English
And he should not cling to anything in the world. 158. When touched by contact When touched, a monk should not lament anywhere; And should not long for existence, And should not tremble at terrors. When touched by contact, it is said. Contact means contact with illness. When touched by contact with illness, he is afflicted, overcome, overwhelmed, endowed; When touched by eye disease, afflicted, overcome, overwhelmed, endowed; By ear disease, by nose disease, by tongue disease, by body disease, by head disease, by ear disease, by mouth disease, by tooth disease, by cough, by asthma, by catarrh, by burning, by fever, by stomach disease, by fainting, by dysentery, by colic, by cholera, by leprosy, by boils, by skin disease, by consumption, by epilepsy, by ringworm, by itching, by scabies, by eczema, by itch, by blood disorder, by bile disorder, by diabetes, by piles, by carbuncles, by fistula, by diseases arising from bile, by diseases arising from phlegm, by diseases arising from wind, by diseases arising from a combination of humors, by diseases arising from seasonal changes, by diseases arising from improper care, by diseases arising from external causes, by diseases arising from karma, by cold, by heat, by hunger, by thirst, by defecation, by urination, when touched by contact with gnats, mosquitoes, wind, sun, reptiles, afflicted, overcome, overwhelmed, endowed – that is, "when touched by contact." "A monk should not lament anywhere" means this: Lamentation, wailing, lamenting, wailing, the state of lamenting, the state of wailing, idle talk, babbling, chattering, the act of chattering, the state of chattering, he should not do, should not produce, should not generate, should not bring forth, should not bring into being. "Anywhere" means anywhere, in anything, in any place, whether internally or externally, or both internally and externally – that is, "a monk should not lament anywhere." "And should not long for existence" means this: He should not long for sensual existence, should not long for form existence, should not long for formless existence, should not crave, should not long for – that is, "and should not long for existence." "And should not tremble at terrors" means this: Terrors are fear and dread in one aspect. And that very thing. This was said by the Blessed One: "Surely this is that fear, that terror, which does not leave, but comes." External objects are said (to be): lions, tigers, leopards, bears, hyenas, wolves, buffaloes, horses, elephants, snakes, scorpions, centipedes, or robbers, or humans, whether those who have done deeds or those who have not done deeds. And in another way, fear is called: internal, arising from the mind, fear, terror, dismay, horripilation, agitation of mind, dread. Fear of birth, fear of old age, fear of sickness, fear of death, fear of kings, fear of robbers, fear of fire, fear of water, fear of self-reproach, fear of others' reproach, fear of punishment, fear of a bad destination, fear of waves, fear of crocodiles, fear of whirlpools, fear of sharks, fear for livelihood, fear of disrepute, fear of timidity in an assembly, fear of intoxication, fear of a bad destination, fear, terror, dismay, horripilation, agitation of mind, dread. "And should not tremble at terrors." Having seen terrors, or heard terrors, one should not tremble, not shake, not be agitated, not be alarmed, not be greatly alarmed, not be utterly alarmed, not be afraid, not fall into fright. One should be fearless, undismayed, undaunted, not fleeing, having abandoned fear and terror, with horripilation gone, one should dwell. "And should not tremble at terrors." Therefore, the Blessed One said: "When touched by contact, a monk should not lament anywhere; And should not long for existence, and should not tremble at terrors." Of foods, and drinks, and edibles, and also clothes; Having obtained them, one should make no store, nor should one tremble if not obtaining them. "Of foods, and drinks, and edibles, and also clothes." Foods means: boiled rice, gruel, flour, fish, meat. Drinks means: eight drinks – mango drink, rose-apple drink, banana drink, plantain drink, honey drink, grape drink, water-lily root drink, phārusaka fruit drink. And other eight drinks – kosamba drink, kola drink, jujube drink, ghee drink Drinks: Oil drink, Milk drink, Gruel drink, Juice drink. As for edibles: Flour cakes, Pancake cakes, Root edibles, Bark edibles, Leaf edibles, Flower edibles, Fruit edibles. As for robes: Six kinds of robes – Linen, Cotton, Silk, Wool, Hemp, Mixed fibres – Of foods, And of drinks, And of edibles, And also of robes. Having obtained, Should not make a store. "Having obtained" means: Having obtained, Having acquired, Having reached, Having found, Having received. Not by hypocrisy, Not by flattery, Not by hinting, Not by disparaging, Not by seeking gain with gain, Not by giving wood, Not by giving bamboo, Not by giving leaves, Not by giving flowers, Not by giving fruits, Not by giving bathing powder, Not by giving powder, Not by giving clay, Not by giving tooth-sticks, Not by giving mouth-water, Not by sycophancy, Not by acting like a bean-soup maker, Not by acting as a servant, Not by acting as a masseur, Not by knowledge of sites, Not by animal lore, Not by body-mark divination, Not by astrology, Not by going as a messenger, Not by going on errands, Not by sending messages by foot, Not by medical practice, Not by building work, Not by giving food for food, Not by giving gifts for gifts. But having obtained, Acquired, Reached, Found, Received, By righteous and proper means – That is "obtained". "Should not make a store" means: A store of food, A store of drinks, A store of robes, A store of conveyances, A store of beds, A store of perfumes, A store of material things, Should not make, Should not produce, Should not create, Should not bring forth, Should not bring into being – Having obtained, Should not make a store. And should not tremble Not obtaining them. "I do not obtain food," "I do not obtain drink," "I do not obtain robes," "I do not obtain families," "I do not obtain a group," "I do not obtain a dwelling," "I do not obtain gain," "I do not obtain fame." or I do not gain praise, or I do not gain happiness, or I do not gain robes, or I do not gain almsfood, or I do not gain lodging, or I do not gain requisites for the sick, medicine, or I do not gain an attendant for the sick, "I am unknown" - he should not tremble, not be terrified, not be greatly terrified, not be afraid, not fall into fright, he should be fearless, unshaken, unafraid, not fleeing, having abandoned fear and terror, with hair standing on end gone, he should dwell – and he should not be greatly terrified, not obtaining these. Therefore the Blessed One said – "Of foods and also drinks, of edibles and also clothes; Having obtained, he should not make a store, and he should not be greatly terrified, not obtaining these." 160. For the meditator, not foot-loose, he should desist from remorse, not be heedless; And in seats and beds, in quiet places, the bhikkhu should dwell. "For the meditator, not foot-loose" means: "Meditator" means one who meditates with the first jhana, one who meditates with the second jhana, one who meditates with the third jhana, one who meditates with the fourth jhana, one who meditates with jhana accompanied by initial and sustained thought, one who meditates with jhana accompanied only by sustained thought, one who meditates with jhana without initial and sustained thought, one who meditates with jhana accompanied by joy, one who meditates with jhana without joy, one who meditates with jhana accompanied by rapture, one who meditates with jhana accompanied by pleasure, one who meditates with jhana accompanied by happiness, one who meditates with jhana accompanied by equanimity, one who meditates with jhana of emptiness, one who meditates with jhana of signlessness, one who meditates with jhana of desirelessness, one who meditates with mundane jhana, one who meditates with supramundane jhana, devoted to meditation, committed to solitude, holding the ultimate goal as weighty – that is a meditator. "Not foot-loose" means: How is one foot-loose? Here, some individual, endowed with foot-looseness, wanders from monastery to monastery, from park to park, from village to village, from town to town, from city to city, from state to state, from country to country, engaged in long journeys, in unsettled wandering. Thus is one foot-loose. Or a bhikkhu within the monastery is endowed with foot-restlessness. Not for a purpose, not for a reason, agitated, with an unquiet mind, he goes from precinct to precinct, he goes from dwelling to dwelling, he goes from half-cell to half-cell, he goes from palace to palace, he goes from mansion to mansion, he goes from cave to cave, he goes from rock-shelter to rock-shelter, he goes from hut to hut, he goes from gabled house to gabled house, he goes from watchtower to watchtower, he goes from upper story to upper story, he goes from elevated platform to elevated platform, he goes from service hall to service hall, he goes from circular hall to circular hall, he goes from tree-root to tree-root. Or wherever bhikkhus are sitting, there he goes. There he becomes a second to one, or a third to two, or a fourth to three. There he engages in much idle talk, such as talk of kings, talk of robbers, talk of ministers, talk of armies, talk of fear, talk of war, talk of food, talk of drink, talk of clothes, talk of vehicles, talk of beds, talk of garlands, talk of perfumes, talk of relatives, talk of villages, talk of market towns, talk of cities, talk of countries, talk of women, talk of heroes, talk of streets, talk of watering places, talk of departed ancestors, various talks, talk of the world, talk of the ocean, or talk of existence and non-existence. Thus he is foot-restless. Regarding one who is not foot-restless: