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he understands "This is the cessation of the taints" as it really is, he understands "This is the path leading to the cessation of the taints" as it really is – this is the training in higher wisdom. For the subduing of these, one trains, always mindful. For the subduing, for the complete subduing, for the abandoning, for the appeasing, for the relinquishing, for the calming of these cravings, one should train in higher virtue, one should train in higher mind, He should train in higher wisdom. He should train, reflecting on these three trainings. He should train, understanding. He should train, seeing. He should train, reviewing. He should train, resolving his mind. He should train, inclining with faith. He should train, exerting effort. He should train, establishing mindfulness. He should train, concentrating his mind. He should train, understanding with wisdom. He should train, directly knowing what is to be directly known. He should train, fully understanding what is to be fully understood. He should train, abandoning what is to be abandoned. He should train, developing what is to be developed. He should train, realizing what is to be realized. He should practice, he should fully practice, he should undertake and maintain – He should always train mindfully in the suppression of these. Therefore, the Blessed One said: “Having understood the root as proliferation, One should completely suppress ‘I am’ with thought. Whatever cravings there are within, One should always train mindfully in their suppression.” 152. Whatever dhamma one may know, Whether internal or external; One should not make a stand with it, For that is not called peace by the wise. “Whatever dhamma one may know internally.” Whatever quality of oneself one may know, whether in wholesome states or indeterminate states. What are one’s qualities? “I may be one who has gone forth from a high family, or I may be one who has gone forth from a family of great wealth, or I may be one who has gone forth from a family of abundant wealth, or I may be known and famous among householders and monastics, or I may be a recipient of robes, almsfood, lodgings, medicines for the sick, and requisites, or I may be a reciter of discourses, or I may be a master of the Vinaya, or I may be a Dhamma speaker, or I may be a forest dweller, or I may be an alms-gatherer, or I may be a rag-robe wearer, or I may be a three-robe wearer, or I may be a continuous alms-gatherer, or I may be one who eats only once, or I may be a sitter, or I may be one who sleeps wherever he finds a place, or I may be an obtainer of the first jhāna, or I may be an obtainer of the second jhāna, or I may be an obtainer of the third jhāna, or I may be an obtainer of the fourth jhāna, or I may be a ...or I might be one who has attained the sphere of infinite space, or the sphere of infinite consciousness, or the sphere of nothingness, or the sphere of neither perception nor non-perception. These are called one's own qualities. Whatever quality one might know of oneself, understand, discern, comprehend, penetrate – "whatever phenomenon one might know within oneself." "Or even externally." Or if those qualities belong to a preceptor or a teacher – "or even externally." "One should not make a stand on that." One should not make a stand, nor be stiff, nor be conceited, nor be elevated, nor be uplifted, by one's own qualities or by the qualities of others. One should not generate conceit by that, nor be rigid, nor be stiff, nor hold one's head high by that – "one should not make a stand on that." "Indeed, that is not called the peace of the good." That peace is not spoken of, not declared, not explained, not taught, not made known, not established, not revealed, not analyzed, not made clear, not proclaimed by the good, the peaceful, the virtuous, the Buddhas, the disciples of the Buddhas, the Paccekabuddhas – "indeed, that is not called the peace of the good." Therefore, the Blessed One said: "Whatever phenomenon one might know, within oneself or even externally; One should not make a stand on that, Indeed, that is not called the peace of the good." 153. One should not think oneself superior by that, nor inferior, nor equal; Touched by many forms, one should not stand conceiving oneself. "One should not think oneself superior by that." One should not generate excessive conceit, thinking "I am superior," by birth, or by lineage, or by being of good family, or by beauty of complexion, or by wealth, or by study, or by profession, or by craft, or by knowledge, or by learning, or by eloquence, or by any other thing – "one should not think oneself superior by that." "Nor inferior, nor equal." One should not generate self-abasement, thinking "I am inferior," by birth, or by lineage, or by being of good family, or by beauty of complexion, or by wealth, or by study, or by profession, or by craft, or by knowledge, or by learning, or by eloquence, or by any other thing. by means. "I am equal" - one should not generate conceit by birth, or by clan, or by family lineage, or by beauty of complexion, or by wealth, or by study, or by profession, or by craft, or by knowledge, or by learning, or by ready wit, or by any other thing, whether inferior or equal. "Touched by many forms" means: By various kinds of aspects, touched, beset, encompassed, endowed – "touched by many forms." "Let him not stand conceiving himself" means: Ātumā is called self. Conceiving oneself, distinguishing oneself, falling into distinctions, one should not stand – "let him not stand conceiving himself." Therefore the Blessed One said: "Let him not conceive himself as superior by that, whether inferior or equal; Touched by many forms, let him not stand conceiving himself." 154. Let him pacify within himself, let the bhikkhu not seek peace from another; For one pacified within, there is no self, how then no-self? "Let him pacify within himself" means: Within himself, let him pacify lust, let him pacify hatred, let him pacify delusion, anger... (and so on)... resentment... denigration... domineering... envy... avarice... deceit... craftiness... obstinacy... presumption... conceit... excessive pride... intoxication... heedlessness... all defilements... all bad conduct... all torments... all fevers... all distresses... all unwholesome volitional formations let him pacify, calm, tranquilize, extinguish, make subside – "let him pacify within himself." "Let the bhikkhu not seek peace from another" means: From another, by an impure path, by wrong practice, by a path that does not lead to liberation, apart from the foundations of mindfulness, apart from the right exertions, apart from the bases of psychic power, apart from the faculties, apart from the powers, apart from the factors of enlightenment, apart from the Noble Eightfold Path, peace, calm, tranquility, extinguishment, subsidence, he should not seek, not search for, not look for – "let the bhikkhu not seek peace from another." "For one pacified within" means: Within himself, lust pacified... of him whose hatred is calmed, whose delusion is calmed, ...whose all unwholesome volitional formations are calmed, who is tranquilized, completely tranquilized, extinguished, by perfect appeasement – of him who is inwardly tranquilized. There is no self, so how could there be a non-self? "There is not" is a denial. "Self" means there is no self-view; "non-self" means there is no annihilation-view. "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. The Arahant has transcended grasping and releasing, he has gone beyond growth and decay. He has completed the holy life, fulfilled the practice... ...the cycle of birth and death, there is no rebirth for him – there is no self, so how could there be a non-self? Therefore the Blessed One said: "Only inwardly should one be tranquilized, a bhikkhu should not seek peace elsewhere; For one who is inwardly tranquilized, there is no self, so how could there be a non-self?" 155. Just as in the middle of the ocean, no wave arises, it remains still; So, still and free from craving, a bhikkhu should not create any swelling anywhere. "Just as in the middle of the ocean, no wave arises, it remains still" – this means: The ocean is eighty-four thousand yojanas deep. Below, for forty thousand yojanas, the water is agitated by fish and turtles. Above, for forty thousand yojanas, the water is agitated by winds. In the middle, for forty thousand yojanas, the water does not agitate, does not greatly agitate, does not stir, does not tremble, does not greatly tremble, does not completely tremble. Unstirred, uncollided, unmoved, unchurned, unswirling, tranquilized, there no wave arises, the ocean remains still. Thus, just as in the middle of the ocean, no wave arises, it remains still. Or, between the seven mountains, there are seven great oceans with still intervals. There the water does not agitate, does not greatly agitate, does not stir, does not tremble, does not greatly tremble, does not completely tremble. Unstirred, uncollided, unmoved, unchurned, unswirling, tranquilized, there no wave arises, the ocean remains still. Thus, just as in the middle of the ocean, no wave... is born, stands firm. Thus stands the unagitated one. 'Thus' is for the purpose of comparison. 'Stands firm' means: in gain, he does not waver, in loss, he does not waver, in fame, he does not waver, in disrepute, he does not waver, in praise, he does not waver, in blame, he does not waver, in pleasure, he does not waver, in pain, he does not waver, he does not tremble, he does not stir, he does not quiver, he does not strongly quiver, he does not utterly quiver – thus stands firm. 'Unagitated' means agitation is called craving. That which is passion, attachment, and so on, covetousness, greed, a root of unwholesome states. Whose agitation, craving,