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he speaks words that create unity. Having abandoned harsh speech, he abstains from harsh speech – he speaks such words as are gentle, pleasant to the ear, affectionate, going to the heart, courteous, agreeable to many, pleasing to many. Having abandoned idle chatter, he abstains from idle chatter – he speaks at the right time, speaks what is factual, speaks what is beneficial, speaks of the Dhamma, speaks of the Vinaya; he speaks words that are worth treasuring, with reasons, with limits, connected with benefit. Endowed with the four good conducts of speech, he speaks speech free from the four faults; he is far from, abstains from, refrains from, has gone forth from, is detached from, is liberated from, is disjoined from the thirty-two animal talks; he dwells with a mind unbounded. He speaks of the ten topics of discourse, namely – he speaks of fewness of wishes, he speaks of contentment, he speaks of seclusion, he speaks of non-entanglement, he speaks of the arousal of energy, he speaks of virtue, he speaks of concentration... … talks about wisdom… talks about liberation… talks about knowledge and vision of liberation… talks about foundations of mindfulness… talks about right exertions… talks about bases of psychic power… talks about faculties… talks about powers… talks about factors of awakening… talks about the path… talks about the fruit… talks about Nibbāna. “Restrained in speech” means restrained, fully restrained, guarded, protected, watched over, calmed. “Sage” means. Silence is called knowledge. That wisdom, understanding… non-delusion, investigation of phenomena, right view… having transcended the net of attachment, that is the sage – he is indeed a sage restrained in speech. Therefore the Blessed One said: “Not angry, not fearful, Not boastful, not remorseful; Speaking thoughtfully, not arrogant, He is indeed a sage restrained in speech.” 86. Without attachment to the future, Does not grieve over the past; Seeing detachment in contacts, And not led by views. “Without attachment to the future.” Attachment is called craving. That passion, attachment… covetousness, greed, a root of unwholesome states. For whom this attachment, this craving, is abandoned, uprooted, calmed, tranquilized, incapable of arising again, burnt by the fire of knowledge. Thus, without attachment to the future. Or, “May I be of such form in the future” – he does not indulge in delight there. “May I be of such feeling… of such perception… of such formations… of such consciousness in the future” – he does not indulge in delight there. Thus, without attachment to the future. Or, “May this eye be mine in the future – these forms” – he does not direct his mind to the acquisition of what is not yet acquired. Due to the non-direction of mind, he does not delight in that; not delighting in that. Thus, without attachment to the future. “May this ear be mine in the future – these sounds”… “May this mind be mine in the future – these phenomena” – he does not direct his mind to the acquisition of what is not yet acquired. Due to the non-direction of mind, he does not delight in that; not delighting in that. Thus, without attachment to the future. Or, “By this virtue, or vow, or austerity, or holy life, may I become a deva or a certain deva…” or, for what is not yet attained, he does not set his mind on its attainment; due to the non-setting of the mind, he does not delight in it; not delighting in it. Thus, he is without attachment to the future. He does not grieve over the past. He does not grieve over a changed thing, or over a thing that has changed. He does not grieve, "My eye has changed," "My ear... my nose... my tongue... my body... my forms... my sounds... my smells... my tastes... my tangibles... my family... my group... my dwelling... my gain... my fame... my praise... my happiness... my robes... my almsfood... my lodging... my medicinal requisites for the sick... my mother... my father... my brother... my sister... my son... my daughter... my friends... my ministers... my relatives... my blood-relations have changed." He does not grieve, does not weary, does not lament, does not beat his breast and cry, does not fall into confusion. This is what is meant by "he does not grieve over the past." "One who sees detachment in contacts." Eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, mind-contact; designation-contact, impingement-contact; contact associated with pleasant feeling, contact associated with painful feeling, contact associated with neither-painful-nor-pleasant feeling; wholesome contact, unwholesome contact, indeterminate contact; sensual-sphere contact, form-sphere contact, formless-sphere contact; emptiness-contact, signless-contact, desireless-contact; worldly contact, supramundane contact; past contact, future contact, present contact. Whatever such contact, touching, full touching, the state of having fully touched – this is called contact. "One who sees detachment in contacts." He sees eye-contact as detached from self or what belongs to self, from permanence or stability, from eternality or being of an unchanging nature. He sees ear-contact as detached... He sees nose-contact as detached... He sees tongue-contact as detached... He sees body-contact as detached... He sees mind-contact as detached... Designation-contact... He sees contact without impingement as separate. He sees contact with impingement as separate. Contact bringing pleasant feeling, Contact bringing painful feeling, Contact bringing neither-painful-nor-pleasant feeling, Wholesome contact, Unwholesome contact, Indeterminate contact, Sense-sphere contact, Form-sphere contact, Formless-sphere contact, Worldly contact, he sees as separate from self or what belongs to self, from being permanent or stable or eternal or not subject to change. Or else, he sees past contact as separate from future and present contacts. He sees future contact as separate from past and present contacts. He sees present contact as separate from past and future contacts. Or else, those contacts which are noble, taintless, supramundane, connected with emptiness, those contacts he sees as separate from lust, from hate, from delusion, from anger, from resentment, from denigration, from domination, from envy, from avarice, from deceit, from craftiness, from obstinacy, from presumption, from conceit, from arrogance, from intoxication, from heedlessness, from all defilements, from all bad conduct, from all distresses, from all fevers, from all torments, from all unwholesome volitional formations. Thus, he is one who sees separation in contacts. And he is not led by views. For him, the sixty-two views are abandoned, uprooted, calmed, tranquilized, incapable of arising again, burnt by the fire of knowledge. He is not led by views, not carried, not swept away, not drawn along by them; nor does he consider that view as essential, nor does he return to it. Thus, he is not led by views. Therefore, the Blessed One said: "He has no longing for the future, he does not grieve over the past; He sees separation in contacts, and is not led by views." 87. Withdrawn, not deceitful, not envious, not avaricious; Not impudent, not abhorrent, and not given to slander. "Withdrawn, not deceitful" means: "Withdrawn" means withdrawn due to the abandonment of lust, withdrawn due to the abandonment of hate, withdrawn due to the abandonment of delusion, due to anger... …without craving… …without denigration… …without rivalry… …without envy… …without stinginess… …because all unwholesome volitional formations are abandoned, he is withdrawn. This was said by the Blessed One: “And how, monks, is a monk withdrawn? Here, monks, the monk’s conceit ‘I am’ is abandoned, cut off at the root, made like a palm-stump, brought to non-existence, not liable to arise again in the future. Thus, monks, is a monk withdrawn”— —he is withdrawn. “Not a deceiver” refers to three grounds for deception: the ground for deception concerning the use of requisites, the ground for deception concerning postures, the ground for deception concerning suggestive talk. What is the ground for deception concerning the use of requisites? Here, householders invite a monk with robes, almsfood, lodgings, and medicinal requisites for the sick. That monk, evil in wishes, overcome by desire, longing for robes, almsfood, lodgings, and medicinal requisites for the sick, out of a wish for more, rejects a robe, rejects almsfood, rejects lodgings, rejects medicinal requisites for the sick. He speaks thus: “What is a costly robe to a recluse! It is fitting for a recluse to gather rags from a charnel ground, or from a rubbish heap, or from a shop, make a patchwork robe, and wear it. What is costly almsfood to a recluse! It is fitting for a recluse to sustain life by gleaning, by a lump of alms. What are costly lodgings to a recluse! It is fitting for a recluse to dwell at the foot of a tree, or in a charnel ground, or in the open air. What are costly medicinal requisites for the sick to a recluse! It is fitting for a recluse to make medicine from putrid urine or from a piece of myrobalan.” Because of that, he wears a coarse robe, he consumes coarse almsfood, he uses coarse lodgings, he uses coarse medicinal requisites for the sick. Then the householders know him thus: “This recluse is of few wishes, content, "Oh, he is secluded, unassociated, with aroused energy, a speaker of the Dhuta-doctrine!" Thus they invite him again and again with robes, almsfood, lodgings, medicines for the sick, and requisites. He says thus: "From the presence of three things, a faithful son of good family produces much merit. From the presence of faith, a faithful son of good family produces much merit. From the presence of a gift to be given, a faithful son of good family produces much merit. From the presence of those worthy of offerings, a faithful son of good family produces much merit. 'You indeed have this faith,