanty water, when the water is exhausted, being attacked by crows or hawks or herons, being picked up, being devoured, they tremble, they quiver, they shake violently, they struggle, they quake, they shudder, they shudder violently; just so people, fearing that the cherished object will be taken away, tremble; while it is being taken away, they tremble; when it has been taken away, they tremble; fearing that the cherished object will change, they tremble; while it is changing, they tremble; when it has changed, they tremble, they quiver, they shake violently, they struggle, they quake, they shudder, they shudder violently - "like fish in a dried-up stream with little water."

"Having seen this too, one should wander unselfish": Having seen, having perceived, having weighed, having determined, having made clear, having made manifest this danger in selfish attachments - "having seen this too." "One should wander unselfish": "selfish attachment" - there are two kinds of selfish attachment - selfish attachment through craving and selfish attachment through wrong view, etc. this is selfish attachment through craving, etc. this is selfish attachment through wrong view. Having abandoned selfish attachment through craving, having relinquished selfish attachment through wrong view, not cherishing the eye, not cherishing the ear, not cherishing the nose, not cherishing the tongue, not cherishing the body, not cherishing the mind, regarding forms... sounds... odours... flavours... tangible objects... Towards the Teaching... family... group... residence... material gain... fame... praise... happiness... robes... almsfood... lodging... requisite of medicines for the sick... the sensual element... the material element... the immaterial element... sensual existence... fine-material existence... immaterial existence... percipient existence... non-percipient existence... neither-percipient-nor-non-percipient existence... single-aggregate constituent existence... four-aggregate constituent existence... five-aggregate constituent existence... the past... the future... the present... not cherishing, not grasping, not adhering to, not being attached to phenomena that are seen, heard, sensed, and to be cognised, one should wander, one should dwell, one should conduct oneself, one should proceed, one should maintain oneself, one should sustain oneself, one should keep oneself going - "having seen this too, one should wander unselfish."

"Not making attachment to existences" means: "In existences" means in sensual existence, in fine-material existence, in immaterial existence. Attachment is called craving. Whatever lust, passion, etc. covetousness, greed, unwholesome root. "Not making attachment to existences" means: Not making attachment to existences, not making desire, love, lust, acceptance, not generating, not producing, not bringing forth, not fully bringing forth - not making attachment to existences.

Therefore the Blessed One said -

13.

"Having removed desire for both extremes" means: "Extremes" means: contact is one extreme, the origin of contact is the second extreme; the past is one extreme, the future is the second extreme; pleasant feeling is one extreme, unpleasant feeling is the second extreme; mentality is one extreme, materiality is the second extreme; the six internal sense bases are one extreme, the six external sense bases are the second extreme; identity is one extreme, the origin of identity is the second extreme. "Desire" means whatever sensual desire, sensual lust, sensual delight, sensual craving, sensual affection, sensual fever, sensual infatuation, sensual attachment, mental flood of sensuality, mental bond of sensuality, clinging to sensual pleasures, mental hindrance of sensual desire towards sensual pleasures. "Having removed desire for both extremes" means having removed, having dispelled desire for both extremes, one should abandon, should dispel, should put an end to, should bring to obliteration - having removed desire for both extremes.

"Having fully understood contact, not greedy" means: "Contact" means eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, mind-contact, designation-contact, impingement-contact, contact experienced as pleasant, contact experienced as unpleasant, contact experienced as neither-unpleasant-nor-pleasant, wholesome contact, unwholesome contact, indeterminate contact, sensual-sphere contact, fine-material-sphere contact, immaterial-sphere contact, empty contact, signless contact, desireless contact, mundane contact, supramundane contact, past contact, future contact, present contact, whatever such contact, touching, contacting, the state of having contacted - this is called contact.

"Having fully understood contact" means having fully understood contact with three full understandings - full understanding as the known, full understanding as judgement, full understanding as abandoning. What is full understanding as the known? One knows contact - this is eye-contact, this is ear-contact, this is nose-contact, this is tongue-contact, this is body-contact, this is mind-contact, this is designation-contact, this is impingement-contact, this is contact experienced as pleasant, this is contact experienced as unpleasant, this is contact experienced as neither-unpleasant-nor-pleasant, this is wholesome contact, this is unwholesome contact, this is indeterminate contact, this is sensual-sphere contact, this is fine-material-sphere contact, this is immaterial-sphere contact, this is empty contact, this is signless contact, this is desireless contact, this is mundane contact, this is supramundane contact, this is past contact, this is future contact, this is present contact - thus one knows and sees - this is full understanding as the known.

What is full understanding as judgement? Having thus made it known, one judges contact. One judges it as impermanent, as suffering, as a disease, as a boil, as a dart, as misery, as an affliction, as alien, as disintegrating, as a calamity, as a danger, as peril, as an obstacle, as unstable, as perishable, as not lasting, as without shelter, as without refuge, as without protection, as empty, as hollow, as void, as non-self, as dangerous, as subject to change, as without substance, as the root of misery, as murderous, as non-existence, as with mental corruptions, as conditioned, as Māra's bait, as subject to birth, ageing, illness and death, as subject to sorrow, lamentation, suffering, displeasure and anguish, as subject to defilement, as arising, as passing away, as gratification, as danger, as escape - this is full understanding as judgement.

What is full understanding as abandoning? Having thus judged, one abandons desire and lust for contact, dispels it, puts an end to it, brings it to obliteration. For this was said by the Blessed One - "Whatever desire and lust, monks, there is for contacts, abandon that. Thus that contact will be abandoned, its root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future" - this is full understanding as abandoning. "Having fully understood contact" means: Having fully understood contact with these three full understandings. "Not greedy" means: Greed is called craving. Whatever lust, passion, etc. covetousness, greed, unwholesome root. One for whom this greed has been abandoned, cut off, appeased, tranquillised, incapable of arising, burnt by the fire of knowledge - he is called not greedy. He is not greedy for forms, not greedy for sounds, not greedy for odours, not greedy for flavours, not greedy for tangible objects, in family... in group... in residence... in material gain... in fame... in praise... in happiness... in robes... in almsfood... in lodging... not greedy for requisite of medicines for the sick, in the sensual element... in the material element... in the immaterial element... in sensual existence... in fine-material existence... in immaterial existence... in percipient existence... in non-percipient existence... in neither-percipient-nor-non-percipient existence... in single-aggregate constituent existence... in four-aggregate constituent existence... in five-aggregate constituent existence... in the past... in the future... in the present... not greedy, not attached, not infatuated, not transgressing regarding phenomena that are seen, heard, sensed, and to be cognised, free from greed, with greed gone, with greed abandoned, with greed vomited, with greed released, with greed eliminated, with greed relinquished, without lust, with lust gone, with lust abandoned, with lust vomited, with lust released, with lust eliminated, with lust relinquished, without hunger, quenched, become cool, experiencing happiness, he dwells with a self become divine - having fully understood contact, not greedy.

"Not doing what he himself would blame." "What" means which. "One who blames himself": one censures oneself for two reasons - because of what has been done and because of what has not been done. How does one censure oneself because of what has been done and because of what has not been done? "Bodily misconduct was done by me, bodily good conduct was not done by me" - one censures oneself. "Verbal misconduct was done by me, good verbal conduct was not done by me" - one censures oneself. "Mental misconduct was done by me, good mental conduct was not done by me" - one censures oneself. "Killing living beings was done by me, abstention from killing living beings was not done by me" - one censures oneself. "Taking what is not given was done by me, abstention from taking what is not given was not done by me" - one censures oneself. "Sexual misconduct was done by me, abstention from sexual misconduct was not done by me" - one censures oneself. "Lying was done by me, abstention from lying was not done by me" - one censures oneself. "Divisive speech was done by me, abstention from divisive speech was not done by me" - one censures oneself. "Harsh speech was done by me, abstention from harsh speech was not done by me" - one censures oneself. "Idle chatter was done by me, abstention from idle chatter was not done by me" - one censures oneself. "Covetousness was done by me, non-covetousness was not done by me" - one censures oneself. "Anger was done by me, non-anger was not done by me" - one censures oneself. "Wrong view was done by me, right view was not done by me" - one censures oneself. Thus one censures oneself because of what has been done and because of what has not been done. Or else, "I am not one who fulfils morality" - one censures oneself. "I have unguarded doors in the faculties" - one censures oneself. "I do not know moderation in food" - one censures oneself. "I am not devoted to wakefulness" - one censures oneself. "I am not endowed with mindfulness and full awareness" - one censures oneself. "The four establishments of mindfulness have not been developed by me" - one censures oneself. "The four right strivings have not been developed by me" - one censures oneself. "The four bases for spiritual power have not been developed by me" - one censures oneself. "The five spiritual faculties have not been developed by me" - one censures oneself. "The five powers have not been developed by me" - one censures oneself. "The seven factors of enlightenment have not been developed by me" - one censures oneself. "The noble eightfold path has not been developed by me" - one censures oneself. "Suffering has not been fully understood by me" - one censures oneself. "The origin has not been abandoned by me" - one censures oneself. "The path has not been developed by me" - one censures oneself. "Cessation has not been realized by me" - one censures oneself. Thus one censures oneself because of what has been done and because of what has not been done. Thus not doing, not generating, not producing, not bringing forth, not fully bringing forth action that he himself would blame - "not doing what he himself would blame." "The wise one does not cling to what is seen and heard." "Clinging": there are two kinds of clinging - clinging through craving and clinging through wrong view, etc. this is clinging through craving, etc. this is clinging through wrong view. "The wise one" means the wise one, the one endowed with wisdom, the intelligent one, the one with knowledge, the discerning one, the sagacious one. The wise one, having abandoned clinging through craving, having relinquished clinging through wrong view, does not cling to what is seen, does not cling to what is heard, does not cling to what is sensed, does not cling to what is cognised, does not cling closely, does not cling thoroughly. Untainted, not closely tainted, not thoroughly tainted, gone out, escaped, free, unbound, he dwells with a mind rid of barriers - "the wise one does not cling to what is seen and heard."

Therefore the Blessed One said -

14.

"Having fully understood perception, one would cross over the flood." "Perception" means perception of sensuality, perception of anger, perception of violence, perception of renunciation, perception of non-anger, perception of non-violence, perception of material form, perception of sound, perception of odour, perception of flavour, perception of tangible object, perception of mental phenomena - whatever such perception, perceiving, the state of having perceived - this is called perception. "Having fully understood perception" means having fully understood perception with three full understandings - full understanding as the known, full understanding as judgement, full understanding as abandoning.

What is full understanding as the known? One knows perception - this is perception of sensuality, this is perception of anger, this is perception of violence, this is perception of renunciation, this is perception of non-anger, this is perception of non-violence, this is perception of material form, this is perception of sound, this is perception of odour, this is perception of flavour, this is perception of tangible object, this is perception of mental phenomena - thus one knows and sees - this is full understanding as the known.

What is full understanding as judgement? Having thus made it known, one judges perception. One judges it as impermanent, as suffering, as a disease, as a boil, as a dart, as misery, as an affliction, as alien, as disintegrating, as a calamity, as a danger, as peril, as an obstacle, as unstable, as perishable, etc. as arising, as passing away, as gratification, as danger, as escape - one judges - this is full understanding as judgement.

What is full understanding as abandoning? Having thus judged, one abandons desire and lust for perception, dispels it, brings it to obliteration. For this too was said by the Blessed One - "Whatever desire and lust, monks, there is for perception, abandon that. Thus that perception will be abandoned, its root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future" - this is full understanding as abandoning. "Having fully understood perception" means having fully understood perception with these three full understandings. "Would cross over the flood" means one would cross, would cross over, would pass over, would transcend, would overcome the mental flood of sensuality, the mental flood of becoming, the mental flood of views, the mental flood of ignorance - having fully understood perception, one would cross over the flood.

"The sage unstained by possessions." "Possessions" - there are two kinds of possessions - possession through craving and possession through views, etc. this is possession through craving, etc. this is possession through views. "Sage." Wisdom is called knowledge. Whatever wisdom, understanding, etc. non-delusion, investigation of phenomena, right view - endowed with that knowledge, the sage has attained wisdom. There are three kinds of moral perfection - bodily moral perfection, verbal moral perfection, mental moral perfection.

What is bodily moral perfection? The abandoning of the threefold bodily misconduct is bodily moral perfection, the threefold bodily good conduct is bodily moral perfection, knowledge with the body as object is bodily moral perfection, full understanding of the body is bodily moral perfection, the path accompanied by full understanding is bodily moral perfection, the abandoning of desire and lust for the body is bodily moral perfection, the cessation of bodily activity - the attainment of the fourth meditative absorption - is bodily moral perfection - this is bodily moral perfection.

What is verbal moral perfection? The abandoning of the fourfold verbal misconduct is verbal moral perfection, the fourfold good verbal conduct is verbal moral perfection, knowledge with speech as object is verbal moral perfection, full understanding of speech is verbal moral perfection, the path accompanied by full understanding is verbal moral perfection, the abandoning of desire and lust for speech is verbal moral perfection, the cessation of verbal activity - the attainment of the second meditative absorption - is verbal moral perfection - this is verbal moral perfection.

What is mental moral perfection? The abandoning of the threefold mental misconduct is mental moral perfection, the threefold good mental conduct is mental moral perfection, knowledge with the mind as object is mental moral perfection, full understanding of the mind is mental moral perfection, the path accompanied by full understanding is mental moral perfection, the abandoning of desire and lust for the mind is mental moral perfection, the cessation of mental activity - the cessation of perception and feeling - is mental moral perfection - this is mental moral perfection.

Endowed with these three qualities of moral perfection, there are six sages - householder sages, homeless sages, trainee sages, those beyond training sages, solitary sages, and sage of sages. Which are the householder sages? Those householders who have seen the state and cognised the teaching - these are the householder sages. Which are the homeless sages? Those who have gone forth, who have seen the state and cognised the teaching - these are the homeless sages. The seven trainees are trainee sages. Worthy Ones are those beyond training sages. Individually Enlightened Ones are solitary sages. Sage of sages are called the Tathāgatas, Worthy Ones, Perfectly Self-awakened Ones.

"Clinging": there are two kinds of clinging - clinging through craving and clinging through wrong view, etc. this is clinging through craving, etc. this is clinging through wrong view. The sage, having abandoned clinging through craving, having relinquished clinging through wrong view, does not cling to possessions, does not cling closely, does not cling thoroughly. Untainted, not closely tainted, not thoroughly tainted, gone out, escaped, free, unbound, he dwells with a mind rid of barriers - the sage unstained by possessions.

"With the dart pulled out, wandering diligently": "Dart": there are seven darts - the dart of lust, the dart of hate, the dart of delusion, the dart of conceit, the dart of wrong view, the dart of sorrow, the dart of bewilderment. One for whom these darts have been abandoned, cut off, appeased, tranquillised, incapable of arising, burnt by the fire of knowledge - he is called one with the dart pulled out, one with the dart extracted, one with the dart raised up, one with the dart thoroughly raised up, one with the dart torn out, one with the dart thoroughly torn out, one with the dart abandoned, one with the dart vomited, one with the dart released, one with the dart eliminated, one with the dart relinquished, without hunger, quenched, become cool, experiencing happiness, he dwells with a self become divine - with the dart pulled out.

"Wandering" means walking, dwelling, moving, conducting oneself, protecting, sustaining, sustaining oneself. "Diligent" means one who acts carefully, one who acts with perseverance, one who acts steadfastly, one who is not sluggish in conduct, one who has not laid down desire, one who has not laid down the responsibility regarding wholesome mental states. "How might I fulfil the incomplete aggregate of morality, or support with wisdom here and there the complete aggregate of morality" - whatever desire and effort and endeavour and enthusiasm and unremitting and mindfulness and full awareness and ardour and striving and determination and pursuit and diligence there is therein regarding wholesome mental states. "How might I fulfil the incomplete aggregate of concentration, or support with wisdom here and there the complete aggregate of concentration," etc. regarding wholesome mental states. "How might I fulfil the incomplete aggregate of wisdom... the aggregate of liberation... might I fulfil the aggregate of knowledge and vision of liberation, or support with wisdom here and there the complete aggregate of knowledge and vision of liberation" - whatever desire and effort and endeavour and enthusiasm and unremitting and mindfulness and full awareness and ardour and striving and determination and pursuit and diligence there is therein regarding wholesome mental states. "How might I fully understand suffering that has not been fully understood, or abandon defilements that have not been abandoned, or develop the path that has not been developed, or realize cessation that has not been realized" - whatever desire and effort and endeavour and enthusiasm and unremitting and mindfulness and full awareness and ardour and striving and determination and pursuit and diligence there is therein regarding wholesome mental states - with the dart pulled out, wandering diligently.

"Does not long for this world or the next": he does not long for this world, his own individual existence; he does not long for the world beyond, another individual existence; he does not long for this world, his own matter, feeling, perception, activities, consciousness; he does not long for the world beyond, another's matter, feeling, perception, activities, consciousness; he does not long for this world, the six internal sense bases; he does not long for the world beyond, the six external sense bases; he does not long for this world, the human world; he does not long for the world beyond, the heavenly world. He does not long for this world, the sensual element; he does not long for the world beyond, the fine-material element and the immaterial element; he does not long for this world, the sensual element and the fine-material element; he does not long for the world beyond, the immaterial element. Furthermore, he does not long for destination or rebirth or conception or existence or the round of rebirths or the cycle, he does not wish, he does not consent, he does not aspire, he does not yearn, he does not pray for - "does not long for this world or the next."

Therefore the Blessed One said -

The Analytic Explanation of the Guhaṭṭhaka Discourse is second.

3.

Exposition of the Discourse on the Octet About the Corrupt

Now he will explain the Duṭṭhaṭṭhakasutta Exposition -

15.

"Some speak indeed with corrupted minds": those sectarians with corrupted minds, with opposed minds, with contrary minds, with struck minds, with counter-struck minds, with afflicted minds, with counter-afflicted minds speak, blame the Blessed One and the community of monks with what is not factual - some speak indeed with corrupted minds.

"And also some speak with truthful minds": those who believe, trust, resolve upon those sectarians, with truthful minds, perceiving truth, with factual minds, perceiving what is factual, with actual minds, perceiving what is actual, with exact minds, perceiving what is exact, with non-distorted minds, perceiving what is non-distorted, speak, blame the Blessed One and the community of monks with what is not factual - and also some speak with truthful minds.

"The sage does not approach the dispute that has arisen." That dispute has arisen, come to be, been born, been produced, has appeared - the sound from others, the reviling, the blame of the Blessed One and the community of monks with what is not factual - the dispute that has arisen. "The sage does not approach." "Sage." Wisdom is called knowledge. Whatever wisdom, understanding, non-delusion, investigation of phenomena, right view - endowed with that knowledge, the sage has attained wisdom, etc. having gone beyond attachment and the net, he is a sage. Whoever approaches the dispute, he approaches the dispute for two reasons - as a doer, he approaches the dispute through being a doer; or else, when being spoken to, when being blamed, he becomes angry, is repelled, becomes obstinate, and manifests irritation, hate, and displeasure. "I am innocent" - whoever approaches the dispute, he approaches the dispute for these two reasons. The sage does not approach the dispute for two reasons - the sage, being innocent, does not approach the dispute through being innocent; or else, when being spoken to, when being blamed, he does not become angry, is not repelled, does not become obstinate, and does not manifest irritation, hate, and displeasure. "I am innocent" - the sage does not approach, does not go to, does not take, does not fondle, does not adhere to the dispute for these two reasons - the sage does not approach the dispute that has arisen.

"Therefore the sage has no barrenness anywhere." "Therefore" means therefore, for that reason, because of that, on that condition, with that as source, the sage has no state of struck mind, no state of arisen barrenness. The five mental rigidities do not exist, the three barrennesses do not exist. The barrenness of lust, the barrenness of hate, the barrenness of delusion do not exist, are not present, are not found, are not obtained - abandoned, cut off, appeased, tranquillised, incapable of arising, burnt by the fire of knowledge. "Anywhere" means anywhere, in anything, in any place, internally or externally or internally-externally - therefore the sage has no barrenness anywhere.

Therefore the Blessed One said -

16.

"How could one go beyond one's own view": When those sectarians, having killed the female wandering ascetic Sundarī, having made known the dispraise of the ascetics, disciples of the Sakyan, thinking "Thus we shall bring back this material gain, fame, honour, and respect" - they being of such views, of such acceptance, of such preference, of such theory, of such disposition, of such intention - they were not able to go beyond their own view, their own acceptance, their own preference, their own theory, their own disposition, their own intention; then that very disgrace came back to them - thus also: how could one go beyond one's own view. Or else, whoever holds such a doctrine as "The world is eternal, only this is the truth, anything else is vain" - how could he go beyond, pass over, transcend, overcome his own view, his own acceptance, his own preference, his own theory, his own disposition, his own intention? What is the reason for this? That view of his is thus complete, taken upon himself, grasped, adhered to, attached to, clung to, inclined to. Thus also: how could one go beyond one's own view? "The world is non-eternal... etc. the world is finite... the world is infinite... the soul is the same as the body... the soul is one thing and the body another... the Tathāgata exists after death... the Tathāgata does not exist after death... the Tathāgata both exists and does not exist after death... the Tathāgata neither exists nor does not exist after death, only this is the truth, anything else is vain" - whoever holds such a doctrine, how could he go beyond, pass over, transcend, overcome his own view, his own acceptance, his own preference, his own theory, his own disposition, his own intention? What is the reason for this? That view of his is thus complete, taken upon himself, grasped, adhered to, attached to, clung to, inclined to. Thus also: how could one go beyond one's own view.

"Led by desire, established in personal preference": "Led by desire" means by one's own view, by one's own acceptance, by one's own preference, by one's own theory, one is driven, led, carried, and drawn along. Just as one is driven, led, carried, and drawn along by an elephant vehicle, or a horse vehicle, or a chariot vehicle, or an ox vehicle, or a goat vehicle, or a ram vehicle, or a camel vehicle, or a donkey vehicle, just so by one's own view, by one's own acceptance, by one's own preference, by one's own theory, one is driven, led, carried, and drawn along - led by desire. "Established in personal preference" means by one's own view, by one's own preference, by one's own theory, one is established, fixed, clinging, approached, attached, inclined - led by desire, established in personal preference.

"Making complete things by oneself" means: One makes complete by oneself, makes perfect, makes superior, makes the highest, foremost, distinguished, eminent, best, excellent. "This Teacher is omniscient" - one makes complete by oneself, makes perfect, makes superior, makes the highest, foremost, distinguished, eminent, best, excellent. "This Teaching is well proclaimed" etc. "This group is practicing well" - "This view is auspicious" - "This practice is well laid down" - "This path is leading to liberation" - one makes complete by oneself, makes perfect, makes superior, makes the highest, foremost, distinguished, eminent, best, excellent, generates, produces, brings forth, brings into existence - making complete things by oneself.

"As indeed one knows, so one would speak" means as one knows, so one would speak, discuss, declare, explain, express. "The world is eternal, only this is the truth, anything else is vain" - as one knows, so one would speak, discuss, declare, explain, express. "The world is non-eternal... etc. "The Tathāgata neither exists nor does not exist after death, only this is the truth, anything else is vain" - as one knows, so one would speak, discuss, declare, explain, express - as indeed one knows, so one would speak.

Therefore the Blessed One said -

17.

"Whoever, a creature, speaks of his own moral practices" means: "Whoever" means whoever, of whatever kind, however engaged, however disposed, of whatever manner, having attained whatever state, possessed of whatever quality, whether a warrior or a brahmin or a merchant or a worker or a householder or one gone forth or a god or a human being. "Moral practices" means there is both morality and ascetic practice, there is ascetic practice but not morality. What is both morality and ascetic practice? Here a monk is virtuous, he dwells restrained by the restraint of the Pātimokkha, accomplished in good conduct and lawful resort, seeing danger in the slightest faults, having accepted the training rules he trains in them. Whatever therein is self-control, restraint, non-transgression - this is morality. Whatever is the acceptance, that is the ascetic practice. In the sense of restraint, it is morality; in the sense of acceptance, it is ascetic practice - this is called both morality and ascetic practice. What is ascetic practice, not morality? The eight ascetic practices - the forest-dweller's practice, the almsfood eater's practice, the rag-robe wearer's practice, the three-robe wearer's practice, the successive house-to-house alms goer's practice, the one-session eater's practice, the sitter's practice, the any-bed user's practice - this is called ascetic practice, not morality. The undertaking of energy is also called ascetic practice, not morality. "Let only skin and sinews and bones remain, let the flesh and blood in the body dry up. What is to be attained by manly strength, by manly power, by manly energy, by manly effort - without attaining that, there will be no cessation of energy" - he exerts the mind and strives. Such an undertaking of energy - this is called ascetic practice, not morality.

He exerts the mind and strives. Such an undertaking of energy is also called ascetic practice, not morality. "I will not break this cross-legged posture until my mind is liberated from the mental corruptions by non-clinging" - he exerts the mind and strives. Such an undertaking of energy is also called ascetic practice, not morality. "I will not rise from this seat, I will not descend from the walking path, I will not leave the dwelling, I will not leave the half-roofed house, I will not leave the mansion, I will not leave the long building, I will not leave the cave, I will not leave the rock cell, I will not leave the hut, I will not leave the pinnacle chamber, I will not leave the watchtower, I will not leave the pavilion, I will not leave the tent, I will not leave the assembly hall, I will not leave the shed, I will not leave the tree-root until my mind is liberated from the mental corruptions by non-clinging" - he exerts the mind and strives. Such an undertaking of energy is also called ascetic practice, not morality. "In this very earlier period of the day I will bring, I will fully bring, I will attain, I will touch, I will realize the noble teaching" - he exerts the mind and strives. Such an undertaking of energy is also called ascetic practice, not morality. "In this very noon period of the day, in the evening period of the day, before the meal, after the meal, in the first watch, in the middle watch, in the last watch, in the dark fortnight, in the bright fortnight, in the rainy season, in winter, in summer, in the first stage of life, in the middle stage of life, in the last stage of life, I will bring, I will fully bring, I will attain, I will touch, I will realize the noble teaching" - he exerts the mind and strives. Such an undertaking of energy is also called ascetic practice, not morality. "Creature" means a being, a man, a young man, a person, an individual, a soul, a creature, a being, a human, a human being - whoever, a creature, speaks of his own moral practices.

"Without being asked, he speaks to others." "To others" means to other warriors, brahmins, merchants, workers, householders, those gone forth, gods, and human beings. "Without being asked" means not asked, not questioned, not requested, not invited, not disparaged. "Speaks" means he speaks of his own morality or ascetic practice or moral rules and austerities. "I am accomplished in morality," or "I am accomplished in ascetic practice," or "I am accomplished in moral rules and austerities," or by birth or by clan or by being a son of good family or by beauty of complexion or by wealth or by study or by field of work or by field of craft or by subject of study or by learning or by discernment or by some subject matter or other, "I have gone forth from a high family," or "I have gone forth from a great family," or "I have gone forth from a wealthy family," or "I have gone forth from a family of eminent wealth," or "I am well-known, famous among householders and those gone forth," or "I am an obtainer of the requisites of robes, almsfood, lodging and medicine for the sick," or "I am one versed in the discourses," or "I am an expert in monastic discipline," or "I am a Dhamma preacher," or "I am a forest dweller," or "I am an almsfood eater," or "I am a wearer of rag-robes," or "I am a three-robe wearer," or "I am a successive house-to-house alms goer," or "I am one who refuses food offered later," or "I am one remaining in a sitting position," or "I am one who uses whatever seat is assigned," or "I am an obtainer of the first meditative absorption," or "I am an obtainer of the second meditative absorption," or "I am an obtainer of the third meditative absorption," or "I am an obtainer of the fourth meditative absorption," or "I am an obtainer of the attainment of the plane of infinite space," or "I am an obtainer of the attainment of the plane of infinite consciousness," or "I am an obtainer of the attainment of the plane of nothingness," or "I am an obtainer of the attainment of the plane of neither-perception-nor-non-perception" - he speaks, says, declares, explains, expresses - without being asked, he speaks to others.

"The skilful call that an ignoble quality." "The skilful" means those who are skilled in the aggregates, skilled in the elements, skilled in the sense bases, skilled in dependent origination, skilled in the establishments of mindfulness, skilled in the right strivings, skilled in the bases for spiritual power, skilled in the faculties, skilled in the powers, skilled in the factors of enlightenment, skilled in the path, skilled in the fruit, skilled in Nibbāna - those skilful ones said thus - "This is the quality of the ignoble, this is not the quality of the noble; this is the quality of the foolish, this is not the quality of the wise; this is the quality of bad persons, this is not the quality of good persons." Thus they said, thus they speak, thus they declare, thus they explain, thus they express - the skilful call that an ignoble quality.

"Whoever praises himself by himself." "Oneself" is called the self. "Praises by himself" means he himself praises himself - "I am accomplished in morality," or "I am accomplished in ascetic practice," or "I am accomplished in moral rules and austerities," or by birth or by clan or by being a son of good family or by beauty of complexion or by wealth or by study or by field of work or by field of craft or by subject of study or by learning or by discernment or by some subject matter or other, "I have gone forth from a high family," or "I have gone forth from a great family," or "I have gone forth from a wealthy family," or "I have gone forth from a family of eminent wealth," or "I am well-known, famous among householders and those gone forth," or "I am an obtainer of the requisites of robes, almsfood, lodging and medicine for the sick," or "I am one versed in the discourses," or "I am an expert in monastic discipline," or "I am a Dhamma preacher," or "I am a forest dweller," or "I am an almsfood eater," or "I am a wearer of rag-robes," or "I am a three-robe wearer," or "I am a successive house-to-house alms goer," or "I am one who refuses food offered later," or "I am one remaining in a sitting position," or "I am one who uses whatever seat is assigned," or "I am an obtainer of the first meditative absorption," or "I am an obtainer of the second meditative absorption," or "I am an obtainer of the third meditative absorption," or "I am an obtainer of the fourth meditative absorption," or "I am an obtainer of the attainment of the plane of infinite space," or "I am an obtainer of the attainment of the plane of infinite consciousness,"

Having abandoned non-existence and existence, one who has lived the holy life, with rebirth eliminated - that is a monk."

or "I am an obtainer of the attainment of the plane of nothingness," or "I am an obtainer of the attainment of the plane of neither-perception-nor-non-perception" - he speaks, says, declares, explains, expresses - whoever praises himself by himself.

Therefore the Blessed One said -

18.

"And the peaceful monk, with a perfectly calmed self": "Peaceful": peaceful through the calming of lust, peaceful through the calming of hate, peaceful through the calming of delusion, of wrath... etc. of hostility... of contempt... of insolence... of envy... of stinginess... of deceit... of fraudulence... of obstinacy... of rivalry... of conceit... of arrogance... of vanity... of negligence... of all mental defilements... of all misconducts... of all disturbances... of all fevers... of all torments... through the being peaceful, through the being calmed, through the being appeased, through the being burnt up, through the being quenched, through the being gone, through the being tranquillised of all unwholesome volitional activities, he is peaceful, at peace, appeased, quenched, tranquillised - peaceful. "Monk": through the breaking of seven qualities, one is a monk - identity view is broken, sceptical doubt is broken, adherence to moral rules and austerities is broken, lust is broken, hate is broken, delusion is broken, conceit is broken. For him evil unwholesome mental states are broken, that are subject to defilement, leading to rebirth, that give trouble, with painful results, leading to future birth, ageing and death.

"And the peaceful monk, with a perfectly calmed self": because of the quenching of lust, with a perfectly calmed self; because of the quenching of hate, with a perfectly calmed self; because of the quenching of delusion, with a perfectly calmed self; of wrath... etc. of hostility... of contempt... of insolence... of envy... of stinginess... of deceit... of fraudulence... of obstinacy... of rivalry... of conceit... of arrogance... of vanity... of negligence... of all mental defilements... of all misconducts... of all disturbances... of all fevers... of all torments... because of the quenching of all unwholesome volitional activities, with a perfectly calmed self - and the peaceful monk, with a perfectly calmed self.

"Not boasting thus about his morality": "Thus": this is word-connection, word-combination, word-completion, syllable-conjunction, smoothness of phrasing, word-sequence - "thus". "Not boasting about his morality": Here a certain one is a boaster, a vaunter. He boasts, he vaunts. "I am accomplished in morality," or "I am accomplished in ascetic practice," or "I am accomplished in moral rules and austerities," or by birth or by clan or by being a son of good family or by beauty of complexion... etc. or "I am an obtainer of the attainment of the plane of neither-perception-nor-non-perception" - he boasts, he vaunts. Thus he does not boast, does not vaunt. Abstaining from boasting, refraining, desisting, gone out, escaped, free, unbound, he dwells with a mind rid of barriers - not boasting thus about his morality.

"The skilled call that the noble teaching." "The skilled" means those who are skilled in the aggregates, skilled in the elements, skilled in the sense bases, skilled in dependent origination, skilled in the establishments of mindfulness, skilled in the right strivings, skilled in the bases for spiritual power, skilled in the faculties, skilled in the powers, skilled in the factors of enlightenment, skilled in the path, skilled in the fruit, skilled in Nibbāna - those skilled ones thus say - "This is the quality of the noble ones, this is not the quality of the ignoble; this is the quality of the wise, this is not the quality of the foolish; this is the quality of good persons, this is not the quality of bad persons." Thus they say, thus they speak to the noble ones, thus they declare, thus they explain, thus they express - the skilled call that the noble teaching.

"For whom there are no swellings anywhere in the world." "For whom" means for the Worthy One who has eliminated the mental corruptions. "Swellings" means the seven swellings - the swelling of lust, the swelling of hate, the swelling of delusion, the swelling of conceit, the swelling of views, the swelling of defilements, the swelling of action. For whom these swellings do not exist, are not present, are not found, are not obtained - abandoned, cut off, appeased, tranquillised, incapable of arising, burnt by the fire of knowledge. "Anywhere" means anywhere, in anything, in any place, internally or externally or internally-externally. "In the world" means in the realm of misery, in the human world, in the heavenly world, in the world of aggregates, in the world of elements, in the world of sense bases - for whom there are no swellings anywhere in the world.

Therefore the Blessed One said -

19.

"For whom mental states are designed, conditioned": "Designing" means there are two kinds of designing - designing through craving and designing through wrong view, etc. this is designing through craving, etc. this is designing through wrong view. "Conditioned" means conditioned, prepared, established - also conditioned. Or else, impermanent, conditioned, dependently arisen, subject to destruction, having the nature of falling, subject to fading away, having the nature of cessation - also conditioned. "For whom" means for one who has gone to wrong views. "Mental states" are called the sixty-two wrong views - "for whom mental states are designed, conditioned."

"Put in front, they are impure": "Put in front" means there are two kinds of putting in front - putting craving in front and putting wrong view in front, etc. this is putting craving in front, etc. this is putting wrong view in front. For him, putting craving in front has not been abandoned, putting wrong view in front has not been relinquished. Because his putting craving in front has not been abandoned, because his putting wrong view in front has not been relinquished, he, having put craving or wrong view in front, walks about with craving as his flag, craving as his banner, craving as his authority, with wrong view as his flag, wrong view as his banner, wrong view as his authority, surrounded by craving or wrong view, he walks about - "put in front." "They are" means they are, they exist, they are present, they are found. "Impure" means not pure, not clean, not purified, defiled, subject to defilement - "put in front, they are impure."

"Whatever benefit he sees in himself": "In himself" means whatever in oneself. "Self" is called wrong view. He sees two benefits in his own view - a benefit pertaining to the present life and a benefit pertaining to the future life. What is the benefit of wrong view pertaining to the present life? Whatever view the teacher holds, the disciples hold that same view. The disciples honour, respect, revere, venerate, and show esteem to the teacher who holds that view. And on that account he obtains the requisites of robes, almsfood, lodging, and medicine for the sick - this is the benefit of wrong view pertaining to the present life. What is the benefit of wrong view pertaining to the future life? This view is sufficient for the state of a serpent, or the state of a supaṇṇa, or the state of a demon, or the state of a titan, or the state of a gandhabba, or the state of a great king, or the state of Indra, or the state of Brahma, or the state of a god. This view is for purity, for purification, for complete purity, for freedom, for liberation, for complete liberation. By this view they become pure, become purified, become completely pure, become free, become liberated, become completely liberated. "By this view I shall become pure, I shall become purified, I shall become completely pure, I shall become free, I shall become liberated, I shall become completely liberated" - thus he expects fruit in the future - this is the benefit of wrong view pertaining to the future life. He sees, perceives, looks at, ponders, examines these two benefits in his own view - "whatever benefit he sees in himself."

Dependent on that, peace based on the unstable. There are three kinds of peace - absolute peace, peace by substitution of factors, conventional peace. What is absolute peace? Absolute peace is called the Deathless, Nibbāna. That which is the stilling of all activities, the relinquishment of all clinging, the elimination of craving, dispassion, cessation, Nibbāna. This is absolute peace. What is peace by substitution of factors? For one who has attained the first meditative absorption, the mental hindrances are peaceful; for one who has attained the second meditative absorption, applied and sustained thought are peaceful; for one who has attained the third meditative absorption, rapture is peaceful; for one who has attained the fourth meditative absorption, happiness and suffering are peaceful; for one who has attained the plane of infinite space, perception of material form, perception of aversion, and perception of diversity are peaceful; for one who has attained the plane of infinite consciousness, perception of the plane of infinite space is peaceful; for one who has attained the plane of nothingness, perception of the plane of infinite consciousness is peaceful; for one who has attained the plane of neither-perception-nor-non-perception, perception of the plane of nothingness is peaceful. This is peace by substitution of factors. What is conventional peace? Conventional peace is called the sixty-two wrong views, the peace of views. But conventional peace is intended in this meaning as "peace". Dependent on that, peace based on the unstable. Unstable peace, very unstable peace, shaken peace, greatly shaken peace, wavering peace, struck peace, designed peace, well-designed peace, impermanent, conditioned, dependently arisen, subject to destruction, having the nature of falling, subject to fading away, having the nature of cessation - dependent on peace, attached, clinging, approached, grasping, inclined - dependent on that, peace based on the unstable.

Therefore the Blessed One said -

20.

"For attachments to views are not easily overcome": "Attachments to views": "The world is eternal, only this is the truth, anything else is vain" - adherence and clinging is attachment to views. "The world is non-eternal... etc. the world is finite... the world is infinite... the soul is the same as the body... the soul is one thing and the body another... the Tathāgata exists after death... the Tathāgata does not exist after death... the Tathāgata both exists and does not exist after death... the Tathāgata neither exists nor does not exist after death, only this is the truth, anything else is vain" - adherence and clinging is attachment to views. "For attachments to views are not easily overcome": attachments to views are indeed not easily overcome, difficult to overcome, difficult to cross, difficult to cross over, difficult to transcend, difficult to turn back from - for attachments to views are not easily overcome.

"Having discriminated what is grasped among phenomena": "Among phenomena": among the sixty-two wrong views. "Having discriminated": having discriminated, having decided, having examined, having thoroughly examined, having weighed, having determined, having made clear, having made manifest. "What is grasped": in the attachments there is grasping by limitation, grasping by portion, grasping by excellence, grasping by share, grasping by accumulation, grasping by collection. This is true, real, actual, factual, exact, not reversed, grasped, adhered to, attached to, clung to, inclined to - having discriminated what is grasped among phenomena.

"Therefore a man, in those attachments": "Therefore": therefore, for that reason, because of that, on that condition, with that as source. "Man" means a being, a man, a young man, a person, an individual, a soul, a creature, a being, a human, a human being. "In those attachments": in those attachments to views - therefore a man, in those attachments.

"Rejects and takes up a teaching": "Rejects": one rejects for two reasons - one rejects by cutting off others, or one rejects being unable to attain. How does one reject by cutting off others? Another cuts off - that teacher is not omniscient, the teaching is not well proclaimed, the group is not practicing well, the view is not auspicious, the practice is not well laid down, the path is not leading to liberation, there is no purity or purification or complete purity or freedom or liberation or complete liberation here, here they do not become pure or become purified or become completely pure or become free or become liberated or become completely liberated, they are inferior, low, inferior, sinful, insignificant, limited - thus another cuts off. Being thus cut off, one rejects the teacher, rejects the preaching of the teaching, rejects the group, rejects the view, rejects the practice, rejects the path. Thus one rejects by cutting off others. How does one reject being unable to attain? Being unable to attain morality, one rejects morality; being unable to attain ascetic practice, one rejects ascetic practice; being unable to attain moral rules and austerities, one rejects moral rules and austerities. Thus one rejects being unable to attain. "And takes up a teaching": One takes the teacher, takes the preaching of the teaching, takes the group, takes the view, takes the practice, takes the path, fondles, adheres to - rejects and takes up a teaching.

Therefore the Blessed One said -

21.

"For the wise one there is no designed view anywhere in the world, in this or that existence." "Wise one." "Wise" is called wisdom - whatever wisdom, understanding, investigation, thorough investigation, investigation of phenomena, discernment, discrimination, counter-discrimination, erudition, proficiency, skill, analysis, thought, examination, understanding, intelligence, guidance, insight, full awareness, goad, wisdom, wisdom faculty, power of wisdom, knife of wisdom, mansion of wisdom, light of wisdom, radiance of wisdom, lamp of wisdom, jewel of wisdom, non-delusion, investigation of phenomena, right view. Why is "wise" called wisdom? By that wisdom, bodily misconduct is shaken off and washed and thoroughly washed and completely washed; verbal misconduct... mental misconduct is shaken off and washed and thoroughly washed and completely washed; lust is shaken off and washed and thoroughly washed and completely washed; hate, etc. Delusion... Wrath... Hostility... Contempt... insolence is shaken off and washed and thoroughly washed and completely washed; envy is shaken off and washed and thoroughly washed and completely washed; stinginess is shaken off and washed and thoroughly washed and completely washed; deceit is shaken off and washed and thoroughly washed and completely washed; fraudulence is shaken off and washed and thoroughly washed and completely washed; obstinacy is shaken off and washed and thoroughly washed and completely washed; impetuosity... conceit... arrogance... vanity... negligence is shaken off and washed and thoroughly washed and completely washed; all mental defilements, all misconducts, all disturbances, all fevers, all torments, all unwholesome volitional activities are shaken off and washed and thoroughly washed and completely washed. For that reason "wise" is called wisdom.

Or by right view, wrong view is shaken off and washed and thoroughly washed and completely washed; by right thought, wrong thought is shaken off and washed and thoroughly washed and completely washed; by right speech, wrong speech is shaken off and washed, etc. by right action, wrong action is shaken off, etc. by right livelihood, wrong livelihood is shaken off, etc. by right effort, wrong effort is shaken off, etc. by right mindfulness, wrong mindfulness is shaken off, etc. by right concentration, wrong concentration is shaken off and washed and thoroughly washed and completely washed; by right knowledge, wrong knowledge is shaken off, etc. by right liberation, wrong liberation is shaken off and washed and thoroughly washed and completely washed.

Or by the noble eightfold path, all mental defilements, all misconducts, all disturbances, all fevers, all torments, all unwholesome volitional activities are shaken off and washed and thoroughly washed and completely washed. The Worthy One is endowed, fully endowed, approached, fully approached, attained, fully attained, possessed of these qualities of wisdom; therefore the Worthy One is wise. He has shaken off lust, shaken off evil, shaken off mental defilements, shaken off fever - wise. "Anywhere" means anywhere, in anything, in any place, internally or externally or internally-externally. "In the world" means in the realm of misery, etc. in the world of sense bases.

"Designed" means there are two kinds of designing - designing through craving and designing through wrong view, etc. this is designing through craving, etc. this is designing through wrong view. "In existence after existence" means in existence after existence, in kammic becoming, in rebirth, in sensual existence; in kammic becoming, in sensual existence, in rebirth, in fine-material existence; in kammic becoming, in fine-material existence, in rebirth, in immaterial existence; in kammic becoming, in immaterial existence, in rebirth, in repeated existence, in repeated destination, in repeated rebirth, in repeated conception, in repeated production of individual existence. "For the wise one there is no designed view anywhere in the world, in existence after existence" means for the wise one anywhere in the world, in existence after existence, a view that is designed, prepared, conditioned, established does not exist, is not present, is not found, is not obtained - abandoned, cut off, appeased, tranquillised, incapable of arising, burnt by the fire of knowledge - for the wise one there is no designed view anywhere in the world, in existence after existence.

"Having abandoned deceit and conceit, the wise one." Deceit is called deceptive conduct. Here a certain one, having practised misconduct by body, having practised misconduct by speech, having practised misconduct by mind, for the purpose of concealing that, directs an evil wish - he wishes "May they not know me," he thinks "May they not know me," he speaks words "May they not know me," he exerts himself bodily "May they not know me." Whatever such deceit, deceitfulness, transgression, deception, fraud, scattering, evasion, concealment, complete concealment, covering, complete covering, not making manifest, not making open, thorough covering, evil doing - this is called deceit.

"Conceit" means conceit in one way - that which is the elevation of consciousness. Conceit in two ways - conceit of self-extolling, conceit of scoffing at others. Conceit in three ways - the conceit "I am superior," the conceit "I am equal," the conceit "I am inferior." Conceit in four ways - one generates conceit through material gain, one generates conceit through fame, one generates conceit through praise, one generates conceit through happiness. Conceit in five ways - one generates conceit thinking "I am an obtainer of pleasing forms," "I am an obtainer of pleasing sounds," etc. odours... flavours... one generates conceit thinking "of tangible objects." Conceit in six ways - one generates conceit through accomplishment of the eye, through accomplishment of the ear... through accomplishment of the nose... through accomplishment of the tongue... through accomplishment of the body... one generates conceit through accomplishment of the mind. Conceit in seven ways - conceit, arrogance, conceit and arrogance, inferiority complex, overestimation, the conceit "I am," wrong conceit. Conceit in eight ways - one generates conceit through gain, one generates inferiority complex through loss, one generates conceit through fame, one generates inferiority complex through disgrace, one generates conceit through praise, one generates inferiority complex through blame, one generates conceit through happiness, one generates inferiority complex through suffering. Conceit in nine ways - the conceit "I am superior" towards a superior, the conceit "I am equal" towards a superior, the conceit "I am inferior" towards a superior, the conceit "I am superior" towards an equal, the conceit "I am equal" towards an equal, the conceit "I am inferior" towards an equal, the conceit "I am superior" towards an inferior, the conceit "I am equal" towards an inferior, the conceit "I am inferior" towards an inferior. Conceit in ten ways - here a certain one generates conceit through birth or through clan or through being a son of good family or through beauty of complexion or through wealth or through study or through field of work or through field of craft or through subject of study or through learning or through discernment or through some subject matter or other. Whatever such conceit, imagination, state of imagining, elevation, elation, flag, exertion, vainglory of consciousness - this is called conceit. "Having abandoned deceit and conceit, the wise one." The wise one, having abandoned, having given up, having dispelled, having put an end to, having brought to obliteration deceit and conceit - "having abandoned deceit and conceit, the wise one."

"By what would he go, he who is unattracted": "Involvement" means there are two involvements - involvement with craving and involvement with wrong view, etc. This is involvement with craving, etc. This is involvement with wrong view. For him, involvement with craving has been abandoned, involvement with wrong view has been relinquished. Because involvement with craving has been abandoned, because involvement with wrong view has been relinquished, by what lust would the unattracted person go, by what hate would he go, by what delusion would he go, by what conceit would he go, by what wrong view would he go, by what restlessness would he go, by what sceptical doubt would he go, by what underlying tendencies would he go - as "lustful" or "corrupted" or "deluded" or "bound" or "adhered to" or "gone to distraction" or "gone to the undesirable" or "gone to strength"? Those volitional activities have been abandoned. Because volitional activities have been abandoned, by what would he go to the destinations - as "doomed to Niraya Hell" or "of the animal realm" or "of the ghost realm" or "human" or "god" or "material" or "immaterial" or "percipient" or "non-percipient" or "neither percipient nor non-percipient"? That cause does not exist, that condition does not exist, that reason does not exist, by which he would go - by what would he go, he who is unattracted.

Therefore the Blessed One said -

22.

"For one with involvement approaches dispute regarding phenomena": "Involvement" means there are two involvements - involvement with craving and involvement with wrong view, etc. This is involvement with craving, etc. This is involvement with wrong view. For him, involvement with craving has not been abandoned, involvement with wrong view has not been relinquished. Because involvement with craving has not been abandoned, because involvement with wrong view has not been relinquished, he approaches dispute regarding phenomena - as "lustful" or "corrupted" or "deluded" or "bound" or "adhered to" or "gone to distraction" or "gone to the undesirable" or "gone to strength"? Those volitional activities have not been abandoned. Because volitional activities have not been abandoned, he approaches dispute regarding destination. As "doomed to Niraya Hell" or "of the animal realm" or "of the ghost realm" or "human" or "god" or "material" or "immaterial" or "percipient" or "non-percipient" or "neither percipient nor non-percipient" - he approaches, goes to, takes, fondles, adheres to the dispute - for one with involvement approaches dispute regarding phenomena.

"But by what and how would one speak of one without involvement": "Involvement" means there are two involvements - involvement with craving and involvement with wrong view, etc. This is involvement with craving, etc. This is involvement with wrong view. For him, involvement with craving has been abandoned, involvement with wrong view has been relinquished. Because involvement with craving has been abandoned, because involvement with wrong view has been relinquished, by what lust would one speak of the person without involvement, by what hate would one speak, by what delusion would one speak, by what conceit would one speak, by what wrong view would one speak, by what restlessness would one speak, by what sceptical doubt would one speak, by what underlying tendencies would one speak - as "lustful" or "corrupted" or "deluded" or "bound" or "adhered to" or "gone to distraction" or "gone to the undesirable" or "gone to strength"? Those volitional activities have been abandoned. Because volitional activities have been abandoned, by what would one speak of the destinations - as "doomed to Niraya Hell" or etc. or "neither percipient nor non-percipient"? That cause does not exist, that condition does not exist, that reason does not exist, by which one would speak, discuss, declare, explain, express - but by what and how would one speak of one without involvement.

"For self and non-self do not exist for him": "Self" means view of self does not exist. "Non-self" means annihilationist view does not exist. "Self" means there is nothing grasped. "Non-self" means there is nothing to be released. For whom there is something grasped, for him there is something to be released; for whom there is something to be released, for him there is something grasped. The Worthy One has transcended grasping and releasing, has passed beyond growth and decline of higher intelligence. He has completed his dwelling, accomplished his conduct, traversed the journey, gone to the direction, the cycle of birth and death, there is no more rebirth for him - for self and non-self do not exist for him.

"He has shaken off all views right here" means his sixty-two wrong views have been abandoned, cut off, appeased, tranquillised, incapable of arising, burnt by the fire of knowledge. He has shaken off, shaken, thoroughly shaken, completely shaken off, abandoned, dispelled, put an end to, brought to obliteration all wrong views right here - he has shaken off all views right here.

Therefore the Blessed One said -

The Analytic Explanation of the Duṭṭhaṭṭhaka Discourse is third.

4.

Exposition of the Discourse on the Octet About Purity

Now he will explain the Suddhaṭṭhakasutta Exposition -

23.

"I see the pure, the supreme, the healthy" means: "I see the pure" means I see the pure, I discern the pure, I look at the pure, I reflect upon the pure, I examine the pure. "The supreme, the healthy" means one who has attained the supreme health, attained shelter, attained a rock cell, attained refuge, attained fearlessness, attained the imperishable state, attained the deathless, attained Nibbāna - "I see the pure, the supreme, the healthy."

"By what is seen, purity of a man comes to be" means: By eye-consciousness through seeing of material form, there is purity, purification, complete purity of a man, freedom, liberation, complete liberation comes to be, a man becomes pure, becomes purified, becomes completely pure, becomes free, becomes liberated, becomes completely liberated - "by what is seen, purity of a man comes to be."

"Thus directly knowing, having known it as 'supreme'" means: Thus directly knowing, understanding, cognizing, recognizing, penetrating. "This is supreme, highest, foremost, distinguished, eminent, best, excellent" - having known, having understood, having weighed, having determined, having made clear, having made manifest - "thus directly knowing, having known it as 'supreme'."

"Contemplating purity, he falls back on knowledge" means: Whoever sees the pure, he is one contemplating purity, "he falls back on knowledge" means he falls back on eye-consciousness through seeing of material form as knowledge, he falls back on it as the path, he falls back on it as the way, he falls back on it as the means of deliverance - "contemplating purity, he falls back on knowledge."

Therefore the Blessed One said -

24.

"If purity of a man comes to be by what is seen" means: If by eye-consciousness through seeing of material form, there is purity, purification, complete purity of a man, freedom, liberation, complete liberation comes to be, a man becomes pure, becomes purified, becomes completely pure, becomes free, becomes liberated, becomes completely liberated - if purity of a man comes to be by what is seen.

"Or if by knowledge he abandons suffering" means if by eye-consciousness through seeing of material form a man abandons the suffering of birth, abandons the suffering of ageing, abandons the suffering of illness, abandons the suffering of death, abandons the suffering of sorrow, lamentation, suffering, displeasure and anguish - or if by knowledge he abandons suffering.

"He is purified by another while still with clinging" means: By another, by a path of impurity, by wrong practice, by a path not leading to liberation, apart from the establishments of mindfulness, apart from the right strivings, apart from the bases for spiritual power, apart from the faculties, apart from the powers, apart from the factors of enlightenment, apart from the noble eightfold path, a man becomes pure, becomes purified, becomes completely pure, becomes free, becomes liberated, becomes completely liberated. "With clinging" means with lust, with hate, with delusion, with conceit, with craving, with wrong view, with mental defilement, with clinging - he is purified by another while still with clinging.

"For view reveals him thus speaking" means: That very view reveals that person - thus this person holds wrong views, has perverted vision. "Thus speaking" means thus speaking, saying, declaring, explaining, expressing. "The world is eternal, only this is the truth, anything else is vain" - thus speaking, saying, declaring, explaining, expressing. "The world is non-eternal... etc. the world is finite... the world is infinite... the soul is the same as the body... the soul is one thing and the body another... the Tathāgata exists after death... the Tathāgata does not exist after death... the Tathāgata both exists and does not exist after death... "The Tathāgata neither exists nor does not exist after death, only this is the truth, anything else is vain" - thus speaking, saying, declaring, explaining, expressing - for view reveals him thus speaking.

Therefore the Blessed One said -

25.

"The brahmin does not speak of purity from another, in what is seen, heard, in morality and observances, or in what is sensed": "Not" is a rejection. "Brahmin": through having warded off seven qualities, one is a brahmin - identity view has been warded off, sceptical doubt has been warded off, adherence to moral rules and austerities has been warded off, lust has been warded off, hate has been warded off, delusion has been warded off, conceit has been warded off. For him evil unwholesome mental states have been warded off, that are subject to defilement, leading to rebirth, that give trouble, with painful results, leading to future birth, ageing and death.

"The brahmin does not speak of purity from another": The brahmin does not speak, does not say, does not declare, does not explain, does not express purity, purification, complete purity, freedom, liberation, complete liberation by another, by a path of impurity, by wrong practice, by a path not leading to liberation, apart from the establishments of mindfulness, apart from the right strivings, apart from the bases for spiritual power, apart from the faculties, apart from the powers, apart from the factors of enlightenment, apart from the noble eightfold path - the brahmin does not speak of purity from another.

"In what is seen, heard, in morality and observances, or in what is sensed": There are some ascetics and brahmins who believe in purity through what is seen. They regard the seeing of certain forms as a blessing, they regard the seeing of certain forms as a non-blessing. The seeing of which forms do they regard as a blessing? Having risen early, they see forms that are associated with blessings - they see a cāṭaka bird, they see a young bamboo shoot born under the Phussa constellation, they see a pregnant woman, they see one going with a boy placed on the shoulder, they see a full pot, they see a red fish, they see a thoroughbred horse, they see a chariot with thoroughbreds, they see a bull, they see a tawny cow. The seeing of such forms they regard as a blessing. The seeing of which forms do they regard as a non-blessing? They see a heap of straw, they see a pot of buttermilk, they see an empty pot, they see a dancer, they see a naked ascetic, they see a donkey, they see a donkey-cart, they see a vehicle yoked with one animal, they see a one-eyed person, they see a cripple, they see a lame person, they see a paralytic, they see an old person, they see a sick person. The seeing of such forms they regard as a non-blessing. These are those ascetics and brahmins who believe in purity through what is seen. They seek purity, purification, complete purity, freedom, liberation, complete liberation through what is seen.

There are some ascetics and brahmins who believe in purity through what is heard. They regard the hearing of certain sounds as a blessing, they regard the hearing of certain sounds as a non-blessing. The hearing of which sounds do they regard as a blessing? Having risen early, they hear sounds that are associated with blessings - "Vaḍḍhā" or "Vaḍḍhamānā" or "Puṇṇā" or "Phussā" or "Asokā" or "Sumanā" or "Sunakkhattā" or "Sumaṅgalā" or "Sirī" or "Sirīvaḍḍhā". The hearing of such sounds they regard as a blessing. The hearing of which sounds do they regard as a non-blessing? "One-eyed" or "cripple" or "lame" or "paralytic" or "old" or "sick" or "dead" or "they cut" or "they break" or "burnt" or "lost" or "there is not". The hearing of such sounds they regard as a non-blessing. These are those ascetics and brahmins who believe in purity through what is heard. They seek purity, purification, complete purity, freedom, liberation, complete liberation through what is heard.

There are some ascetics and brahmins who believe in purification through morality. They seek purity, purification, complete purity, freedom, liberation, complete liberation through mere morality, mere self-control, mere restraint, mere non-transgression. Samaṇamuṇḍikāputta said thus - "I, householder, declare a male person endowed with four qualities to be accomplished in the wholesome, supreme in the wholesome, an ascetic who has attained the highest attainment, unconquerable. Which four? Here, householder, one does not commit evil action with the body, does not speak evil speech, does not think evil thoughts, does not pursue an evil livelihood. With these four qualities, householder, I declare a male person to be accomplished in the wholesome, supreme in the wholesome, an ascetic who has attained the highest attainment, unconquerable." Just so there are some ascetics and brahmins who believe in purification through morality, they seek purity, purification, complete purity, freedom, liberation, complete liberation through mere morality, mere self-control, mere restraint, mere non-transgression.

There are some ascetics and brahmins who believe in purification through ascetic practices. They are elephant-practice observers, or horse-practice observers, or cow-practice observers, or dog-practice observers, or crow-practice observers, or Vāsudeva-practice observers, or Baladeva-practice observers, or Puṇṇabhadda-practice observers, or Maṇibhadda-practice observers, or fire-practice observers, or nāga-practice observers, or supaṇṇa-practice observers, or yakkha-practice observers, or asura-practice observers, or gandhabba-practice observers, or great king-practice observers, or moon-practice observers, or sun-practice observers, or Inda-practice observers, or Brahmā-practice observers, or deva-practice observers, or direction-practice observers. These are those ascetics and brahmins who believe in purification through ascetic practices. They seek purity, purification, complete purity, freedom, liberation, complete liberation through ascetic practice.

There are some ascetics and brahmins who believe in purification through what is sensed. They, having risen early, touch the earth, touch green vegetation, touch cow-dung, touch a tortoise, step on a ploughshare, touch a cartload of sesame, eat auspicious sesame, anoint with auspicious oil, chew an auspicious toothbrush, bathe with auspicious clay, wear an auspicious cloth, wrap an auspicious turban. These are those ascetics and brahmins who believe in purification through what is sensed. They seek purity, purification, complete purity, freedom, liberation, complete liberation through what is sensed. The brahmin does not speak of purity from another.

"In what is seen, heard, in morality and observances, or in what is sensed": The brahmin does not speak of purity through purification by what is seen, does not speak of purity through purification by what is heard, does not speak of purity through purification by morality, does not speak of purity through purification by ascetic practices, does not speak of purity through purification by what is sensed - he does not say, does not speak, does not explain, does not express - the brahmin does not speak of purity from another, in what is seen, heard, in morality and observances, or in what is sensed.

Untainted by merit and evil. Merit is called whatever wholesome volitional activity in the three realms, demerit is called all that is unwholesome. When meritorious volitional activity and demeritorious volitional activity and imperturbable volitional activity have been abandoned, their root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future; to that extent one does not cling to merit and evil, does not cling closely, does not cling thoroughly, untainted, not closely tainted, not thoroughly tainted, gone out, escaped, free, unbound, he dwells with a mind rid of barriers - untainted by merit and evil.

Having abandoned self, not producing anything here. "Having abandoned self" means having abandoned the view of self. "Having abandoned self" means having abandoned grasping. "Having abandoned self" means what has been grasped, adhered to, attached to, clung to, inclined to through the influence of craving and through the influence of views - all that has been given up, rejected, released, abandoned, relinquished. "Not producing anything here" means not doing, not generating, not producing, not bringing forth, not fully bringing forth meritorious volitional activity or demeritorious volitional activity or imperturbable volitional activity - having abandoned self, not producing anything here.

Therefore the Blessed One said -

26.

"Having abandoned the former, they cling to the latter" means: Having abandoned the former teacher, they are dependent on another teacher; having abandoned the former preaching of the teaching, they are dependent on another preaching of the teaching; having abandoned the former group, they are dependent on another group; having abandoned the former view, they are dependent on another view; having abandoned the former practice, they are dependent on another practice; having abandoned the former path, they are dependent on another path, connected with, clinging, approached, attached, inclined - "having abandoned the former, they cling to the latter."

"Followed by craving, they do not cross over attachment" means: Craving is called longing. Whatever lust, passion, etc. covetousness, greed, unwholesome root. "Followed by craving" means followed by craving, gone after craving, spread by craving, fallen into craving, dropped, overpowered, with mind consumed. "They do not cross over attachment" means the attachment of lust, the attachment of hate, the attachment of delusion, the attachment of conceit, the attachment of views, the attachment of mental defilements, the attachment of misconduct - they do not cross, do not go over, do not pass over, do not transcend, do not pass beyond - "followed by craving, they do not cross over attachment."

"They grasp and let go" means they take a teacher, and having released that, they take another teacher; they take a preaching of the teaching, and having released that, they take another preaching of the teaching; they take a group, and having released that, they take another group; they take a view, and having released that, they take another view; they take a practice, and having released that, they take another practice; they take a path, and having released that, they take another path; they take and release and grasp and let go - "they grasp and let go."

"Like a monkey releasing a branch and seizing another" means: Just as a monkey roaming through the forest wilds seizes a branch, and having released that, seizes another branch. Just so, various ascetics and brahmins take and release and grasp and let go various wrong views - "like a monkey releasing a branch and seizing another."

Therefore the Blessed One said -

27.

"A creature, having accepted rites by oneself": "Having accepted by oneself" means having accepted oneself. "Rites" means the elephant rite, or the horse rite, or the ox rite, or the dog rite, or the crow rite, or the Vāsudeva rite, or the Baladeva rite, or the Puṇṇabhadda rite, or the Maṇibhadda rite, or the fire rite, or the serpent rite, or the supaṇṇa rite, or the demon rite, or the titan rite, etc. or the direction rite, having taken, having accepted, having taken up, having undertaken, having grasped, having adhered to, having clung to. "Creature" means a being, a man, etc. a human being - a creature, having accepted rites by oneself.

"Goes high and low, attached to perception": one goes from teacher to teacher; one goes from preaching of the teaching to preaching of the teaching; one goes from group to group; one goes from view to view; one goes from practice to practice; one goes from path to path. "Attached to perception" means attached, strongly attached, clinging, stuck, fastened, obstructed to the perception of sensuality, to the perception of anger, to the perception of violence, to the perception of view. Just as goods stuck on a wall peg or on an ivory peg, attached, strongly attached, clinging, stuck, fastened, obstructed, just so attached, strongly attached, clinging, stuck, fastened, obstructed to the perception of sensuality, to the perception of anger, to the perception of violence, to the perception of view - goes high and low, attached to perception.

"And the wise one, having understood the Teaching through the knowledges": "Wise one" means the wise one, gone to true knowledge, one with knowledge, discerning, sagacious. "Through the knowledges": knowledges are called the knowledge of the four paths, wisdom, wisdom faculty, power of wisdom, enlightenment factor of investigation of phenomena, investigation, insight, right view. Through those knowledges, one has gone to the end of birth, ageing and death, attained the end; gone to the summit, attained the summit; gone to the limit, attained the limit; gone to the conclusion, attained the conclusion; gone to shelter, attained shelter; gone to the rock cell, attained the rock cell; gone to refuge, attained refuge; gone to fearlessness, attained fearlessness; gone to the imperishable, attained the imperishable; gone to the Deathless, attained the Deathless; gone to Nibbāna, attained Nibbāna. Or one who has gone to the end of the knowledges is one who has attained the highest knowledge; or one who has gone to the end through the knowledges is one who has attained the highest knowledge; or because of having known the seven phenomena, one is one who has attained the highest knowledge. Identity view is known, sceptical doubt is known, adherence to moral rules and austerities is known, lust is known, hate is known, delusion is known, conceit is known; for him evil unwholesome mental states are known, that are subject to defilement, leading to rebirth, that give trouble, with painful results, leading to future birth, ageing and death.

"And the wise one, having understood the Teaching through the knowledges": Having understood, having fully realised the Teaching. "All activities are impermanent" - having understood, having fully realised the Teaching; "all activities are suffering" - having understood, having fully realised the Teaching; "all phenomena are non-self" - having understood, having fully realised the Teaching; "ignorance is the condition for activities" - having understood, having fully realised the Teaching; "activities are the condition for consciousness" - having understood, having fully realised the Teaching; "consciousness is the condition for mentality-materiality" - etc. 'Mentality-materiality is the condition for the six sense bases,' 'The six sense bases are the condition for contact,' 'Contact is the condition for feeling,' 'Feeling is the condition for craving,' 'Craving is the condition for clinging,' 'Clinging is the condition for existence,' "existence is the condition for birth" - "birth is the condition for ageing and death" - having understood, having fully realised the Teaching; "from the cessation of ignorance comes the cessation of activities" - having understood, having fully realised the Teaching; "from the cessation of activities comes the cessation of consciousness" - having understood, having fully realised the Teaching; 'From the cessation of consciousness comes the cessation of mentality-materiality,' 'From the cessation of mentality-materiality comes the cessation of the six sense bases,' 'From the cessation of the six sense bases comes the cessation of contact,' 'From the cessation of contact comes the cessation of feeling,' 'From the cessation of feeling comes the cessation of craving,' 'From the cessation of craving comes the cessation of clinging,' 'From the cessation of clinging comes the cessation of existence,' "from the cessation of existence comes the cessation of birth" - "from the cessation of birth comes the cessation of ageing and death" - having understood, having fully realised the Teaching; "this is suffering" - having understood, having fully realised the Teaching; "this is the origin of suffering" - "this is the cessation of suffering" - "this is the practice leading to the cessation of suffering" - having understood, having fully realised the Teaching; "these are the mental corruptions" - having understood, having fully realised the Teaching; "this is the origin of mental corruptions" - "this is the cessation of mental corruptions" - "this is the practice leading to the cessation of mental corruptions" - having understood, having fully realised the Teaching; "these phenomena are to be directly known" - having understood, having fully realised the Teaching; "these phenomena are to be fully understood" - "these phenomena are to be abandoned" - "these phenomena are to be developed" - "these phenomena are to be realised" - having understood, having fully realised the Teaching. The origin, passing away, gratification, danger, and escape of the six sense bases of contact - having understood, having fully realised the Teaching. The origin, passing away, gratification, danger, and escape of the five aggregates of clinging - having understood, having fully realised the Teaching. The origin, passing away, gratification, danger, and escape of the four primary elements - having understood, having fully realised the Teaching. "Whatever has the nature of arising, all that has the nature of cessation" - having understood, having fully realised the Teaching - and the wise one, having understood the Teaching through the knowledges.

"The one of extensive wisdom does not go high and low" means he does not go from teacher to teacher, does not go from preaching of the teaching to preaching of the teaching, does not go from group to group, does not go from view to view, does not go from practice to practice, does not go from path to path. "Of extensive wisdom" means one of extensive wisdom, of great wisdom, of broad wisdom, of joyful wisdom, of swift wisdom, of sharp wisdom, of penetrative wisdom. "Bhūri" is called the earth. Being endowed with that wisdom like the earth, extensive and widespread - the one of extensive wisdom does not go high and low.

Therefore the Blessed One said -

28.

"He who has become free from the army regarding all phenomena, whatever is seen or heard or sensed": "Army" is called Māra's army. Bodily misconduct is Māra's army, verbal misconduct is Māra's army, mental misconduct is Māra's army, lust is Māra's army, hate is Māra's army, delusion is Māra's army, wrath is Māra's army, hostility, etc. All unwholesome volitional activities are Māra's army.

For this was said by the Blessed One -

When by the four noble paths all of Māra's army and all the opposing mental defilements have been conquered and defeated, broken, destroyed, and turned away, he is called one who has become free from the army. He has become free from the army regarding the seen, free from the army regarding the heard, free from the army regarding the sensed, free from the army regarding the cognised - he who has become free from the army regarding all phenomena, whatever is seen or heard or sensed.

"That very seer, walking unveiled": That very one of pure seeing, of purified seeing, of completely purified seeing, of bright seeing, of very bright seeing. Or else, pure vision, purified vision, completely purified vision, bright vision, very bright vision. "Unveiled" means the covering of craving, the covering of wrong view, the covering of mental defilements, the covering of misconduct, the covering of ignorance. Those coverings are unveiled, demolished, removed, completely removed, abandoned, cut off, appeased, tranquillised, incapable of arising, burnt by the fire of knowledge. "Walking" means walking, wandering, dwelling, moving, conducting, protecting, sustaining, sustaining oneself - that very seer, walking unveiled.

"By what could one here in the world assign him?": "Assign" - there are two kinds of assigning - assigning through craving and assigning through wrong view, etc. This is assigning through craving, etc. This is assigning through wrong view. For him, assigning through craving has been abandoned, assigning through wrong view has been relinquished. Because assigning through craving has been abandoned, because assigning through wrong view has been relinquished, by what lust would he assign, by what hate would he assign, by what delusion would he assign, by what conceit would he assign, by what wrong view would he assign, by what restlessness would he assign, by what sceptical doubt would he assign, by what underlying tendencies would he assign - as "lustful" or "corrupted" or "deluded" or "bound" or "adhered to" or "gone to distraction" or "gone to the undesirable" or "gone to strength"? Those volitional activities have been abandoned. Because volitional activities have been abandoned, by what would he assign the destinations - as "doomed to Niraya Hell" or "of the animal realm" or "of the ghost realm" or "human" or "god" or "material" or "immaterial" or "percipient" or "non-percipient" or "neither percipient nor non-percipient"? That cause does not exist, that condition does not exist, that reason does not exist, by which he would assign, would consider, would put forward a consideration. "In the world" means in the realm of misery, in the human world, in the heavenly world, in the world of aggregates, in the world of elements, in the world of sense bases - by what could one here in the world assign him?

Therefore the Blessed One said -

29.

"They do not form views nor do they hold anything as foremost": "Assign" - there are two kinds of assigning - assigning through craving and assigning through wrong view, etc. This is assigning through craving, etc. This is assigning through wrong view. For them, assigning through craving has been abandoned, assigning through wrong view has been relinquished. Because assigning through craving has been abandoned, because assigning through wrong view has been relinquished, they do not assign assigning through craving or assigning through wrong view, they do not generate, they do not produce, they do not bring forth, they do not bring into existence - "they do not form views." "Nor do they hold anything as foremost": "Putting in front" - there are two kinds of putting in front - putting craving in front and putting wrong view in front, etc. this is putting craving in front, etc. this is putting wrong view in front. For them, putting craving in front has been abandoned, putting wrong view in front has been relinquished. Because putting craving in front has been abandoned, because putting wrong view in front has been relinquished, they do not walk about having put craving or wrong view in front, they are not with craving as their flag, not with craving as their banner, not with craving as their authority, not with wrong view as their flag, not with wrong view as their banner, not with wrong view as their authority, they do not walk about surrounded by craving or wrong view - "they do not form views nor do they hold anything as foremost."

"They do not speak of 'absolute purity'": they do not speak, they do not say, they do not declare, they do not explain, they do not express absolute purity, purification through the round of rebirths, the view of the inefficacy of action, the doctrine of eternalism - "they do not speak of 'absolute purity.'"

"Having released the knot of grasping that was bound": "Knots" - there are four knots - covetousness is a bodily knot, anger is a bodily knot, adherence to moral rules and austerities is a bodily knot, dogmatic belief that 'This alone is the truth' is a bodily knot. Lust for one's own view is covetousness, a bodily knot; resentment and displeasure towards the doctrines of others is anger, a bodily knot; because they adhere to their own morality or ascetic practice or moral rules and austerities, this is adherence to moral rules and austerities, a bodily knot; one's own view is dogmatic belief that "This alone is the truth," a bodily knot. Why is it called the knot of grasping? Through those knots they take up, they cling to, they grasp, they adhere to, they hold firmly to material form; feeling... etc. perception... activities... consciousness... destination... rebirth... conception... existence... they take up, they cling to, they grasp, they adhere to, they hold firmly to the round of rebirths. For that reason it is called the knot of grasping. "Having released" means having relinquished the knots, or - having released. Or else, having broken apart the knots that are bound, tied, fettered, strongly fettered, completely fettered, stuck, attached, obstructed, in bondage - having released. Just as they dismantle and break apart a vehicle or a chariot or a cart or a palanquin that is harnessed; just so, having relinquished the knots - having released. Or else, having broken apart the knots that are bound, tied, fettered, strongly fettered, completely fettered, stuck, attached, obstructed, in bondage, "having released" - "having released the knot of grasping that was bound."

"They do not make hope anywhere in the world." Hope is called craving, whatever lust, passion, etc. covetousness, greed, unwholesome root. "They do not make hope" means they do not make hope, do not generate, do not produce, do not bring forth, do not bring into existence. "Anywhere" means anywhere, in anything, in any place, internally or externally or internally-externally. "In the world" means in the realm of misery, etc. in the world of sense bases - they do not make hope anywhere in the world.

Therefore the Blessed One said -

30.

"The brahmin who has gone beyond boundaries, for him there is not, whether by knowing or by seeing, anything grasped": "Boundary" means four boundaries - identity view, sceptical doubt, adherence to moral rules and austerities, the underlying tendency to wrong view, the underlying tendency to sceptical doubt, and the co-existent mental defilements - this is the first boundary. The gross mental fetter of sensual lust, the mental fetter of aversion, the gross underlying tendency to sensual lust, the underlying tendency to aversion, and the co-existent mental defilements - this is the second boundary. The residual mental fetter of sensual lust, the mental fetter of aversion, the residual underlying tendency to sensual lust, the underlying tendency to aversion, and the co-existent mental defilements - this is the third boundary. Lust for fine-material existence, lust for immaterial existence, conceit, restlessness, ignorance, the underlying tendency to conceit, the underlying tendency to lust for existence, the underlying tendency to ignorance, and the co-existent mental defilements - this is the fourth boundary. When by the four noble paths these four boundaries have been passed over, transcended, gone beyond, he is called one who has gone beyond boundaries. "Brahmin": through having warded off seven qualities, one is a brahmin - identity view has been warded off, sceptical doubt has been warded off, adherence to moral rules and austerities has been warded off, etc. Unattached, such a one is called a Brahmā. "For him" means for the Worthy One who has eliminated the mental corruptions.

"Having known" means having known through knowledge of others' minds or having known through knowledge of recollecting past lives. "Having seen" means having seen with the physical eye or having seen with the divine eye. "The brahmin who has gone beyond boundaries, for him there is not, whether by knowing or by seeing, anything grasped": For him there is not "this is supreme, highest, foremost, distinguished, eminent, best, excellent" - grasped, adhered to, attached to, clung to, inclined to - it does not exist, is not present, is not found, is not obtained - abandoned, cut off, appeased, tranquillised, incapable of arising, burnt by the fire of knowledge - the brahmin who has gone beyond boundaries, for him there is not, whether by knowing or by seeing, anything grasped.

"Not lustful with lust, not attached to dispassion": Those infatuated with lust are called those who are lustful, greedy, bound, infatuated, attached, stuck, fastened, fettered regarding the five types of sensual pleasure. Those attached to dispassion are called those who are lustful, greedy, bound, infatuated, attached, stuck, fastened, fettered regarding the fine-material-sphere and immaterial-sphere attainments. "Not lustful with lust, not attached to dispassion": when sensual lust and lust for fine-material existence and lust for immaterial existence have been abandoned, their root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future. To that extent, not lustful with lust, not attached to dispassion.

"For him here there is not anything else grasped": "For him" means for the Worthy One who has eliminated the mental corruptions. For him there is not "this is supreme, highest, foremost, distinguished, eminent, best, excellent" - grasped, adhered to, attached to, clung to, inclined to - it does not exist, is not present, is not found, is not obtained - abandoned, cut off, appeased, tranquillised, incapable of arising, burnt by the fire of knowledge - for him here there is not anything else grasped.

Therefore the Blessed One said -

The Analytic Explanation of the Suddhaṭṭhaka Discourse is fourth.

5.

Exposition of the Discourse on the Supreme

Now he will explain the Paramaṭṭhakasutta Exposition -

31.

"Dwelling in views as 'supreme'" means: There are some ascetics and brahmins who hold wrong views. They, having taken, having learnt, having grasped, having adhered to, having clung to one or another of the sixty-two wrong views as "this is supreme, highest, foremost, distinguished, eminent, best, excellent", dwell, sojourn, reside, and undergo probation in their own view. Just as householders dwell in houses, or those with offences dwell in offences, or those with mental defilements dwell in mental defilements; just so there are some ascetics and brahmins who hold wrong views. They, having taken, having learnt, having grasped, having adhered to, having clung to one or another of the sixty-two wrong views as "this is supreme, highest, foremost, distinguished, eminent, best, excellent", dwell, sojourn, reside, and undergo probation in their own view - "dwelling in views as 'supreme'".

"Whatever a creature makes superior in the world" means: "What" means which. "Makes superior" means makes superior, makes the highest, foremost, distinguished, eminent, best, excellent; "this Teacher is omniscient" - makes superior, makes the highest, foremost, distinguished, eminent, best, excellent. "This Teaching is well proclaimed" etc. "This group is practicing well" etc. "This view is auspicious" etc. "This practice is well laid down" etc. "This path is leading to liberation" - makes superior, makes the highest, foremost, distinguished, eminent, best, excellent, generates, brings forth. "Creature" means a being, a man, etc. a human being. "In the world" means in the realm of misery, etc. in the world of sense bases - "whatever a creature makes superior in the world".

"He calls all others 'inferior' compared to that" means: setting aside one's own teacher, preaching of the teaching, group, view, practice, and path, one throws, casts out, and utterly eliminates all other doctrines. "That teacher is not omniscient, the teaching is not well proclaimed, the group is not practicing well, the view is not auspicious, the practice is not well laid down, the path is not leading to liberation, there is no purity or purification or complete purity or freedom or liberation or complete liberation here, here they do not become pure or become purified or become completely pure or become free or become liberated or become completely liberated, they are inferior, low, inferior, sinful, insignificant, limited" - thus he says, thus he speaks, thus he declares, thus he explains, thus he expresses - "he calls all others 'inferior' compared to that".

"Therefore he has not passed beyond contentions" means: "Therefore" means for that reason, because of that, on that condition, with that as source. "Contentions" means disputes about views, quarrels about views, strife about views, contentions about views, and conflicts about views. "Has not passed beyond" means has not gone beyond, has not completely gone beyond, has not passed beyond - "therefore he has not passed beyond contentions".

Therefore the Blessed One said -

32.

"Whatever benefit he sees in himself, in what is seen, heard, in morality and observances, or in what is sensed": "In himself" means whatever in oneself. "Self" is called wrong view. He sees two benefits in his own view - a benefit pertaining to the present life and a benefit pertaining to the future life. What is the benefit of wrong view pertaining to the present life? Whatever view the teacher holds, the disciples hold that same view. The disciples honour, respect, revere, and venerate the teacher who holds that view, and on that account he obtains the requisites of robes, almsfood, lodging, and medicine for the sick. This is the benefit of wrong view pertaining to the present life. What is the benefit of wrong view pertaining to the future life? This view is sufficient for the state of a serpent, or the state of a supaṇṇa, or the state of a demon, or the state of a titan, or the state of a gandhabba, or the state of a great king, or the state of Indra, or the state of Brahma, or the state of a god; this view is sufficient for purity, for purification, for complete purity, for freedom, for liberation, for complete liberation; by this view they become pure, become purified, become completely pure, become free, become liberated, become completely liberated; "By this view I shall become pure, I shall become purified, I shall become completely pure, I shall become free, I shall become liberated, I shall become completely liberated" - thus he expects fruit in the future. This is the benefit of wrong view pertaining to the future life. He sees these two benefits in his own view, he also sees two benefits in purification by what is seen, he also sees two benefits in purification by what is heard, he also sees two benefits in purification by morality, he also sees two benefits in purification by ascetic practices, he also sees two benefits in purification by what is sensed - a benefit pertaining to the present life and a benefit pertaining to the future life. What is the benefit of purification by what is sensed pertaining to the present life? Whatever view the teacher holds, the disciples hold that same view. Etc. This is the benefit of purification by what is sensed pertaining to the present life. What is the benefit of purification by what is sensed pertaining to the future life? This view is sufficient for the state of a serpent, or etc. This is the benefit of purification by what is sensed pertaining to the future life. He also sees, perceives, looks at, ponders, examines these two benefits in purification by what is sensed - "whatever benefit he sees in himself, in what is seen, heard, in morality and observances, or in what is sensed."

"Having grasped that very thing there": "That very thing" means that wrong view. "There" means in one's own view, in one's own acceptance, in one's own preference, in one's own theory. "Having grasped" means having taken, having learnt, having grasped, having adhered to, having clung to "this is supreme, highest, foremost, distinguished, eminent, best, excellent" - "having grasped that very thing there."

"He sees all else as inferior" means: Another teacher, preaching of the teaching, group, view, practice, path - as low, as inferior, as lesser, as base, as worthless, as insignificant - is seen, perceived, looked at, observed, pondered, examined - he sees all else as inferior.

Therefore the Blessed One said -

33.

"That too the skilled call a mental knot." "The skilled" means those who are skilled in the aggregates, skilled in the elements, skilled in the sense bases, skilled in dependent origination, skilled in the establishments of mindfulness, skilled in the right strivings, skilled in the bases for spiritual power, skilled in the faculties, skilled in the powers, skilled in the factors of enlightenment, skilled in the path, skilled in the fruit, skilled in Nibbāna - those skilled ones thus say - "This is a mental knot, this is an attachment, this is a bondage, this is an impediment." Thus they say, thus they speak, thus they declare, thus they explain, thus they express - that too the skilled call a mental knot.

"Whereby one dependent sees another as inferior." "Whereby one dependent" means whereby one is dependent on, reliant on, clinging to, approached, attached to, inclined towards a teacher, preaching of the teaching, group, view, practice, or path. "Sees another as inferior" means another teacher, preaching of the teaching, group, view, practice, path - as low, as inferior, as lesser, as base, as worthless, as insignificant - is seen, perceived, looked at, observed, pondered, reflected upon, examined - whereby one dependent sees another as inferior.

"Therefore a monk should not depend on what is seen or heard or sensed, or on moral rules and austerities." "Therefore" means therefore, for that reason, because of that, on that condition, with that as source, one should not depend on, should not grasp, should not fondle, should not be established in what is seen or purity through what is seen, or what is heard or purity through what is heard, or what is sensed or purity through what is sensed, or morality or purity through morality, or ascetic practice or purity through ascetic practice - therefore a monk should not depend on what is seen or heard or sensed, or on moral rules and austerities.

Therefore the Blessed One said -

34.

"One should not form a view in the world, either by knowledge or by rites and observances." By knowledge of the eight attainments or by knowledge of the five direct knowledges or by wrong knowledge, by morality or by ascetic practice or by moral rules and austerities, one should not form a view, should not generate, should not produce, should not bring forth, should not bring into existence. "In the world" means in the realm of misery, etc. in the world of sense bases - one should not form a view in the world, either by knowledge or by rites and observances.

"One should not represent oneself as 'equal.'" One should not represent oneself as "I am equal" by birth or by clan or by being a son of good family or by beauty of complexion or by wealth or by study or by field of work or by field of craft or by subject of study or by learning or by discernment or by some subject matter or other - one should not represent oneself as "equal."

"Nor should one think oneself 'inferior' or 'superior.'" One should not represent oneself as "I am inferior" by birth or by clan, etc. or by some subject matter or other. One should not represent oneself as "I am superior" by birth or by clan, etc. or by some subject matter or other - nor should one think oneself "inferior" or "superior."

Therefore the Blessed One said -

35.

"Having abandoned self, not clinging": "Having abandoned self" means having abandoned the view of self. "Having abandoned self" means having abandoned grasping. "Having abandoned self" means having abandoned, having given up, having dispelled, having put an end to, having brought to obliteration what has been grasped, adhered to, attached to, clung to, inclined to through the influence of craving and through the influence of views - having abandoned self. "Not clinging" means not clinging to the four kinds of clinging, not grasping, not adhering, not attaching - having abandoned self, not clinging.

"He does not make even knowledge a support" means by knowledge of the eight attainments or by knowledge of the five direct knowledges or by wrong knowledge, he does not make a support of craving or a support of views, does not generate, does not produce, does not bring forth, does not bring into existence - he does not make even knowledge a support.

"He indeed does not follow a faction among those who are divided" means he indeed among those who are divided, broken, fallen into doubt, become uncertain, of various views, of various acceptances, of various preferences, of various doctrines, dependent on various view-supports, going to bias through desire, going to bias through hatred, going to bias through delusion, going to bias through fear - he does not go to bias through desire, does not go to bias through hatred, does not go to bias through delusion, does not go to bias through fear, does not go through the influence of lust, does not go through the influence of hate, does not go through the influence of delusion, does not go through the influence of conceit, does not go through the influence of views, does not go through the influence of restlessness, does not go through the influence of doubt, does not go through the influence of underlying tendencies, is not driven, led, carried, or drawn along by divisive mental states - he indeed does not follow a faction among those who are divided.

"He does not fall back on any view": His sixty-two wrong views have been abandoned, cut off, appeased, tranquillised, incapable of arising, burnt by the fire of knowledge. He does not fall back on any wrong view, does not return to it - he does not fall back on any view.

Therefore the Blessed One said -

36.

"For one in whom there is no aspiration for either extreme here, for this or that existence, here or beyond": "For whom" means for the Worthy One who has eliminated the mental corruptions. "Extreme" means: contact is one extreme, the origin of contact is the second extreme; the past is one extreme, the future is the second extreme; pleasant feeling is one extreme, unpleasant feeling is the second extreme; mentality is one extreme, materiality is the second extreme; the six internal sense bases are one extreme, the six external sense bases are the second extreme; identity is one extreme, the origin of identity is the second extreme. Aspiration is called craving. Whatever lust, passion, etc. covetousness, greed, unwholesome root.

"For this or that existence" means for this or that existence, for kammic becoming, for rebirth, for sensual existence; for kammic becoming, for sensual existence, for rebirth, for fine-material existence; for kammic becoming, for fine-material existence, for rebirth, for immaterial existence; for kammic becoming, for immaterial existence, for rebirth, for repeated existence, for repeated destination, for repeated rebirth, for repeated conception, for repeated production of individual existence. "Here" means one's own individual existence; "beyond" means another's individual existence; "here" means one's own matter, feeling, perception, activities, consciousness; "beyond" means another's matter, feeling, perception, activities, consciousness; "here" means the six internal sense bases; "beyond" means the six external sense bases; "here" means the human world; "beyond" means the heavenly world; "here" means the sensual element; "beyond" means the fine-material sphere element and immaterial sphere element; "here" means the sensual element and fine-material sphere element. "Beyond" means the immaterial sphere element. "For one in whom there is no aspiration for either extreme here, for this or that existence, here or beyond": For whom regarding both extremes and for this or that existence and here and beyond, aspiration, craving does not exist, is not present, is not found, is not obtained - abandoned, cut off, appeased, tranquillised, incapable of arising, burnt by the fire of knowledge - for one in whom there is no aspiration for either extreme here, for this or that existence, here or beyond.

"For him there are no dwellings whatsoever": "Dwellings" means there are two dwellings - dwelling in craving and dwelling in views, etc. this is dwelling in craving, etc. this is dwelling in views. "For him" means for the Worthy One who has eliminated the mental corruptions. "For him there are no dwellings whatsoever" means dwellings for him are not any, do not exist, are not present, are not found, are not obtained - abandoned, cut off, appeased, tranquillised, incapable of arising, burnt by the fire of knowledge - for him there are no dwellings whatsoever.

"Having discriminated what is grasped among phenomena": "Among phenomena": among the sixty-two wrong views. "Having discriminated": having discriminated, having decided, having examined, having thoroughly examined, having weighed, having determined, having made clear, having made manifest. "What is grasped": grasping by limitation, grasping by portion, grasping by excellence, grasping by share, grasping by accumulation, grasping by collection - "this is true, real, actual, factual, exact, not reversed" - grasped, adhered to, attached to, clung to, inclined to - does not exist, is not present, is not found, is not obtained - abandoned, cut off, appeased, tranquillised, incapable of arising, burnt by the fire of knowledge - having discriminated what is grasped among phenomena.

Therefore the Blessed One said -

37.

"For him here in what is seen, heard, or sensed, there is not even a minute perception that is designed": "For him" means for the Worthy One who has eliminated the mental corruptions. For him, regarding what is seen or purity through what is seen, or what is heard or purity through what is heard, or what is sensed or purity through what is sensed, preceded by perception, to be considered through perception, through strife of perception, by perception raised up, produced, designed, arranged, conditioned, prepared, established - wrong view does not exist, is not present, is not found, is not obtained - abandoned, cut off, appeased, tranquillised, incapable of arising, burnt by the fire of knowledge - for him here in what is seen, heard, or sensed, there is not even a minute perception that is designed.

"That brahmin not taking up any view": "Brahmin": through having warded off seven qualities, one is a brahmin - identity view has been warded off, etc. Unattached, such a one is called a Brahmā. "That brahmin not taking up any view": That brahmin not taking up any view, not grasping, not adhering to, not clinging to - that brahmin not taking up any view.

"By what could one here in the world assign him?": "Assign" - there are two kinds of assigning - assigning through craving and assigning through wrong view, etc. This is assigning through craving, etc. This is assigning through wrong view. For him, assigning through craving has been abandoned, assigning through wrong view has been relinquished. Because assigning through craving has been abandoned, because assigning through wrong view has been relinquished, by what lust would he assign, by what hate would he assign, by what delusion would he assign, by what conceit would he assign, by what wrong view would he assign, by what restlessness would he assign, by what sceptical doubt would he assign, by what underlying tendencies would he assign - as "lustful" or "corrupted" or "deluded" or "bound" or "adhered to" or "gone to distraction" or "gone to the undesirable" or "gone to strength"? Those volitional activities have been abandoned. Because volitional activities have been abandoned, by what would he assign the destinations - as "doomed to Niraya Hell" or "of the animal realm" or "of the ghost realm" or "human" or "god" or "material" or "immaterial" or "percipient" or "non-percipient" or "neither percipient nor non-percipient"? That cause does not exist, that condition does not exist, that reason does not exist, by which he would assign, would consider, would put forward a consideration. "In the world" means in the realm of misery, etc. in the world of sense bases - by what could one here in the world assign him?

Therefore the Blessed One said -

38.

"They do not form views nor do they hold anything as foremost": "Assign" - there are two kinds of assigning - assigning through craving and assigning through wrong view. What is assigning through craving? Whatever is made a boundary, made a limit, made a restriction, made an end, possessed, cherished by what is reckoned as craving - "This is mine, that is mine, this much is mine, to this extent is mine, mine are forms, sounds, odours, flavours, tangible objects, bed-coverings, outer garments, female and male slaves, goats and sheep, chickens and pigs, elephants, cattle, horses and mares, fields, sites, unwrought gold, gold, villages, market towns, royal cities, countries, provinces, treasuries, and storehouses" - even the entire great earth one cherishes through the influence of craving, as far as the one hundred and eight thoughts of craving - this is assigning through craving. What is assigning through wrong view? Identity view with twenty bases, wrong view with ten bases, extreme-grasping view with ten bases, whatever such view, wrong view, thicket of views, wilderness of views, wriggling of views, writhing of views, mental fetter of wrong view, grasping, formal acceptance, adherence, adherence, wrong path, wrong path, wrong course, sphere of sectarian doctrines, grasping through perversion, grasping through reversal, grasping through distortion, wrong grasping, grasping "what is actual in what is not actual," as far as the sixty-two wrong views - This is assigning through wrong view. For them, assigning through craving has been abandoned, assigning through wrong view has been relinquished. Because assigning through craving has been abandoned, because assigning through wrong view has been relinquished, they do not assign assigning through craving or assigning through wrong view, they do not generate, they do not produce, they do not bring forth, they do not bring into existence - "they do not form views."

"Nor do they hold anything as foremost": "Putting in front" - there are two kinds of putting in front - putting craving in front and putting wrong view in front, etc. this is putting craving in front, etc. this is putting wrong view in front. For them, putting craving in front has been abandoned, putting wrong view in front has been relinquished. Because putting craving in front has been abandoned, because putting wrong view in front has been relinquished, they do not walk about having put craving or wrong view in front, they are not with craving as their flag, not with craving as their banner, not with craving as their authority, not with wrong view as their flag, not with wrong view as their banner, not with wrong view as their authority. They do not walk about surrounded by craving or wrong view - "they do not form views nor do they hold anything as foremost."

"The teachings are not accepted by them": "Mental states" are called the sixty-two wrong views. "By them" means by those Worthy Ones who have eliminated the mental corruptions. "Are not accepted" means "The world is eternal, only this is the truth, anything else is vain" - this is not accepted. "The world is non-eternal... the world is finite... the world is infinite... the soul is the same as the body... the soul is one thing and the body another... the Tathāgata exists after death... the Tathāgata does not exist after death... the Tathāgata both exists and does not exist after death... the Tathāgata neither exists nor does not exist after death, only this is the truth, anything else is vain" - this is not accepted - "the teachings are not accepted by them."

A brahmin is not to be guided by rites and observances. "Not" is a rejection. "Brahmin": through having warded off seven qualities, one is a brahmin - identity view has been warded off, etc. unattached, such a one is called a Brahmā. A brahmin is not to be guided by rites and observances. A brahmin by morality or by ascetic practice or by moral rules and austerities is not driven, is not led, is not carried, is not drawn along - a brahmin is not to be guided by rites and observances.

One who has gone beyond does not fall back, such is he. "The far shore" is called the Deathless, Nibbāna. That which is the stilling of all activities, the relinquishment of all clinging, the elimination of craving, dispassion, cessation, Nibbāna. He has gone beyond, attained the far shore, gone to the end, attained the end, gone to the summit, attained the summit, [in detail] the cycle of birth and death, there is no more rebirth for him - one who has gone beyond. "Does not fall back": whatever mental defilements have been abandoned by the path of stream-entry, he does not come again to those mental defilements, does not fall back, does not return. Whatever mental defilements have been abandoned by the path of once-returning, he does not come again to those mental defilements, does not fall back, does not return. Whatever mental defilements have been abandoned by the path of non-returning, he does not come again to those mental defilements, does not fall back, does not return. Whatever mental defilements have been abandoned by the path of arahantship, he does not come again to those mental defilements, does not fall back, does not return - one who has gone beyond does not fall back. "Such is he": a Worthy One is such in five ways - such regarding the desirable and undesirable, such as one who has given up, such as one who has crossed over, such as one who is released, such as one described thereby.

How is a Worthy One such regarding the desirable and undesirable? A Worthy One is such in gain, such in loss, such in fame, such in disgrace, such in praise, such in blame, such in happiness, such in suffering. If some were to anoint one arm with fragrance, and some were to pare one arm with an axe - in that there is no lust, in that there is no aversion, having abandoned attraction and aversion, having passed beyond elation and dejection, having transcended compliance and opposition. Thus a Worthy One is such regarding the desirable and undesirable.

How is a Worthy One such as one who has given up? For a Worthy One, lust has been given up, vomited out, released, abandoned, relinquished. Hate, etc. Delusion... Wrath... Hostility... Contempt... Insolence... envy... stinginess... deceit... fraudulence... obstinacy... impetuosity... conceit... arrogance... vanity... negligence... all mental defilements... all misconducts... all disturbances... all fevers... all torments... all unwholesome volitional activities have been given up, vomited out, released, abandoned, relinquished. Thus a Worthy One is such as one who has given up.

How is the Worthy One such a one as one who has crossed over? The Worthy One has crossed over the mental flood of sensuality, crossed over the mental flood of becoming, crossed over the mental flood of views, crossed over the mental flood of ignorance, crossed over the entire path of wandering in the round of rebirths, crossed over, gone out, passed over, transcended, gone beyond. He has completed his dwelling, accomplished his conduct, the cycle of birth and death, there is no more rebirth for him. Thus the Worthy One is such a one as one who has crossed over.

How is the Worthy One such a one as one who is released? The Worthy One's mind is released, liberated, well liberated from lust; the mind is released, liberated, well liberated from hate; the mind is released, liberated, well liberated from delusion; from wrath... etc. from hostility... from contempt... from insolence... of envy... from stinginess... of deceit... from fraudulence... from obstinacy... from rivalry... from conceit... from arrogance... from vanity... from negligence... from all mental defilements... from all misconduct... from all disturbances... from all fevers... from all torments... from all unwholesome volitional activities the mind is released, liberated, well liberated. Thus the Worthy One is such a one as one who is released.

How is the Worthy One such a one as described accordingly? The Worthy One, when morality is present, is described as moral - such a one as described accordingly; when faith is present, is described as faithful - such a one as described accordingly; when energy is present, is described as energetic - such a one as described accordingly; when mindfulness is present, is described as mindful - such a one as described accordingly; when concentration is present, is described as concentrated - such a one as described accordingly; when wisdom is present, is described as wise - such a one as described accordingly; when true knowledge is present, is described as possessor of the threefold true knowledge - such a one as described accordingly; when direct knowledge is present, is described as possessor of the six higher knowledges - such a one as described accordingly. Thus the Worthy One is such a one as described accordingly - one who has gone beyond does not fall back, such is he.

Therefore the Blessed One said -

The Analytic Explanation of the Paramaṭṭhaka Discourse is fifth.

6.

Exposition of the Discourse on Old Age

Now he will explain the Jarāsutta Exposition -

39.

"Little indeed is this life": "Life" means life span, duration, sustenance, nourishment, movement, conduct, protection, life, life faculty. Furthermore, life is short, life is brief for two reasons - life is short because of the limited duration, or life is short because of the limited substance. How is life short because of the limited duration? In a past mind-moment one lived, one does not live, one will not live; in a future mind-moment one will live, one does not live, one did not live; in a present mind-moment one lives, one did not live, one will not live.

Thus, due to the limitedness of duration, life is short.

How is life short due to the limitedness of its substance? Life is tied to the in-breath, life is tied to the out-breath, life is tied to the in-breath and out-breath, life is tied to the primary elements, life is tied to edible food, life is tied to heat, life is tied to consciousness. The root of these is weak, the prior causes of these are weak, whatever conditions there are, they too are weak, whatever are productive, they too are weak, the co-existent of these is weak, the associations of these are weak, the co-arisen of these are weak, whatever is the connecting factor, that too is weak. These are constantly weak towards each other, these are unsettled towards each other. These bring each other to ruin, for there is no protector of one another, and these do not establish one another. Even the producer, he is not found.

Thus, due to the limitedness of its substance, life is short.

Furthermore, compared to the life of the gods ruled by the four great kings, the life of human beings is short, limited, brief, momentary, light, fleeting, not lasting long, not of long duration. Of the Thirty-three gods... etc. the Yāma gods... the Tusita gods... the gods who delight in creation... the gods who control what is created by others... Compared to the life of the gods of Brahmā's company, the life of human beings is short, limited, brief, momentary, light, fleeting, not lasting long, not of long duration. For this was said by the Blessed One - "Short, monks, is the life span of human beings. The future state must be gone to; this should be understood with wisdom; wholesome deeds should be done; the holy life should be lived; there is no deathlessness for one who is born. One who, monks, lives long, lives a hundred years or a little more.

Little indeed is this life.

One dies within a hundred years. Even at the stage of the embryonic lump one passes away, dies, disappears, and is destroyed; even at the stage of the blister one passes away, dies, disappears, and is destroyed; even at the stage of the piece of flesh one passes away, dies, disappears, and is destroyed; even at the stage of the solid mass one passes away, dies, disappears, and is destroyed; even at the stage of the limbs one passes away, dies, disappears, and is destroyed; even just born one passes away, dies, disappears, and is destroyed; even in the lying-in chamber one passes away, dies, disappears, and is destroyed; even at half a month old one passes away, dies, disappears, and is destroyed; even at one month old one passes away, dies, disappears, and is destroyed; even at two months old... etc. Even at three months old... Even at four months old... Even at five months old one passes away, dies, disappears, and is destroyed; even at six months old... Even at seven months old... Even at eight months old... Even at nine months old... Even at ten months old... Even at one year old one passes away, dies, disappears, and is destroyed; even at two years old... Even at three years old... Even at four years old... Even at five years old... Even at six years old... Even at seven years old... Even at eight years old... Even at nine years old... Even at ten years old... Even at twenty years old... Even at thirty years old... Even at forty years old... Even at fifty years old... Even at sixty years old... Even at seventy years old... Even at eighty years old... Even at ninety years old one passes away, dies, disappears, and is destroyed - One dies within a hundred years.

"Even if one lives beyond that": Whoever, having passed beyond a hundred years, lives - he lives one year, or lives two years, or lives three years, or lives four years, or lives five years, etc. or lives ten years, or lives twenty years, or lives thirty years, or lives forty years - even if one lives beyond that. "Then indeed one dies of old age": When one becomes old, aged, elderly, one who has traversed the span of life, advanced in years, with broken teeth, grey-haired, with hair torn off, bald-headed, wrinkled, with body marked by spots, bent, stooped, leaning on a staff, one passes away, dies, disappears, and is destroyed even by ageing; there is no release from death.

Then indeed one dies of old age.

Therefore the Blessed One said -

40.

"People grieve over what is cherished." "People" means nobles and brahmins and merchants and workers and householders and those gone forth and gods and humans. "Selfish attachment" - there are two kinds of selfish attachment - selfish attachment through craving and selfish attachment through wrong view, etc. this is selfish attachment through craving, etc. this is selfish attachment through wrong view. Fearing that the cherished object will be taken away, they grieve; while it is being taken away, they grieve; when it has been taken away, they grieve. Fearing that the cherished object will change, they grieve; while it is changing, they grieve; when it has changed, they grieve, are wearied, lament, beat their breasts and wail, fall into confusion - people grieve over what is cherished.

"For possessions are not permanent." There are two kinds of possessions - possession through craving and possession through views, etc. this is possession through craving, etc. this is possession through views. Possession through craving is impermanent, conditioned, dependently arisen, subject to destruction, having the nature of falling, subject to fading away, having the nature of cessation, subject to change. Possession through views too is impermanent, conditioned, dependently arisen, subject to destruction, having the nature of falling, subject to fading away, having the nature of cessation, subject to change. For this was said by the Blessed One - "Do you see, monks, that possession which would be permanent, stable, eternal, not subject to change, and would remain the same for eternity?" "No, Venerable Sir." "Good, monks! I too, monks, do not see that possession which would be permanent, stable, eternal, not subject to change, and would remain the same for eternity." Possessions that are permanent, stable, eternal, not subject to change do not exist, are not present, are not found, are not obtained - for possessions are not permanent.

"Seeing that this is subject to separation." When separation, parting, becoming otherwise exists, is found, is obtained. For this was said by the Blessed One - "Enough, Ānanda! Do not grieve, do not lament. Has this not been declared by me beforehand, Ānanda - 'There is separation, parting, and becoming otherwise from all that is dear and beloved. How could it be obtained here, Ānanda - that what is born, come to be, conditioned, subject to disintegration, should not disintegrate!' This is impossible. Due to the change and becoming otherwise of the preceding aggregates, elements, and sense bases, the succeeding aggregates and elements and sense bases arise" - seeing that this is subject to separation.

"Seeing thus, one should not dwell in a household." "Thus": this is word-connection, word-combination, word-completion, syllable-conjunction, smoothness of phrasing, word-sequence. "Thus": thus having seen, having perceived, having weighed, having determined, having made clear, having made manifest in selfish attachments - thus having seen. "One should not dwell in a household": having cut off all impediments of household life, having cut off the impediment of children and wife, having cut off the impediment of relatives, having cut off the impediment of friends and colleagues, having cut off the impediment of storage, having shaved off hair and beard, having put on ochre robes, having gone forth from home into homelessness, having entered the state of owning nothing, one should wander alone, one should dwell, one should conduct oneself, one should proceed, one should maintain oneself, one should sustain oneself, one should keep oneself going - thus having seen, one should not dwell in a household.

Therefore the Blessed One said -

41.

"Even by death that is abandoned": "Death" means whatever passing away, decease, breaking up, disappearance, death, dying, making of time, breaking up of the aggregates, discarding of the body, arrest of the life faculty of those various beings from those various orders of beings. "That" means pertaining to matter, pertaining to feeling, pertaining to perception, pertaining to activities, pertaining to consciousness. "Is abandoned" means is abandoned, is given up, is forsaken, disappears, is destroyed. For this too was said -

Even by death that is abandoned. "Which a person imagines 'this is mine'": "Which" means pertaining to matter, pertaining to feeling, pertaining to perception, pertaining to activities, pertaining to consciousness. "Person" means a term, a designation, a description, a conventional expression, a name, a naming, an appellation, a language, a phrasing, a speech. "Imagines 'this is mine'" means he imagines through imagination due to craving, he imagines through imagination due to wrong view, he imagines through imagination due to conceit, he imagines through imagination due to mental defilement, he imagines through imagination due to misconduct, he imagines through imagination due to undertaking, he imagines through imagination due to result - which a person imagines 'this is mine'.

"Having known this too, a wise person": Having known, having understood, having weighed, having determined, having made clear, having made manifest this danger in selfish attachments, having known this too, a wise person - the wise one, the wise person, the one endowed with wisdom, the intelligent one, the one with knowledge, the discerning one, the sagacious one - having known this too, a wise person.

"One devoted should not bow down to selfish attachment": "Selfish attachment" - there are two kinds of selfish attachment - selfish attachment through craving and selfish attachment through wrong view, etc. this is selfish attachment through craving, etc. this is selfish attachment through wrong view. "One devoted" means one devoted to the Buddha, one devoted to the Teaching, one devoted to the Community. He cherishes the Blessed One, the Blessed One takes that person under his care. For this was said by the Blessed One - "Those monks, monks, who are deceitful, obstinate, prattlers, crafty, arrogant, unconcentrated - those monks, monks, are not my own; And those monks, monks, have departed from this Teaching and discipline. And they do not attain growth, increase, and expansion in this Teaching and discipline. But those monks, monks, who are not deceitful, not prattlers, wise, without obstinacy, well concentrated - those monks, monks, are my own; And those monks, monks, have not departed from this Teaching and discipline. And they attain growth, increase, and expansion in this Teaching and discipline."

"One devoted should not bow down to selfish attachment": One devoted, having abandoned selfish attachment through craving, having relinquished selfish attachment through wrong view, should not bow down to selfish attachment, should not bend down, should not be slanting towards it, should not be sloping towards it, should not be inclining towards it, should not be intent upon it, should not have it as authority - "should not bow down to selfish attachment, one devoted."

Therefore the Blessed One said -

42.

"Just as what was met in a dream." Met, come together, assembled, gathered together - just as what was met in a dream. "A man having awakened does not see" means just as a man gone into a dream sees the moon, sees the sun, sees the great ocean, sees Sineru the king of mountains, sees an elephant, sees a horse, sees a chariot, sees infantry, sees the massing of the army, sees a pleasant park, sees a pleasant forest, etc. pleasant ground, sees a pleasant pond; having awakened he sees nothing - a man having awakened does not see.

"So too a beloved person." "So" is the application of the simile. "A beloved person" means a cherished person, whether mother or father or brother or sister or son or daughter or friend or minister or relative or blood relation - so too a beloved person.

"A ghost who has died, one does not see." "Ghost" is called one who has died. "Who has died, one does not see" means one does not see, does not perceive, does not attain, does not find, does not obtain - a ghost who has died, one does not see.

Therefore the Blessed One said -

43.

"Those people seen and heard" means: "Seen" means those arisen through eye-consciousness. "Heard" means those arisen through ear-consciousness. "Those people" means nobles and brahmins and merchants and workers and householders and those gone forth and gods and humans - those people seen and heard.

"For whom this name is pronounced" means: "For whom" means for those nobles, brahmins, merchants, workers, householders, those gone forth, gods, and humans. "Name" means a term, a designation, a description, a conventional expression, a name, a naming, an appellation, a language, a phrasing, a speech. "Is pronounced" means is said, is pronounced, is spoken, is uttered, is explained, is expressed - for whom this name is pronounced.

"Only the name remains, to be expressed" means: What pertains to matter, what pertains to feeling, what pertains to perception, what pertains to activities, what pertains to consciousness is abandoned, is given up, is forsaken, disappears, is destroyed; only the name remains. "To be expressed" means: To declare, to speak, to utter, to explain, to express - only the name remains, to be expressed. "Of the departed being" means: "Of the departed" means of the dead, of the deceased. "Being" means for a being, for a man, for a young man, for a person, for an individual, for a living being, for one who is awake, for a creature, for a lord, for a human being - of the departed being.

Therefore the Blessed One said -

44.

"Sorrow, lamentation and avarice, the greedy do not abandon over what is cherished." "Sorrow" - of one touched by disaster to relatives, or touched by disaster to wealth, or touched by disaster of disease, or touched by disaster of morality, or touched by disaster of wrong view, of one possessed of some disaster or other, of one touched by some painful phenomenon or other - sorrow, sorrowing, state of sorrowing, inner sorrow, inner deep sorrow, inner burning, inner intense burning, mental burning, displeasure, the dart of sorrow. "Lamentation" - of one touched by disaster to relatives, etc. of one touched by disaster of wrong view, of one possessed of some disaster or other, of one touched by some painful phenomenon or other - lamenting, lamentation, act of lamenting, act of lamentation, state of lamenting, state of lamentation, speech, prattle, confused talk, wailing, act of wailing, state of wailing. "Stinginess" - there are five kinds of stinginess - stinginess regarding residence, stinginess regarding family, stinginess regarding material gain, stinginess regarding praise, stinginess regarding the teachings. Whatever such stinginess, the act of being stingy, the state of being stingy, avarice, miserliness, the state of being harsh, the state of not grasping of the mind - this is called stinginess. Furthermore, stinginess regarding the aggregates is also stinginess, stinginess regarding the elements is also stinginess, stinginess regarding the sense bases is also stinginess - this is grasping - this is called stinginess. Greed is called craving. Whatever lust, passion, etc. covetousness, greed, unwholesome root. "Selfish attachment" - there are two kinds of selfish attachment - selfish attachment through craving and selfish attachment through wrong view, etc. this is selfish attachment through craving, etc. this is selfish attachment through wrong view. Fearing that the cherished object will be taken away, they grieve; while it is being taken away, they grieve; when it has been taken away, they grieve; fearing that the cherished object will change, they grieve; while it is changing, they grieve; when it has changed, they grieve; fearing that the cherished object will be taken away, they lament; while it is being taken away, they lament; when it has been taken away, they lament. Fearing that the cherished object will change, they lament; while it is changing, they lament; when it has changed, they lament. They protect the cherished object, guard it, take possession of it, cherish it, are stingy about it; regarding the cherished object, they do not give up sorrow, they do not give up lamentation, they do not give up stinginess, they do not give up greed, they do not abandon, they do not dispel, they do not put an end to, they do not bring to obliteration - sorrow, lamentation and avarice, the greedy do not abandon over what is cherished.

"Therefore the sages, having abandoned possession, lived seeing security." "Therefore" means therefore, for that reason, because of that, on that condition, with that as source, seeing this danger in selfish attachments - therefore. "Sages" - wisdom is called knowledge. Whatever wisdom, understanding, etc. non-delusion, investigation of phenomena, right view. Endowed with that knowledge, the sages have attained wisdom. There are three kinds of moral perfection - bodily moral perfection, verbal moral perfection, mental moral perfection, etc. having gone beyond attachment and the net, he is a sage. "Possession" - there are two kinds of possessions - possession through craving and possession through views, etc. this is possession through craving, etc. this is possession through views. The sages, having given up possession through craving, having relinquished possession through views, having given up, having abandoned, having dispelled, having put an end to, having brought to obliteration, lived, dwelt, conducted themselves, carried on, maintained themselves, sustained themselves, kept themselves going. "Seeing security" - security is called the Deathless, Nibbāna. That which is the stilling of all activities, the relinquishment of all clinging, the elimination of craving, dispassion, cessation, Nibbāna. "Seeing security" - seeing security, seeing shelter, seeing a cave, seeing refuge, seeing fearlessness, seeing the imperishable, seeing the Deathless, seeing Nibbāna - therefore the sages, having abandoned possession, lived seeing security.

Therefore the Blessed One said -

45.

"For a monk who lives withdrawn": Those who live withdrawn are called the seven trainees. A Worthy One is withdrawn. Why are the seven trainees called those who live withdrawn? They, withdrawing the mind from this and that, contracting, turning back, restraining, holding back, preventing, protecting, guarding, walk, wander, dwell, move, conduct themselves, protect, sustain, sustain themselves; withdrawing the mind at the eye-door, contracting, turning back, restraining, holding back, preventing, protecting, guarding, walk, wander, dwell, move, conduct themselves, protect, sustain, sustain themselves; at the ear-door the mind... etc. at the nose-door the mind... at the tongue-door the mind... at the body-door the mind... at the mind-door, withdrawing the mind, contracting, turning back, restraining, holding back, preventing, protecting, guarding, walk, wander, dwell, move, conduct themselves, protect, sustain, sustain themselves. Just as a cock's feather or a strip of sinew thrown into a fire draws back, shrinks back, turns away, does not extend; just so, withdrawing the mind from this and that, contracting, turning back, restraining, holding back, preventing, protecting, guarding, walk, wander, dwell, move, conduct themselves, protect, sustain, sustain themselves; at the eye-door the mind... etc. at the ear-door the mind... at the nose-door the mind... at the tongue-door the mind... at the body-door the mind... at the mind-door, withdrawing the mind, contracting, turning back, restraining, holding back, preventing, protecting, guarding, walk, wander, dwell, move, conduct themselves, protect, sustain, sustain themselves. For that reason the seven trainees are called those who live withdrawn. "Monk" means of a virtuous worldling monk or of a trainee monk - for a monk who lives withdrawn.

"Associating with a secluded seat": seat is called that on which one sits - a bed, a chair, a mattress, a straw-mat, a piece of leather, a grass spread, a leaf spread, a straw spread. That seat is empty, secluded, very secluded from the seeing of unsuitable forms; empty, secluded, very secluded from the hearing of unsuitable sounds; from the smelling of unsuitable odours... from the tasting of unsuitable flavours... from the touching of unsuitable tangibles... empty, secluded, very secluded from the five unsuitable types of sensual pleasure. For one resorting to, associating with, cultivating, pursuing, frequenting, practising that secluded seat - associating with a secluded seat.

They call this concord for him, who does not show himself in existence. "Concord" means there are three kinds of concord - concord of the group, concord of the teachings, concord of non-rebirth. What is concord of the group? Even if many monks dwell in unity, being joyful, without contention, blended like milk and water, regarding one another with eyes of affection - this is concord of the group. What is concord of the teachings? The four establishments of mindfulness, the four right strivings, the four bases for spiritual power, the five faculties, the five powers, the seven factors of enlightenment, the noble eightfold path. They spring forward together, become clear, become established, become liberated; there is no contention or dispute among those teachings - this is concord of the teachings. What is concord of non-rebirth? Even if many monks attain final Nibbāna through the Nibbāna element without residue of clinging; no deficiency or fullness of the Nibbāna element is discerned by that - this is concord of non-rebirth. "In existence" means for those doomed to hell, hell is their dwelling; for those in the animal realm, the animal realm is their dwelling; for those in the sphere of ghosts, the sphere of ghosts is their dwelling; for human beings, the human world is their dwelling; for gods, the heavenly world is their dwelling. They call this concord for him, who does not show himself in existence. For him this is concord, this is suitable, this is proper, this is befitting, this is in conformity - whoever thus would not show himself in the concealed hell, would not show himself in the animal realm, would not show himself in the sphere of ghosts, would not show himself in the human world, would not show himself in the heavenly world - thus they said, thus they speak, thus they declare, thus they explain, thus they express - they call this concord for him, who does not show himself in existence.

Therefore the Blessed One said -

46.

"The sage, independent everywhere." "All" is called the twelve sense bases - eye and forms, ear and sounds, nose and odours, tongue and flavours, body and tangible objects, mind and mental phenomena. "Sage." Wisdom is called knowledge, etc. having gone beyond attachment and the net, he is a sage. "Independent." There are two supports - support of craving and support of views, etc. this is support of craving, etc. this is support of views. The sage, having abandoned support of craving, having relinquished support of views, is independent of the eye, independent of the ear, independent of the nose, independent of the tongue, independent of the body, independent of the mind, regarding forms... sounds... odours... flavours... tangible objects... Towards the Teaching... family... group... residence... material gain... fame... praise... happiness... robes... almsfood... lodging... requisite of medicines for the sick... the sensual element... the material element... the immaterial element... sensual existence... fine-material existence... immaterial existence... percipient existence... non-percipient existence... neither-percipient-nor-non-percipient existence... single-aggregate constituent existence... four-aggregate constituent existence... five-aggregate constituent existence... the past... the future... the present... the seen... the heard... the sensed... the cognised... he is independent of all phenomena, not clinging, not approaching, not attached, not inclined, gone out, escaped, free, unbound, he dwells with a mind rid of barriers - the sage, independent everywhere.

He makes nothing dear nor unpleasant. "Dear" - there are two kinds of dear - beings or activities. Which beings are dear? Here, for one there are those who wish one's welfare, who wish one's benefit, who wish one's comfort, who wish one's freedom from bondage - whether mother or father or brother or sister or sons or daughters or friends or colleagues or relatives or blood-relations - these beings are dear. Which activities are dear? Pleasing forms, pleasing sounds, pleasing odours, pleasing flavours, pleasing tangible objects - these activities are dear. "Unpleasant" - there are two kinds of unpleasant - beings or activities. Which beings are unpleasant? Here, for one there are those who wish one's harm, who wish one's detriment, who wish one's discomfort, who wish one's lack of freedom from bondage, who wish to deprive one of life - these beings are unpleasant. Which activities are unpleasant? Displeasing forms, displeasing sounds, displeasing odours, displeasing flavours, displeasing tangible objects - these activities are unpleasant. He makes nothing dear nor unpleasant. "This being is dear to me, and these activities are agreeable" - through the power of lust he does not make anything dear; "This being is unpleasant to me, and these activities are disagreeable" - through the power of aversion he does not make anything unpleasant, does not generate, does not produce, does not bring forth, does not bring into existence - he makes nothing dear nor unpleasant.

In him lamentation and stinginess do not cling, just as water does not cling to a leaf. "In him" means in that person, the Worthy One, one who has eliminated the mental corruptions. "Lamentation" - of one touched by disaster to relatives, or touched by disaster to wealth, or touched by disaster of disease, or touched by disaster of morality, or touched by disaster of wrong view, of one possessed of some disaster or other, of one touched by some painful phenomenon or other - lamenting, lamentation, act of lamenting, act of lamentation, state of lamenting, state of lamentation, speech, prattle, confused talk, wailing, act of wailing, state of wailing. "Stinginess" - there are five kinds of stinginess - stinginess regarding residence, stinginess regarding family, stinginess regarding material gain, stinginess regarding praise, stinginess regarding the teachings. Whatever such stinginess, the act of being stingy, the state of being stingy, avarice, miserliness, the state of being harsh, the state of not grasping of the mind - this is called stinginess. Furthermore, stinginess regarding the aggregates is also stinginess, stinginess regarding the elements is also stinginess, stinginess regarding the sense bases is also stinginess - this is grasping - this is called stinginess.

"Just as water does not cling to a leaf." "Leaf" means a lotus petal. "Water" means water. Just as water does not cling to a lotus petal, does not cling closely, does not cling thoroughly, untainted, not closely tainted, not thoroughly tainted, just so in that person, the Worthy One who has eliminated the mental corruptions, lamentation and stinginess do not cling, do not cling closely, do not cling thoroughly, untainted, not closely tainted, not thoroughly tainted. And that person, the Worthy One, does not cling to those mental defilements, does not cling closely, does not cling thoroughly, untainted, not closely tainted, not thoroughly tainted, gone out, escaped, free, unbound, he dwells with a mind rid of barriers - in him lamentation and avarice do not cling, just as water does not cling to a leaf.

Therefore the Blessed One said -

47.

"Just as a drop of water on a lotus leaf." "Drop of water" means a drop of water. "Lotus leaf" means a lotus petal. Just as a drop of water does not cling to a lotus petal, does not cling closely, does not cling thoroughly, untainted, not closely tainted, not thoroughly tainted - just as a drop of water on a lotus leaf. "Just as water does not cling to a lotus." "Lotus" means a lotus flower. "Water" means water. Just as water does not cling to a lotus flower, does not cling closely, does not cling thoroughly, untainted, not closely tainted, not thoroughly tainted - just as water does not cling to a lotus.

"Thus the sage is not tainted, by what is seen, heard, or sensed." "So" is the application of the simile. "Sage." Wisdom is called knowledge, etc. having gone beyond attachment and the net, he is a sage. "Clinging": there are two kinds of clinging - clinging through craving and clinging through wrong view, etc. this is clinging through craving, etc. this is clinging through wrong view. The sage, having abandoned clinging through craving, having relinquished clinging through wrong view, does not cling to what is seen, does not cling to what is heard, does not cling to what is sensed, does not cling to what is cognised, does not cling closely, does not cling thoroughly, untainted, not closely tainted, not thoroughly tainted, gone out, escaped, free, unbound, he dwells with a mind rid of barriers - thus the sage is not tainted, by what is seen, heard, or sensed.

Therefore the Blessed One said -

48.

"The wise one does not imagine by that, that is to say, by what is seen, heard, or sensed." "Wise": wisdom is called "wise". Whatever wisdom, understanding, etc. non-delusion, investigation of phenomena, right view. Why is "wise" called wisdom? By that wisdom, bodily misconduct is shaken off and washed and thoroughly washed and completely washed; verbal misconduct, etc. mental misconduct is shaken off and washed and thoroughly washed and completely washed; lust is shaken off and washed and thoroughly washed and completely washed; hate... Delusion... Wrath... Hostility... Contempt... Insolence... envy... stinginess... deceit... fraudulence... obstinacy... impetuosity... conceit... arrogance... vanity... negligence... all mental defilements... all misconducts... all disturbances... all fevers... all torments... all unwholesome volitional activities are shaken off and washed and thoroughly washed and completely washed. For that reason "wise" is called wisdom.

Or by right view, wrong view is shaken off and washed and thoroughly washed and completely washed; by right thought, wrong thought is shaken off and washed and thoroughly washed and completely washed; by right speech, wrong speech is shaken off and etc. by right action, wrong action is shaken off, etc. by right livelihood, wrong livelihood is shaken off, etc. by right effort, wrong effort is shaken off, etc. by right mindfulness, wrong mindfulness is shaken off, etc. by right concentration, wrong concentration is shaken off and etc. by right knowledge, wrong knowledge is shaken off and etc. by right liberation, wrong liberation is shaken off and washed and thoroughly washed and completely washed.

Or by the noble eightfold path, all mental defilements... all misconducts... all disturbances... all fevers... all torments... all unwholesome volitional activities are shaken off and washed and thoroughly washed and completely washed. The Worthy One is endowed, fully endowed, approached, fully approached, attained, fully attained, possessed of these qualities of wisdom. Therefore the Worthy One is wise. He has shaken off lust, shaken off evil, shaken off mental defilements, shaken off fever - wise.

"The wise one does not imagine by that, that is to say, by what is seen, heard, or sensed." The wise one does not imagine the seen, does not imagine in the seen, does not imagine from the seen, does not imagine 'the seen is mine'; does not imagine the heard, does not imagine in the heard, does not imagine from the heard, does not imagine 'the heard is mine'; does not imagine the sensed, does not imagine in the sensed, does not imagine from the sensed, does not imagine 'the sensed is mine'; does not imagine the cognised, does not imagine in the cognised, does not imagine from the cognised, does not imagine 'the cognised is mine'. For this too was said by the Blessed One - "'I am', monks, this is imagining; 'I am this' is imagining; 'I shall be' is imagining; 'I shall not be' is imagining; 'I shall be material' is imagining; 'I shall be formless' is imagining; 'I shall be percipient' is imagining; 'I shall be non-percipient' is imagining; 'I shall be neither percipient nor non-percipient' is imagining. Imagining, monks, is a disease; imagining is a boil; imagining is a dart; imagining is a misfortune. Therefore, monks, 'We will dwell with a mind not imagining' - thus indeed, monks, should you train." The wise one does not imagine by that, that is to say, by what is seen, heard, or sensed.

He does not desire purification by another. The wise one does not wish, does not consent, does not aspire, does not yearn, does not pray for purity, purification, complete purity, freedom, liberation, complete liberation by another, by a path of impurity, by wrong practice, by a path not leading to liberation, apart from the establishments of mindfulness, apart from the right strivings, apart from the bases for spiritual power, apart from the faculties, apart from the powers, apart from the factors of enlightenment, apart from the noble eightfold path - he does not desire purification by another.

For he does not find pleasure in nor does he detach himself. All ignorant worldlings find pleasure in; with reference to the good worldling, the seven trainees detach themselves; the Worthy One neither finds pleasure in nor detaches himself. He is dispassionate because of the elimination of lust, because of being without lust; because of the elimination of hate, because of being without hate; because of the elimination of delusion, because of being without delusion. He has completed his dwelling, accomplished his conduct, etc. the cycle of birth, ageing, death and wandering in the round of rebirths, there is no more rebirth for him - for he does not find pleasure in nor does he detach himself.

Therefore the Blessed One said -

The Analytic Explanation of the Jarā Discourse is sixth.

7.

Exposition of the Discourse to Tissa Metteyya

Now he will explain the Tissametteyyasutta Exposition -

49.

"For one engaged in sexual intercourse": Sexual intercourse is that which is the bad teaching, the village practice, the outcast practice, the gross, that which ends in water, the secret, the attainment of two by two. Why is it called sexual intercourse? It is the nature of both who are lustful, filled with lust, leaking, obsessed, with minds overcome, of both who are similar - for that reason it is called sexual intercourse. Just as both makers of disputes are called a pair, both makers of quarrels are called a pair, both makers of brawls are called a pair, both makers of contention are called a pair, both makers of legal cases are called a pair, both disputants are called a pair, both conversers are called a pair; just so it is the nature of both who are lustful, filled with lust, leaking, obsessed, with minds overcome, of both who are similar - for that reason it is called sexual intercourse.

"For one engaged in sexual intercourse": For one connected with, engaged in, devoted to, fully engaged in sexual intercourse, of such conduct, doing it abundantly, bent thereon, inclined thereto, sloping towards it, inclining towards it, intent upon it, having it as authority - for one engaged in sexual intercourse.

"Thus said the Venerable Tissa Metteyya": "Thus": this is word-connection, word-combination, word-completion, syllable-conjunction, smoothness of phrasing, word-sequence - "thus". "Venerable": this is a term of endearment, a term of respect, a term of reverence, a term of deference - "venerable". "Tissa": this is that elder's name, term, designation, description, conventional expression, name, naming, appellation, language, phrasing, speech. "Metteyya": this is that elder's clan, term, designation, description, conventional expression - thus said the Venerable Tissa Metteyya.

"Tell me the vexation, dear sir": "Vexation" means vexation, affliction, oppression, striking, misfortune, danger; tell, declare, teach, make known, establish, open up, analyse, make clear, proclaim. "Dear sir": this is a term of endearment, a term of respect, a term of reverence, a term of deference, "dear sir" - tell me the vexation, dear sir.

"Having heard your teaching": Your word, statement, teaching, instruction, admonition, having heard, having listened, having learnt, having reflected upon, having discerned - having heard your teaching.

"We shall train in seclusion." "Seclusion": there are three kinds of seclusion - seclusion of the body, seclusion of the mind, seclusion from clinging. What is seclusion of the body? Here a monk resorts to a secluded lodging - a forest, the root of a tree, a mountain, a grotto, a mountain cave, a cemetery, a deep forest, an open space, a heap of leaves - he dwells secluded in body. He goes alone, stands alone, sits alone, prepares his sleeping place alone, enters the village for almsfood alone, returns alone, sits in a secret place alone, determines upon the walking path alone, walks alone, dwells alone, moves alone, conducts himself alone, maintains himself alone, sustains himself alone, supports himself alone - this is seclusion of the body.

What is seclusion of the mind? For one who has attained the first meditative absorption, the mind is secluded from the mental hindrances; for one who has attained the second meditative absorption, the mind is secluded from applied and sustained thought; for one who has attained the third meditative absorption, the mind is secluded from rapture; for one who has attained the fourth meditative absorption, the mind is secluded from happiness and suffering; for one who has attained the plane of infinite space, the mind is secluded from perception of material form, perception of aversion, and perception of diversity; for one who has attained the plane of infinite consciousness, the mind is secluded from perception of the plane of infinite space; for one who has attained the plane of nothingness, the mind is secluded from perception of the plane of infinite consciousness; for one who has attained the plane of neither-perception-nor-non-perception, the mind is secluded from perception of the plane of nothingness; for a stream-enterer, the mind is secluded from identity view, sceptical doubt, adherence to moral rules and austerities, underlying tendency to wrong view, underlying tendency to sceptical doubt, and from mental defilements co-existent with these; for a once-returner, the mind is secluded from gross mental fetter of sensual lust, mental fetter of aversion, gross underlying tendency to sensual lust, underlying tendency to aversion, and from mental defilements co-existent with these; for a non-returner, the mind is secluded from residual mental fetter of sensual lust, mental fetter of aversion, residual underlying tendency to sensual lust, underlying tendency to aversion, and from mental defilements co-existent with these; for a Worthy One, the mind is secluded from lust for fine-material existence, lust for immaterial existence, conceit, restlessness, ignorance, underlying tendency to conceit, underlying tendency to lust for existence, underlying tendency to ignorance, from mental defilements co-existent with these, and externally from all signs - this is seclusion of the mind.

What is seclusion from clinging? "Clinging" is called mental defilements, aggregates, and volitional activities. Seclusion from clinging is called the Deathless, Nibbāna. That which is the stilling of all activities, the relinquishment of all clinging, the elimination of craving, dispassion, cessation, Nibbāna - this is seclusion from clinging. Seclusion of the body is for those whose bodies are in seclusion, who delight in renunciation; seclusion of the mind is for those with pure minds, who have attained the highest cleansing; seclusion from clinging is for those persons free from clinging, who have gone beyond activities. "We shall train in seclusion." That elder has by nature completed the training. But with reference to the teaching of the Dhamma, proclaiming the teaching of the Dhamma, he said thus - "we shall train in seclusion."

Therefore the Elder Tissametteyya said -

50.

"For one engaged in sexual intercourse": Sexual intercourse is that which is the bad teaching, the village practice, the outcast practice, the gross, that which ends in water, the secret, the attainment of two by two. Why is it called sexual intercourse? It is the nature of both who are lustful, filled with lust, leaking, obsessed, with minds overcome, of both who are similar - for that reason it is called sexual intercourse. Just as both makers of disputes are called a pair, both makers of quarrels are called a pair, both makers of brawls are called a pair, both makers of contention are called a pair, both makers of legal cases are called a pair, both disputants are called a pair, both conversers are called a pair; just so it is the nature of both who are lustful, filled with lust, leaking, obsessed, with minds overcome, of both who are similar - for that reason it is called sexual intercourse.

"For one engaged in sexual intercourse": For one connected with, engaged in, devoted to, fully engaged in sexual intercourse, of such conduct, doing it abundantly, bent thereon, inclined thereto, sloping towards it, inclining towards it, intent upon it, having it as authority - for one engaged in sexual intercourse.

"Metteyya": the Blessed One addresses that elder by his clan name. "Blessed One" is a term of respect. Furthermore, he is the Blessed One because lust is destroyed, he is the Blessed One because hate is destroyed, he is the Blessed One because delusion is destroyed, he is the Blessed One because conceit is destroyed, he is the Blessed One because wrong view is destroyed, he is the Blessed One because the thorn is destroyed, he is the Blessed One because mental defilements are destroyed, he is the Blessed One because he distributed, analysed, and thoroughly analysed the jewel of the Teaching, he is the Blessed One because he makes an end of existences, he is the Blessed One because he is developed in body, developed in morality, developed in mind, developed in wisdom, he is the Blessed One because he resorted to remote forest and woodland lodgings, secluded, with little sound, with little noise, having an atmosphere of solitude, suitable for human seclusion, suitable for retreat, he is the Blessed One because he is a partaker of the requisites of robes, almsfood, lodging and medicine for the sick, he is the Blessed One because he is a partaker of the taste of meaning, the taste of the Teaching, the taste of liberation, of higher morality, higher consciousness, higher wisdom, he is the Blessed One because he is a partaker of the four meditative absorptions, the four boundless states, the four immaterial attainments, he is the Blessed One because he is a partaker of the eight deliverances, the eight bases of overcoming, the nine progressive abiding attainments, he is the Blessed One because he is a partaker of the ten developments of perception, the ten circular meditation object attainments, the concentration of mindfulness of breathing, the attainment of foulness, he is the Blessed One because he is a partaker of the four establishments of mindfulness, the four right strivings, the four bases for spiritual power, the five faculties, the five powers, the seven factors of enlightenment, the noble eightfold path, he is the Blessed One because he is a partaker of the ten powers of the Tathāgata, the four grounds of self-confidence, the four analytical knowledges, the six direct knowledges, the six qualities of a Buddha. "Blessed One": this name was not made by his mother, not made by his father, not made by his brother, not made by his sister, not made by friends and colleagues, not made by relatives and blood-relations, not made by ascetics and brahmins, not made by deities. This is a designation realised at the end of liberation by the Buddhas, the Blessed Ones, at the foot of the Bodhi tree, together with the attainment of omniscient knowledge, that is to say "Blessed One" - Metteyya, said the Blessed One.

"The teaching passes into oblivion": The teaching passes into oblivion for two reasons - the teaching of learning passes into oblivion, the teaching of practice passes into oblivion. What is the teaching of learning? Whatever has been learnt by him - discourse, mixed prose and verse, explanation, verse, inspired utterance, thus-it-is-said, birth story, wonderful phenomena, catechism - this is the teaching of learning. That too he forgets, completely forgets, utterly forgets, thoroughly forgets, becomes an outsider - thus also the teaching passes into oblivion.

What is the teaching of practice? Right practice, conforming practice, non-opposing practice, practice according to meaning, practice in accordance with the Teaching, fulfilment in the precepts, guarding the doors of the sense faculties, moderation in eating, pursuit of wakefulness, mindfulness and full awareness, the four establishments of mindfulness, the four right strivings, the four bases for spiritual power, the five faculties, the five powers, the seven factors of enlightenment, the noble eightfold path - this is the teaching of practice. That too he forgets, completely forgets, loses, utterly loses, becomes an outsider. Thus also the teaching passes into oblivion.

"And he proceeds wrongly" means: He kills living beings, takes what is not given, breaks into houses, carries off plunder, commits robbery, stands in ambush on the highway, goes to another's wife, speaks falsely - and he proceeds wrongly.

"This in him is ignoble" means: This in that person is an ignoble quality, a foolish quality, a deluded quality, an ignorant quality, an eel-wriggling quality, that is to say wrong practice - this in him is ignoble.

Therefore the Blessed One said -

51.

"Having formerly wandered alone": One has formerly wandered alone for two reasons - either in the sense of going forth or for the purpose of relinquishing the group. How has one formerly wandered alone in the sense of going forth? Having cut off all impediments of household life, having cut off the impediment of children and wife, having cut off the impediment of relatives, having cut off the impediment of friends and colleagues, having cut off the impediment of storage, having shaved off hair and beard, having put on ochre robes, having gone forth from home into homelessness, having entered the state of owning nothing, one walks alone, dwells alone, moves alone, conducts oneself alone, maintains oneself alone, sustains oneself alone, supports oneself alone. Thus one has formerly wandered alone in the sense of going forth.

How has one formerly wandered alone for the purpose of relinquishing the group? He, having thus gone forth, alone resorts to remote forest and woodland lodgings, secluded, with little sound, with little noise, having an atmosphere of solitude, suitable for human seclusion, suitable for retreat. He goes alone, stands alone, sits alone, prepares his sleeping place alone, enters the village for almsfood alone, returns alone, sits in a secret place alone, determines upon the walking path alone, walks alone, dwells alone, moves alone, conducts himself alone, maintains himself alone, sustains himself alone, supports himself alone. Thus one has formerly wandered alone for the purpose of relinquishing the group.

"Whoever indulges in sexual intercourse": Sexual intercourse is that which is the bad teaching, etc. for that reason it is called sexual intercourse. "Whoever indulges in sexual intercourse": Whoever at a later time, having rejected the Buddha, the Teaching, the Community, and the training, having returned to the lower life, practises, indulges in, associates with, engages in sexual intercourse - whoever indulges in sexual intercourse.

"Like a vehicle gone astray, him in the world": "Vehicle" means an elephant vehicle, a horse vehicle, an ox vehicle, a goat vehicle, a ram vehicle, a camel vehicle, a donkey vehicle - gone astray, untamed, untrained, undisciplined, it takes a side road, it climbs over uneven stumps and rocks, it breaks the vehicle and the rider, it falls into a precipice. Just as that vehicle gone astray, untamed, untrained, undisciplined, takes a side road; just so that one who has left the monastic community, comparable to a vehicle gone astray, takes a side road, takes wrong view, etc. takes wrong concentration. Just as that vehicle gone astray, untamed, untrained, undisciplined, climbs over uneven stumps and rocks; just so that one who has left the monastic community, comparable to a vehicle gone astray, climbs over unrighteous bodily action, climbs over unrighteous verbal action, climbs over unrighteous mental action, climbs over unrighteous killing of living beings, climbs over unrighteous taking what is not given, climbs over unrighteous sexual misconduct, climbs over unrighteous lying, climbs over unrighteous divisive speech, climbs over unrighteous harsh speech, climbs over unrighteous idle chatter, climbs over unrighteous covetousness, climbs over unrighteous anger, climbs over unrighteous wrong view, climbs over unrighteous activities, climbs over the unrighteous five types of sensual pleasure, climbs over the unrighteous mental hindrances. Just as that vehicle gone astray, untamed, untrained, undisciplined, breaks the vehicle and the rider; just so that one who has left the monastic community, comparable to a vehicle gone astray, breaks himself in hell, breaks himself in the animal realm, breaks himself in the sphere of ghosts, breaks himself in the human world, breaks himself in the heavenly world. Just as that vehicle gone astray, untamed, untrained, undisciplined, falls into a precipice; just so that one who has left the monastic community, comparable to a vehicle gone astray, falls into the precipice of birth, falls into the precipice of ageing, falls into the precipice of illness, falls into the precipice of death, falls into the precipice of sorrow, lamentation, suffering, displeasure, and anguish. "In the world" means in the realm of misery, in the human world - like a vehicle gone astray, him in the world.

They call him a low worldling. "Worldling": in what sense are they worldlings? They generate manifold defilements, thus they are worldlings; they have manifold undestroyed identity views, thus they are worldlings; they look to the faces of manifold teachers, thus they are worldlings; they have not emerged from all destinations, thus they are worldlings; they generate manifold various volitional activities, thus they are worldlings; they are carried away by manifold various mental floods, thus they are worldlings; they are tormented by manifold various torments, thus they are worldlings; they are burnt by manifold various fevers, thus they are worldlings; they are lustful, greedy, bound, infatuated, attached, stuck, fastened, fettered regarding the five types of sensual pleasure, thus they are worldlings; they are hindered, obstructed, covered over, shut, concealed, covered by the five mental hindrances, thus they are worldlings. They call him a low worldling. A worldling is low, inferior, lesser, sinful, insignificant, limited - thus they said, thus they speak, thus they declare, thus they explain, thus they express - they call him a low worldling.

Therefore the Blessed One said -

52.

"Whatever fame and renown he had before, that too diminishes for him": What is fame? Here a certain one formerly in the state of an ascetic was honoured, respected, revered, venerated, and esteemed, an obtainer of the requisites of robes, almsfood, lodging, and medicine for the sick - this is fame. What is renown? Here a certain one formerly in the state of an ascetic bore the praise of renown, was wise, accomplished, intelligent, very learned, a brilliant speaker, of good discernment - "one versed in the discourses," or "an expert in monastic discipline," or "a Dhamma preacher," or "a forest dweller," or "an almsfood eater," or "a wearer of rag-robes," or "a three-robe wearer," or "a successive house-to-house alms goer," or "one who refuses food offered later," or "one remaining in a sitting position," or "one who uses whatever seat is assigned," or "an obtainer of the first meditative absorption," or "an obtainer of the second meditative absorption," or "an obtainer of the third meditative absorption," or "an obtainer of the fourth meditative absorption," or "an obtainer of the attainment of the plane of infinite space," or "an obtainer of the attainment of the plane of infinite consciousness," or "an obtainer of the attainment of the plane of nothingness," or "an obtainer of the attainment of the plane of neither-perception-nor-non-perception" - this is renown: "whatever fame and renown he had before."

"That too diminishes for him": At a later time, for one who has rejected the Buddha, the Teaching, the Community, and the training, having returned to the lower life, that fame and that renown diminishes, declines, falls away, goes to ruin, disappears, and is destroyed - "whatever fame and renown he had before, that too diminishes for him."

"Having seen this too, one should train to abandon sexual intercourse": "This" means formerly in the state of an ascetic, fame and renown, and afterwards, for one who has rejected the Buddha, the Teaching, the Community, and the training, having returned to the lower life, disgrace and disrepute; this success and failure. "Having seen" means having perceived, having weighed, having determined, having made clear, having made manifest - "having seen this too." "Should train" means there are three trainings - the training in higher morality, the training in higher consciousness, the training in higher wisdom. What is the training in higher morality? Here a monk is virtuous, he dwells restrained by the restraint of the Pātimokkha, accomplished in good conduct and lawful resort, seeing danger in the slightest faults, having accepted the training rules he trains in them. The minor aggregate of morality, the great aggregate of morality. Morality is the support, the beginning, good conduct, self-control, restraint, the entrance, the chief for the attainment of wholesome mental states - this is the training in higher morality.

What is the training in higher consciousness? Here a monk, quite secluded from sensual pleasures, secluded from unwholesome mental states, enters and dwells in the first meditative absorption, which is accompanied by applied thought and sustained thought, with rapture and happiness born of seclusion... etc. the second meditative absorption... the third meditative absorption... he enters and dwells in the fourth meditative absorption - this is the training in higher consciousness.

What is the training in higher wisdom? Here a monk is wise, endowed with wisdom that discerns rise and fall, noble, penetrative, leading rightly to the complete destruction of suffering. He understands as it really is: "This is suffering"; he understands as it really is: "This is the origin of suffering"; he understands as it really is: "This is the cessation of suffering"; he understands as it really is: "This is the practice leading to the cessation of suffering"; he understands as it really is: "These are the mental corruptions"; he understands as it really is: "This is the origin of mental corruptions"; he understands as it really is: "This is the cessation of mental corruptions"; he understands as it really is: "This is the practice leading to the cessation of mental corruptions" - this is the training in higher wisdom. Sexual intercourse is that which is the bad teaching, etc. for that reason it is called sexual intercourse.

Having seen this too, one should train to abandon sexual intercourse. For the abandoning of sexual intercourse, for its appeasement, for its relinquishment, for its tranquillity, one should train in higher morality, one should train in higher consciousness, one should train in higher wisdom. These three trainings - one should train by attending to them, one should train by knowing, one should train by seeing, one should train by reviewing, one should train by resolving the mind, one should train by resolving through faith, one should train by arousing energy, one should train by establishing mindfulness, one should train by concentrating the mind, one should train by understanding with wisdom, one should train by directly knowing what should be directly known, one should train by fully understanding what should be fully understood, one should train by abandoning what should be abandoned, one should train by developing what should be developed, one should train by realizing what should be realized - one should practise, one should fully practise, having accepted one should proceed - having seen this too, one should train to abandon sexual intercourse.

Therefore the Blessed One said -

53.

"Overcome by thoughts, he broods like a miserable wretch": Touched by thought of sensual pleasure, thought of anger, thought of violence, thought of wrong view, overcome, included, endowed with, closed in, like a miserable wretch, like a fool, like one in sheer delusion, he meditates, broods, ponders, muses. Just as an owl on a tree branch, seeking a mouse, meditates, broods, ponders, muses; just as a jackal on a riverbank, seeking fish, meditates, broods, ponders, muses; just as a cat at a doorway, a sewer, or a rubbish heap, seeking a mouse, meditates, broods, ponders, muses; just as a donkey with its load removed, at a doorway, a sewer, or a rubbish heap, meditates, broods, ponders, muses; just so that one who has left the monastic community, touched by thought of sensual pleasure, thought of anger, thought of violence, thought of wrong view, overcome, included, endowed with, closed in, like a miserable wretch, like a fool, like one in sheer delusion, meditates, broods, ponders, muses - "Overcome by thoughts, he broods like a miserable wretch."

"Having heard the shouting of others, such a one becomes ashamed": "Of others" means preceptors or teachers or those with the same preceptor or those with the same teacher or friends or acquaintances or companions or associates accuse him - "It is a loss for you, friend, it is ill-gained for you, that you, having obtained such a lofty Teacher, having gone forth in such a well-proclaimed Teaching and discipline, having obtained such a noble Community, on account of the low practice of sexual intercourse, having rejected the Buddha, the Teaching, the Community, and the training, have returned to the lower life. You had no faith in wholesome mental states, you had no shame in wholesome mental states, you had no moral fear in wholesome mental states, you had no energy in wholesome mental states, you had no mindfulness in wholesome mental states, you had no wisdom in wholesome mental states." Having heard, having listened to, having learnt, having reflected upon, having discerned their word, statement, teaching, instruction, admonition, he becomes ashamed, he becomes afflicted, struck, sick, distressed. "Such a one" means such a one, one like that, one standing in that way, one of that manner, one of that kind. Whoever is that one who has left the monastic community - "Having heard the shouting of others, such a one becomes ashamed."

Therefore the Blessed One said -

54.

"Then he makes knives, accused by the doctrines of others": "Then": this is word-connection, word-combination, word-completion, syllable-conjunction, smoothness of phrasing, word-sequence - "then." "Knives": there are three knives - the bodily knife, the verbal knife, the mental knife. The threefold bodily misconduct is the bodily knife, the fourfold verbal misconduct is the verbal knife, the threefold mental misconduct is the mental knife. "Accused by the doctrines of others": Accused by preceptors or teachers or those with the same preceptor or those with the same teacher or friends or intimates or companions or associates, he consciously speaks falsehood. "I was delighted, venerable sir, with the going forth. My mother must be supported, therefore I have left the monastic community," he says. "My father must be supported, therefore I have left the monastic community," 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 colleagues must be supported... my relatives must be supported... my blood-relations must be supported, therefore I have left the monastic community," he says. He makes, constructs, generates, produces, brings forth, brings into existence the verbal knife - "then he makes knives, accused by the doctrines of others."

"This indeed is his great greed": This is his great greed, great forest, great thicket, great wilderness, great unevenness, great crookedness, great mud, great mire, great impediment, great bondage, namely the conscious lie - "this indeed is his great greed."

"He plunges into untruth": Untruth is called lying. Here a certain one, having gone to an assembly or having gone to a company or having gone among relatives or having gone among a guild or having gone among the royal court, being brought forward and questioned as a witness - "Come, good man, tell what you know," he, not knowing, says - "I know," or knowing, says - "I do not know," or not seeing, says - "I see," or seeing, says - "I do not see." Thus for his own sake or for another's sake or for the sake of some trifling material gain, he consciously speaks falsehood - this is called untruth.

Furthermore, lying occurs in three ways. Beforehand he thinks - "I will speak falsely," while speaking he thinks - "I am speaking falsely," having spoken he thinks - "Falsehood was spoken by me." By these three ways lying occurs. Furthermore, lying occurs in four ways. Beforehand he thinks - "I will speak falsely," while speaking he thinks - "I am speaking falsely," having spoken he thinks - "Falsehood was spoken by me," misrepresenting his view. By these four ways lying occurs. Furthermore, in five ways... in six ways... in seven ways... lying occurs in eight ways. Beforehand he thinks - "I will speak falsely," while speaking he thinks - "I am speaking falsely," having spoken he thinks - "Falsehood was spoken by me," misrepresenting his view, misrepresenting his acceptance, misrepresenting his preference, misrepresenting his perception, misrepresenting his nature. By these eight ways lying occurs. "He plunges into untruth": He plunges into untruth, immerses into, sinks into, enters into - he plunges into untruth.

Therefore the Blessed One said -

55.

"Designated as wise" means: Here a certain one formerly in the state of an ascetic bore the praise of renown - "He is wise, accomplished, intelligent, very learned, a brilliant speaker, of good discernment, one versed in the discourses," or "an expert in monastic discipline," or "a Dhamma preacher," etc. or "an obtainer of the attainment of the plane of neither-perception-nor-non-perception." Thus he is known, recognised, designated - "designated as wise."

"Determined upon the solitary life" means: One is determined upon the solitary life for two reasons - either in the sense of going forth or for the purpose of relinquishing the group. How is one determined upon the solitary life in the sense of going forth? Having cut off all impediments of household life, etc. thus one is determined upon the solitary life in the sense of going forth. How is one determined upon the solitary life for the purpose of relinquishing the group? He, having thus gone forth, alone resorts to remote forest and woodland lodgings, etc. thus one is determined upon the solitary life for the purpose of relinquishing the group - "determined upon the solitary life."

"Yet he too, engaged in sexual intercourse" means: Sexual intercourse is that which is the bad teaching, the village practice, etc. for that reason it is called sexual intercourse. "Yet he too, engaged in sexual intercourse" means: He at a later time, having rejected the Buddha, the Teaching, the Community, and the training, having returned to the lower life, is connected with, engaged in, devoted to, fully engaged in sexual intercourse - "yet he too, engaged in sexual intercourse."

"Like a fool he is distressed" means: Like a miserable wretch, like a fool, like one in sheer delusion, he is distressed, greatly distressed, afflicted. He kills living beings, takes what is not given, breaks into houses, carries off plunder, commits robbery, stands in ambush on the highway, goes to another's wife, speaks falsely. Thus too he is distressed, greatly distressed, afflicted. Kings, having seized him, inflict various bodily punishments - they flog him with whips, they flog him with canes, they flog him with half-clubs, they cut off his hand, they cut off his foot, they cut off his hand and foot, they cut off his ear, they cut off his nose, they cut off his ear and nose, they inflict the "gruel pot" torture, they inflict the "shell-tonsure" torture, they inflict the "Rāhu's mouth" torture, they inflict the "fire garland" torture, they inflict the "hand torch" torture, they inflict the "grass-strip" torture, they inflict the "bark-dress" torture, they inflict the "antelope" torture, they inflict the "flesh-hook" torture, they inflict the "coin-cutting" torture, they inflict the "lye-pickling" torture, they inflict the "pivot-turning" torture, they inflict the "straw-chair" torture, they pour boiling oil on him, they have him eaten by dogs, they impale him alive on a stake, they cut off his head with a sword. Thus too he is distressed, greatly distressed, afflicted.

Or else, overcome by sensual craving, with mind consumed, seeking wealth, he plunges into the great ocean by boat, facing cold, facing heat, being oppressed by contact with gadflies, mosquitoes, wind, sun, and creeping creatures, dying of hunger and thirst, he goes to Tigumba, he goes to Takkola, he goes to Takkasilā, he goes to Kālamukha, he goes to Purapūra, he goes to Vesuṅga, he goes to Verāpatha, he goes to Java, he goes to Tāmali, he goes to Vaṅga, he goes to Eḷabandhana, he goes to Suvaṇṇakūṭa, he goes to Suvaṇṇabhūmi, he goes to Tambapāṇi, he goes to Suppādaka, he goes to Bhārukaccha, he goes to Suraṭṭha, he goes to Bhaṅgaloka, he goes to Bhaṅgaṇa, he goes to the Saramata group, he goes to Yona, he goes to Paramayona, he goes to Vinaka, he goes to Mūlapada, he goes to the desert wilderness, he goes to the knee-path, he goes to the goat-path, he goes to the ram-path, he goes to the stake-path, he goes to the umbrella-path, he goes to the bamboo-path, he goes to the bird-path, he goes to the rat-path, he goes to the cleft-path, he goes to the cane-passage. Thus too he is distressed, greatly distressed, afflicted.

Seeking he does not find, and he experiences suffering and displeasure rooted in not gaining. Thus too he is distressed, greatly distressed, afflicted.

Seeking he finds, and even having gained, he experiences suffering and displeasure rooted in protection - "How might kings not take my riches, how might thieves not take them, how might fire not burn them, how might water not carry them away, how might disagreeable heirs not take them." For him thus guarding and protecting, those riches are destroyed. He experiences suffering and displeasure rooted in separation. Thus too he is distressed, greatly distressed, and gets into trouble - he too, engaged in sexual intercourse, like a fool is distressed.

Therefore the Blessed One said -

56.

"Having known this danger, the sage regarding the former and latter here." "This" means formerly in the state of an ascetic, fame and renown, and afterwards, for one who has rejected the Buddha, the Teaching, the Community, and the training, having returned to the lower life, disgrace and disrepute; this success and failure. "Having known" means having understood, having weighed, having determined, having made clear, having made manifest. "Sage." Wisdom is called knowledge. Whatever wisdom, understanding, etc. having gone beyond attachment and the net, he is a sage. "Here" means in this view, in this acceptance, in this preference, in this undertaking, in this teaching, in this discipline, in this Teaching and discipline, in this dispensation, in this holy life, in this Teacher's instruction, in this individual existence, in this human world - having known this danger, the sage regarding the former and latter here.

"One should firmly pursue the solitary life." One should firmly pursue the solitary life for two reasons - either in the sense of going forth or for the purpose of relinquishing the group. How should one firmly pursue the solitary life in the sense of going forth? Having cut off all impediments of household life, having cut off the impediment of children and wife, having cut off the impediment of relatives, having cut off the impediment of friends and colleagues, having cut off the impediment of storage, having shaved off hair and beard, having put on ochre robes, having gone forth from home into homelessness, having entered the state of owning nothing, one should wander alone, one should dwell, one should conduct oneself, one should proceed, one should maintain oneself, one should sustain oneself, one should keep oneself going. Thus one should firmly pursue the solitary life in the sense of going forth.

How should one firmly pursue the solitary life for the purpose of relinquishing the group? He, having thus gone forth, alone should resort to remote forest and woodland lodgings, secluded, with little sound, with little noise, having an atmosphere of solitude, suitable for human seclusion, suitable for retreat. He should go alone, should stand alone, should sit alone, should prepare his sleeping place alone, should enter the village for almsfood alone, should return alone, should sit in a secret place alone, should determine upon the walking path alone, should wander alone, should dwell, should move, should conduct himself, should maintain himself, should sustain himself, should keep himself going. Thus one should firmly pursue the solitary life for the purpose of relinquishing the group - one should firmly pursue the solitary life, one should make it steady, one should be firmly resolved, one should be steadfastly resolved in wholesome mental states - one should firmly pursue the solitary life.

"One should not indulge in sexual intercourse." Sexual intercourse is that which is the bad teaching, the village practice, etc. for that reason it is called sexual intercourse. One should not pursue sexual intercourse, should not indulge in it, should not associate with it, should not resort to it, should not practise it, should not conduct oneself in it, should not undertake and carry on with it - one should not indulge in sexual intercourse.

Therefore the Blessed One said -

57.

"One should train in seclusion only": "Seclusion": there are three kinds of seclusion - seclusion of the body, seclusion of the mind, seclusion from clinging. What is seclusion of the body? Etc. this is seclusion from clinging. Seclusion of the body is for those whose bodies are in seclusion, who delight in renunciation. Seclusion of the mind is for those with pure minds, who have attained the highest cleansing. Seclusion from clinging is for those persons free from clinging, who have gone beyond activities. "Training": there are three trainings - the training in higher morality, the training in higher consciousness, the training in higher wisdom, etc. this is the training in higher wisdom. "One should train in seclusion only" means one should train in seclusion only, one should practise, one should fully practise, having accepted one should proceed - one should train in seclusion only.

"This is the highest for the noble ones": "Noble ones" are called Buddhas and disciples of the Buddha and Individually Enlightened Ones. For the noble ones this is the highest, foremost, distinguished, eminent, best, excellent, that is to say, the practice of seclusion - this is the highest for the noble ones.

"One should not think oneself the best because of that": Through the practice of bodily seclusion one should not make elevation, should not make rising up, should not make conceit, should not make force, should not make obstinacy, should not generate conceit because of that, should not be obstinate because of that, very stiff, with head raised - one should not think oneself the best because of that.

"He indeed is near to Nibbāna": He is near to Nibbāna, in the vicinity, close, not far, approaching - he indeed is near to Nibbāna.

Therefore the Blessed One said -

58.

"For the sage who wanders free": Free, secluded, separated; free, secluded, separated from bodily misconduct. From verbal misconduct, etc. from mental misconduct... from lust... from hate... from delusion... from wrath... from hostility... from contempt... from insolence... of envy... from stinginess... of deceit... from fraudulence... from obstinacy... from rivalry... from conceit... from arrogance... from vanity... from negligence... from all mental defilements... from all misconduct... from all disturbances... from all fevers... from all torments... free, secluded, separated from all unwholesome volitional activities. "Sage": Wisdom is called knowledge, etc. having gone beyond attachment and the net, he is a sage. "Who wanders": who wanders, who dwells, who conducts himself, who practises, who maintains, who sustains, who sustains himself - for the sage who wanders free.

"Without longing for sensual pleasures" means: "Sensual pleasures" - in summary there are two kinds of sensual pleasures - objective sensual pleasures and defilement sensual pleasures, etc. these are called objective sensual pleasures, etc. these are called defilement sensual pleasures. Having fully understood objective sensual pleasures, having abandoned, having given up, having dispelled, having put an end to, having brought to obliteration the defilement sensual pleasures, not longing for sensual pleasures, one whose sensual pleasures are abandoned, one whose sensual pleasures are vomited, one whose sensual pleasures are released, one whose sensual pleasures are eliminated, one whose sensual pleasures are relinquished, without lust, with lust abandoned, with lust vomited, with lust released, with lust eliminated, with lust relinquished, without hunger, quenched, become cool, experiencing happiness, he dwells with a self become divine - without longing for sensual pleasures.

"People bound to sensual pleasures envy the one who has crossed the flood" means: "People" is a designation for beings; people are lustful, greedy, bound, infatuated, attached, stuck, fastened, fettered regarding sensual pleasures. They wish, consent, desire, envy, pray for one who has crossed the mental flood of sensuality, who has crossed the mental flood of becoming, who has crossed the mental flood of views, who has crossed the mental flood of ignorance, who has crossed the path of all activities, who has emerged, who has crossed over, who has gone beyond, who has transcended, who has overcome, who has gone to the far shore, who has reached the far shore, who has gone to the end, who has reached the end, who has gone to the summit, who has reached the summit, who has gone to the limit, who has reached the limit, who has gone to the conclusion, who has reached the conclusion, who has gone to shelter, who has reached shelter, who has gone to the rock cell, who has reached the rock cell, who has gone to refuge, who has reached refuge, who has gone to fearlessness, who has reached fearlessness, who has gone to the imperishable, who has reached the imperishable, who has gone to the Deathless, who has reached the Deathless, who has gone to Nibbāna, who has reached Nibbāna. Just as debtors desire and envy freedom from debt, just as the sick desire and envy health, just as those bound in bondage desire and envy release from bondage, just as slaves desire and envy freedom, just as those who have entered upon a wilderness journey desire and envy a place of security; just so people who are lustful, greedy, bound, infatuated, attached, stuck, fastened, fettered regarding sensual pleasures, they, for one who has crossed the mental flood of sensuality, for one who has crossed the mental flood of becoming, etc. for one who has gone to Nibbāna, for one who has reached Nibbāna, wish, consent, desire, envy, pray for - people bound to sensual pleasures envy the one who has crossed the flood.

Therefore the Blessed One said -

The Analytic Explanation of the Tissameteyya Discourse is seventh.

8.

Exposition of the Discourse to Pasūra

Now he will explain the Pasūrasutta Exposition -

59.

"Here alone is purity," thus they proclaim. Here alone is purity, purification, complete purity, freedom, liberation, complete liberation - they say, speak, declare, explain, express. "The world is eternal, only this is the truth, anything else is vain" - purity, purification, complete purity, freedom, liberation, complete liberation - they say, speak, declare, explain, express. "The world is non-eternal... the world is finite... the world is infinite... the soul is the same as the body... the soul is one thing and the body another... the Tathāgata exists after death... the Tathāgata does not exist after death... the Tathāgata both exists and does not exist after death... the Tathāgata neither exists nor does not exist after death, only this is the truth, anything else is vain" - purity, purification, complete purity, freedom, liberation, complete liberation - they say, speak, declare, explain, express - "here alone is purity," thus they proclaim.

They do not speak of purification in other teachings. Setting aside one's own teacher, preaching of the teaching, group, view, practice, and path, they throw, cast out, and utterly eliminate all other doctrines. "That teacher is not omniscient, the teaching is not well proclaimed, the group is not practicing well, the view is not auspicious, the practice is not well laid down, the path is not leading to liberation, there is no purity or purification or complete purity or freedom or liberation or complete liberation here, there they do not become pure or become purified or become completely pure or become free or become liberated or become completely liberated, they are inferior, low, inferior, sinful, insignificant, limited" - thus they said, thus they say, thus they speak, thus they declare, thus they explain, thus they express - they do not speak of purification in other teachings.

Depending upon which, declaring it beautiful there. "Whereby dependent" means whereby dependent on, reliant on, clinging to, approached, attached to, inclined towards a teacher, preaching of the teaching, group, view, practice, or path. "There" means in one's own view, in one's own acceptance, in one's own preference, in one's own theory. "Declaring it beautiful" means those who speak of beauty, those who speak of what is splendid, those who speak as wise ones, those who speak firmly, those who speak of the true method, those who speak of causes, those who speak of characteristics, those who speak of reasons, those who speak of grounds, regarding one's own theory - depending upon which, declaring it beautiful there.

The many are established in individual truths. The many ascetics and brahmins are established, fixed, clinging, approached, attached, inclined in the many individual truths. "The world is eternal, only this is the truth, anything else is vain" - established, fixed, clinging, approached, attached, inclined. "The world is non-eternal... etc. "The Tathāgata neither exists nor does not exist after death, only this is the truth, anything else is vain" - established, fixed, clinging, approached, attached, inclined - the many are established in individual truths.

Therefore the Blessed One said -

60.

"They, desirous of disputation, having entered the assembly": "They, desirous of disputation" means they are desirous of disputation, seeking disputation, with the intention of disputation, putting disputation first, going about in search of disputation. "Having entered the assembly" means having entered, having plunged into, having immersed into, having gone into the assembly of warriors, the assembly of brahmins, the assembly of householders, the assembly of ascetics - they, desirous of disputation, having entered the assembly.

"They burn each other mutually as fools": "Mutually" means two persons, two makers of disputes, two makers of quarrels, two makers of brawls, two makers of contention, two makers of legal cases, two disputants, two conversers; they burn, see, perceive, look at, ponder, examine each other as fools, as low, as inferior, as lesser, as base, as worthless, as insignificant - they burn each other mutually as fools.

"They speak quarrelsome talk, depending on others": Dependent on, reliant on, clinging to, approached, attached to, inclined towards another teacher, preaching of the teaching, group, view, practice, path. "Quarrelsome talk" is called dispute, quarrel, strife, contention, conflict. Or else "quarrelsome talk" means powerless, worthless talk - they speak quarrelsome talk, they speak dispute, they speak quarrel, they speak strife, they speak contention, they speak conflict, they say, declare, explain, express - they speak quarrelsome talk, depending on others.

"Desiring praise, declaring themselves skilled": "Desiring praise" means desiring praise, seeking praise, with the intention of praise, putting praise first, going about in search of praise. "Declaring themselves skilled" means those who speak as skilled, those who speak as wise, those who speak firmly, those who speak of the true method, those who speak of causes, those who speak of characteristics, those who speak of reasons, those who speak of grounds, regarding one's own theory - desiring praise, declaring themselves skilled.

Therefore the Blessed One said -

61.

"Engaged in discussion in the midst of an assembly" means: In the midst of an assembly of warriors, or an assembly of brahmins, or an assembly of householders, or an assembly of ascetics, engaged, employed, devoted, fully engaged, associated with his own discussion to speak - engaged in discussion in the midst of an assembly.

"Desiring praise, he is troubled" means: "Desiring praise" means wishing for, accepting, aspiring to, longing for, praying for praise, commendation, fame, enhancement of reputation. "He is troubled" means even before the conversation, being doubtful, he is troubled. "Will there be victory for me, or will there be defeat for me, how shall I make a refutation, how shall I make a counter-argument, how shall I make a distinction, how shall I make a counter-distinction, how shall I make an entanglement, how shall I make an extrication, how shall I make a cutting off, how shall I make a circle?" - thus even before the conversation, being doubtful, he is troubled - desiring praise, he is troubled.

"But when refuted, he becomes ashamed" means: Those who are examiners of questions, the assembly, the assembly members, the judges - they refute. "What was spoken is devoid of meaning" - they refute regarding meaning; "What was spoken is devoid of phrasing" - they refute regarding phrasing; "What was spoken is devoid of meaning and phrasing" - they refute regarding meaning and phrasing; "Your meaning is wrongly applied, your phrasing is wrongly established, your meaning and phrasing are wrongly applied and wrongly established, your refutation is not made, your counter-argument is badly done, your distinction is not made, your counter-distinction is badly done, your entanglement is not made, your extrication is badly done, your cutting off is not made, your circle is badly done, uneven talk, badly spoken, badly uttered, badly expressed, badly said, badly declared" - they refute. "But when refuted, he becomes ashamed" means: When refuted, he becomes ashamed, afflicted, struck, sick, distressed - but when refuted, he becomes ashamed.

"He is angered by blame, seeking faults" means: By blame, by reproach, by disrepute, by disparagement, he is angered, is repelled, becomes obstinate, and manifests irritation, hate, and displeasure - he is angered by blame. "Seeking faults" means seeking faults, seeking offences, seeking stumbles, seeking falls, seeking openings - he is angered by blame, seeking faults.

Therefore the Blessed One said -

62.

"Whose doctrine they declare to be declined": whatever doctrine of his is inferior, low, declined, neglected, not fulfilled - thus they said, thus they speak, thus they declare, thus they explain, thus they express - "whose doctrine they declare to be declined".

"Refuted by those who examine questions": Those who are examiners of questions, the assembly, the assembly members, the judges - they refute. "What was spoken is devoid of meaning" - they refute regarding meaning; "What was spoken is devoid of phrasing" - they refute regarding phrasing; "What was spoken is devoid of meaning and phrasing" - they refute regarding meaning and phrasing; "Your meaning is wrongly applied, your phrasing is wrongly established, your meaning and phrasing are wrongly applied and wrongly established, your refutation is not made, your counter-argument is badly done, your distinction is not made, your counter-distinction is badly done, your entanglement is not made, your extrication is badly done, your cutting off is not made, your circle is badly done, uneven talk, badly spoken, badly uttered, badly expressed, badly said, badly declared" - they refute - "refuted by those who examine questions".

"He laments, grieves, the one of inferior doctrine": "He laments": "Something else was considered by me, something else was thought, something else was reflected upon, something else was observed; he has a great following, a great assembly, a great retinue; and this assembly is divided, not united; because of a united assembly, I will break the friendly conversation again" - whatever such speech, prattle, confused talk, wailing, act of wailing, state of wailing - "he laments". "He grieves": "His is the victory" - he grieves; "Mine is the defeat" - he grieves; "His is the gain" - he grieves; "Mine is the loss" - he grieves; "His is the fame" - he grieves; "Mine is the disgrace" - he grieves; "His is the praise" - he grieves; "Mine is the blame" - he grieves; "His is the happiness" - he grieves; "Mine is the suffering" - he grieves; "He is honoured, respected, revered, venerated, esteemed, an obtainer of the requisites of robes, almsfood, lodging, and medicine for the sick; I am not honoured, not respected, not revered, not venerated, not esteemed, not an obtainer of the requisites of robes, almsfood, lodging, and medicine for the sick" - he grieves, is wearied, laments, beats his breast and wails, falls into confusion - "he laments, grieves". "The one of inferior doctrine": one of inferior doctrine, one of low doctrine, one of declined doctrine, one of neglected doctrine, not one of complete doctrine - "he laments, grieves, the one of inferior doctrine".

"Bewails thinking 'he has overcome me'": "He has surpassed me, overcome me in debate by debate, transcended, gone beyond, passed over." Thus also "he has overcome me". Or else, having overpowered me, submerged me, exhausted me, crushed me in debate by debate, he walks, dwells, moves, conducts himself, maintains himself, sustains himself, supports himself. Thus also "he has overcome me". "Bewailing" is called speech, prattle, confused talk, wailing, act of wailing, state of wailing - "bewails thinking 'he has overcome me'".

Therefore the Blessed One said -

63.

"These contentions have arisen among ascetics": "Ascetics" means whoever from outside here have approached the wandering life, have attained the wandering life. These view-disputes, view-quarrels, view-strifes, view-contentions, view-conflicts have arisen, been born, been produced, been generated, become manifest among ascetics - these contentions have arisen among ascetics.

"In these there is elation and dejection": There is victory and defeat, there is gain and loss, there is fame and disgrace, there is blame and praise, there is happiness and suffering, there is pleasure and displeasure, there is the desirable and undesirable, there is friendliness and aversion, there is elation and dejection, there is compliance and opposition, by victory the mind is elated, by defeat the mind is dejected, by gain the mind is elated, by loss the mind is dejected, by fame the mind is elated, by disgrace the mind is dejected, by praise the mind is elated, by blame the mind is dejected, by happiness the mind is elated, by suffering the mind is dejected, by pleasure the mind is elated, by displeasure the mind is dejected, by elevation the mind is elated, by depression the mind is dejected - in these there is elation and dejection.

"Having seen this too, one should refrain from quarrelsome talk": "Having seen this too" means having seen, having perceived, having weighed, having determined, having made clear, having made manifest this danger in view-disputes, view-quarrels, view-strifes, view-contentions, view-conflicts - having seen this too, one should refrain from quarrelsome talk. "Quarrelsome talk" is called dispute, quarrel, strife, contention, conflict. Or else "quarrelsome talk" means powerless, worthless talk - one should not make quarrelsome talk, should not make dispute, should not make quarrel, should not make strife, should not make contention, should not make conflict, one should abandon, dispel, put an end to, bring to obliteration dispute-quarrel-strife-contention-conflict, one should dwell abstaining, refraining, desisting from dispute-quarrel-strife-contention-conflict, gone out, escaped, dissociated, unbound, with a mind rid of barriers - having seen this too, one should refrain from quarrelsome talk.

"There is no other purpose than gaining praise": Other than gaining praise there is no other purpose, whether one's own benefit or others' benefit or both's benefit, whether benefit pertaining to the present life, or benefit pertaining to the future life, or shallow benefit, or profound benefit, or hidden benefit, or concealed benefit, or benefit to be inferred, or benefit that has been inferred, or faultless benefit, or benefit free from defilement, or cleansing benefit, or ultimate benefit - there is not, does not exist, is not found, is not obtained - there is no other purpose than gaining praise.

Therefore the Blessed One said -

64.

"Or else he is praised there" means: "There" means in one's own view, in one's own acceptance, in one's own preference, in one's own theory, he is praised, extolled, acclaimed, commended - or else he is praised there.

"Having declared his doctrine in the midst of an assembly" means: In the midst of an assembly of warriors, or an assembly of brahmins, or an assembly of householders, or an assembly of ascetics, having declared, having explained his own doctrine, having declared, having explained the supporting doctrine, having established, having developed, having elucidated, having illuminated, having expressed, having grasped - having declared his doctrine in the midst of an assembly.

"He laughs and is elated by that" means: He is satisfied, glad, delighted, pleased, with fulfilled thought by that victory. Or else laughing showing his teeth. "He laughs and is elated by that" means he is raised, elevated, a flag, exertion, vainglory of consciousness by that victory - he laughs and is elated by that.

"Having attained that purpose as his mind wished" means: Having attained, having reached, having achieved, having gained, having received that victory. "As his mind wished" means as his mind was, as his thought was, as his intention was, as his consciousness was - having attained that purpose as his mind wished.

Therefore the Blessed One said -

65.

"Whatever elevation there is, that is his ground for vexation": Whatever elevation, rising up, flag, exertion, vainglory of consciousness - "whatever elevation." "That is his ground for vexation" means that is his ground for vexation, ground for harm, ground for oppression, ground for striking, ground for misfortune, ground for danger - "whatever elevation there is, that is his ground for vexation."

"Yet he speaks of conceit and arrogance": That person speaks of conceit and speaks of arrogance - "yet he speaks of conceit and arrogance."

"Having seen this too, one should not engage in contention": Having seen, having perceived, having weighed, having determined, having made clear, having made manifest this danger in view-disputes, view-quarrels, view-strifes, view-contentions, view-conflicts - "having seen this too." "One should not engage in contention" means one should not make dispute, should not make quarrel, should not make strife, should not make contention, should not make conflict, one should abandon, dispel, put an end to, bring to obliteration dispute-quarrel-strife-contention-conflict, one should dwell abstaining, refraining, desisting from dispute-quarrel-strife-contention-conflict, gone out, escaped, dissociated, unbound, with a mind rid of barriers - "having seen this too, one should not engage in contention."

"For the skilled do not say purity comes by that": "The skilled" means those who are skilled in the aggregates, skilled in the elements, skilled in the sense bases, skilled in dependent origination, skilled in the establishments of mindfulness, skilled in the right strivings, skilled in the bases for spiritual power, skilled in the faculties, skilled in the powers, skilled in the factors of enlightenment, skilled in the path, skilled in the fruit, skilled in Nibbāna - those skilled ones do not speak, do not say, do not declare, do not explain, do not express purity, purification, complete purity, freedom, liberation, complete liberation through view-dispute, view-quarrel, view-strife, view-contention, view-conflict - "for the skilled do not say purity comes by that."

Therefore the Blessed One said -

66.

"Just as a hero, nourished by the king's food" means: "Hero" means a hero, a brave one, courageous, fearless, not terrified, not fearful, one who does not run away. "Nourished by the king's food" means nourished, fed, sustained, brought up by the king's solid food, by the king's soft food - just as a hero, nourished by the king's food.

"Goes forth roaring, wishing for an opponent" means: He, roaring, loudly roaring, thundering, comes, approaches, goes towards, wishing for, accepting, aspiring to, longing for, praying for an opponent, a rival man, an enemy, a rival wrestler - goes forth roaring, wishing for an opponent.

"Go, hero, by whatever way he goes" means: By whatever way that holder of views goes, go by that, proceed by that, walk by that, pass beyond by that, he is your opponent, your rival man, your enemy, your rival wrestler - go, hero, by whatever way he goes.

"There is not beforehand that which is for battle" means: Beforehand, at the foot of the Bodhi tree, whatever mental defilements that create opposition, that create adversity, that create thorns, that create enmity - they do not exist, are not present, are not found, are not obtained - abandoned, cut off, appeased, tranquillised, incapable of arising, burnt by the fire of knowledge. "That which is for battle" means that which is for the purpose of fighting, for the purpose of dispute, for the purpose of quarrel, for the purpose of strife, for the purpose of contention, for the purpose of conflict - there is not beforehand that which is for battle.

Therefore the Blessed One said -

67.

"Those who, having taken up a view, dispute" means those who, having taken, having grasped, having learnt, having adhered to, having clung to one or another of the sixty-two wrong views, dispute, make disputes, make quarrels, make strife, make contentions, make conflicts - "You do not understand this Teaching and discipline, I understand this Teaching and discipline. How could you understand this Teaching and discipline? You are practising wrongly, I am practising rightly. What I say is consistent, what you say is inconsistent. What should have been said first you said last, what should have been said last you said first. What you have thought out for so long has been turned inside out. Your doctrine has been refuted, you are proven wrong. Go and free yourself from your doctrine, or disentangle yourself if you can" - those who, having taken up a view, dispute.

"And assert 'this alone is truth'." "The world is eternal, only this is the truth, anything else is vain" - they assert, say, speak, explain, express. "The world is non-eternal... etc. "The Tathāgata neither exists nor does not exist after death, only this is the truth, anything else is vain" - they assert, say, speak, explain, express - and assert "this alone is truth".

"You should speak to them, for here there is no opponent for you when a dispute has arisen." You should speak to those holding wrong views, debate with debate, refutation with refutation, counter-argument with counter-argument, distinction with distinction, counter-distinction with counter-distinction, entanglement with entanglement, extrication with extrication, cutting off with cutting off, circle with circle - they are your opponents, adversaries, enemies, rival wrestlers - you should speak to them, for here there is none. "When a dispute has arisen, opponents." When a dispute has arisen, come to be, been born, been produced, has appeared - opponents, adversaries, antagonists, enemies who would make disputes, would make quarrels, would make strife, would make contentions, would make conflicts - they do not exist, are not present, are not found, are not obtained, abandoned, etc. burnt by the fire of knowledge - you should speak to them, for here there is no opponent for you when a dispute has arisen.

Therefore the Blessed One said -

68.

"But those who wander having destroyed the army of defilements" means: "Army" is called Māra's army. Bodily misconduct is Māra's army, verbal misconduct is Māra's army, mental misconduct is Māra's army, greed is Māra's army, hate is Māra's army, delusion is Māra's army, wrath... Hostility... Contempt... Insolence... envy... stinginess... deceit... fraudulence... obstinacy... impetuosity... conceit... arrogance... vanity... negligence... all mental defilements... all misconducts... all disturbances... all fevers... all torments... All unwholesome volitional activities are Māra's army.

For this was said by the Blessed One -

When by the four noble paths all of Māra's army and all the opposing mental defilements have been conquered and defeated, broken, destroyed, and turned away, thus it is said "having destroyed the army of defilements." "Those who" means the Worthy Ones who have eliminated the mental corruptions. "Wander" means they walk, dwell, move, conduct themselves, protect, sustain, sustain themselves - but those who wander having destroyed the army of defilements.

"Not opposing view with views": For whom the sixty-two wrong views have been abandoned, cut off, appeased, tranquillised, incapable of arising, burnt by the fire of knowledge, they not opposing view with views, not counter-opposing, not being abandoned, not being struck, not being repelled - not opposing view with views.

"Among them what would you gain, Pasūra": Among those Worthy Ones who have eliminated the mental corruptions, what would you gain as an opponent, a rival man, an enemy, a rival wrestler - among them what would you gain, Pasūra.

"For whom here there is not anything else grasped": For those Worthy Ones who have eliminated the mental corruptions, "this is supreme, highest, foremost, distinguished, eminent, best, excellent" - grasped, adhered to, attached to, clung to, inclined to - does not exist, is not present, is not found, is not obtained - abandoned, cut off, appeased, tranquillised, incapable of arising, burnt by the fire of knowledge - for whom here there is not anything else grasped.

Therefore the Blessed One said -

69.

"Then you came with speculation": "Then": this is word-connection, word-combination, word-completion, syllable-conjunction, smoothness of phrasing, word-sequence - "then." "Came with speculation" means thinking, reflecting, intending: "Will there be victory for me, or will there be defeat for me, how shall I make a refutation, how shall I make a counter-argument, how shall I make a distinction, how shall I make a counter-distinction, how shall I make an entanglement, how shall I make an extrication, how shall I make a cutting off, how shall I make a circle?" - thus thinking, reflecting, intending, you have come, you have approached, you have arrived, you have met together with me - then you came with speculation.

"Pondering wrong views with your mind": "Mind" means that consciousness, mind, mental state, heart, the pure, mind, mind sense base, mind faculty, consciousness, aggregate of consciousness, corresponding mind-consciousness element. Thinking, pondering a view with the mind: "The world is eternal" or "the world is non-eternal," etc. "The Tathāgata neither exists nor does not exist after death"' - pondering wrong views with the mind.

You have engaged in a yoke with the Wise One, for indeed you are not able to proceed together. "Wise" is called wisdom. Whatever wisdom, understanding, etc. non-delusion, investigation of phenomena, right view. Why is "wise" called wisdom? By that wisdom, bodily misconduct is shaken off and washed and thoroughly washed and completely washed; verbal misconduct, etc. all unwholesome volitional activities are shaken off and washed and thoroughly washed and completely washed. Or by right view, wrong view... by right thought, wrong thought, etc. by right liberation, wrong liberation is shaken off and washed and thoroughly washed and completely washed. Or by the noble eightfold path, all mental defilements... all misconducts... all disturbances... all fevers... all torments... all unwholesome volitional activities are shaken off and washed and thoroughly washed and completely washed. The Blessed One is endowed, fully endowed, approached, fully approached, attained, fully attained, possessed of these qualities of wisdom; therefore the Blessed One is the Wise One. He has shaken off lust, shaken off evil, shaken off mental defilements, shaken off fever - "Wise One."

You have engaged in a yoke with the Wise One, for indeed you are not able to proceed together. Pasūra the wandering ascetic is not competent to engage in a yoke with the wise Buddha, the Blessed One, having met together, having taken up rivalry, to discuss, to converse, to enter into discussion. What is the reason for this? Pasūra the wandering ascetic is low, inferior, defective, sinful, insignificant, limited. For that Blessed One is the foremost and the best and the distinguished and the chief and the highest and the most excellent. Just as a hare is not competent to engage in a yoke with an intoxicated elephant, having met together, to take up rivalry; just as a jackal is not competent to engage in a yoke with a lion, the king of beasts, having met together, to take up rivalry; just as a young calf, a suckling, is not competent to engage in a yoke with a bull with a moving hump, having met together, to take up rivalry; just as a crow is not competent to engage in a yoke with a garuḷa, a son of Vinatā, having met together, to take up rivalry; just as an outcast is not competent to engage in a yoke with a wheel-turning monarch, having met together, to take up rivalry; just as a dust-sprite is not competent to engage in a yoke with Indra, the king of gods, having met together, to take up rivalry; just so Pasūra the wandering ascetic is not competent to engage in a yoke with the wise Buddha, the Blessed One, having met together, having taken up rivalry, to discuss, to converse, to enter into discussion. What is the reason for this? Pasūra the wandering ascetic is of low wisdom, of inferior wisdom, of defective wisdom, of sinful wisdom, of insignificant wisdom, of limited wisdom. For that Blessed One is of great wisdom, of broad wisdom, of joyful wisdom, of swift wisdom, of sharp wisdom, of penetrative wisdom, skilled in the varieties of wisdom, of distinguished knowledge, having attained the analytical knowledges, having attained the four grounds of self-confidence, bearing the ten powers, a bull among men, a lion among men, an elephant among men, a remarkable man among men, a beast of burden among men, of infinite knowledge, of infinite power, of infinite fame, wealthy, of great riches, possessing wealth, a leader, a trainer, a conciliator, one who makes known, one who convinces, one who looks after, one who inspires confidence. For that Blessed One is the producer of the unarisen path, the generator of the unproduced path, the declarer of the undeclared path, the knower of the path, the expert in the path, skilled in the path; and now his disciples dwell following the path, having become endowed with it afterwards.

For that Blessed One is one who knows what is to be known, one who sees what is to be seen, become vision, become knowledge, become the Teaching, become the supreme, the speaker, the proclaimer, the one who leads to the meaning, the giver of the Deathless, the lord of the Teaching, the Tathāgata; there is nothing unknown, unseen, not understood, not realized, not touched by wisdom for that Blessed One. With reference to the past, the future, and the present, all phenomena in every way come into the range of the Buddha, the Blessed One's knowledge-door. Whatever is to be understood, that is a phenomenon to be known. Whether one's own benefit or others' benefit or both's benefit, whether benefit pertaining to the present life, or benefit pertaining to the future life, or shallow benefit, or profound benefit, or hidden benefit, or concealed benefit, or benefit to be inferred, or benefit that has been inferred, or faultless benefit, or benefit free from defilement, or cleansing benefit, or ultimate benefit - all that turns within the Buddha's knowledge.

All bodily action follows the Buddha, the Blessed One's knowledge, all verbal action follows knowledge, all mental action follows knowledge. Regarding the past, the Buddha, the Blessed One's knowledge is unobstructed; regarding the future, knowledge is unobstructed; regarding the present, knowledge is unobstructed; as much as is to be understood, so much is knowledge; as much as is knowledge, so much is to be understood; knowledge has what is to be understood as its limit; what is to be understood has knowledge as its limit; having gone beyond what is to be understood, knowledge does not proceed; having gone beyond knowledge, there is no path of what is to be understood. Those phenomena stand at each other's limit. Just as when two casket-lids are properly joined, the lower casket-lid does not go beyond the upper, the upper casket-lid does not go beyond the lower, standing at each other's limit; just so the Buddha, the Blessed One's what is to be understood and knowledge stand at each other's limit; as much as is to be understood, so much is knowledge; as much as is knowledge, so much is to be understood; knowledge has what is to be understood as its limit; what is to be understood has knowledge as its limit; having gone beyond what is to be understood, knowledge does not proceed; having gone beyond knowledge, there is no path of what is to be understood. Those phenomena stand at each other's limit; the Buddha, the Blessed One's knowledge proceeds regarding all phenomena.

All phenomena are bound to the Buddha, the Blessed One's adverting, bound to his wish, bound to his attention, bound to the arising of his consciousness. The Buddha, the Blessed One's knowledge proceeds regarding all beings, and the Blessed One knows the disposition of all beings, knows their underlying tendencies, knows their temperament, knows their inclination. He understands beings with little dust in their eyes, with much dust in their eyes, with sharp faculties, with soft faculties, of good disposition, of poor disposition, easy to instruct, difficult to instruct, capable and incapable. The world with its gods, with its Māras, with its Brahmās, this generation with its ascetics and brahmins, with its gods and humans, turns within the Buddha's knowledge.

Just as whatever fish and turtles, at least including the timitimiṅgala, turn about within the great ocean; just so this world with its gods, with its Māras, with its Brahmās, this generation with its ascetics and brahmins, with its gods and humans, turns about within the Buddha's knowledge. Just as whatever birds, at least including the garuḷa Venateyya, turn about in a region of space; just so even those who are equal to Sāriputta in wisdom, they too turn about in a region of the Buddha's knowledge. The Buddha's knowledge, having pervaded and overcome the wisdom of gods and humans, stands just so.

Even those wise warriors, wise brahmins, wise householders, wise ascetics, who are subtle, experienced in controversy, like hair-splitters. They go about, methinks, demolishing wrong views with their wisdom. They, having prepared and prepared questions, approach the Tathāgata and ask what is hidden and concealed. Those questions are as if spoken and answered by the Blessed One, with reasons indicated and set forth. They become disciples of the Blessed One. Then the Blessed One alone outshines there, that is to say, in wisdom - you have engaged in a yoke with the Wise One, for indeed you are not able to proceed together.

Therefore the Blessed One said -

The Analytic Explanation of the Pasūra Discourse is eighth.

9.

Exposition of the Discourse to Māgaṇḍiya

Now he will explain the Māgaṇḍiyasutta Exposition -

70.

"Having seen Craving, Discontent and Lust, there was no desire even for sexual intercourse" means: Having seen, having perceived Craving and Discontent and Lust, Māra's daughters, there was no desire or lust or affection for sexual intercourse - having seen Craving, Discontent and Lust, there was no desire even for sexual intercourse.

"How much less for this, full of urine and excrement - I would not wish to touch it even with my foot" means: How much less for this body, full of urine, full of excrement, full of phlegm, full of blood, a skeleton of bones connected by sinews, smeared with blood and flesh, wrapped in hide, covered with skin, full of holes large and small, oozing and dripping, frequented by swarms of worms, filled with various impurities and stains - one would not wish to step on it with one's foot, how much less communion or meeting with it - how much less for this, full of urine and excrement - I would not wish to touch it even with my foot. It is not surprising that a man aspiring to divine sensual pleasures would not wish for human sensual pleasures, or aspiring to human sensual pleasures would not wish for divine sensual pleasures. Since you do not wish for, do not consent to, do not aspire to, do not long for, do not pray for both, what is your view, with what view are you endowed? - thus he asks.

Therefore the Blessed One said -

71.

72.

"For him there is no 'I say this'": "I say this" means I say this, I say that, I say this much, I say to this extent, I say this wrong view - "The world is eternal" or etc. "The Tathāgata neither exists nor does not exist after death" or. "For him there is not" means it is not for me, "I say to this extent" - for him there is not - for him there is no "I say this."

"Māgaṇḍiya": the Blessed One addresses that brahmin by name. "Blessed One" is a term of respect, etc. a designation realised, that is to say "Blessed One" - said the Blessed One to Māgaṇḍiya.

"Having discriminated what is grasped among phenomena": "Among phenomena": among the sixty-two wrong views. "Having discriminated": having discriminated, having decided, having examined, having thoroughly examined, having weighed, having determined, having made clear, having made manifest - grasping by limitation, grasping by portion, grasping by excellence, grasping by share, grasping by accumulation, grasping by collection - "this is true, real, actual, factual, exact, not reversed" - grasped, adhered to, attached to, clung to, inclined to - does not exist, is not present, is not found, is not obtained - abandoned, cut off, appeased, tranquillised, incapable of arising, burnt by the fire of knowledge - having discriminated what is grasped among phenomena.

"And seeing, not grasping among views": Seeing the danger in views, I do not grasp views, I do not adhere to them, I do not cling to them. Or else they should not be grasped, should not be adhered to, should not be clung to. Thus also "and seeing, not grasping among views."

Or else "The world is eternal, only this is the truth, anything else is vain" - this is a wrong view, a thicket of views, a wilderness of views, a wriggling of views, a writhing of views, a mental fetter of wrong view, bringing suffering, bringing vexation, bringing anguish, bringing fever; it does not lead to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to highest enlightenment, to Nibbāna. Seeing the danger in views, I do not grasp views, I do not adhere to them, I do not cling to them. Or else they should not be grasped, should not be adhered to, should not be clung to. Thus also "and seeing, not grasping among views."

Or else "The world is non-eternal, the world is finite, the world is infinite, the soul is the same as the body, the soul is one thing and the body another, the Tathāgata exists after death, the Tathāgata does not exist after death, the Tathāgata both exists and does not exist after death, the Tathāgata neither exists nor does not exist after death, only this is the truth, anything else is vain" - this is a wrong view, a thicket of views, a wilderness of views, a wriggling of views, a writhing of views, a mental fetter of wrong view, bringing suffering, bringing vexation, bringing anguish, bringing fever; it does not lead to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to highest enlightenment, to Nibbāna. Seeing the danger in views, I do not grasp views, I do not adhere to them, I do not cling to them. Or else they should not be grasped, should not be adhered to, should not be clung to. Thus also "and seeing, not grasping among views."

Or these views when thus grasped, thus adhered to, will lead to such destinations, to such future states. Seeing the danger in views, I do not grasp views, I do not adhere to them, I do not cling to them. Or else they should not be grasped, should not be adhered to, should not be clung to. Thus also "and seeing, not grasping among views."

Or these views are conducive to hell, conducive to the animal realm, conducive to the sphere of ghosts. Seeing the danger in views, I do not grasp views, I do not adhere to them, I do not cling to them. Or else they should not be grasped, should not be adhered to, should not be clung to. Thus also "and seeing, not grasping among views."

Or these views are impermanent, conditioned, dependently arisen, subject to destruction, having the nature of falling, subject to fading away, having the nature of cessation. Seeing the danger in views, I do not grasp views, I do not adhere to them, I do not cling to them. Or else they should not be grasped, should not be adhered to, should not be clung to. Thus also "and seeing, not grasping among views."

Seeking internal peace, I saw. Internal peace means internally the peace of lust, the peace of hate, the peace of delusion, of wrath... of hostility... of contempt... of insolence... of envy... of stinginess... of deceit... of fraudulence... of obstinacy... of rivalry... of conceit... of arrogance... of vanity... of negligence... of all mental defilements... of all misconducts... of all disturbances... of all fevers... of all torments... of all unwholesome volitional activities - the peace, the calming, the complete calming, the quenching, the tranquillising, the peace. Seeking means seeking, discriminating, thoroughly discriminating, weighing, determining, making clear, making manifest; seeking, discriminating, thoroughly discriminating, weighing, determining, making clear, making manifest "all activities are impermanent"; "all activities are suffering"... seeking, discriminating, thoroughly discriminating "all phenomena are non-self"... seeking, discriminating, thoroughly discriminating, weighing, determining, making clear, making manifest "whatever has the nature of arising, all that has the nature of cessation." I saw means I saw, I perceived, I beheld, I penetrated - seeking internal peace, I saw.

Therefore the Blessed One said -

73.

"Those judgments which have been designed": Judgments are called the sixty-two wrong views, the judgments of views. "Designed" means designed, prepared, conditioned, established - also designed. Or else, impermanent, conditioned, dependently arisen, subject to destruction, having the nature of falling, subject to fading away, having the nature of cessation, subject to change - also designed - those judgments which have been designed.

"Thus spoke Māgaṇḍiya": "Thus": this is word-connection, word-combination, word-completion, syllable-conjunction, smoothness of phrasing, word-sequence - "thus." "Māgaṇḍiya": this is that brahmin's name, term, designation, description, conventional expression - thus spoke Māgaṇḍiya.

"You, sage, speak of not grasping them, 'internal peace' - whatever this meaning is": "Those" means the sixty-two wrong views. "Sage." Wisdom is called knowledge, etc. having gone beyond attachment and the net, he is a sage. "Not grasping" means seeing the danger in views, you say "I do not grasp views, I do not adhere to them, I do not cling to them," and you say "internal peace." "Whatever this meaning is" means whatever is the ultimate reality - you, sage, speak of not grasping them, "internal peace" - whatever this meaning is.

"How has that been declared by the wise?": "How" is a term of doubtful questioning, uncertain questioning, wavering questioning, indefinite questioning - "is it thus indeed, or is it not indeed, what indeed, how indeed" - how. "By the wise" means by the wise, by the learned, by those endowed with wisdom, by the intelligent, by the knowledgeable, by the discerning, by the sagacious. "Declared" means known, declared, told, taught, described, established, opened, analysed, made clear, made manifest - how has that been declared by the wise?

Therefore that brahmin said -

74.

"Not by view, not by tradition, not by knowledge": Even by what is seen, he does not speak, does not say, does not declare, does not explain, does not express purity, purification, complete purity, freedom, liberation, complete liberation; Even by what is heard, he does not speak, does not say, does not declare, does not explain, does not express purity, purification, complete purity, freedom, liberation, complete liberation; Even by what is seen and heard, he does not speak, does not say, does not declare, does not explain, does not express purity, purification, complete purity, freedom, liberation, complete liberation; Even by knowledge, he does not speak, does not say, does not declare, does not explain, does not express purity, purification, complete purity, freedom, liberation, complete liberation - not by view, not by tradition, not by knowledge.

"Māgaṇḍiya": the Blessed One addresses that brahmin by name. "Blessed One" is a term of respect, etc. a designation realised, that is to say "Blessed One" - said the Blessed One to Māgaṇḍiya.

"Nor by moral rules and austerities does he speak of purity": Even by morality, he does not speak, does not say, does not declare, does not explain, does not express purity, purification, complete purity, freedom, liberation, complete liberation; Even by austerity, he does not speak, does not say, does not declare, does not explain, does not express purity, purification, complete purity, freedom, liberation, complete liberation; Even by moral rules and austerities, he does not speak, does not say, does not declare, does not explain, does not express purity, purification, complete purity, freedom, liberation, complete liberation - nor by moral rules and austerities does he speak of purity.

"Not without view, not without tradition, not without knowledge, not without morality, not without austerity, nor by that": View also should be desired. Right view with ten bases - "There is what is given, there is what is sacrificed, there is what is offered, there is result and consequence of good and bad actions, there is this world, there is the other world, there is mother, there is father, there are spontaneously reborn beings, there are in the world ascetics and brahmins who have gone the right way, who have rightly practised, who proclaim this world and the other world, having realised them by direct knowledge themselves." Hearing also should be desired - the voice of another, discourse, mixed prose and verse, explanation, verse, inspired utterance, thus-it-is-said, birth story, wonderful phenomena, catechism; Knowledge also should be desired - knowledge of the ownership of actions, knowledge conforming to truth, knowledge of direct knowledge, knowledge of attainment; Morality also should be desired - restraint by the Pātimokkha; Austerity also should be desired - the eight ascetic practices - the forest-dweller's practice, the almsfood eater's practice, the rag-robe wearer's practice, the three-robe wearer's practice, the successive house-to-house alms goer's practice, the one-session eater's practice, the sitter's practice, the any-bed user's practice.

"Not without view, not without tradition, not without knowledge, not without morality, not without austerity, nor by that": Not by mere right view, not by mere hearing, not by mere knowledge, not by mere morality, not by mere austerity does one attain internal peace, nor without these mental states does one reach internal peace. But these mental states are requisites for reaching, attaining, touching, realising internal peace - not without view, not without tradition, not without knowledge, not without morality, not without austerity, nor by that.

"Having abandoned these and not grasping": "These" means the abandoning of mental states belonging to the dark side through uprooting should be desired, non-identification with wholesome mental states in the three elements should be desired; when mental states belonging to the dark side have been abandoned through uprooting abandonment, their root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future, and there is non-identification with wholesome mental states in the three elements, to that extent too he does not grasp, does not adhere, does not cling. Or else they should not be grasped, should not be adhered to, should not be clung to. Thus also "having abandoned these and not grasping." When craving and view and conceit have been abandoned, their root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future, to that extent too he does not grasp, does not adhere, does not cling. Thus also "having abandoned these and not grasping."

When meritorious volitional activity and demeritorious volitional activity and imperturbable volitional activity have been abandoned, their root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future, to that extent too he does not grasp, does not adhere, does not cling. Thus also "having abandoned these and not grasping."

"Peaceful, not depending, one should not long for existence": "Peaceful": peaceful through the calming of lust, peaceful through the calming of hate, peaceful through the calming of delusion, of wrath... of hostility... of contempt... of insolence... of envy... of stinginess... of deceit... of fraudulence... of obstinacy... of rivalry... of conceit... of arrogance... of vanity... of negligence... of all mental defilements... of all misconducts... of all disturbances... of all fevers... of all torments... through the being peaceful, through the being calmed, through the being appeased, through the being burnt up, through the being quenched, through the being gone, through the being tranquillised of all unwholesome volitional activities, he is peaceful, at peace, appeased, quenched, tranquillised - peaceful.

"Not depending": there are two supports - support of craving and support of views, etc. this is support of craving, etc. this is support of views. Having abandoned support of craving, having relinquished support of views, not depending on the eye, not depending on the ear, not depending on the nose, not depending on the tongue, not depending on the body, not depending on the mind, regarding forms... sounds... odours... flavours... tangible objects... family... group... residence... material gain... fame... praise... happiness... robes... almsfood... lodging... requisite of medicines for the sick... the sensual element... the material element... the immaterial element... sensual existence... fine-material existence... immaterial existence... percipient existence... non-percipient existence... neither-percipient-nor-non-percipient existence... single-aggregate constituent existence... four-aggregate constituent existence... five-aggregate constituent existence... the past... the future... the present... not depending on phenomena that are seen, heard, sensed, and to be cognised, not grasping, not adhering to, not being attached to - peaceful, not depending. "One should not long for existence": one should not long for sensual existence, one should not long for fine-material existence, one should not long for immaterial existence, one should not pray for, one should not yearn for - peaceful, not depending, one should not long for existence.

Therefore the Blessed One said -

75.

"If indeed not by view, not by tradition, not by knowledge": Even by view, he does not speak, does not say, does not declare, does not explain, does not express purity, purification, complete purity, freedom, liberation, complete liberation; Even by what is heard, purity, purification, complete purity, freedom, liberation, complete liberation... Even by what is seen and heard, purity, purification, complete purity, freedom, liberation, complete liberation... Even by knowledge, he does not speak, does not say, does not declare, does not explain, does not express purity, purification, complete purity, freedom, liberation, complete liberation - if indeed not by view, not by tradition, not by knowledge.

"Thus spoke Māgaṇḍiya": "thus" is word-connection, etc. "Māgaṇḍiya": this is that brahmin's name, etc. thus spoke Māgaṇḍiya.

"Nor by moral rules and austerities does he speak of purity": Even by morality, purity, purification, complete purity, etc. Even by austerity, purity, purification, complete purity, etc. Even by moral rules and austerities, he does not speak, does not say, does not declare, does not explain, does not express purity, purification, complete purity, freedom, liberation, complete liberation - nor by moral rules and austerities does he speak of purity.

"Not without view, not without tradition, not without knowledge, not without morality, not without austerity, nor by that": You say thus "view is to be desired," you say thus "hearing is to be desired," you say thus "knowledge is to be desired," you are not able to approve definitively, nor are you able to reject definitively - not without view, not without tradition, not without knowledge, not without morality, not without austerity, nor by that.

"I imagine this teaching to be sheer delusion": This teaching of yours is sheer delusion, a foolish teaching, a deluded teaching, an ignorant teaching, an eel-wriggling teaching - thus I imagine, thus I know, thus I understand, thus I cognize, thus I recognize, thus I penetrate - I imagine this teaching to be sheer delusion.

"Some by view attain purity": By the view of purity, some ascetics and brahmins attain purity, purification, complete purity, freedom, liberation, complete liberation; By the view "the world is eternal, only this is the truth, anything else is vain," some ascetics and brahmins attain purity, purification, complete purity, freedom, liberation, complete liberation; "The world is non-eternal," etc. By the view "the Tathāgata neither exists nor does not exist after death, only this is the truth, anything else is vain," some ascetics and brahmins attain purity, purification, complete purity, freedom, liberation, complete liberation - some by view attain purity.

Therefore that brahmin said -

76.

"And asking questions in dependence on wrong view": The brahmin Māgaṇḍiya asks about wrong view in dependence on wrong view, asks about attachment in dependence on attachment, asks about bondage in dependence on bondage, asks about impediment in dependence on impediment. "Asking questions" means he asks again and again - and asking questions in dependence on wrong view.

"Māgaṇḍiya": the Blessed One addresses that brahmin by name. "Blessed One" is a term of respect, etc. a designation realised, that is to say "Blessed One" - said the Blessed One to Māgaṇḍiya.

"You have come to delusion regarding what has been grasped": That wrong view which has been grasped by you, adhered to, attached to, clung to, inclined to - by that very wrong view you are deluded, greatly deluded, completely deluded, you have come to delusion, you have come to great delusion, you have come to complete delusion, you have plunged into darkness - you have come to delusion regarding what has been grasped.

"And from this you have not seen even a subtle perception": From this internal peace, or from the practice, or from the teaching of the Dhamma, he does not obtain the perception of what is fitting, the perception of what is attained, the perception of characteristics, the perception of reason, the perception of state - whence then knowledge? Thus also "and from this you have not seen even a subtle perception." Or else, impermanence or what is in conformity with the perception of impermanence, or suffering or what is in conformity with the perception of suffering, or non-self or what is in conformity with the perception of non-self, or the mere arising of perception or the mere perceiving - he does not obtain, whence then knowledge? Thus also "and from this you have not seen even a subtle perception."

"Therefore you regard it as sheer delusion": "Therefore" means therefore, for that reason, because of that, on that condition, with that as source - from the nature of sheer delusion, from the nature of foolishness, from the nature of confusion, from the nature of not knowing, from the nature of eel-wriggling - you regard, you see, you perceive, you look at, you contemplate, you examine - therefore you regard it as sheer delusion.

Therefore the Blessed One said -

77.

"Equal, superior, or inferior, whoever imagines thus would dispute on account of that": Whoever imagines "I am equal" or "I am superior" or "I am inferior", he on account of that conceit, on account of that view, or on account of that person would make dispute, would make quarrel, would make strife, would make contention, would make conflict - "You do not understand this Teaching and discipline, I understand this Teaching and discipline. How could you understand this Teaching and discipline? You are practising wrongly, I am practising rightly. What I say is consistent, what you say is inconsistent. What should have been said first you said last, what should have been said last you said first. What you have thought out for so long has been turned inside out. Your doctrine has been refuted, you are proven wrong. Go and free yourself from your doctrine, or disentangle yourself if you can" - equal, superior, or inferior, whoever imagines thus would dispute on account of that.

"One unshaken in the three discriminations, for him there is no 'equal' or 'superior'": One for whom these three discriminations have been abandoned, cut off, appeased, tranquillised, incapable of arising, burnt by the fire of knowledge, he does not tremble, does not waver in the three discriminations; for the person who is unshaken, "I am equal" or "I am superior" or "I am inferior" - "For him there is not": "It is not for me" - one unshaken in the three discriminations, "equal" or "superior" - for him there is not.

Therefore the Blessed One said -

78.

"'Truth' - what would that brahmin say": "Brahmin": through having warded off seven qualities, one is a brahmin, etc. Unattached, such a one is called a Brahmā. "'Truth' - what would that brahmin say": "The world is eternal, only this is the truth, anything else is vain" - what would the brahmin say, what would he discuss, what would he declare, what would he explain, what would he express? "The world is non-eternal," etc. "The Tathāgata neither exists nor does not exist after death, only this is the truth, anything else is vain" - what would the brahmin say, what would he discuss, what would he declare, what would he explain, what would he express? - "'Truth' - what would that brahmin say."

"Or 'falsehood' - with whom would he dispute": The brahmin, "Mine alone is truth, yours is falsehood" - by what conceit, by what view, or with what person would he make dispute, would he make quarrel, would he make strife, would he make contention, would he make conflict - "You do not understand this Teaching and discipline, etc. Disentangle yourself if you can" - "Or 'falsehood' - with whom would he dispute."

"In whom there is neither equal nor unequal": "In whom" means in whatever person, the Worthy One, one who has eliminated the mental corruptions, the conceit "I am equal" is not present, the conceit "I am superior" is not present, the inferiority complex "I am inferior" is not present - they do not exist, are not found, are not obtained - abandoned, cut off, appeased, tranquillised, incapable of arising, burnt by the fire of knowledge - "In whom there is neither equal nor unequal."

"With whom would he engage in dispute": He, by what conceit, by what view, or with what person would he engage in dispute, would he be competent, would he make dispute, would he make quarrel, would he make strife, would he make contention, would he make conflict - "You do not understand this Teaching and discipline, etc. Disentangle yourself if you can" - "With whom would he engage in dispute."

Therefore the Blessed One said -

79.

Then the householder Hāliddakāni approached the Venerable Mahākaccāna; having approached, he paid respect to the Venerable Mahākaccāna and sat down to one side. Seated to one side, the householder Hāliddakāni said this to the Venerable Mahākaccāna - "This was said, venerable sir, Kaccāna, by the Blessed One in the Aṭṭhakavagga, in Māgaṇḍiya's Question -

How, venerable sir, Kaccāna, should the meaning of what was spoken in brief by the Blessed One be seen in detail?"

"The material element, householder, is the abode of consciousness. And consciousness shackled by lust for the material element is called 'one who fares in an abode'. The element of feeling, householder... the element of perception, householder... The element of activities, householder, is the abode of consciousness. And consciousness shackled by lust for the element of activities is called 'one who fares in an abode'. Thus, householder, one is one who fares in an abode.

"And how, householder, is one who fares without an abode? Regarding the material element, householder, whatever desire, whatever lust, whatever delight, whatever craving, whatever involvements and clingings, mental standpoints, adherences and underlying tendencies - these have been abandoned by the Tathāgata, their root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future. Therefore the Tathāgata is called 'one who fares without an abode'. Regarding the element of feeling, householder... regarding the element of perception, householder... regarding the element of activities, householder... regarding the consciousness element, householder, whatever desire, whatever lust, whatever delight, whatever craving, whatever involvements and clingings, mental standpoints, adherences and underlying tendencies - these have been abandoned by the Tathāgata, their root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future. Therefore the Tathāgata is called 'one who fares without an abode'. Thus, householder, one is one who fares without an abode.

"And how, householder, is one who dwells in an abode? One who is shackled by the spreading out in the abode of the sign of matter, householder, is called 'one who dwells in an abode'. The sign of sound... the sign of odour... the sign of flavour... the sign of tangible object... One who is shackled by the spreading out in the abode of the sign of mental phenomena, householder, is called 'one who dwells in an abode'. Thus, householder, one dwells in an abode.

"And how, householder, is one who dwells without an abode? The shackles of the spreading out in the abode of the sign of matter, householder, have been abandoned by the Tathāgata, their root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future; therefore the Tathāgata is called 'one who dwells without an abode'. The sign of sound... the sign of odour... the sign of flavour... the sign of tangible object... The shackles of the spreading out in the abode of the sign of mental phenomena, householder, have been abandoned by the Tathāgata, their root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future; therefore the Tathāgata is called 'one who dwells without an abode'. Thus, householder, one dwells without an abode.

"And how, householder, does one form intimacies in the village? Here, householder, a certain monk dwells in company with laypeople, rejoicing together, sharing another's sorrow, happy when they are happy, unhappy when they are unhappy, when duties to be done have arisen he himself commits to exertion in them. Thus, householder, one forms intimacies in the village.

"And how, householder, does one not form intimacies in the village? Here, householder, a certain monk dwells not in company with laypeople, not rejoicing together, not sharing another's sorrow, not happy when they are happy, not unhappy when they are unhappy, when duties to be done have arisen he himself does not commit to exertion in them. Thus, householder, one does not form intimacies in the village.

"And how, householder, is one not rid of sensual pleasures? Here, householder, a certain monk is not free from lust towards sensual pleasures, with non-disappearance of desire, with non-disappearance of affection, with non-disappearance of thirst, with non-disappearance of fever, with non-disappearance of craving. Thus, householder, one is not rid of sensual pleasures.

"And how, householder, is one rid of sensual pleasures? Here, householder, a certain monk is free from lust towards sensual pleasures, with disappearance of desire, with disappearance of affection, with disappearance of thirst, with disappearance of fever, with disappearance of craving. Thus, householder, one is rid of sensual pleasures.

"And how, householder, is one putting forward? Here, householder, for a certain monk it occurs thus - 'May I be of such matter in the future period of time,' therein one pursues delight; 'May I be of such feeling... 'May I be of such perception,' 'May I be of such activities,' may I be of such consciousness in the future period of time,' therein one pursues delight. Thus, householder, one is putting forward.

"And how, householder, is one not putting forward? Here, householder, for a certain monk it occurs thus - 'May I be of such matter in the future period of time,' therein one does not pursue delight; 'May I be of such feeling... 'May I be of such perception,' 'May I be of such activities,' may I be of such consciousness in the future period of time,' therein one does not pursue delight. Thus, householder, one is not putting forward.

"And how, householder, is one a maker of quarrelsome talk with people? Here, householder, a certain one is a maker of such talk - 'You do not understand this Teaching and discipline, I understand this Teaching and discipline. How could you understand this Teaching and discipline? You are practising wrongly, I am practising rightly. What I say is consistent, what you say is inconsistent. What should have been said first you said last, what should have been said last you said first. What you have thought out for so long has been turned inside out. Your doctrine has been refuted, you are proven wrong. Go and free yourself from your doctrine, or disentangle yourself if you can.' Thus, householder, one is a maker of quarrelsome talk with people.

"And how, householder, is one not a maker of quarrelsome talk with people? Here, householder, a certain one is not a maker of such talk - 'You do not understand this Teaching and discipline, etc. Disentangle yourself if you can.' Thus, householder, one is not a maker of quarrelsome talk with people. Thus, householder, that which was said by the Blessed One in the Māgaṇḍiya Question in the Aṭṭhakavagga -

"This, householder, is how the meaning of what was spoken in brief by the Blessed One should be seen in detail."

Therefore the Blessed One said -

80.

"Secluded from which views one would wander in the world": "From which" means from which wrong views. "Secluded" means free, secluded, separated from bodily misconduct, from verbal misconduct... from mental misconduct... from lust... etc. free, secluded, separated from all unwholesome volitional activities. "One would wander" means one would wander, one would dwell, one would conduct oneself, one would proceed, one would maintain oneself, one would sustain oneself, one would keep oneself going. "In the world" means in the human world - secluded from which views one would wander in the world.

"The noble one would not speak having taken them up": "Noble one" means one who does not commit offence - noble one, one who does not go - noble one, one who does not come back - noble one. How is one who does not commit offence - a noble one? Offences are called evil unwholesome mental states that are subject to defilement, leading to rebirth, that give trouble, with painful results, leading to future birth, ageing and death.

Thus one who does not commit offence - noble one.

How is one who does not go - a noble one? One does not go to bias through desire, one does not go to bias through hatred, one does not go to bias through delusion, one does not go to bias through fear, one does not go through the influence of lust, one does not go through the influence of hate, one does not go through the influence of delusion, one does not go through the influence of conceit, one does not go through the influence of views, one does not go through the influence of restlessness, one does not go through the influence of doubt, one does not go through the influence of underlying tendencies, one is not driven, led, carried, or drawn along by divisive mental states. Thus one who does not go - noble one.

How is it that he does not return - a noble one? Whatever mental defilements have been abandoned by the path of stream-entry, he does not come again to those mental defilements, does not fall back, does not return. By the path of once-returning... by the path of non-returning... whatever mental defilements have been abandoned by the path of arahantship, he does not come again to those mental defilements, does not fall back, does not return. Thus he does not return - noble one.

"The noble one would not speak having taken them up": The noble one would not speak, discuss, declare, explain, express, having taken, having learnt, having grasped, having adhered to, having clung to those wrong views; "The world is eternal" etc. "The Tathāgata neither exists nor does not exist after death, only this is the truth, anything else is vain" - he would speak, discuss, declare, explain, express - the noble one would not speak having taken them up.

"Just as the water-born lotus with thorny stalk, is untainted by water and mud." "Water" means water, "water-born" means a lotus, "thorn" means a rough stalk, "water" means water, "water-born" means a lotus born from water, "water" means water, "mud" means mire. Just as a lotus, water-born, born from water, does not cling to water and mud, does not cling closely, does not cling thoroughly, untainted, not closely tainted, not thoroughly tainted - just as the water-born lotus with thorny stalk, is untainted by water and mud.

"Thus the sage who speaks of peace, without greed, is untainted by sensual pleasures and the world." "Thus" is the establishment of the simile. "Sage." Wisdom is called knowledge, etc. having gone beyond attachment and the net, he is a sage. "One who speaks of peace": the sage who speaks of peace, who speaks of shelter, who speaks of refuge, who speaks of safety, who speaks of fearlessness, who speaks of the imperishable, who speaks of the deathless, who speaks of Nibbāna - thus the sage who speaks of peace. "Without greed." Greed is called craving. Whatever lust, passion, etc. covetousness, greed, unwholesome root. One for whom this greed has been abandoned, cut off, appeased, tranquillised, incapable of arising, burnt by the fire of knowledge - he is called not greedy. He is not greedy for forms, for sounds... odours... flavours... tangible objects... in family... in group... in residence... in material gain... in fame... in praise... in happiness... in robes... in almsfood... in lodging... in requisite of medicines for the sick... in the sensual element... in the material element... in the immaterial element... in sensual existence... in fine-material existence... in immaterial existence... in percipient existence... in non-percipient existence... in neither-percipient-nor-non-percipient existence... in single-aggregate constituent existence... in four-aggregate constituent existence... in five-aggregate constituent existence... in the past... in the future... in the present... not greedy, not attached, not infatuated, not clinging regarding phenomena that are seen, heard, sensed, and to be cognised, free from greed, with greed gone, with greed abandoned, with greed vomited, with greed released, with greed eliminated, with greed relinquished, without lust, with lust gone, with lust abandoned, with lust vomited, with lust released, with lust eliminated, with lust relinquished, without hunger, quenched, become cool, experiencing happiness, he dwells with a self become divine - thus the sage who speaks of peace, without greed.

"Untainted by sensual pleasures and the world": "Sensual pleasures": in summary there are two kinds of sensual pleasures - objective sensual pleasures and defilement sensual pleasures, etc. these are called objective sensual pleasures, etc. these are called defilement sensual pleasures. "In the world" means in the realm of misery, in the human world, in the heavenly world, in the world of aggregates, in the world of elements, in the world of sense bases. "Clinging": there are two kinds of clinging - clinging through craving and clinging through wrong view, etc. this is clinging through craving, etc. this is clinging through wrong view. The sage, having abandoned clinging through craving, having relinquished clinging through wrong view, does not cling to sensual pleasures and the world, does not cling closely, does not cling thoroughly, untainted, not closely tainted, not thoroughly tainted, gone out, escaped, free, unbound, he dwells with a mind rid of barriers - thus the sage who speaks of peace, without greed, is untainted by sensual pleasures and the world.

Therefore the Blessed One said -

81.

"One who has attained the highest knowledge is not one who goes by view, nor by what is thought; he does not approach conceit": "Not" is a rejection. "One who has attained the highest knowledge": Knowledge is called the knowledge of the four paths, wisdom, wisdom faculty, power of wisdom, enlightenment factor of investigation of phenomena, investigation, insight, right view. Through those knowledges, one has gone to the end of birth, ageing and death, attained the end; gone to the summit, attained the summit; gone to the limit, attained the limit; gone to the conclusion, attained the conclusion; gone to shelter, attained shelter; gone to the rock cell, attained the rock cell; gone to refuge, attained refuge; gone to fearlessness, attained fearlessness; gone to the imperishable, attained the imperishable; gone to the Deathless, attained the Deathless; gone to Nibbāna, attained Nibbāna; or one who has gone to the end of the knowledges is one who has attained the highest knowledge; or one who has gone to the end through the knowledges is one who has attained the highest knowledge; or because of having known the seven phenomena, one is one who has attained the highest knowledge; identity view is known, sceptical doubt is known, adherence to moral rules and austerities is known, lust is known, hate is known, delusion is known, conceit is known; for him evil unwholesome mental states are known, that are subject to defilement, leading to rebirth, that give trouble, with painful results, leading to future birth, ageing and death.

"Not by view" means his sixty-two wrong views have been abandoned, cut off, appeased, tranquillised, incapable of arising, burnt by the fire of knowledge. He is not driven by view, is not led, is not carried, is not drawn along, nor does he fall back on that wrong view as having substance, does not return to it - one who has attained the highest knowledge is not one who goes by view. "Nor by what is thought" means by what is thought or by the voice of another or by the convention of the multitude, he does not lead conceit, does not approach, does not go to, does not grasp, does not fondle, does not adhere - one who has attained the highest knowledge is not one who goes by view, nor by what is thought; he does not approach conceit.

"For he is not made of that" means through the influence of craving, through the influence of view, he is not made of that, not devoted to that, not heading for that. When craving and view and conceit have been abandoned by him, their root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future, to that extent he is not made of that, not devoted to that, not heading for that - he does not approach conceit, for he is not made of that.

"He is not to be guided by action, nor by learning": "Not by action" means by meritorious volitional activity or by demeritorious volitional activity or by imperturbable volitional activity, he is not driven, is not led, is not carried, is not drawn along - not by action. "Nor is he to be guided by learning" means by purity through learning or by the voice of another or by the convention of the multitude, he is not driven, is not led, is not carried, is not drawn along - he is not to be guided by action, nor by learning.

"He is not led into attachments": "Involvement" means there are two involvements - involvement with craving and involvement with wrong view, etc. This is involvement with craving, etc. This is involvement with wrong view. For him, involvement with craving has been abandoned, involvement with wrong view has been relinquished. Because involvement with craving has been abandoned, because involvement with wrong view has been relinquished, he is not led into attachments, not tainted, not approaching, not attached, not inclined, gone out, escaped, free, unbound, he dwells with a mind rid of barriers - he is not led into attachments.

Therefore the Blessed One said -

82.

"For one dispassionate towards perception there are no mental knots": Whoever develops the noble path preceded by serenity meditation, for him from the beginning the mental knots are suppressed; when arahantship is attained, for the Worthy One the mental knots and delusions and mental hindrances and perception of sensuality, perception of anger, perception of violence, and perception of view have been abandoned, their root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future - for one dispassionate towards perception there are no mental knots.

"For one liberated by wisdom there are no delusions": Whoever develops the noble path preceded by insight meditation, for him from the beginning delusions are suppressed; when arahantship is attained, for the Worthy One delusions and mental knots and mental hindrances and perception of sensuality, perception of anger, perception of violence, and perception of view have been abandoned, their root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future - for one liberated by wisdom there are no delusions.

"Those who have grasped perception and view, they wander in the world clashing": Those who grasp perception - perception of sensuality, perception of anger, perception of violence - they, by the power of perception, clash and collide. Kings quarrel with kings, those of the warrior caste quarrel with those of the warrior caste, brahmins quarrel with brahmins, householders quarrel with householders, a mother quarrels with her son, a son quarrels with his mother, a father quarrels with his son, a son quarrels with his father, a brother quarrels with his brother, a sister quarrels with her sister, a brother quarrels with his sister, a sister quarrels with her brother, a friend quarrels with his friend. They there, having fallen into dispute, strife, and contention, attack one another with fists, attack with clods, attack with sticks, attack with knives. They there undergo death and suffering like death. Those who grasp the view "The world is eternal" or etc. "The Tathāgata neither exists nor does not exist after death" - they, by the power of view, clash and collide; they clash teacher against teacher, they clash preaching of the teaching against preaching of the teaching, they clash group against group, they clash view against view, they clash practice against practice, they clash path against path.

Or else they dispute, they make disputes, they make quarrels, they make strife, they make contentions, they make conflicts - "You do not understand this Teaching and discipline, etc. or disentangle yourself if you can." Their volitional activities have not been abandoned; Because volitional activities have not been abandoned, they clash regarding destination, they clash in hell, they clash in the animal realm, they clash in the sphere of ghosts, they clash in the human world, they clash in the heavenly world; destination against destination... rebirth against rebirth... conception against conception... existence against existence... the round of rebirths against the round of rebirths... the cycle against the cycle, they clash and collide, they speak, they wander, they dwell, they move, they conduct themselves, they protect, they sustain, they sustain themselves. "In the world" means in the realm of misery, etc. in the world of sense bases - those who have grasped perception and view, they wander in the world clashing.

Therefore the Blessed One said -

The Analytic Explanation of the Māgaṇḍiya Discourse is ninth.

10.

Exposition of the Discourse on Before the Break-up

Now he will explain the Purābhedasutta Exposition -

83.

"Of what vision, of what character, is one called 'at peace'?" "Of what vision" means endowed with what kind of vision, of what form, of what manner, of what appearance - of what vision. "Of what character" means endowed with what kind of morality, of what form, of what manner, of what appearance - of what vision, of what character. "Is called 'at peace'" means peaceful, at peace, appeased, quenched, tranquillised - is said, is pronounced, is spoken, is uttered, is explained, is expressed. "Of what vision" asks about higher wisdom, "of what character" asks about higher morality, "at peace" asks about higher consciousness - of what vision, of what character, is one called 'at peace'.

"Tell me that, Gotama." "That" means what I ask, what I request, what I entreat, what I inspire confidence in. "Gotama" means that created one addresses the Buddha, the Blessed One, by his clan name. "Tell" means say, declare, teach, make known, establish, open up, analyse, make clear, proclaim - tell me that, Gotama.

"Being asked about the highest person." "Being asked" means questioned, asked, requested, entreated, inspired to confidence. "The highest person" means the foremost, the best, the distinguished, the eminent, the highest, the excellent person - being asked about the highest person.

Therefore that created one said -

84.

"Free from craving before the dissolution": Before the collapse of the body, before the collapse of individual existence, before the discarding of the corpse, before the arrest of the life faculty, free from craving, with craving gone, with craving abandoned, with craving vomited, with craving released, with craving eliminated, with craving relinquished, without lust, with lust gone, with lust abandoned, with lust vomited, with lust released, with lust eliminated, with lust relinquished, without hunger, quenched, become cool, experiencing happiness, he dwells with a self become divine.

"Blessed One" is a term of respect. Furthermore, he is the Blessed One because lust is destroyed, he is the Blessed One because hate is destroyed, he is the Blessed One because delusion is destroyed, he is the Blessed One because conceit is destroyed, he is the Blessed One because wrong view is destroyed, he is the Blessed One because craving is destroyed, he is the Blessed One because mental defilements are destroyed, he is the Blessed One because he distributed, analysed, and thoroughly analysed the jewel of the Teaching, he is the Blessed One because he makes an end of existences, he is the Blessed One because he is developed in body, developed in morality, developed in mind, developed in wisdom, he is the Blessed One because he resorted to remote forest and woodland lodgings, secluded, with little sound, with little noise, having an atmosphere of solitude, suitable for human seclusion, suitable for retreat, he is the Blessed One because he is a partaker of the requisites of robes, almsfood, lodging and medicine for the sick, he is the Blessed One because he is a partaker of the taste of meaning, the taste of the Teaching, the taste of liberation, of higher morality, higher consciousness, higher wisdom, he is the Blessed One because he is a partaker of the four meditative absorptions, the four boundless states, the four immaterial attainments, he is the Blessed One because he is a partaker of the eight deliverances, the eight bases of overcoming, the nine progressive abiding attainments, he is the Blessed One because he is a partaker of the ten developments of wisdom, the ten circular meditation object attainments, the concentration of mindfulness of breathing, the attainment of foulness, he is the Blessed One because he is a partaker of the four establishments of mindfulness, the four right strivings, the four bases for spiritual power, the five faculties, the five powers, the seven factors of enlightenment, the noble eightfold path, he is the Blessed One because he is a partaker of the ten powers of the Tathāgata, the four grounds of self-confidence, the four analytical knowledges, the six direct knowledges, the six qualities of a Buddha. "Blessed One": this name was not made by his mother, not made by his father, not made by his brother, not made by his sister, not made by friends and colleagues, not made by relatives and blood-relations, not made by ascetics and brahmins, not made by deities; this is a designation realised at the end of liberation by the Buddhas, the Blessed Ones, at the foot of the Bodhi tree, together with the attainment of omniscient knowledge, that is to say "Blessed One" - "free from craving before the dissolution," thus spoke the Blessed One.

"Not dependent on the past": the past is called the past period of time. Referring to the past period of time, craving has been abandoned, wrong view has been relinquished; because craving has been abandoned, because wrong view has been relinquished. Thus also one is not dependent on the past. Or else, "I was of such matter in the past period of time," therein one does not pursue delight; "I was of such feeling... I was of such perception, I was of such activities, I was of such consciousness in the past period of time," therein one does not pursue delight. Thus also one is not dependent on the past. Or else, "Thus my eye was in the past period of time - thus forms," there consciousness is not bound by desire and lust, because consciousness is not bound by desire and lust one does not delight in that; not delighting in that. Thus also one is not dependent on the past. "Thus my ear was in the past period of time - thus sounds," "thus my nose was in the past period of time - thus odours," "thus my tongue was in the past period of time - thus flavours," "thus my body was in the past period of time - thus tangible objects," "thus my mind was in the past period of time - thus mental phenomena," there consciousness is not bound by desire and lust, because consciousness is not bound by desire and lust one does not delight in that; not delighting in that. Thus also one is not dependent on the past. Or else, whatever former laughing, talking and playing together with a woman he had, he does not enjoy that, does not desire that, and does not find happiness on account of that. Thus also one is not dependent on the past.

"Not to be reckoned in the middle" means: "The middle" is called the present period of time. Regarding the present period of time, craving has been abandoned, wrong view has been relinquished. Because craving has been abandoned, because wrong view has been relinquished, he is not to be reckoned as "lustful," not to be reckoned as "corrupted," not to be reckoned as "deluded," not to be reckoned as "bound," not to be reckoned as "adhered to," not to be reckoned as "gone to distraction," not to be reckoned as "gone to the undesirable," not to be reckoned as "gone to strength"; those volitional activities have been abandoned; because volitional activities have been abandoned, he is not to be reckoned regarding destination, as "doomed to Niraya Hell" or "of the animal realm" or "of the ghost realm" or "human" or "god" or "material" or "immaterial" or "percipient" or "non-percipient" or "neither percipient nor non-percipient." That cause does not exist, that condition does not exist, that reason does not exist, by which he would come to be reckoned - not to be reckoned in the middle.

"For him there is nothing put forward" means: "For him" means for the Worthy One who has eliminated the mental corruptions. "Putting in front" - there are two kinds of putting in front - putting craving in front and putting wrong view in front, etc. this is putting craving in front, etc. this is putting wrong view in front. For him, putting craving in front has been abandoned, putting wrong view in front has been relinquished. Because putting craving in front has been abandoned, because putting wrong view in front has been relinquished, he does not walk about having put craving or wrong view in front, he is not with craving as his flag, not with craving as his banner, not with craving as his authority, not with wrong view as his flag, not with wrong view as his banner, not with wrong view as his authority, he does not walk about surrounded by craving or wrong view. Thus also for him there is nothing put forward. Or "may I be of such matter in the future period of time," therein one does not pursue delight; "may I be of such feeling, 'May I be of such perception,' 'May I be of such activities,' may I be of such consciousness in the future period of time," therein one does not pursue delight. Thus also for him there is nothing put forward. Or "thus my eye may be in the future period of time - thus forms," one does not direct the mind towards the attainment of what has not been attained, by reason of the mind's non-aspiration one does not delight in that; not delighting in that. Thus also for him there is nothing put forward. "Thus my ear may be in the future period of time - thus sounds," "thus my nose may be in the future period of time - thus odours," "thus my tongue may be in the future period of time - thus flavours," "thus my body may be in the future period of time - thus tangible objects," "thus my mind may be in the future period of time - thus mental phenomena," one does not direct the mind towards the attainment of what has not been attained, by reason of the mind's non-aspiration one does not delight in that; not delighting in that. Thus also for him there is nothing put forward. Or "by this morality or by this ascetic practice or by this austerity or by this holy life I shall become a god or an inferior deity," one does not direct the mind towards the attainment of what has not been attained, by reason of the mind's non-aspiration one does not delight in that; not delighting in that. Thus also for him there is nothing put forward.

Therefore the Blessed One said -

85.

"Without wrath, fearless": "Without wrath" means what has indeed been said. But first wrath should be explained. Wrath arises in ten ways - "He has done harm to me" - wrath arises; "he is doing harm to me" - wrath arises; "he will do harm to me" - wrath arises; "he has done harm to one who is dear and agreeable to me, etc. he is doing harm, etc. he will do harm" - wrath arises; "he has done good to one who is disagreeable and unpleasant to me, etc. he is doing good, etc. he will do good" - wrath arises; or else wrath arises without reason. Whatever such resentment of the mind, repulsion, aversion, opposition, irritation, fury, rage, hate, corruption, wickedness, mental corruption, ill-will, wrath, anger, the state of being angry, hate, hating, the state of having hated, corruption, being corrupted, the state of having been corrupted, opposition, hostility, ferocity, harshness, displeasure of the mind - this is called wrath.

Furthermore, the excessive and slight degrees of wrath should be known. There is a time when wrath is only enough to agitate the mind, but not yet enough to contract and distort the face; there is a time when wrath is only enough to contract and distort the face, but not yet enough to move the jaws; there is a time when wrath is only enough to move the jaws, but not yet enough to utter harsh speech; there is a time when wrath is only enough to utter harsh speech, but not yet enough to look around in all directions; there is a time when wrath is only enough to look around in all directions, but not yet enough to seize a stick or weapon; there is a time when wrath is only enough to seize a stick or weapon, but not yet enough to raise a stick or weapon; there is a time when wrath is only enough to raise a stick or weapon, but not yet enough to strike with a stick or weapon; there is a time when wrath is only enough to strike with a stick or weapon, but not yet enough to cause cutting and wounding; there is a time when wrath is only enough to cause cutting and wounding, but not yet enough to break and crush; there is a time when wrath is only enough to break and crush, but not yet enough to tear off limbs; there is a time when wrath is only enough to tear off limbs, but not yet enough to deprive of life; there is a time when wrath is only enough to deprive of life, but not yet established for the complete relinquishment of all. When wrath, having destroyed another person, destroys oneself, to that extent wrath has reached the highest intensity, has attained the highest expansion. One for whom that wrath has been abandoned, cut off, appeased, tranquillised, incapable of arising, burnt by the fire of knowledge - he is called without wrath. Because wrath has been abandoned, one is without wrath; because the basis of wrath has been fully understood, one is without wrath; because the cause of wrath has been cut off, one is without wrath - without wrath.

"Fearless" means here a certain one is fearful, frightened, terrified; he trembles, is frightened, is terrified, fears, experiences terror. "I do not obtain a family, or I do not obtain a group, or I do not obtain a residence, or I do not obtain material gain, or I do not obtain fame, or I do not obtain praise, or I do not obtain happiness, or I do not obtain a robe, or I do not obtain almsfood, or I do not obtain lodging, or I do not obtain the requisite of medicines for the sick, or I do not obtain an attendant of the sick, or I am unknown" - he trembles, is frightened, is terrified, fears, experiences terror.

Here a monk is fearless, not frightened, not terrified; he does not tremble, is not frightened, is not terrified, does not fear, does not experience terror. "I do not obtain a family, or I do not obtain a group, or I do not obtain a residence, or I do not obtain material gain, or I do not obtain fame, or I do not obtain praise, or I do not obtain happiness, or I do not obtain a robe, or I do not obtain almsfood, or I do not obtain lodging, or I do not obtain the requisite of medicines for the sick, or I do not obtain an attendant of the sick, or I am unknown" - he does not tremble, is not frightened, is not terrified, does not fear, does not experience terror - without wrath, fearless.

"Not boastful, without remorse": Here a certain one is a boaster, a vaunter; he boasts, he vaunts - "I am accomplished in morality," or "I am accomplished in ascetic practice," or "I am accomplished in moral rules and austerities," or by birth or by clan or by being a son of good family or by beauty of complexion or by wealth or by study or by field of work or by field of craft or by subject of study or by learning or by discernment or by some subject matter or other. "I have gone forth from a high family," or "I have gone forth from a great family," or "I have gone forth from a wealthy family," or "I have gone forth from a family of eminent wealth," or "I am well-known, famous among householders and those gone forth," or "I am an obtainer of the requisites of robes, almsfood, lodging and medicine for the sick," or "I am one versed in the discourses," or "I am an expert in monastic discipline," or "I am a Dhamma preacher," or "I am a forest dweller," or "I am an almsfood eater," or "I am a wearer of rag-robes," or "I am a three-robe wearer," or "I am a successive house-to-house alms goer," or "I am one who refuses food offered later," or "I am one remaining in a sitting position," or "I am one who uses whatever seat is assigned," or "I am an obtainer of the first meditative absorption," or "I am an obtainer of the second meditative absorption," or "I am an obtainer of the third meditative absorption," or "I am an obtainer of the fourth meditative absorption," or of the attainment of the plane of infinite space... of the attainment of the plane of infinite consciousness... of the attainment of the plane of nothingness... or "I am an obtainer of the attainment of the plane of neither-perception-nor-non-perception" - he boasts, he vaunts. Thus he does not boast, does not vaunt; abstaining from boasting and vaunting, refraining, desisting, gone out, escaped, free, unbound, he dwells with a mind rid of barriers - not boastful.

"Without remorse": "Remorse" means remorse of the hands is also remorse, remorse of the feet is also remorse, remorse of the hands and feet is also remorse; perceiving what is not allowable as allowable, perceiving what is allowable as not allowable; perceiving the improper time as the proper time, perceiving the proper time as the improper time; perceiving what is faultless as faulty, perceiving what is faulty as faultless; whatever such remorse, the act of having remorse, the state of having remorse, regret of the mind, mental perplexity - this is called remorse.

Furthermore, remorse, regret of the mind, mental perplexity arises for two reasons: because of what has been done and because of what has not been done. How does remorse, regret of the mind, mental perplexity arise because of what has been done and because of what has not been done? "Bodily misconduct was done by me, bodily good conduct was not done by me" - remorse, regret of the mind, mental perplexity arises; "Verbal misconduct was done by me, good verbal conduct was not done by me... mental misconduct was done by me, good mental conduct was not done by me" - remorse, regret of the mind, mental perplexity arises; "Killing living beings was done by me, abstention from killing living beings was not done by me" - remorse, regret of the mind, mental perplexity arises; "Taking what is not given was done by me, abstention from taking what is not given was not done by me" - remorse, regret of the mind, mental perplexity arises; "Sexual misconduct was done by me, abstention from sexual misconduct was not done by me" - remorse, regret of the mind, mental perplexity arises; "Lying was done by me, abstention from lying was not done by me"... "Divisive speech was done by me, abstention from divisive speech was not done by me"... "Harsh speech was done by me, abstention from harsh speech was not done by me"... "Idle chatter was done by me, abstention from idle chatter was not done by me"... "Covetousness was done by me, non-covetousness was not done by me"... "Anger was done by me, non-anger was not done by me"... "Wrong view was done by me, right view was not done by me" - remorse, regret of the mind, mental perplexity arises. Thus remorse, regret of the mind, mental perplexity arises because of what has been done and because of what has not been done.

Or else, "I am not one who fulfils morality" - remorse, regret of the mind, mental perplexity arises; "I am one with unguarded doors in the faculties" etc. "I am immoderate in food" etc. "I am not devoted to wakefulness" etc. "I am not endowed with mindfulness and full awareness" etc. "The four establishments of mindfulness have not been developed by me" etc. "The four right strivings have not been developed by me" etc. "The four bases for spiritual power have not been developed by me" etc. "The five spiritual faculties have not been developed by me" etc. "The five powers have not been developed by me" etc. "The seven factors of enlightenment have not been developed by me" etc. "The noble eightfold path has not been developed by me" etc. "Suffering has not been fully understood by me" etc. "The origin has not been abandoned by me" etc. "The path has not been developed by me" etc. "Cessation has not been realized by me" - remorse, regret of the mind, mental perplexity arises. For one in whom this remorse has been abandoned, cut off, appeased, tranquillised, incapable of arising, burnt by the fire of knowledge, he is called one without remorse - not boastful, without remorse.

Speaking with wisdom, unagitated. "Mantā" is called wisdom. Whatever wisdom, understanding, etc. non-delusion, investigation of phenomena, right view. Having grasped again and again with wisdom, he speaks words, whether speaking much, uttering much, explaining much, or expressing much. He does not speak words that are badly spoken, badly uttered, badly expressed, badly said, badly declared - speaking with wisdom. Unagitated. Therein, what is restlessness? Whatever restlessness of the mind, non-appeasement, distraction of the mind, turmoil of the mind - this is called restlessness. For one in whom this restlessness has been abandoned, cut off, appeased, tranquillised, incapable of arising, burnt by the fire of knowledge, he is called unagitated - speaking with wisdom, unagitated.

He indeed is a sage restrained in speech. Here a monk, having abandoned lying, abstains from lying; he speaks the truth, is devoted to truth, reliable, trustworthy, not a deceiver of the world. Having abandoned divisive speech, he abstains from divisive speech - having heard something here, he does not repeat it elsewhere to divide these people, or having heard something elsewhere, he does not repeat it here to divide those people. Thus he is one who reunites those who are divided, a promoter of those who are united, rejoicing in concord, delighting in concord, taking delight in concord, he is a speaker of words that create concord. Having abandoned harsh speech, he abstains from harsh speech - he speaks such words as are gentle, pleasing to the ear, affectionate, going to the heart, urbane, pleasing and agreeable to many people. Having abandoned idle chatter, he abstains from idle chatter - he speaks at the right time, speaks what is factual, speaks what is beneficial, speaks on the Teaching and the discipline; he speaks words worth treasuring, timely, reasonable, well-defined, connected with the goal. Endowed with the four kinds of good verbal conduct, he speaks speech free from the four faults; abstaining from the thirty-two kinds of pointless talk, refraining, desisting, gone out, escaped, free, unbound, he dwells with a mind rid of barriers.

He speaks on the ten topics of discussion, as follows - he speaks talk on fewness of wishes, he speaks talk on contentment, talk on solitude... talk on aloofness from society... talk on arousal of energy... talk on morality... talk on concentration... talk on wisdom... talk on liberation... talk on knowledge and vision of liberation... talk on the establishments of mindfulness... talk on the right strivings... talk on the bases for spiritual power... talk on the faculties... talk on the powers... talk on the factors of enlightenment... talk on the path... talk on the fruit... he speaks talk on Nibbāna. "Restrained in speech" means restrained, controlled, guarded, protected, watched over, calmed. "Sage." Wisdom is called knowledge. Whatever wisdom, understanding, etc. non-delusion, investigation of phenomena, right view, etc. having gone beyond attachment and the net, he is a sage - he indeed is a sage restrained in speech.

Therefore the Blessed One said -

86.

"Without attachment to the future": Attachment is called craving. Whatever lust, passion, etc. covetousness, greed, unwholesome root. For whom this attachment, craving, has been abandoned, cut off, appeased, tranquillised, incapable of arising, burnt by the fire of knowledge. Thus also one is without attachment to the future. Or "may I be of such matter in the future period of time," therein one does not pursue delight; "may I be of such feeling, 'May I be of such perception,' 'May I be of such activities,' may I be of such consciousness in the future period of time," therein one does not pursue delight. Thus also one is without attachment to the future. Or "thus my eye may be in the future period of time - thus forms," one does not direct the mind towards the attainment of what has not been attained, by reason of the mind's non-aspiration one does not delight in that; not delighting in that. Thus also one is without attachment to the future. "Thus my ear may be in the future period of time - thus sounds," etc. "Thus my mind may be in the future period of time - thus mental phenomena," one does not direct the mind towards the attainment of what has not been attained, by reason of the mind's non-aspiration one does not delight in that; not delighting in that. Thus also one is without attachment to the future. Or "by this morality or by this ascetic practice or by this austerity or by this holy life I shall become a god or an inferior deity," one does not direct the mind towards the attainment of what has not been attained, by reason of the mind's non-aspiration one does not delight in that; not delighting in that. Thus also one is without attachment to the future.

"He does not bewail the past": One does not grieve over a changed object, or one does not grieve regarding a changed object; one does not grieve "my eye has changed"; "my ear my nose my tongue my body my forms my sounds my odours my flavours my tangible objects my family my group my residence my material gain my fame my praise my happiness my robe my almsfood my lodging my requisite of medicines for the sick my mother my father my brother my sister my son my daughter my friends my colleagues my relatives my blood-relations have changed," one does not grieve, is not wearied, does not lament, does not beat one's breast and wail, does not fall into confusion - he does not bewail the past.

"Seeing seclusion in contacts" means: Eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, mind-contact, designation-contact, impingement-contact, contact experienced as pleasant, contact experienced as unpleasant, contact experienced as neither-unpleasant-nor-pleasant, wholesome contact, unwholesome contact, indeterminate contact, sensual-sphere contact, fine-material-sphere contact, immaterial-sphere contact, empty contact, signless contact, desireless contact, mundane contact, supramundane contact, past contact, future contact, present contact; whatever such contact, touching, contacting, the state of having contacted - this is called contact.

"Seeing seclusion in contacts" means: He sees eye-contact as secluded from a self or from what belongs to a self or from permanent or from stable or from eternal or from not subject to change, he sees ear-contact as secluded... he sees nose-contact as secluded... he sees tongue-contact as secluded... he sees body-contact as secluded... he sees mind-contact as secluded... he sees designation-contact as secluded... he sees impingement-contact as secluded... contact experienced as pleasant... contact experienced as unpleasant... contact experienced as neither-unpleasant-nor-pleasant... wholesome contact... unwholesome contact... indeterminate contact... sensual-sphere contact... fine-material-sphere contact... immaterial-sphere contact... he sees mundane contact as secluded from a self or from what belongs to a self or from permanent or from stable or from eternal or from not subject to change.

Or else he sees past contact as secluded from future and present contacts, he sees future contact as secluded from past and present contacts, he sees present contact as secluded from past and future contacts. Or else those contacts that are noble, without mental corruptions, supramundane, connected with emptiness, he sees those contacts as secluded from lust, hate, delusion, wrath, hostility, contempt, insolence, envy, stinginess, deceit, fraudulence, obstinacy, rivalry, conceit, arrogance, vanity, negligence, all mental defilements, all misconduct, all disturbances, all fevers, all torments, all unwholesome volitional activities, he sees them as secluded - seeing seclusion in contacts.

"And he is not led by views" means: His sixty-two wrong views have been abandoned, cut off, appeased, tranquillised, incapable of arising, burnt by the fire of knowledge. He is not driven by view, is not led, is not carried, is not drawn along; nor does he fall back on that wrong view as having substance, does not return to it - and he is not led by views.

Therefore the Blessed One said -

87.

"Withdrawn, not fraudulent": "Withdrawn" means withdrawn because lust has been abandoned, withdrawn because hate has been abandoned, withdrawn because delusion has been abandoned, of wrath... of hostility... of contempt... of insolence... of envy... of stinginess... etc. withdrawn because all unwholesome volitional activities have been abandoned. For this was said by the Blessed One - "And how, monks, is a monk withdrawn? For this monk, monks, the conceit 'I am' has been abandoned, its root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future. Thus, monks, a monk is withdrawn" - withdrawn.

"Not fraudulent": there are three bases of scheming - the basis of scheming called use of requisites, the basis of scheming called deportment, the basis of scheming called indirect talk.

What is the basis of scheming called use of requisites? Here householders invite a monk with the requisites of robes, almsfood, lodging and medicine for the sick. He, having evil desires, overcome by desire, desirous of the requisites of robes, almsfood, lodging and medicine for the sick, out of desire for more, rejects the robe, rejects the almsfood, rejects the lodging, rejects the requisite of medicines for the sick. He speaks thus: "What use is a costly robe to an ascetic! This is suitable that an ascetic should collect rags from cemeteries, or rubbish heaps, or shops, and having made them into a double robe, wear them. What use is costly almsfood to an ascetic! This is suitable that an ascetic should make his livelihood by wandering for gleanings, by morsels of almsfood. What use is a costly lodging to an ascetic! This is suitable that an ascetic should be a tree-root dweller, or a cemetery dweller, or an open-air dweller. What use is a costly requisite of medicines for the sick to an ascetic! This is suitable that an ascetic should make medicine with cattle-urine or with a piece of yellow myrobalan." Based on that, he wears a coarse robe, uses coarse almsfood, uses a coarse lodging, uses a coarse requisite of medicines for the sick. Householders know him thus: "This ascetic has few wishes, is content, secluded, not in company, putting forth strenuous energy, an advocate of austere practices" - they invite him more and more with the requisites of robes, almsfood, lodging and medicine for the sick. He speaks thus: "Through the presence of three things, a faithful son of good family generates much merit. Through the presence of faith, a faithful son of good family generates much merit; through the presence of a gift, a faithful son of good family generates much merit; through the presence of those worthy of offerings, a faithful son of good family generates much merit. 'You have this faith, and a gift exists, and I am a recipient. If I do not accept, thus you will be excluded from merit. I have no need of this. But out of compassion for you, I accept.'" Based on that, he accepts much robe, he accepts much almsfood, he accepts much requisite of medicines for the sick. Whatever such frowning, the act of frowning, scheming, the act of scheming, the state of being a schemer - this is the basis of scheming called use of requisites.

What is the case of scheming termed as deportment? Here a certain one, having evil desires, overcome by desire, with the intention of being honoured, thinking "Thus people will honour me," adjusts his walking, adjusts his standing, adjusts his sitting, adjusts his lying down, walks with intention, stands with intention, sits with intention, prepares his sleeping place with intention, walks as if concentrated, stands as if concentrated, sits as if concentrated, prepares his sleeping place as if concentrated, he is as if a meditator within range. Whatever such placing, setting up, adjusting of deportment, frowning, the state of frowning, scheming, the act of scheming, the state of having schemed - this is the case of scheming termed as deportment.

What is the case of scheming termed as indirect talk? Here a certain one, having evil desires, overcome by desire, with the intention of being honoured, thinking "Thus people will honour me," speaks words connected with the noble teaching. He says: "Whoever wears such a robe, that ascetic is influential"; "whoever wears such a bowl... wears a brass bowl... wears a water-filter... wears a strainer... wears a key... wears sandals... wears a waistband... wears a shoulder-strap, that ascetic is influential," he says; He says: "Whoever has such a preceptor, that ascetic is influential"; "whoever has such a teacher... such ones with the same preceptor... those with the same teacher... friends... acquaintances... companions... associates, that ascetic is influential," he says; He says: "Whoever dwells in such a dwelling-place, that ascetic is influential"; "whoever dwells in such a half-roofed house... dwells in a mansion... dwells in a long building... dwells in a cave... dwells in a rock cell... dwells in a hut... dwells in a pinnacle chamber... dwells in a watchtower... dwells in a pavilion... dwells in a tent... dwells in an assembly hall... dwells in a shed... dwells at a tree-root, that ascetic is influential," he says.

Or else, one who is excessively frowning, excessively knitting the brows, excessively fraudulent, excessively chattering, one who gains esteem through his mouth, spoke such a talk that is profound, hidden, subtle, concealed, supramundane, connected with emptiness, saying "This ascetic is an obtainer of such peaceful abiding attainments." Whatever such frowning, the act of frowning, scheming, the act of scheming, the state of being a schemer - this is the basis for scheming reckoned as indirect talk. For one in whom these three bases for scheming have been abandoned, cut off, appeased, tranquillised, incapable of arising, burnt by the fire of knowledge, he is called not fraudulent - withdrawn, not fraudulent.

Not greedy, without stinginess. Yearning is called craving. Whatever lust, passion, etc. covetousness, greed, unwholesome root. For one in whom this yearning, craving, has been abandoned, cut off, appeased, tranquillised, incapable of arising, burnt by the fire of knowledge, he is called not greedy. He does not yearn for forms, sounds... odours... flavours... tangible objects... family... group... residence... material gain... fame... praise... happiness... robes... almsfood... lodging... requisite of medicines for the sick... the sensual element... the material element... the immaterial element... sensual existence... fine-material existence... immaterial existence... percipient existence... non-percipient existence... neither-percipient-nor-non-percipient existence... single-aggregate constituent existence... four-aggregate constituent existence... five-aggregate constituent existence... the past... the future... the present... regarding phenomena that are seen, heard, sensed, and to be cognised, he does not yearn, does not wish, does not consent, does not aspire, does not pray for - not greedy. Without stinginess - there are five kinds of stinginess - stinginess regarding residence, stinginess regarding family, stinginess regarding material gain, stinginess regarding praise, stinginess regarding the teachings. Whatever such avarice, the act of being stingy, the state of being stingy, avarice, miserliness, the state of being harsh, the state of not grasping of the mind - this is called stinginess. Furthermore, stinginess regarding the aggregates is also stinginess, stinginess regarding the elements is also stinginess, stinginess regarding the sense bases is also stinginess - this is grasping - this is called stinginess. For one in whom this stinginess has been abandoned, cut off, appeased, tranquillised, incapable of arising, burnt by the fire of knowledge, he is called without stinginess - not greedy, without stinginess.

"Not impudent, not loathsome": "Impudence": there are three kinds of impudence - bodily impudence, verbal impudence, mental impudence. What is bodily impudence? Here a certain one shows bodily impudence when gone to the Community, shows bodily impudence when gone to a group, shows bodily impudence in the refectory, shows bodily impudence in the sweat room, shows bodily impudence at the water landing place, shows bodily impudence when entering an inhabited area, shows bodily impudence when having entered an inhabited area.

How does one gone to the Community show bodily impudence? Here a certain one gone to the Community, without showing respect to the elder monks, stands jostling them, sits jostling them, stands in front of them, sits in front of them, sits on a high seat, sits having covered himself up to the head, speaks while standing, speaks while gesticulating with his arms. Thus one gone to the Community shows bodily impudence.

How does one gone to a group show bodily impudence? Here a certain one gone to a group, without showing respect to the elder monks, walks wearing sandals while the elder monks walk without sandals, walks on a high walking path while they walk on a low walking path, walks on a walking path while they walk on the ground, stands jostling them, sits jostling them, stands in front of them, sits in front of them, sits on a high seat, sits having covered himself up to the head, speaks while standing, speaks while gesticulating with his arms. Thus one gone to a group shows bodily impudence.

How does one show bodily impudence in the refectory? Here a certain one in the refectory, without showing respect to the elder monks, sits having intruded upon them, excludes even junior monks from their seats, stands jostling them, sits jostling them, stands in front of them, sits in front of them, sits on a high seat, sits having covered himself up to the head, speaks while standing, speaks while gesticulating with his arms. Thus one shows bodily impudence in the refectory.

How does one show bodily impudence in the sweat room? Here a certain one in the sweat room, without showing respect to the elder monks, stands jostling them, sits jostling them, stands in front of them, sits in front of them, sits on a high seat, without asking permission and without being invited puts in firewood, closes the door, speaks while gesticulating with his arms. Thus one shows bodily impudence in the sweat room.

How does one show bodily impudence at the water landing place? Here a certain one at the water landing place, without showing respect to the elder monks, goes down jostling them, goes down in front of them, bathes jostling them, bathes in front of them, bathes above them, comes up jostling them, comes up in front of them, comes up above them. Thus one shows bodily impudence at the water landing place.

How does one entering an inhabited area show bodily impudence? Here a certain one entering an inhabited area, without showing respect to the elder monks, goes jostling them, goes in front of them, and even turning aside goes in front of the elder monks again and again. Thus one entering an inhabited area shows bodily impudence.

How does one having entered an inhabited area show bodily impudence? Here a certain one having entered an inhabited area, when told "Do not enter, venerable sir," enters; when told "Do not stand, venerable sir," stands; when told "Do not sit, venerable sir," sits; enters where there is no permission, stands where there is no permission, sits where there is no permission; and whatever inner chambers of families there are that are hidden and concealed, where the women of the family, the daughters of the family, the daughters-in-law of the family, the young girls of the family sit, there too he enters suddenly and fondles even a boy's head. Thus one having entered an inhabited area shows bodily impudence - this is bodily impudence.

What is verbal impudence? Here a certain one shows verbal impudence when gone to the Community, shows verbal impudence when gone to a group, shows verbal impudence when having entered an inhabited area.

How does one gone to the Community show verbal impudence? Here a certain one, gone to the Community, without respect for the elder monks, without asking permission or without being invited, teaches the Teaching to monks who have come to the monastery, answers questions, recites the Pātimokkha, speaks while standing, speaks while gesticulating with arms. Thus one gone to the Community shows verbal impudence.

How does one gone to a group show verbal impudence? Here a certain one, gone to a group, without respect for the elder monks, without asking permission or without being invited, teaches the Teaching to monks who have come to the monastery, answers questions, speaks while standing, speaks while gesticulating with arms. He teaches the Teaching to nuns, male lay followers, and female lay followers who have come to the monastery, answers questions, speaks while standing, speaks while gesticulating with arms. Thus one gone to a group shows verbal impudence.

How does one who has entered the inhabited area show verbal impudence? Here a certain one who has entered the inhabited area speaks thus to a woman or a girl - "O so-named one, of such-and-such clan, what is there? Is there rice gruel, is there food, is there solid food? What shall we drink, what shall we eat, what shall we chew? What is there, or what will you give me?" - he prattles on; whatever such speech, prattle, confused talk, wailing, act of wailing, state of wailing. Thus one who has entered the inhabited area shows verbal impudence - this is verbal impudence.

What is mental impudence? Here a certain one, not having gone forth from a high family, considers himself equal in mind with one who has gone forth from a high family; not having gone forth from a great family, considers himself equal in mind with one who has gone forth from a great family; not having gone forth from a wealthy family, considers himself equal in mind with one who has gone forth from a wealthy family; not having gone forth from a family of eminent wealth... not being one versed in the discourses, considers himself equal in mind with one versed in the discourses; not being an expert in monastic discipline... not being a Dhamma preacher... not being a forest dweller... not being an almsfood eater... not being a wearer of rag-robes... not being a three-robe wearer... not being a successive house-to-house alms goer... not being one who refuses food offered later... not being one remaining in a sitting position... not being one who uses whatever seat is assigned... not being an obtainer of the first meditative absorption, considers himself equal in mind with an obtainer of the first meditative absorption... etc. not being an obtainer of the attainment of the plane of neither-perception-nor-non-perception, considers himself equal in mind with an obtainer of the attainment of the plane of neither-perception-nor-non-perception - this is mental impudence. For whom these three kinds of impudence have been abandoned, cut off, appeased, tranquillised, incapable of arising, burnt by the fire of knowledge, he is called not impudent - not impudent.

"Not loathsome" means: There is a person who is loathsome, there is one who is not loathsome. And what person is loathsome? Here a certain person is immoral, of bad character, of impure and suspicious conduct, of concealed actions, not a recluse though claiming to be a recluse, not a practitioner of the holy life though claiming to be a practitioner of the holy life, rotten inside, filled with desire, rubbish-born - this is called a loathsome person. Or else he is prone to wrath, abundantly given to anguish; even when spoken to a little, he becomes attached, becomes angry, is repelled, becomes obstinate, and manifests irritation, hate, and displeasure - this is called a loathsome person. Or else he is prone to wrath and bearing grudges, one who depreciates another's worth and is spiteful, envious and stingy, fraudulent and deceitful, obstinate and arrogant, having evil desires and having wrong view, adhering to his own views, holding on to them tenaciously, relinquishing them with difficulty - this is called a loathsome person.

And what person is not loathsome? Here a monk is virtuous, he dwells restrained by the restraint of the Pātimokkha, accomplished in good conduct and lawful resort, seeing danger in the slightest faults, having accepted the training rules he trains in them - this is called a person who is not loathsome. Or else he is without wrath, abundantly serene; even when spoken to much, he does not become attached, does not become angry, is not repelled, does not become obstinate, and does not manifest irritation, hate, and displeasure - this is called a person who is not loathsome. Or else he is without wrath and without resentment, without depreciation and without spite, without envy and without stinginess, not fraudulent and not deceitful, not obstinate and not arrogant, not having evil desires and not having wrong view, not adhering to his own views, not holding on to them tenaciously, relinquishing them easily - this is called a person who is not loathsome. All ignorant worldlings are loathsome; with reference to the good worldling, the eight noble persons are not loathsome - not impudent, not loathsome.

"And not given to slander" means: "Divisive speech" means here a certain one is a speaker of divisive speech; having heard here, he repeats it elsewhere to divide these people, or having heard elsewhere, he repeats it here to divide those people. Thus he is one who divides those who are united, or a supporter of those who are divided, rejoicing in discord, delighting in discord, taking delight in discord, he is a speaker of words that create discord - this is called divisive speech.

Furthermore, one engages in divisive speech for two reasons - through desire to be dear, or with the intention of causing division. How does one engage in divisive speech through desire to be dear? "I shall be dear to him, I shall be agreeable to him, I shall be trusted by him, I shall be intimate with him, I shall be a good friend to him." Thus one engages in divisive speech through desire to be dear. How does one engage in divisive speech with the intention of causing division? "How might these become different, become separated, become divided, become split, become in two factions, become in two parties, might be broken apart, might not come together, might dwell in suffering, not comfortably." Thus one engages in divisive speech with the intention of causing division. For one in whom this divisive speech has been abandoned, cut off, appeased, tranquillised, incapable of arising, burnt by the fire of knowledge, he is not given to slander, not connected with, not engaged in, not fully engaged in - and not given to slander.

Therefore the Blessed One said -

88.

"Not attached to pleasures" means: "Pleasures" are called the five types of sensual pleasure. Why are the five types of sensual pleasure called "pleasures"? For the most part gods and humans wish for, enjoy, desire, long for, pray for the five types of sensual pleasure - for that reason the five types of sensual pleasure are called "pleasures". For those in whom this craving for pleasures has not been abandoned, craving for visible form flows from the eye, leaks, streams, proceeds; craving for sound from the ear... craving for odour from the nose... craving for flavour from the tongue... craving for tangible object from the body... craving for mental objects flows from the mind, leaks, streams, proceeds. For those in whom this craving for pleasures has been abandoned, cut off, appeased, tranquillised, incapable of arising, burnt by the fire of knowledge, craving for visible form does not flow from the eye, does not leak, does not stream, does not proceed; craving for sound from the ear... etc. craving for mental objects does not flow from the mind, does not leak, does not stream, does not proceed - "not attached to pleasures".

"And not given to arrogance" means: What is arrogance? Here a certain one despises another by birth or by clan... etc. or by some subject matter or other. Whatever such conceit, imagination, state of imagining, elevation, elation, flag, exertion, vainglory of consciousness - this is called arrogance. One for whom this arrogance has been abandoned, cut off, appeased, tranquillised, incapable of arising, burnt by the fire of knowledge, he is not given to arrogance, not connected with, not engaged in, not fully engaged in - "and not given to arrogance".

"Smooth and discerning" means: "Smooth" means endowed with smooth bodily action, thus smooth; with smooth verbal action... endowed with smooth mental action, thus smooth; endowed with smooth establishments of mindfulness, thus smooth; with smooth right strivings... with smooth bases for spiritual power... with smooth faculties... with smooth powers... endowed with smooth factors of enlightenment, thus smooth; endowed with the smooth noble eightfold path - smooth.

"Discerning": there are three kinds of discerning ones - one discerning through learning, one discerning through inquiry, one discerning through achievement. Which is one discerning through learning? Here a certain one has by nature learnt thoroughly - discourse, mixed prose and verse, explanation, verse, inspired utterance, thus-it-is-said, birth story, wonderful phenomena, catechism; in dependence on that learning, discernment arises for him - this is one discerning through learning. Which is one discerning through inquiry? Here a certain one is an inquirer about one's own meaning and the true method, about characteristic and cause, about the possible and impossible; in dependence on that inquiry, discernment arises for him - this is one discerning through inquiry. Which is one discerning through achievement? Here a certain one has achieved the four establishments of mindfulness, the four right strivings, the four bases for spiritual power, the five faculties, the five powers, the seven factors of enlightenment, the noble eightfold path, the four noble paths, the four fruits of asceticism, the four analytical knowledges, the six higher knowledges; for him the meaning is known, the teaching is known, the language is known; when the meaning is known, the meaning becomes discerned; when the teaching is known, the teaching becomes discerned; when the language is known, the language becomes discerned; knowledge regarding these three knowledges is the analytical knowledge of discernment. One who is endowed with this analytical knowledge of discernment, fully endowed, approached, fully approached, attained, fully attained, possessed of it - he is called discerning. For one who has no learning, no inquiry, no achievement, what will become discerned for him? - smooth and discerning.

"Not faithless, he does not become dispassionate": "Not faithless" means he does not believe anyone else - whether another ascetic or brahmin or god or Māra or Brahmā - regarding the teaching directly known by himself, witnessed by himself. "All activities are impermanent" - directly known by oneself, etc. "All activities are suffering" - "All phenomena are non-self" - "Ignorance is the condition for activities" - etc. "Birth is the condition for ageing and death" - "From the cessation of ignorance comes the cessation of activities" - etc. "From the cessation of birth comes the cessation of ageing and death" - "This is suffering" - etc. "This is the practice leading to the cessation of suffering" - "These are the mental corruptions" - etc. "This is the practice leading to the cessation of mental corruptions" - "These phenomena are to be directly known" - etc. "These phenomena are to be realized" - directly known by oneself, etc. the origin, passing away, gratification, danger, and escape of the six sense bases of contact; the origin of the five aggregates of clinging, etc. the origin, passing away, gratification, danger, and escape of the four primary elements - directly known by oneself, etc. "Whatever has the nature of arising, all that has the nature of cessation" - directly known by oneself, witnessed by oneself, this teaching he does not believe from anyone else - whether another ascetic or brahmin or god or Māra or Brahmā.

For this was said by the Blessed One - "Do you believe, Sāriputta, that the faith faculty, when developed and cultivated, is grounded upon the Deathless, heading for the Deathless, with the Deathless as its final goal; the energy faculty... the mindfulness faculty... the concentration faculty... the wisdom faculty, when developed and cultivated, is grounded upon the Deathless, heading for the Deathless, with the Deathless as its final goal?"

"I do not go by faith in the Blessed One in this matter, venerable sir, that the faith faculty... the energy faculty... the mindfulness faculty... the concentration faculty... the wisdom faculty, when developed and cultivated, is grounded upon the Deathless, heading for the Deathless, with the Deathless as its final goal. For those, venerable sir, to whom this would surely be unknown, unseen, not understood, not realized, not touched by wisdom, they would go by faith in others in this matter that the faith faculty, when developed and cultivated, is grounded upon the Deathless, heading for the Deathless, with the Deathless as its final goal. The energy faculty... the mindfulness faculty... the concentration faculty... the wisdom faculty, when developed and cultivated, is grounded upon the Deathless, heading for the Deathless, with the Deathless as its final goal. But for those, venerable sir, to whom this is known, seen, understood, realized, touched by wisdom, they are without uncertainty, without doubt in this matter. The faith faculty... the energy faculty... the mindfulness faculty... the concentration faculty... the wisdom faculty, when developed and cultivated, is grounded upon the Deathless, heading for the Deathless, with the Deathless as its final goal. And for me, venerable sir, this is known, seen, understood, realized, touched by wisdom; I am without uncertainty, without doubt in this matter. The faith faculty... the energy faculty... the mindfulness faculty... the concentration faculty... the wisdom faculty, when developed and cultivated, is grounded upon the Deathless, heading for the Deathless, with the Deathless as its final goal."

"Good, good, Sāriputta! For those, Sāriputta, to whom this would be unknown, unseen, not understood, not realized, not touched by wisdom, they would go by faith in others in this matter that the faith faculty... etc. the wisdom faculty, when developed and cultivated, is grounded upon the Deathless, heading for the Deathless, with the Deathless as its final goal."

"Not faithless, he does not become dispassionate": All ignorant worldlings find pleasure in; with reference to the good worldling, the seven trainees detach themselves. The Worthy One neither finds pleasure in nor detaches himself; he is dispassionate because of the elimination of lust, because of being without lust; because of the elimination of hate, because of being without hate; because of the elimination of delusion, because of being without delusion. He has completed his dwelling, accomplished his conduct, etc. the cycle of birth and death, there is no more rebirth for him - not faithless, he does not become dispassionate.

Therefore the Blessed One said -

89.

"He does not train out of desire for gain, and does not become angry at loss." How does one train out of desire for gain? Here, monks, a monk sees a monk who is an obtainer of the requisites of robes, almsfood, lodging and medicine for the sick. He thinks thus: "By what means indeed is this venerable one an obtainer of the requisites of robes, almsfood, lodging and medicine for the sick?" He thinks thus: "This venerable one is one versed in the discourses; therefore this venerable one is an obtainer of the requisites of robes, almsfood, lodging and medicine for the sick." He, because of gain, on account of gain, for the reason of gain, for the production of gain, ripening gain, learns the discourses thoroughly. Thus also one trains out of desire for gain.

Or else a monk sees a monk who is an obtainer of the requisites of robes, almsfood, lodging and medicine for the sick. He thinks thus: "By what means indeed is this venerable one an obtainer of the requisites of robes, almsfood, lodging and medicine for the sick?" He thinks thus: "This venerable one is an expert in monastic discipline, etc. a Dhamma preacher, one versed in the higher teaching; therefore this venerable one is an obtainer of the requisites of robes, almsfood, lodging and medicine for the sick." He, because of gain, on account of gain, for the reason of gain, for the production of gain, ripening gain, learns the higher teaching thoroughly. Thus also one trains out of desire for gain.

Or else a monk sees a monk who is an obtainer of the requisites of robes, almsfood, lodging and medicine for the sick. He thinks thus: "By what means indeed is this venerable one an obtainer of the requisites of robes, almsfood, lodging and medicine for the sick?" He thinks thus: "This venerable one is a forest-dweller, an almsfood eater, a wearer of rag-robes, a three-robe wearer, a successive house-to-house alms goer, one who refuses food offered later, one remaining in a sitting position, one who accepts whatever seat is offered; therefore this venerable one is an obtainer of the requisites of robes, almsfood, lodging and medicine for the sick." He, because of gain, on account of gain, for the reason of gain, for the production of gain, ripening gain, becomes a forest-dweller, etc. becomes one who accepts whatever seat is offered. Thus also one trains out of desire for gain.

How does one not train out of desire for material gain? Here a monk, not because of material gain, not on account of material gain, not for the reason of material gain, not for the production of material gain, not ripening material gain, only for the purpose of self-taming, for the purpose of self-composure, for the purpose of self-quenching, learns the discourses thoroughly, learns the monastic discipline thoroughly, learns the higher teaching thoroughly. Thus also one does not train out of desire for material gain.

Or else a monk, not because of material gain, not on account of material gain, not for the reason of material gain, not for the production of material gain, not ripening material gain, only in dependence on fewness of wishes, only in dependence on contentment, only in dependence on detachment, only in dependence on solitude, only in dependence on this being the purpose, is a forest-dweller, is an almsfood eater, is a wearer of rag-robes, is a three-robe wearer, is a successive house-to-house alms goer, is one who refuses food offered later, is one who remains in a sitting position, is one who uses whatever seat is assigned. Thus also one does not train out of desire for material gain - he does not train out of desire for material gain.

And he does not become angry at loss. How does one become angry at loss? Here a certain one thinking "I do not obtain a family, or I do not obtain a group, or I do not obtain a residence, or I do not obtain material gain, or I do not obtain fame, or I do not obtain praise, or I do not obtain happiness, or I do not obtain a robe, or I do not obtain almsfood, or I do not obtain lodging, or I do not obtain the requisite of medicines for the sick, or I do not obtain an attendant of the sick, or I am unknown" becomes angry, is repelled, becomes obstinate, and manifests irritation, hate, and displeasure. Thus one becomes angry at loss.

How does one not become angry at loss? Here a monk thinking "I do not obtain a family, or I do not obtain a group, etc. I am unknown" does not become angry, is not repelled, does not become obstinate, and does not manifest irritation, hate, and displeasure. Thus one does not become angry at loss - he does not train out of desire for material gain and does not become angry at loss.

Unopposed by craving, he does not covet flavours. "Opposed" means whatever resentment of the mind, repulsion, aversion, opposition, irritation, fury, rage, hate, corruption, wickedness, mental corruption, ill-will, wrath, anger, the state of being angry, hate, hating, the state of having hated, corruption, being corrupted, the state of having been corrupted, opposition, hostility, ferocity, harshness, displeasure of the mind - this is called opposition. One for whom this opposition has been abandoned, cut off, appeased, tranquillised, incapable of arising, burnt by the fire of knowledge - he is called unopposed. "Craving" means craving for visible form, craving for sound, craving for odour, craving for flavour, craving for tangible object, craving for mental objects. "Flavour" means root flavour, trunk flavour, bark flavour, leaf flavour, flower flavour, fruit flavour, sour, sweet, bitter, pungent, salty, alkaline, acidic, astringent, pleasant, unpleasant, cold, hot. There are some ascetics and brahmins who are greedy for flavours. They wander about seeking the finest flavours with the tip of the tongue; having obtained sour, they seek non-sour; having obtained non-sour, they seek sour; having obtained sweet, they seek non-sweet; having obtained non-sweet, they seek sweet; having obtained bitter, they seek non-bitter; having obtained non-bitter, they seek bitter; having obtained pungent, they seek non-pungent; having obtained non-pungent, they seek pungent; having obtained salty, they seek non-salty; having obtained non-salty, they seek salty; having obtained alkaline, they seek non-alkaline; having obtained non-alkaline, they seek alkaline; having obtained acidic, they seek astringent; having obtained astringent, they seek acidic; having obtained pleasant, they seek unpleasant; having obtained unpleasant, they seek pleasant; having obtained cold, they seek hot; having obtained hot, they seek cold. They, having obtained whatever, are not content with that, they seek again and again; lustful, greedy, bound, infatuated, attached, stuck, fastened, fettered regarding pleasing flavours. One for whom this craving for flavour has been abandoned, cut off, appeased, tranquillised, incapable of arising, burnt by the fire of knowledge - he, having reflected wisely, takes food - "Not for amusement, not for intoxication, not for adornment, not for beautification, only for the presence and sustenance of this body, for the cessation of harm, for the support of the holy life. Thus: I shall ward off the old feeling and shall not give rise to a new feeling, and there will be for me progress, blamelessness, and comfortable dwelling."

Just as one might set fire to a forest only for the purpose of planting, or just as one might lubricate an axle only for the purpose of conveying a load, or just as one might eat the flesh of one's son as food only for the purpose of crossing over the wilderness; just so a monk, having reflected wisely, takes food - "Not for amusement, etc. and comfortable dwelling." He abandons craving for flavour, dispels it, puts an end to it, brings it to obliteration; abstaining from craving for flavour, refraining, desisting, gone out, escaped, free, unbound, he dwells with a mind rid of barriers - unopposed by craving, he does not covet flavours.

Therefore the Blessed One said -

90.

"Equanimous, always mindful": "Equanimous" means endowed with six-factored equanimity. Having seen a form with the eye, he is neither glad nor unhappy, he dwells equanimous, mindful and fully aware. Having heard a sound with the ear. Etc. Having cognised a mental object with the mind, he is neither glad nor unhappy, he dwells equanimous, mindful and fully aware. Having seen a form with the eye that is agreeable, he does not covet, does not become elated, does not generate lust; his body is steady, his mind is steady, internally well-established and well-liberated. But having seen a form with the eye that is disagreeable, he does not become ashamed, with unestablished mind, with unslothful mind, with unmalevolent heart; his body is steady, his mind is steady, internally well-established and well-liberated. Having heard a sound with the ear... Having smelled an odour with the nose. Having tasted a flavour with the tongue. Having touched a tangible object with the body. Having cognised a mental object with the mind that is agreeable, he does not covet, does not become elated, does not generate lust; his body is steady, his mind is steady, internally well-established and well-liberated. But having cognised a mental object with the mind that is disagreeable, he does not become ashamed, with unestablished mind, with unslothful mind, with unmalevolent heart; his body is steady, his mind is steady, internally well-established and well-liberated.

Having seen a form with the eye, regarding agreeable and disagreeable forms, his body is steady, his mind is steady, internally well-established and well-liberated. Having heard a sound with the ear. Etc. Having cognised a mental object with the mind, regarding agreeable and disagreeable mental objects, his body is steady, his mind is steady, internally well-established and well-liberated.

Having seen a form with the eye, he does not find pleasure in what is enticing, he does not become corrupted towards what leads to hate, he does not become deluded towards what leads to infatuation, he does not become agitated towards what leads to agitation, he does not become intoxicated towards what is intoxicating, he does not become defiled towards what is defiling. Having heard a sound with the ear. Etc. Having cognised a mental object with the mind, he does not find pleasure in what is enticing, he does not become corrupted towards what leads to hate, he does not become deluded towards what leads to infatuation, he does not become agitated towards what leads to agitation, he does not become intoxicated towards what is intoxicating, he does not become defiled towards what is defiling. In the seen there is merely the seen, in the heard there is merely the heard, in the sensed there is merely the sensed, in the cognised there is merely the cognised. He does not cling to what is seen, he does not cling to what is heard, he does not cling to what is sensed, he does not cling to what is cognised. Regarding what is seen, he dwells unattracted, unrepelled, independent, unbound, free, unfettered, with a mind rid of barriers. Regarding what is heard... Regarding what is sensed... Regarding what is cognised, he dwells unattracted, unrepelled, independent, unbound, free, unfettered, with a mind rid of barriers.

The Worthy One has an eye, the Worthy One sees forms with the eye. Desire and lust do not exist for the Worthy One; the Worthy One has a well-liberated mind. The Worthy One has an ear, the Worthy One hears sounds with the ear. Desire and lust do not exist for the Worthy One; the Worthy One has a well-liberated mind. The Worthy One has a nose, the Worthy One smells odours with the nose. Desire and lust do not exist for the Worthy One; the Worthy One has a well-liberated mind. The Worthy One has a tongue, the Worthy One tastes flavours with the tongue... etc. The Worthy One has a body, the Worthy One touches tangible objects with the body... etc. The Worthy One has a mind, the Worthy One cognises mental objects with the mind. Desire and lust do not exist for the Worthy One; the Worthy One has a well-liberated mind.

The eye delights in material forms, is devoted to material forms, rejoices in material forms; that has been tamed, guarded, protected, and restrained by the Worthy One, and he teaches the Teaching for its restraint. The ear delights in sounds, etc. The nose delights in odours, The tongue delights in flavours, is devoted to flavours, rejoices in flavours; that has been tamed, guarded, protected, and restrained by the Worthy One, and he teaches the Teaching for its restraint. The body delights in tangible objects, etc. The mind delights in mental objects, is devoted to mental objects, rejoices in mental objects; that has been tamed, guarded, protected, and restrained by the Worthy One, and he teaches the Teaching for its restraint.

"Equanimous, always" means: Always, at all times, at every time, constantly, permanently, etc. in the last stage of life. "Mindful" means mindful for four reasons - developing the establishment of mindfulness through observation of the body in the body, one is mindful; in feelings... In mind... developing the establishment of mindfulness through observation of mental phenomena in mental phenomena, one is mindful, etc. he is called mindful - equanimous, always mindful.

"He does not imagine himself equal in the world" means: He does not generate conceit thinking "I am equal" through birth or through clan, etc. or by some subject matter or other - he does not imagine himself equal in the world.

"Neither superior nor inferior" means: He does not generate arrogance thinking "I am superior" through birth or through clan, etc. or by some subject matter or other. He does not generate inferiority complex thinking "I am inferior" through birth or through clan, etc. or by some subject matter or other - neither superior nor inferior.

"For him there are no excesses": "For him" means for the Worthy One who has eliminated the mental corruptions. "Swellings" means the seven swellings - the excess of lust, the excess of hate, the excess of delusion, the excess of conceit, the excess of views, the excess of defilements, the excess of action. For him these excesses do not exist, are not present, are not found, are not obtained - abandoned, cut off, appeased, tranquillised, incapable of arising, burnt by the fire of knowledge - for him there are no excesses.

Therefore the Blessed One said -

91.

"For whom there is no dependence": "For whom" means for the Worthy One who has eliminated the mental corruptions. "Dependence": there are two supports - support of craving and support of views, etc. this is support of craving, etc. this is support of views. For him, support of craving has been abandoned, support of views has been relinquished; because support of craving has been abandoned, because support of views has been relinquished, dependence for whom does not exist, is not present, is not found, is not obtained - abandoned, cut off, appeased, tranquillised, incapable of arising, burnt by the fire of knowledge - "for whom there is no dependence."

"Having known the teaching, independent": "Having known" means having known, having understood, having weighed, having determined, having made clear, having made manifest; having known, having understood, having weighed, having determined, having made clear, having made manifest "all activities are impermanent"; "all activities are suffering"... "all phenomena are non-self", etc. having known, having understood, having weighed, having determined, having made clear, having made manifest "whatever has the nature of arising, all that has the nature of cessation." "Independent": there are two supports - support of craving and support of views, etc. this is support of craving, etc. this is support of views. Having abandoned support of craving, having relinquished support of views, independent of the eye, independent of the ear, independent of the nose, independent of the tongue, independent of the body, independent of the mind, regarding forms... sounds... odours... flavours... tangible objects... family... group... residence, etc. he is independent of phenomena that are seen, heard, sensed, and to be cognised, not clinging, not approaching, not attached, not inclined, gone out, escaped, free, unbound, he dwells with a mind rid of barriers - "having known the teaching, independent."

"For existence or non-existence, craving in whom is not found." "Craving" means craving for visible form, craving for sound, craving for odour, craving for flavour, craving for tangible object, craving for mental objects. "For whom" means for the Worthy One who has eliminated the mental corruptions. "For existence" means by the view of existence; "for non-existence" means by the view of non-existence; "for existence" means by the eternalist view; "for non-existence" means by the annihilationist view; "for existence" means for repeated existence, for repeated destination, for repeated rebirth, for repeated conception, for repeated production of individual existence. Craving for whom does not exist, is not present, is not found, is not obtained - abandoned, cut off, appeased, tranquillised, incapable of arising, burnt by the fire of knowledge - for existence or non-existence, craving in whom is not found.

Therefore the Blessed One said -

92.

"Him I call 'at peace'": At peace, appeased, quenched, tranquillised. "Him I call" means him I say, him I speak of, him I declare, him I make known, him I express - "him I call 'at peace'."

"Without regard for sensual pleasures": "Sensual pleasures" - in summary there are two kinds of sensual pleasures - objective sensual pleasures and defilement sensual pleasures, etc. these are called objective sensual pleasures, etc. these are called defilement sensual pleasures. Having fully understood objective sensual pleasures, having abandoned, having given up, having dispelled, having put an end to, having brought to obliteration the defilement sensual pleasures, without regard for sensual pleasures, one whose sensual pleasures are gone, one whose sensual pleasures are abandoned, one whose sensual pleasures are vomited, one whose sensual pleasures are released, one whose sensual pleasures are eliminated, one whose sensual pleasures are relinquished, without lust towards sensual pleasures, with lust gone, with lust abandoned, with lust vomited, with lust released, with lust eliminated, with lust relinquished, without hunger, quenched, become cool, experiencing happiness, he dwells with a self become divine - "without regard for sensual pleasures."

"Mental knots are not found in him": "Knots" - there are four knots - covetousness is a bodily knot, anger is a bodily knot, adherence to moral rules and austerities is a bodily knot, dogmatic belief that 'This alone is the truth' is a bodily knot. Lust for one's own view is covetousness, a bodily knot; resentment and displeasure towards the doctrines of others is anger, a bodily knot; adherence to one's own morality or ascetic practice or moral rules and austerities is adherence to moral rules and austerities, a bodily knot; one's own view is dogmatic belief that "This alone is the truth," a bodily knot. "For him" means for the Worthy One who has eliminated the mental corruptions. "Mental knots are not found in him": Mental knots for him do not exist, are not present, are not found, are not obtained - abandoned, cut off, appeased, tranquillised, incapable of arising, burnt by the fire of knowledge - "mental knots are not found in him."

"He has crossed over clinging": Clinging is called craving. Whatever lust, passion, etc. covetousness, greed, unwholesome root. "Clinging" - in what sense is it clinging? Because it is spread out, it is clinging; because it is extensive, it is clinging; because it is diffused, it is clinging; because it is unrighteous, it is clinging; because it is difficult to cross, it is clinging; because it carries away, it is clinging; because it speaks falsely, it is clinging; because it has poison as its root, it is clinging; because it has poison as its fruit, it is clinging; because it has poison as its enjoyment, it is clinging; or that craving is extensive regarding visible form... sounds... odours... flavours... tangible objects... in family... in group... in residence, etc. regarding phenomena that are seen, heard, sensed, and to be cognised - spread out and extended, thus it is clinging. "He has crossed over clinging": He has crossed, gone beyond, passed over, transcended, passed beyond this clinging, this craving - "he has crossed over clinging."

Therefore the Blessed One said -

93.

"Neither sons nor cattle, nor field and site exist for him": "Not" is a rejection. "For him" means for the Worthy One who has eliminated the mental corruptions. "Sons": there are four kinds of sons - a son born from oneself, a son born from the field, an adopted son, a pupil. "Cattle": Goats and sheep, chickens and pigs, elephants, cattle, horses and mares. "Field" means a rice field, a paddy field, a mung bean field, a black bean field, a barley field, a wheat field, a sesame field. "Site" means a house site, a granary site, a front site, a back site, a park site, a monastery site. "Neither sons nor cattle, nor field and site exist for him": For him possession of sons or possession of cattle or possession of fields or possession of sites does not exist, is not present, is not found, is not obtained - abandoned, cut off, appeased, tranquillised, incapable of arising, burnt by the fire of knowledge - neither sons nor cattle, nor field and site exist for him.

"Neither self nor non-self is found in him": "Self" means view of self; "non-self" means annihilationist view; "self" means there is nothing grasped; "non-self" means there is nothing to be released. For whom there is nothing grasped, for him there is nothing to be released. For whom there is nothing to be released, for him there is nothing grasped. The Worthy One who has transcended grasping and releasing has passed beyond growth and decline. He has completed his dwelling, accomplished his conduct, etc. the cycle of birth and death, there is no more rebirth for him - neither self nor non-self is found in him.

Therefore the Blessed One said -

94.

"By which worldlings would find fault with him, and also ascetics and brahmins": "Worldlings": they generate manifold defilements, thus they are worldlings; they have manifold undestroyed identity views, thus they are worldlings; they look to the faces of manifold teachers, thus they are worldlings; they have not emerged from all destinations, thus they are worldlings; they generate manifold various volitional activities, thus they are worldlings; they are carried away by manifold various mental floods, thus they are worldlings; they are tormented by manifold various torments, thus they are worldlings; they are burnt by manifold various fevers, thus they are worldlings; they are lustful, greedy, bound, infatuated, attached, stuck, fastened, fettered regarding the five types of sensual pleasure, thus they are worldlings; they are hindered, obstructed, covered over, shut, concealed, covered by the five mental hindrances, thus they are - worldlings. "Ascetics" means whoever from outside here have approached the wandering life, have attained the wandering life. "Brahmins" means whoever use the address "bho." "By which worldlings would find fault with him, and also ascetics and brahmins": Worldlings, by which lust they would speak, by which hate they would speak, by which delusion they would speak, by which conceit they would speak, by which wrong view they would speak, by which restlessness they would speak, by which sceptical doubt they would speak, by which underlying tendencies they would speak, as "lustful" or "corrupted" or "deluded" or "bound" or "adhered to" or "gone to distraction" or "gone to the undesirable" or "gone to strength" - those volitional activities have been abandoned; because volitional activities have been abandoned, regarding destination by which they would speak of him - as "doomed to Niraya Hell" or "of the animal realm" or "of the ghost realm" or "human" or "god" or "material" or "immaterial" or "percipient" or "non-percipient" or "neither percipient nor non-percipient"? That cause does not exist, that condition does not exist, that reason does not exist, by which they would speak of him, would tell, would declare, would explain, would express - by which worldlings would find fault with him, and also ascetics and brahmins.

"That is not esteemed by him": "For him" means for the Worthy One who has eliminated the mental corruptions. "Putting in front" - there are two kinds of putting in front - putting craving in front and putting wrong view in front, etc. this is putting craving in front, etc. this is putting wrong view in front. For him, putting craving in front has been abandoned, putting wrong view in front has been relinquished; because putting craving in front has been abandoned, because putting wrong view in front has been relinquished, he does not walk about having put craving or wrong view in front, he is not with craving as his flag, not with craving as his banner, not with craving as his authority, not with wrong view as his flag, not with wrong view as his banner, not with wrong view as his authority, he does not walk about surrounded by craving or wrong view - that is not esteemed by him.

"Therefore he does not tremble in controversies": "Therefore" means therefore, for that reason, because of that, on that condition, with that as source, in controversies, in accusations, in blame, in reproach, in disrepute, in disparagement, he does not tremble, does not stir, does not waver, does not shake, does not quake, does not quake violently - therefore he does not tremble in controversies.

Therefore the Blessed One said -

95.

"Free from greed, without stinginess." Greed is called craving. Whatever lust, passion, etc. covetousness, greed, unwholesome root. One for whom this greed has been abandoned, cut off, appeased, tranquillised, incapable of arising, burnt by the fire of knowledge, he is called free from greed. He is not greedy for forms, etc. not greedy, not attached, not infatuated, not clinging regarding phenomena that are seen, heard, sensed, and to be cognised, free from greed, with greed gone, with greed abandoned, with greed vomited, with greed released, with greed eliminated, with greed relinquished, without hunger, etc. he dwells with a self become divine - free from greed. "Without stinginess" - "stinginess" - there are five kinds of stinginess - stinginess regarding residence, stinginess regarding family, stinginess regarding material gain, stinginess regarding praise, stinginess regarding the teachings. Whatever such, etc. grasping - this is called stinginess. For one in whom this stinginess has been abandoned, cut off, appeased, tranquillised, incapable of arising, burnt by the fire of knowledge, he is called without stinginess - free from greed, without stinginess.

"The sage does not speak among the superior, not among equals, not among the inferior." "Sage." Wisdom is called knowledge, etc. having gone beyond attachment and the net, he is a sage. He does not say "I am superior," or "I am equal," or "I am inferior," he does not speak, does not explain, does not make clear, does not express - the sage does not speak among the superior, not among equals, not among the inferior.

"He does not go to speculation, being free from speculation." "Assign" - there are two kinds of assigning - assigning through craving and assigning through wrong view, etc. This is assigning through craving, etc. This is assigning through wrong view. For him, speculation through craving has been abandoned, speculation through wrong view has been relinquished; because speculation through craving has been abandoned, because speculation through wrong view has been relinquished, he does not lead speculation through craving or speculation through wrong view, does not approach, does not go to, does not grasp, does not fondle, does not adhere - he does not go to speculation. "Being free from speculation." "Assign" - there are two kinds of assigning - assigning through craving and assigning through wrong view, etc. This is assigning through craving, etc. This is assigning through wrong view. For him, speculation through craving has been abandoned, speculation through wrong view has been relinquished; because speculation through craving has been abandoned, because speculation through wrong view has been relinquished, he does not assign speculation through craving or speculation through wrong view, does not generate, does not produce, does not bring forth, does not bring into existence - he does not go to speculation, being free from speculation.

Therefore the Blessed One said -

96.

"For one who has nothing of his own in the world": "For whom" means for the Worthy One who has eliminated the mental corruptions. "Has nothing of his own in the world": For him, anything pertaining to matter, pertaining to feeling, pertaining to perception, pertaining to activities, pertaining to consciousness, thinking "this is mine" or "this belongs to others" - grasped, adhered to, attached to, clung to, inclined to - does not exist, is not present, etc. burnt by the fire of knowledge - for one who has nothing of his own in the world. "And does not grieve over what is non-existent": One does not grieve over a changed object, or one does not grieve regarding a changed object. One does not grieve "my eye has changed". My ear... my nose my tongue my body my mind... my forms my sounds my odours my flavours my tangible objects my family my group my residence my material gain my fame my praise my happiness my robe my almsfood my lodging my requisite of medicines for the sick my mother my father my brother my sister my son my daughter my friends my colleagues my relatives my blood-relations have changed - one does not grieve, is not wearied, does not lament, does not beat one's breast and wail, does not fall into confusion. Thus also, one does not grieve over what is non-existent.

Or touched, overcome, included, endowed with unpleasant painful feeling, one does not grieve, is not wearied, does not lament, does not beat one's breast and wail, does not fall into confusion. Touched, overcome, included, endowed with eye disease, one does not grieve, is not wearied, does not lament, does not beat one's breast and wail, does not fall into confusion; with ear disease... with nose disease... with tongue disease... with body disease... with head disease... with ear disease... with mouth disease... with tooth disease... with cough... with asthma... with catarrh... with burning... with digestive fever... with stomach disease... with fainting... with dysentery... with colic... with cholera... with leprosy... with boils... with skin disease... with consumption... with epilepsy... with ringworm... with itch... with scab... with scabies... with scabies... with blood disease... with bile disease... with diabetes... with shoulder disease... with blisters... with ulcer... with illness originating from bile... with illness originating from phlegm... with illness originating from wind... with illness from the combination of humours... with illness arising from change of season... with illness arising from uneven care... with illness caused by contrivance... with illness arising from the result of action... with cold... with heat... with hunger... with thirst... touched, overcome, included, endowed with the contact of gadflies, mosquitoes, wind, sun, and serpents, one does not grieve, is not wearied, does not lament, does not beat one's breast and wail, does not fall into confusion. Thus also, one does not grieve over what is non-existent.

Or else, regarding what is non-existent, not found, not obtained - "Alas, I do not have that, alas, may it be mine, alas, I do not obtain that" - one does not grieve, is not wearied, does not lament, does not beat one's breast and wail, does not fall into confusion. Thus also one does not grieve over what is non-existent. "And does not go among phenomena" means one does not go to bias through desire, one does not go to bias through hatred, one does not go to bias through delusion, one does not go to bias through fear, one does not go through the influence of lust, one does not go through the influence of hate, one does not go through the influence of delusion, one does not go through the influence of conceit, one does not go through the influence of views, one does not go through the influence of restlessness, one does not go through the influence of doubt, one does not go through the influence of underlying tendencies, and one is not driven, led, carried, or drawn along by divisive mental states - and does not go among phenomena.

"He indeed is called 'peaceful'": He is peaceful, at peace, appeased, quenched, tranquillised - is said, is pronounced, is spoken, is uttered, is explained, is expressed - he indeed is called "peaceful".

Therefore the Blessed One said -

The Analytic Explanation of the Purābheda Discourse is tenth.

11.

Exposition of the Discourse on Quarrels and Disputes

Now he will explain the Kalahavivādasutta Exposition -

97.

"From where have disputes and contentions arisen": "Dispute" means in one way dispute; "contention" also means the same thing. Whatever is dispute is contention, whatever is contention is dispute. Or else in another way, contention is said to be the preliminary part of dispute. Kings quarrel with kings, those of the warrior caste quarrel with those of the warrior caste, brahmins quarrel with brahmins, householders quarrel with householders, a mother quarrels with her son, a son quarrels with his mother, a father quarrels with his son, a son quarrels with his father, a brother quarrels with his brother, a brother quarrels with his sister, a sister quarrels with her brother, a friend quarrels with his friend - this is contention. What is dispute? Householders intent on violence make disputes by body and speech, those gone forth committing offences make disputes by body and speech - this is dispute.

"From where have disputes and contentions arisen": Disputes and contentions - from where have they arisen, from where have they been born, from where have they been produced, from where have they come into being, from where have they been fully produced, from where have they appeared, what is their source, what is their origin, what gives birth to them, what is their production - he asks about the root of dispute and contention, asks about the cause, asks about the source, asks about the coming into being, asks about the production, asks about the origination, asks about the nutriment, asks about the object, asks about the condition, asks about the origin, inquires, requests, entreats, pleases - "from where have disputes and contentions arisen."

"Lamentation and sorrow together with avarice": "Lamentation" - of one touched by disaster to relatives, or touched by disaster to wealth, or touched by disaster of disease, or touched by disaster of morality, or touched by disaster of wrong view, of one possessed of some disaster or other, of one touched by some painful phenomenon or other - lamenting, lamentation, act of lamenting, act of lamentation, state of lamenting, state of lamentation, speech, prattle, confused talk, wailing, act of wailing, state of wailing. "Sorrow" - of one touched by disaster to relatives, or touched by disaster to wealth, disease, morality, or wrong view, of one possessed of some disaster or other, of one touched by some painful phenomenon or other - sorrow, sorrowing, state of sorrowing, inner sorrow, inner deep sorrow, inner burning, inner intense burning, mental burning, displeasure, the dart of sorrow. "Stinginess" - there are five kinds of stinginess - stinginess regarding residence, stinginess regarding family, stinginess regarding material gain, stinginess regarding praise, stinginess regarding the teachings. Whatever such stinginess, the act of being stingy, the state of being stingy, avarice, miserliness, the state of being harsh, the state of not grasping of the mind - this is called stinginess. Furthermore, stinginess regarding the aggregates is also stinginess, stinginess regarding the elements is also stinginess, stinginess regarding the sense bases is also stinginess - this is grasping. This is called stinginess - "lamentation and sorrow together with avarice."

"Conceit and arrogance together with slander": "Conceit" - here a certain one generates conceit through birth or through clan or through being a son of good family or through beauty of complexion or through wealth or through study or through field of work or through field of craft or through subject of study or through learning or through discernment or through some subject matter or other. "Arrogance" - here a certain one despises another by birth or by clan, etc. or by some subject matter or other. "Divisive speech" - here a certain one is a speaker of divisive speech - Having heard here, he repeats it elsewhere to divide these people, or having heard elsewhere, he repeats it here to divide those people. Thus he is one who divides those who are united, or a supporter of those who are divided, rejoicing in discord, delighting in discord, taking delight in discord, he is a speaker of words that create discord - this is called divisive speech. Furthermore, one engages in divisive speech for two reasons - through desire to be dear, or with the intention of causing division. How does one engage in divisive speech through desire to be dear? "I shall be dear to him, I shall be agreeable to him, I shall be trusted by him, I shall be intimate with him, I shall be a good friend to him" - thus one engages in divisive speech through desire to be dear. How does one engage in divisive speech with the intention of causing division? "How might these become different, become separated, become divided, become split, become in two factions, become in two parties, might be broken apart, might not come together, might dwell in suffering, not comfortably" - thus one engages in divisive speech with the intention of causing division - "conceit and arrogance together with slander."

"From where have these arisen? Please tell me that." Dispute and contention and lamentation and sorrow and stinginess and conceit and arrogance and divisive speech - these eight mental defilements, from where have they arisen, from where have they been born, from where have they been produced, from where have they originated, from where have they come into being, from where have they appeared, what is their source, what is their origin, what gives birth to them, what is their production? He asks about the root of these eight mental defilements, asks about the cause, asks about the source, asks about the origination, asks about the production, asks about the origin, asks about the nutriment, asks about the object, asks about the condition, asks about the arising, inquires, requests, invites, pleases - "from where have these arisen? Please tell me that." Come, say, declare, teach, make known, establish, open up, analyse, make clear, proclaim - "from where have these arisen? Please tell me that."

Therefore that created one said -

98.

"Disputes and contentions arise from what is dear, lamentation and sorrow together with avarice": "Dear" - there are two kinds of dear - beings or activities. Which beings are dear? Here, for one there are those who wish one's welfare, who wish one's benefit, who wish one's comfort, who wish one's freedom from bondage - whether mother or father or brother or sister or son or daughter or friends or colleagues or relatives or blood-relations - these beings are dear. Which activities are dear? Pleasing forms, pleasing sounds, pleasing odours, pleasing flavours, pleasing tangible objects - these activities are dear.

Fearing that the dear object will be taken away, they make disputes; while it is being taken away, they make disputes; when it has been taken away, they make disputes. Fearing that the dear object will change, they make disputes; while it is changing, they make disputes; when it has changed, they make disputes. Fearing that the dear object will be taken away, they quarrel; while it is being taken away, they quarrel; when it has been taken away, they quarrel. Fearing that the dear object will change, they quarrel; while it is changing, they quarrel; when it has changed, they quarrel. Fearing that the dear object will be taken away, they lament; while it is being taken away, they lament; when it has been taken away, they lament. Fearing that the dear object will change, they lament; while it is changing, they lament; when it has changed, they lament. Fearing that the dear object will be taken away, they grieve; while it is being taken away, they grieve; when it has been taken away, they grieve. Fearing that the dear object will change, they grieve; while it is changing, they grieve; when it has changed, they grieve. They protect the dear object, guard it, take possession of it, cherish it, are stingy about it.

"Conceit and arrogance together with slander": In dependence on the dear object, they generate conceit; in dependence on the dear object, they generate arrogance. How do they generate conceit in dependence on the dear object? "We are obtainers of pleasing forms, sounds, odours, flavours, tangible objects." Thus they generate conceit in dependence on the dear object. How do they generate arrogance in dependence on the dear object? "We are obtainers of pleasing forms, sounds, odours, flavours, tangible objects, but these others are not obtainers of pleasing forms, sounds, odours, flavours, tangible objects." Thus they generate arrogance in dependence on the dear object. "Divisive speech" means here a certain one is a speaker of divisive speech; having heard here, he repeats it elsewhere to divide these people, etc. thus one engages in divisive speech with the intention of causing division, etc. "conceit and arrogance together with slander."

Disputes and contentions are connected with stinginess. Dispute and contention and lamentation and sorrow and conceit and arrogance and divisive speech - these seven mental defilements are connected with, engaged in, devoted to, fully engaged in stinginess - disputes and contentions are connected with stinginess.

And slander arises when contentions have arisen. When contention has arisen, come to be, been born, been produced, has appeared, they engage in divisive speech; having heard here, they repeat it elsewhere to divide these people, or having heard elsewhere, they repeat it here to divide those people. Thus they are ones who divide those who are united, or supporters of those who are divided, rejoicing in discord, delighting in discord, taking delight in discord, they are speakers of words that create discord - this is called divisive speech. Furthermore, they engage in divisive speech for two reasons - through desire to be dear, or with the intention of causing division. How do they engage in divisive speech through desire to be dear? "We shall become dear to this one, we shall become agreeable, we shall become intimate, we shall become confidants, we shall become friends." Thus they engage in divisive speech through desire to be dear. How do they engage in divisive speech with the intention of causing division? "How might these become different, become separated, become divided, become split, become in two factions, become in two parties, might be broken apart, might not come together, might dwell in suffering, not comfortably." Thus they engage in divisive speech with the intention of causing division - and slander arises when contentions have arisen.

Therefore the Blessed One said -

99.

"What is the source of dear ones in the world": Dear ones - from what source, from where born, from where produced, from where originated, from where come into being, from where appeared, what is their source, what is their origin, what gives birth to them, what is their production - he asks about the root of dear ones... etc. he asks about the arising, inquires, requests, invites, pleases - what is the source of dear ones in the world.

"And also the greeds that wander in the world": "And also" means nobles and brahmins and merchants and workers and householders and those gone forth and gods and humans. "Greed" means whatever greed, being greedy, the state of being greedy, passion, attachment, the state of being attached, covetousness, greed, unwholesome root. "Wander" means they wander, dwell, move, conduct themselves, protect, sustain, sustain themselves. "In the world" means in the realm of misery, in the human world, in the heavenly world, in the world of aggregates, in the world of elements, in the world of sense bases - and also the greeds that wander in the world.

"And what is the source of hope and goal": Hope and goal - from what source, from where born, from where produced, from where originated, from where come into being, from where appeared, what is their source, what is their origin, what gives birth to them, what is their production - he asks about the root of hope and goal... etc. he asks about the arising, inquires, requests, invites, pleases - and what is the source of hope and goal. "Which are for a man's future state": Which are for a man the ultimate goal, are the support, are the shelter, are the rock cell, are the refuge, are the goal and ultimate goal - which are for a man's future state.

Therefore that created one said -

100.

"Dear ones in the world have desire as their source." "Desire" means whatever sensual desire, sensual lust, sensual delight, sensual craving, sensual affection, sensual fever, sensual infatuation, sensual attachment, mental flood of sensuality, mental bond of sensuality, clinging to sensual pleasures, mental hindrance of sensual desire towards sensual pleasures. Furthermore, there are five desires - desire for seeking, desire for obtaining, desire for using, desire for storing, desire for giving away. What is desire for seeking? Here a certain one, being just attached, desirous, with desire arisen, seeks forms, sounds... odours... flavours... seeks tangible objects - this is desire for seeking. What is desire for obtaining? Here a certain one, being just attached, desirous, with desire arisen, obtains forms, sounds... odours... flavours... obtains tangible objects - this is desire for obtaining. What is desire for using? Here a certain one, being just attached, desirous, with desire arisen, uses forms, sounds... odours... flavours... uses tangible objects - this is desire for using. What is desire for storing? Here a certain one, being just attached, desirous, with desire arisen, makes an accumulation of wealth thinking "It will be there in times of misfortune" - this is desire for storing. What is desire for giving away? Here a certain one, being just attached, desirous, with desire arisen, gives away wealth to elephant riders, horse riders, charioteers, archers, foot soldiers thinking "These will protect me, guard me, attend upon me" - this is desire for giving away. "Dear" - there are two kinds of dear - beings or activities... etc. these beings are dear... etc. these activities are dear. "Dear ones in the world have desire as their source." Dear ones have desire as their source, desire as their origin, desire as their birth, desire as their production - dear ones in the world have desire as their source.

"And also the greeds that wander in the world": "And also" means nobles and brahmins and merchants and workers and householders and those gone forth and gods and humans. "Greed" means whatever greed, being greedy, the state of being greedy, passion, attachment, the state of being attached, covetousness, greed, unwholesome root. "Wander" means they wander, dwell, move, conduct themselves, protect, sustain, sustain themselves. "In the world" means in the realm of misery, etc. in the world of sense bases - and also the greeds that wander in the world.

"And hope and goal have this as their source": Hope is called craving. Whatever lust, passion, etc. covetousness, greed, unwholesome root. "Goal" means here a certain one seeking material form obtains material form, he has material form as his goal; sounds... odours... flavours... tangible objects... family... group... residence... material gain... fame... praise... happiness... robes... almsfood... lodging... requisite of medicines for the sick... discourses... monastic discipline... higher teaching... the forest-dweller's practice... the almsfood eater's practice... the rag-robe wearer's practice... the three-robe wearer's practice... the successive house-to-house alms goer's practice... the one-session eater's practice... the sitter's practice... the any-bed user's practice... the first meditative absorption... the second meditative absorption... the third meditative absorption... the fourth meditative absorption... the attainment of the plane of infinite space... the attainment of the plane of infinite consciousness... the attainment of the plane of nothingness... seeking the attainment of the plane of neither-perception-nor-non-perception, he obtains the attainment of the plane of neither-perception-nor-non-perception, he has the attainment of the plane of neither-perception-nor-non-perception as his goal.

Success through hope is called the goal. "And hope and goal have this as their source": Hope and goal from this have desire as their source, desire as their origin, desire as their birth, desire as their production - hope and goal, from this source do they arise.

"Which are for a man's future state": Which are for a man the ultimate goal, are the support, are the shelter, are the rock cell, are the refuge, are the goal and ultimate goal - which are for a man's future state.

Therefore the Blessed One said -

101.

"From where does desire in the world originate": Desire - from what source, from where born, from where produced, from where originated, from where come into being, from where appeared, what is its source, what is its origin, what gives birth to it, what is its production - he asks about the root of desire... etc. he asks about the arising, inquires, requests, invites, pleases - from where does desire in the world originate.

"And from where have judgments arisen": Judgments - from where have they arisen, from where born, from where produced, from where originated, from where come into being, from where appeared, what is their source, what is their origin, what gives birth to them, what is their production - he asks about the root of judgments... etc. he asks about the arising, inquires, requests, invites, pleases - and from where have judgments arisen.

"Wrath and untruth and bewilderment": "Wrath" means whatever such resentment of the mind, repulsion, aversion, opposition, irritation, fury, rage, hate, corruption, wickedness, mental corruption, ill-will, wrath, anger, the state of being angry, hate, hating, the state of having hated, corruption, being corrupted, the state of having been corrupted, opposition, hostility, ferocity, harshness, displeasure of the mind. Untruth is called lying. Bewilderment is called sceptical doubt - wrath and untruth and bewilderment.

"And whatever other mental states have been spoken of by the ascetic": "And also" means those that are accompanied by wrath and untruth and bewilderment, conascent, conjoined, associated, having simultaneous arising, having simultaneous cessation, having the same sense-organ, having the same object - these are called "and also whatever mental states". Or else those mental defilements that are of another nature, established in another way - these are called "and also whatever mental states". "Spoken of by the ascetic" means spoken, proclaimed, declared, taught, made known, established, unveiled, analysed, made clear, explained by the ascetic who has calmed evil, by the brahmin who has discarded evil, by the monk who has broken the root of mental defilements, who is freed from the bondage of all unwholesome roots - and whatever other mental states have been spoken of by the ascetic.

Therefore that created one said -

102.

"What they call pleasant and unpleasant in the world": "Pleasant" means pleasant feeling and desirable object. "Unpleasant" means unpleasant feeling and undesirable object. "What they call in the world" means what they said, what they speak, what they declare, what they explain, what they express - what they call pleasant and unpleasant in the world.

"In dependence on that, desire arises": In dependence on the pleasant and unpleasant, in dependence on happiness and suffering, in dependence on pleasure and displeasure, in dependence on the desirable and undesirable, in dependence on friendliness and aversion, desire arises, originates, is born, is produced, comes into being, is generated - in dependence on that, desire arises.

"Having seen existence and non-existence in forms": "In forms" means the four primary elements and the materiality derived from the four primary elements. What is the existence of forms? Whatever existence of forms, birth, coming into being, production, reconception, manifestation - this is the existence of forms. What is the non-existence of forms? Whatever elimination, fall, breaking up, disintegration, impermanence, disappearance of forms - this is the non-existence of forms. "Having seen existence and non-existence in forms" means having seen, having perceived, having weighed, having determined, having made clear, having made manifest existence and non-existence in forms - having seen existence and non-existence in forms.

"A creature makes judgment in the world": "Judgments" means there are two judgments - judgment of craving and judgment of wrong view. How does one make judgment of craving? Here for a certain one, wealth that has not arisen does not arise, and wealth that has arisen goes to utter elimination. He thinks thus: "By what means indeed does my wealth that has not arisen not arise, and my wealth that has arisen go to utter elimination?" Then he thinks thus: "For me engaged in the pursuit of spirits, liquor and intoxicants that cause negligence, wealth that has not arisen does not arise, and wealth that has arisen goes to utter elimination; for me engaged in the pursuit of wandering the streets at improper times, wealth that has not arisen does not arise, and wealth that has arisen goes to utter elimination; for me engaged in visiting fairs etc. for me engaged in the pursuit of gambling that causes negligence etc. for me engaged in the pursuit of evil friends, wealth that has not arisen does not arise, and wealth that has arisen goes to utter elimination; for me engaged in the pursuit of laziness, wealth that has not arisen does not arise, and wealth that has arisen goes to utter elimination" - thus having made this knowledge, he does not pursue the six causes of ruin for wealth, he pursues the six sources of income for wealth. Thus also one makes judgment of craving.

Or else one proceeds by farming, or by trade, or by cattle-herding, or by archery, or by government service, or by some other craft. Thus also one makes judgment of craving. How does one make a judgment of view? When the eye has arisen, one knows - "My self has arisen," when the eye has disappeared, one knows - "My self has disappeared, my self has departed." Thus also one makes a judgment of view. In the ear... in the nose... in the tongue... in the body... in matter... in sound... in odour... in flavour... when a tangible object has arisen, one knows - "My self has arisen," when the tangible object has disappeared, one knows - "My self has disappeared, my self has departed." Thus also one makes a judgment of view, generates, produces, brings forth, brings into existence. "Creature" means a being, a man, a young man, etc. a human being. "In the world" means in the realm of misery, etc. in the world of sense bases - a creature makes judgment in the world.

Therefore the Blessed One said -

103.

"Wrath and untruth and bewilderment": "Wrath" means whatever such resentment of the mind, repulsion, etc. Untruth is called lying. Bewilderment is called sceptical doubt. In dependence on a desirable object also wrath arises, in dependence on an undesirable object also wrath arises. In dependence on a desirable object also lying arises, in dependence on an undesirable object also lying arises. In dependence on a desirable object also bewilderment arises, in dependence on an undesirable object also bewilderment arises.

How does wrath arise in dependence on an undesirable object? By nature, wrath arises in dependence on an undesirable object. "He has done harm to me" - wrath arises; "he is doing harm to me" - wrath arises; "he will do harm to me" - wrath arises; "He has done harm to one who is dear and agreeable to me, etc. he is doing harm, etc. he will do harm" - wrath arises; "He has done good to one who is disagreeable and unpleasant to me, etc. he is doing good, etc. he will do good" - wrath arises. Thus wrath arises in dependence on an undesirable object.

How does wrath arise in dependence on a desirable object? Fearing that the desirable object will be taken away, wrath arises; while it is being taken away, wrath arises; when it has been taken away, wrath arises. Fearing that the desirable object will change, wrath arises; while it is changing, wrath arises; when it has changed, wrath arises. Thus wrath arises in dependence on a desirable object.

How does lying arise in dependence on an undesirable object? Here a certain one is bound by bondage with fetters; for the purpose of release from that bondage, he consciously speaks falsehood, etc. or bound by bondage with ropes, etc. or bound by bondage with chains, etc. or bound by bondage with canes, etc. or bound by bondage with creepers, etc. or bound by bondage with confinement, etc. or bound by bondage with enclosure, etc. or bound by bondage to a village, market town, city, or country, etc. or bound by bondage to a province; for the purpose of release from that bondage, he consciously speaks falsehood. Thus lying arises in dependence on an undesirable object.

How does lying arise in dependence on a desirable object? Here a certain one, because of pleasing forms, consciously speaks falsehood... because of pleasing sounds... odours... flavours... because of tangible objects... because of robes... because of almsfood... because of lodging... because of requisite of medicines for the sick, he consciously speaks falsehood. Thus lying arises in dependence on a desirable object.

How does bewilderment arise in dependence on an undesirable object? "Shall I be freed from eye disease, or shall I not be freed from eye disease? Shall I be freed from ear disease... nose disease... tongue disease... body disease... head disease... ear disease... mouth disease... shall I be freed from tooth disease, or shall I not be freed from tooth disease?" Thus bewilderment arises in dependence on an undesirable object.

How does bewilderment arise in dependence on a desirable object? "Shall I obtain pleasing forms, or shall I not obtain pleasing forms? Shall I obtain pleasing sounds... odours... flavours... tangible objects... family... group... residence... material gain... fame... praise... happiness... robes... almsfood... lodging... requisite of medicines for the sick?" Thus bewilderment arises in dependence on a desirable object - wrath and untruth and bewilderment.

These mental states too exist only when there is a dyad. When the pleasant and unpleasant exist, when happiness and suffering exist, when pleasure and displeasure exist, when the desirable and undesirable exist, when attraction and aversion exist, are found, are present, are obtained - these mental states too exist only when there is a dyad.

One who is doubtful should train for the path of knowledge. Knowledge too is the path of knowledge, the object of knowledge too is the path of knowledge, the mental states arising together with knowledge too are the path of knowledge. Just as the noble path is the noble way, the path to the gods is the way to the gods, the path to Brahma is the way to Brahma; just so knowledge too is the path of knowledge, the object of knowledge too is the path of knowledge, the mental states arising together with knowledge too are the path of knowledge.

"Should train" means there are three trainings - the training in higher morality, the training in higher consciousness, the training in higher wisdom. What is the training in higher morality? Here a monk is virtuous, he dwells restrained by the restraint of the Pātimokkha, accomplished in good conduct and lawful resort, seeing danger in the slightest faults, having accepted the training rules he trains in them; the minor aggregate of morality... the great aggregate of morality... morality is the support, the beginning, good conduct, self-control, restraint, the entrance, the chief for the attainment of wholesome mental states - this is the training in higher morality. What is the training in higher consciousness? Here a monk, quite secluded from sensual pleasures... etc. he enters and dwells in the fourth meditative absorption - this is the training in higher consciousness. What is the training in higher wisdom? Here a monk is wise, endowed with wisdom that discerns rise and fall, noble, penetrative, leading to the complete destruction of suffering. He understands as it really is: "This is suffering"... etc. he understands as it really is: "This is the practice leading to the cessation of suffering"; he understands as it really is: "These are the mental corruptions"... etc. he understands as it really is: "This is the practice leading to the cessation of mental corruptions" - this is the training in higher wisdom.

One who is doubtful should train for the path of knowledge. A person who is doubtful, with uncertainty, with perplexity, with wavering, with sceptical doubt, for the achievement of knowledge, for the touching of knowledge, for the realization of knowledge, should train in higher morality, should train in higher consciousness, should train in higher wisdom; these three trainings - one should train by attending to them, one should train by knowing, one should train by seeing, one should train by reviewing, one should train by resolving the mind, one should train by resolving through faith, one should train by arousing energy, one should train by establishing mindfulness, one should train by concentrating the mind, one should train by understanding with wisdom, one should train by directly knowing what should be directly known, one should train by fully understanding what should be fully understood, one should train by abandoning what should be abandoned, one should train by developing what should be developed, one should train by realizing what should be realized - one should practise, one should fully practise, having accepted one should proceed - one who is doubtful should train for the path of knowledge.

The teachings have been spoken by the ascetic having known. "Having known" means having known, having understood, having weighed, having determined, having made clear, having made manifest - spoken, proclaimed, declared, taught, made known, established, unveiled, analysed, made clear, explained. Having known, having understood, having weighed, having determined, having made clear, having made manifest "all activities are impermanent" - spoken, proclaimed, declared, taught, made known, established, unveiled, analysed, made clear, explained; "all activities are suffering"... "All phenomena are non-self" - "Ignorance is the condition for activities" - etc. "Birth is the condition for ageing and death" - "From the cessation of ignorance comes the cessation of activities" - etc. "From the cessation of birth comes the cessation of ageing and death" - "This is suffering" - etc. "This is the practice leading to the cessation of suffering" - "These are the mental corruptions" - etc. "This is the practice leading to the cessation of mental corruptions" - "these phenomena are to be directly known"... "these phenomena are to be fully understood"... "these phenomena are to be abandoned"... "these phenomena are to be developed"... "these phenomena are to be realized"... the origin, passing away, gratification, danger, and escape of the six sense bases of contact... of the five aggregates of clinging... of the four primary elements... having known, having understood, having weighed, having determined, having made clear, having made manifest "whatever has the nature of arising, all that has the nature of cessation" - spoken, proclaimed, declared, taught, made known, established, unveiled, analysed, made clear, explained.

For this was said by the Blessed One - "I teach the Teaching having directly known, monks, not without having directly known. I teach the Teaching with a source, monks, not without a source. I teach the Teaching with the wondrous effect of liberation, monks, not without the wondrous effect of liberation. Since I teach the Teaching having directly known, monks, not without having directly known, since I teach the Teaching with a source, not without a source, since I teach the Teaching with the wondrous effect of liberation, not without the wondrous effect of liberation, exhortation is to be done, instruction is to be done. And it is enough for you, monks, for contentment, enough for gladness, enough for pleasure - the Blessed One is the perfectly Self-awakened One, well proclaimed is the Teaching, the Community is practicing well. And while this explanation was being spoken, the ten-thousand world-system trembled" - the teachings have been spoken by the ascetic having known.

Therefore the Blessed One said -

104.

"Pleasant and unpleasant, from what source do they arise": Pleasant and unpleasant - from what source, from where born, from where produced, from where originated, from where come into being, from where appeared, what is their source, what is their origin, what gives birth to them, what is their production - he asks about the root of pleasant and unpleasant... etc. he asks about the arising, inquires, requests, invites, pleases - pleasant and unpleasant, from what source do they arise.

"When what is absent do these not exist": When what is absent, not found, does not exist, not obtained, pleasant and unpleasant do not exist, do not arise, are not born, are not produced, do not originate, do not come into being - when what is absent do these not exist.

"Non-existence and existence too, whatever this meaning is": What is the existence of pleasant and unpleasant? Whatever existence, production, birth, coming into being, origination, reconception, manifestation of pleasant and unpleasant - this is the existence of pleasant and unpleasant. What is the non-existence of pleasant and unpleasant? Whatever elimination, fall, breaking up, disintegration, impermanence, disappearance of pleasant and unpleasant - this is the non-existence of pleasant and unpleasant. "Whatever this meaning is" means whatever is the ultimate reality - non-existence and existence too, whatever this meaning is.

"Tell me this, from what source does it arise": "This" means what I ask, what I request, what I entreat, what I inspire confidence in. "Tell" means say, speak, declare, teach, make known, establish, open up, analyse, make clear, proclaim - tell me this. "From what source" means having what as source, having what as origin, having what as birth, having what as production - tell me this, from what source does it arise.

Therefore that created one said -

105.

"Pleasant and unpleasant have contact as their source": Dependent on contact experienced as pleasant, a pleasant feeling arises. With the cessation of that very contact experienced as pleasant, whatever feeling arising from that, the pleasant feeling that arose dependent on contact experienced as pleasant, that ceases, that is appeased. Dependent on contact experienced as unpleasant, an unpleasant feeling arises. With the cessation of that very contact experienced as unpleasant, whatever feeling arising from that, the unpleasant feeling that arose dependent on contact experienced as unpleasant, that ceases, that is appeased. Dependent on contact experienced as neither-unpleasant-nor-pleasant, a neither-unpleasant-nor-pleasant feeling arises. With the cessation of that very contact experienced as neither-unpleasant-nor-pleasant, whatever feeling arising from that, the neither-unpleasant-nor-pleasant feeling that arose dependent on contact experienced as neither-unpleasant-nor-pleasant, that ceases, that is appeased. "Pleasant and unpleasant have contact as their source": Pleasant and unpleasant have contact as their source, contact as their origin, contact gives birth to them, contact is their production - pleasant and unpleasant have contact as their source.

"When contact is absent these do not exist": When contact is absent, not found, does not exist, not obtained, pleasant and unpleasant do not exist, do not arise, are not born, are not produced, do not originate, do not come into being, do not become manifest - when contact is absent these do not exist.

"Non-existence and existence too, whatever this meaning is": The view of existence too has contact as its source, the view of non-existence too has contact as its source. "Whatever this meaning is" means whatever is the ultimate reality - non-existence and existence too, whatever this meaning is.

"This I tell you, from here is its source": "This" means what you ask, what you request, what you entreat, what you inspire confidence in. "I tell" means I say, I explain, I teach, I make known, I establish, I make clear, I analyse, I elucidate, I proclaim - this I tell you. "From here is its source" means from here, contact is the source, contact is the origin, contact gives birth to it, contact is its production - this I tell you, from here is its source.

Therefore the Blessed One said -

106.

"From where does contact in the world originate": Contact - from what source, from where born, from where produced, from where originated, from where come into being, from where appeared, what is its source, what is its origin, what gives birth to it, what is its production - he asks about the root of contact, asks about the cause, etc. he asks about the arising, inquires, requests, invites, pleases - from where does contact in the world originate.

"And from where have possessions arisen": possessions - from where have they arisen, from where have they been born, from where have they been produced, from where have they originated, from where have they come into being, from where have they appeared, what is their source, what is their origin, what gives birth to them, what is their production - he asks about the root of possessions, asks about the cause, etc. he asks about the arising, inquires, requests, invites, pleases - and from where have possessions arisen.

"When what is absent is there no selfish attachment": When what is absent, not found, does not exist, not obtained, selfish attachments do not exist, are not present, are not found, are not obtained - abandoned, cut off, appeased, tranquillised, incapable of arising, burnt by the fire of knowledge - when what is absent is there no selfish attachment.

"When what is clear do contacts not touch": When what is clear, made clear, passed beyond, transcended, has passed, contacts do not touch - when what is clear do contacts not touch.

Therefore that created one said -

107.

"Contact is dependent on mentality and materiality": Dependent on the eye and forms, eye-consciousness arises; the meeting of the three is contact. The eye and forms are in materiality; setting aside eye-contact, the associated mental phenomena are in mentality. Thus also contact is dependent on mentality and materiality. Dependent on the ear and sounds, ear-consciousness arises; the meeting of the three is contact. The ear and sounds are in materiality; setting aside ear-contact, the associated mental phenomena are in mentality. Thus also contact is dependent on mentality and materiality. Dependent on the nose and odours, nose-consciousness arises; the meeting of the three is contact. The nose and odours are in materiality; setting aside nose-contact, the associated mental phenomena are in mentality. Thus also contact is dependent on mentality and materiality. Dependent on the tongue and flavours, tongue-consciousness arises; the meeting of the three is contact. The tongue and flavours are in materiality; setting aside tongue-contact, the associated mental phenomena are in mentality. Thus also contact is dependent on mentality and materiality. Dependent on the body and tangible objects, body-consciousness arises; the meeting of the three is contact. The body and tangible objects are in materiality; setting aside body-contact, the associated mental phenomena are in mentality. Thus also contact is dependent on mentality and materiality. Dependent on the mind and mental phenomena, mind-consciousness arises; the meeting of the three is contact. The base materiality is in materiality, material mental phenomena are in materiality; setting aside mind-contact, the associated mental phenomena are in mentality. Thus also contact is dependent on mentality and materiality.

"Possessions have desire as their source": Desire is called craving. Whatever lust, passion, etc. covetousness, greed, unwholesome root. "Possessions" - there are two kinds of possessions - possession through craving and possession through views, etc. this is possession through craving, etc. this is possession through views. "Possessions have desire as their source": Possessions have desire as source, have desire as cause, have desire as condition, have desire as reason, have desire as origin - possessions have desire as their source.

"When desire is absent there is no selfish attachment": Desire is called craving. Whatever lust, passion, etc. covetousness, greed, unwholesome root. "Selfish attachment" - there are two kinds of selfish attachment - selfish attachment through craving and selfish attachment through wrong view, etc. this is selfish attachment through craving, etc. this is selfish attachment through wrong view. "When desire is absent there is no selfish attachment": When desire is absent, not found, does not exist, not obtained, selfish attachments do not exist, are not present, are not found, are not obtained - abandoned, cut off, appeased, tranquillised, incapable of arising, burnt by the fire of knowledge - when desire is absent there is no selfish attachment.

"When materiality is clear contacts do not touch": "Materiality" means the four primary elements and the materiality derived from the four primary elements. "When materiality is clear" means materiality becomes clear in four ways - by clarity through knowing, by clarity through judging, by clarity through abandoning, by clarity through transcendence. How does materiality become clear by clarity through knowing? One knows materiality - "whatever materiality, all materiality, is the four primary elements and the materiality derived from the four primary elements" - thus one knows and sees. Thus materiality becomes clear by clarity through knowing.

How does materiality become clear by clarity through judging? Having thus made it known, one judges materiality as impermanent, as suffering, as a disease, as a boil, as a dart, as misery, as an affliction, as alien, as disintegrating, as a calamity, as a danger, as peril, as an obstacle, as unstable, as perishable, as not lasting, as without shelter, as without refuge, as without protection, as empty, as hollow, as void, as non-self, as dangerous, as subject to change, as without substance, as the root of misery, as murderous, as non-existence, as with mental corruptions, as conditioned, as Māra's bait, as subject to birth, as subject to ageing, as subject to illness, as subject to death, as subject to sorrow, lamentation, suffering, displeasure and anguish, as subject to defilement, as arising, as passing away, as gratification, as danger, as escape - thus one judges. Thus materiality becomes clear by clarity through judging.

How does materiality become clear by clarity through abandoning? Having thus judged, one abandons desire and lust for materiality, dispels it, puts an end to it, brings it to obliteration. For this was said by the Blessed One - "Whatever desire and lust, monks, there is for materiality, abandon that. Thus that materiality will be abandoned, its root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future." Thus materiality becomes clear by clarity through abandoning.

How does materiality become clear by clarity through transcendence? For one who has attained the four immaterial attainments, materiality becomes clear, made manifest, surpassed, transcended, passed beyond. Thus materiality becomes clear by clarity through transcendence. By these four reasons materiality becomes clear.

"When materiality is clear contacts do not touch": When materiality is clear, made clear, passed beyond, transcended, has passed, five contacts do not touch - eye-contact, ear-contact, nose-contact, tongue-contact, body-contact - when materiality is clear contacts do not touch.

Therefore the Blessed One said -

108.

"How for one so practising does matter cease to be": "How for one so practising" means how for one so practising, how for one so proceeding, how for one so conducting oneself, how for one so keeping on, how for one so protecting, how for one so sustaining oneself, how for one so maintaining oneself, matter ceases to be, is made to cease, is transcended, is completely transcended, is overcome - how for one so practising does matter cease to be.

"How do happiness and suffering also cease to be" means how do happiness and suffering cease to be, are made to cease, are transcended, are completely transcended, are overcome - how do happiness and suffering also cease to be.

"Tell me this, how it ceases to be": "This" means what I ask, what I request, what I entreat, what I inspire confidence in - this. "Tell me" means tell me, declare, teach, make known, establish, open up, analyse, make clear, proclaim - tell me this. "How it ceases to be" means how it ceases to be, is made to cease, is transcended, is completely transcended, is overcome - tell me this, how it ceases to be.

"My mind was set on knowing that": "That I may know" means that I may know, may fully know, may cognize, may understand, may penetrate - that I may know. "Thus my mind was" means thus my mind was, thus my consciousness was, thus my thought was, thus my consciousness was - that I may know, thus my mind was.

Therefore that created one said -

109.

"Not one perceiving perception, not one perceiving distorted perception": Those perceiving perception are called those who are established in ordinary perception, nor is he established in ordinary perception. Those perceiving distorted perception are called mad men and those who are mentally deranged, nor is he mad, nor is he mentally deranged - not one perceiving perception, not one perceiving distorted perception.

"Nor unconscious, not one perceiving a clear object": The unconscious are called those attained to cessation and non-percipient beings, nor is he attained to cessation, nor is he a non-percipient being. Those perceiving a clear object are called those who are obtainers of the four immaterial attainments, nor is he an obtainer of the four immaterial attainments - nor unconscious, not one perceiving a clear object.

"For one so practising, matter ceases to be": Here a monk, with the abandoning of pleasure, etc. he enters and dwells in the fourth meditative absorption. When the mind is thus concentrated, pure, bright, without blemish, free from impurities, supple, wieldy, stable, and having attained imperturbability, he directs and inclines the mind towards the attainment of the plane of infinite space - one endowed with the path to the immaterial. For one so practising, for one so proceeding, for one so conducting oneself, for one so keeping on, for one so protecting, for one so sustaining oneself, for one so maintaining oneself, matter ceases to be, is made to cease, is transcended, is completely transcended, is overcome - for one so practising, matter ceases to be.

"For the terms of obsession have perception as their source": The obsessions themselves are the terms of obsession - the term of obsession of craving, the term of obsession of views, the term of obsession of conceit - have perception as their source, have perception as their origin, are of the nature of perception, have perception as their production - for the terms of obsession have perception as their source.

Therefore the Blessed One said -

110.

"What we asked you, you declared to us": What we asked you, we requested, we invited, we pleased. "You declared to us" means praised, extolled, told, taught, described, established, opened, analysed, made clear, made manifest - what we asked you, you declared to us.

"We ask you another thing, please tell us that": We ask you another thing, we request another thing, we invite another thing, we please another thing, we ask you further. "Please tell us that" means come, say, declare, teach, make known, establish, open up, analyse, make clear, proclaim - we ask you another thing, please tell us that.

"Do some say this is the highest, the purification of a being here, the wise ones": Some ascetics and brahmins say, speak, declare, explain, express these immaterial attainments as the highest, foremost, distinguished, eminent, best, excellent. "Of a being" means of a being, of a man, of a young man, of a person, of an individual, of a living being, of one who is awake, of a creature, of a lord, of a human being. "Purification" means purity, purification, complete purity, freedom, liberation, complete liberation. "Here the wise ones" means here those who speak as wise ones, those who speak firmly, those who speak of the true method, those who speak of causes, those who speak of characteristics, those who speak of reasons, those who speak of grounds, regarding one's own theory - do some say this is the highest, the purification of a being here, the wise ones.

"Or do they say something else beyond this": Or do some ascetics and brahmins, having surpassed, transcended, passed beyond these immaterial attainments, from this, from the immaterial attainments, say, speak, declare, explain, express another, further purity, purification, complete purity, freedom, liberation, complete liberation of a being - or do they say something else beyond this.

Therefore that created one said -