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Or, in going forward and turning back, he acts with full awareness; in looking ahead and looking around, he acts with full awareness; in bending and stretching, he acts with full awareness; in wearing his outer robe, bowl, and robes, he acts with full awareness; in eating, drinking, chewing, and tasting, he acts with full awareness; in defecating and urinating, he acts with full awareness; in walking, standing, sitting, sleeping, waking, speaking, and remaining silent, he acts with full awareness. Thus, too, “placing wisdom foremost.” “With wholesome joy” means the joy and delight that arises through recollection of the Buddha— this is “wholesome joy.” The joy and delight that arises through recollection of the Dhamma, recollection of the Sangha, recollection of virtue, recollection of generosity, recollection of deities, mindfulness of breathing, mindfulness of death, mindfulness of the body, recollection of peace—this is “wholesome joy.” Thus, “placing wisdom foremost, with wholesome joy.” “He should overcome” Fears, those are perils. Perils are two perils— manifest perils and hidden perils... these are called manifest perils... these are called hidden perils... Thus, in that context, perils. He should overcome those perils. Those perils he should overcome, overpower, overwhelm, subdue, crush— he should overcome those perils. He should endure discontent in a secluded dwelling. Discontent means that discontent, discontentment, dissatisfaction, disinclination, weariness, anxiety. In a secluded dwelling means in secluded lodgings, or in various other higher wholesome states, he should endure discontent, overpower, overwhelm, subdue, crush it— he should endure discontent in a secluded dwelling. He should endure the four lamentable states. The four lamentable states he should endure, bear, overpower, overwhelm, subdue, crush— he should endure the four lamentable states. Therefore the Blessed One said: "Having wisdom as his guide, with wholesome joy, he should overcome those perils; he should endure discontent in a secluded dwelling, he should endure the four lamentable states." What shall I eat? Where shall I eat? Alas, I slept poorly! Where shall I sleep today? These lamentable thoughts, the trainee, the homeless wanderer, should put away. "What shall I eat? Where shall I eat?" "What shall I eat?" means: "What shall I eat? Rice or gruel or flour or fish or meat?"— "What shall I eat?" "Where shall I eat?" means: "Where shall I eat? In a warrior family or a brahmin family or a merchant family or a worker family?"— "What shall I eat? Where shall I eat?" "Alas, I slept poorly! Where shall I sleep today?" means: "This night I slept poorly on a plank or a mat or a piece of hide or a bed of grass or a bed of leaves..." on a heap of straw or a mat of straw. On the coming night, where shall I sleep happily? On a couch or a chair? On a cushion or a pillow? In a monastery or a half-yoke house? In a palace or a mansion? In a cave? Alas, it is suffering! Where indeed shall I sleep? These are thoughts to be lamented. These thoughts are two connected with alms-food, two connected with lodging. "To be lamented" means to be wailed over, to be lamented – these are thoughts to be lamented. A trainee should discipline himself, one who wanders without a home. Why is one called a trainee? Because he trains – therefore, a trainee. And what does he train in? He trains in higher virtue, he trains in higher mind, he trains in higher wisdom. What is the training in higher virtue? ... (and so on) ... This is the training in higher wisdom. Reflecting on these three trainings, he trains. Knowing, seeing, reviewing, resolving his mind, he trains. With faith, he determines, he trains. Exerting energy, establishing mindfulness, concentrating his mind, understanding with wisdom, he trains. Knowing what is to be directly known, he trains. Fully understanding what is to be fully understood, abandoning what is to be abandoned, developing what is to be developed, realizing what is to be realized, he trains. He practices, he conducts himself, he undertakes and trains. For that reason, he is called – a trainee. For discipline, for counter-discipline, for abandoning, for calming, for relinquishing, for tranquilizing, he should train in higher virtue, he should train in higher mind, he should train in higher wisdom. Reflecting on these three trainings, he should train. Knowing... (and so on) ... realizing what is to be realized, he should train. He should practice, he should conduct himself, he should undertake and live – a trainee should discipline himself. One who wanders without a home. How is one one who wanders with a home? Here, some individual is endowed with the impediment of family, with the impediment of a group, with the impediment of a dwelling, with the impediment of robes, with the impediment of alms-food, with the impediment of lodging, with the impediment of requisites for the sick, medicine, and provisions. Thus, one with a home... He wanders homeless. How does he wander homeless? Here, a bhikkhu is not afflicted by the impediment of families, nor by the impediment of a group… nor by the impediment of a dwelling… nor by the impediment of robes… nor by the impediment of almsfood… nor by the impediment of a lodging… nor by the impediment of requisites for the sick, such as medicines. Thus he wanders homeless. Gone to Magadha, gone to Kosala, And to some Vajji land; Like deer, wandering without a herd, Homeless, bhikkhus dwell. Good is the wandering, good is the well-wandered, Good is dwelling ever homeless; Asking for the goal, a respectful act, This is the asceticism of one who has nothing. The trainee should restrain himself, wandering homeless. Therefore the Blessed One said: “Where shall I sleep? Or where shall I sleep? Alas, where shall I sleep today, so full of suffering? These lamentable thoughts, The trainee should restrain, wandering homeless.” 206. Having obtained food and clothing in due time, He should know moderation here for contentment; Guarded in these, disciplined in his wandering in the village, Even if angered, he should not utter harsh speech. “Having obtained food and clothing in due time.” Food means boiled rice, gruel, flour, fish, meat. Clothing means the six kinds of robes – linen, cotton, silk, wool, hemp, and mixed fibers. “Having obtained food and clothing in due time.” Having obtained robes, having obtained almsfood, not by deceit, not by flattery, not by divination, not by belittling, 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 perfumed powder, not by giving clay, not by giving tooth-sticks, not by giving mouth-water, not by fawning, not by being a soup-maker, not by being a servant, not by being a seat-massager, not by knowledge of land, not by animal knowledge, not by knowledge of bodily marks, not by knowledge of stars, not by going as a messenger, not by going as an envoy, not by running errands, not by medical work, not by reciprocal alms, not by giving gifts for gifts, but having obtained, having gained, having acquired, having found, having received by righteous and proper means – having obtained food and lodging in due time. He should know the measure here for contentment. He should know the measure by two reasons: either by receiving or by consuming. How does he know the measure by receiving? Even if little is given, he receives it for the family's welfare, for the family's protection, for the family's compassion. Even if much is given, he receives a robe sufficient for the body, he receives almsfood sufficient for the stomach. Thus he knows the measure by receiving. How does he know the measure by consuming? Reflecting wisely, he uses the robe only for warding off cold, for warding off heat, for warding off the touch of flies, mosquitoes, wind, sun, and creeping things; only for covering the private parts. Reflecting wisely, he uses almsfood not for sport, not for intoxication, not for adornment, not for beautification; but only for the maintenance and continuance of this body, for the cessation of harm, for the support of the holy life. Thus I will put an end to old feelings, and will not give rise to new feelings. And there will be for me sustenance, blamelessness, and a comfortable abiding. Reflecting wisely, he uses lodging only for warding off cold, for warding off heat, for warding off the touch of flies, mosquitoes, wind, sun, and creeping things; only for dispelling the dangers of the seasons, and for delight in seclusion. Reflecting wisely, he uses requisites for the sick and medicine only for warding off arisen painful feelings, and for the utmost freedom from affliction. Thus he knows the measure by consuming. He should know the measure. By these two reasons he should know, he should understand, he should discern, he should penetrate the measure – he should know the measure. here for contentment. Here, a monk is content with any kind of robe, and praises contentment with any kind of robe. He does not, for the sake of robes, engage in an improper search. Not having obtained a robe, he does not fret. Having obtained a robe, he uses it unattached, uninfatuated, unabsorbed, seeing its danger, understanding its escape. And by that contentment with any kind of robe, he does not praise himself, nor does he disparage others. Whoever there is skillful, not lazy, fully aware, mindful – that monk is said to stand in the ancient, supreme noble lineage. Furthermore, a monk is content with any kind of almsfood, and praises contentment with any kind of almsfood. He does not, for the sake of almsfood, engage in an improper search. Not having obtained almsfood, he does not fret. Having obtained almsfood, he uses it unattached, uninfatuated, unabsorbed, seeing its danger, understanding its escape. And by that contentment