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with any kind of almsfood, 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 dwelling, and praises contentment with any kind of dwelling. He does not, for the sake of dwelling, engage in an improper search. Not having obtained a dwelling, he does not fret. Having obtained a dwelling, he uses it unattached, uninfatuated, unabsorbed, seeing its danger, understanding its escape. And by that contentment with any kind of dwelling, 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 medicine and requisites for the sick, and praises contentment with any kind of medicine and requisites for the sick. He does not, for the sake of medicine and requisites for the sick, engage in an improper search. he does not fall into unsuitability; and not having obtained requisites for the sick, medicine, and provisions, he does not fret; and having obtained requisites for the sick, medicine, and provisions, he consumes them unattached, uninfatuated, unabsorbed, seeing their danger, with wisdom of escape; and with contentment with whatever requisites for the sick, medicine, and provisions, he neither praises himself nor disparages others. For whoever there is skillful, not lazy, fully aware, mindful— this monk is called one who stands in the ancient, foremost, noble lineage— he should know the measure here for contentment. Guarded in the senses, he lives with restrained conduct. "Guarded in the senses" means guarded, protected, watched, restrained in robes, almsfood, lodging, and requisites for the sick, medicine, and provisions. Thus is he "guarded in the senses." Or, guarded, protected, watched, restrained in the sense-bases. Thus is he "guarded in the senses." "He lives with restrained conduct in the village" means restrained, regulated, prepared, guarded, protected, watched, restrained in the village. Thus, "guarded in the senses, he lives with restrained conduct in the village." "Even if angered, he speaks no harsh word." Abused, reviled, disparaged, provoked, blamed, criticized, he should not retort with harsh, rough words; he should not return abuse to one who abuses, he should not return anger to one who is angry, he should not return quarreling to one who quarrels, he should not make a quarrel, he should not make a dispute, he should not make a contention, he should not make a controversy, he should not make a conflict; he should abandon, dispel, put an end to, bring to naught quarrel, dispute, contention, controversy, conflict; he should be far from, abstained from, refrained from, departed from, escaped from, released from, disjoined from quarrel, dispute, contention, controversy, conflict, he should dwell with an unbound mind. Thus, "even if angered, he speaks no harsh word." Therefore the Blessed One said: "Having obtained food and clothing in due time, he should know the measure here for contentment; Guarded in the senses, he lives with restrained conduct in the village, even if angered, he speaks no harsh word." 207. With downcast eyes, not greedy for feet, devoted to meditation, much of the dwelling; With a mind composed, starting with equanimity, he should cut off the anxiety of speculation. "With downcast eyes, and not a wanderer of the feet." How does one have wandering eyes? Here, some monk is a wanderer of the eyes, endowed with wandering eyes, thinking, "What is unseen should be seen, what is seen should be surpassed," he is devoted to long wandering, unsettled wandering, from park to park, from garden to garden, from village to village, from town to town, from city to city, from state to state, from country to country, for the sight of forms. Thus, too, he has wandering eyes. Or, a monk, having entered a village, walking along a street, goes unrestrained, looking at elephants, looking at horses, looking at chariots, looking at infantry, looking at women, looking at men, looking at boys, looking at girls, looking at market stalls, looking at house fronts, looking upwards, looking downwards, looking in all directions. Thus, too, he has wandering eyes. Or, a monk, having seen a form with the eye, is a taker of signs, a taker of details. Because of which, while the eye faculty dwells unrestrained, evil unwholesome states of covetousness and displeasure might flow in upon him, he does not practice for its restraint, he does not guard the eye faculty, he does not undertake restraint in the eye faculty. Thus, too, he has wandering eyes. Or, some venerable ascetics and brahmins, having eaten food given by faith, dwell devoted to such spectacles, namely – dancing, singing, music, shows, recitations, hand-clapping, drumming, pot-drumming, acrobatics, Chandalas, bamboo-playing, water-sports, elephant fights, horse fights, buffalo fights, bull fights, goat fights, ram fights, cock fights, quail fights, stick fights, fist fights, wrestling, mock battles, army reviews, troop formations, inspections of forces. or so. Thus, one is with downcast eyes. How is one not with downcast eyes? Here, some monk is not greedy for sights, is not endowed with greed for sights, thinking "what is unseen should be seen, what is seen should be surpassed," does not go from park to park, nor from garden to garden, nor from village to village, nor from town to town, nor from city to city, nor from state to state, nor from country to country, wandering far, wandering restlessly, and is not devoted to seeing forms. Thus, one is not with downcast eyes. Or else, a monk, having entered among houses, walking along the street, goes restrained, not looking at elephants... ...nor looking around in all directions. Thus, one is not with downcast eyes. Or else, a monk, having seen a form with the eye, is not a taker of signs... ...he undertakes restraint in the eye faculty. Thus, one is not with downcast eyes. Or just as some venerable ascetics and brahmins, having eaten meals given by faith... ...or seeing armies, so it is. He is refrained from such engagements in distracting sights. Thus, one is not with downcast eyes – one with downcast eyes. And not greedy for feet. How is one greedy for feet? Here, some monk is greedy for feet, is endowed with greed for feet, from park to park... ...wandering far, wandering restlessly, is devoted to seeing forms. Thus, one is greedy for feet. Or else, a monk, even within the monastery grounds, is greedy for feet, is endowed with greed for feet, not for a purpose, not for a reason, agitated, with an unpacified mind, goes from cell to cell. From dwelling... ...thus he speaks of existence and non-existence. Thus, one is greedy for feet. And not greedy for feet. He should abandon greed for feet, should dispel it, should make an end of it, should bring it to naught. He should be withdrawn from greed for feet, refrained, fully refrained, gone forth, released, freed, disjoined, he should dwell with a mind free from boundaries, he should be one delighting in solitude, devoted to solitude, devoted to the calming of the mind within, not rejected Absorbed in jhāna, endowed with insight, cultivator of the empty dwelling, meditator, delighting in jhāna, devoted to oneness, revering his own welfare— with downcast eyes, not restless with his feet. Devoted to jhāna, very wakeful. "Devoted to jhāna" means devoted to jhāna for two reasons: Either, for the arising of the unarisen first jhāna, he is engaged, striving, exerting, fully exerting. Or for the arising of the unarisen second jhāna... third jhāna... fourth jhāna, he is engaged, striving, exerting, fully exerting. Thus is he devoted to jhāna. Or else, the arisen first jhāna he practices, develops, makes much of. Or the arisen second jhāna... third jhāna... fourth jhāna he practices, develops, makes much of. Thus is he devoted to jhāna. "Very wakeful" means: Here, a monk during the day by walking and sitting, purifies his mind from obstructive states. In the first watch of the night, by walking and sitting, he purifies his mind from obstructive states. In the middle watch of the night, he lies down in the lion's posture on his right side, placing one foot on the other, mindful and clearly comprehending, having fixed in mind the perception of rising. In the last watch of the night, having arisen, by walking and sitting, he purifies his mind from obstructive states. Devoted to jhāna, very wakeful. Having taken up equanimity, with mind composed. Equanimity means: that equanimity in the fourth jhāna, observing, overseeing, mental evenness, mental tranquility, impartiality of mind. "With mind composed" means: that steadfastness of mind, firmness, unswervingness, non-distraction, non-scattering, unscattered-mindedness, tranquility, the faculty of concentration, the power of concentration, right concentration. Having taken up equanimity, with mind composed. In the fourth jhāna, having taken up equanimity, with one-pointed mind, with unscattered mind, with unscattered-mindedness— Having taken up equanimity, with mind composed. He cuts off the dwelling place of thoughts and remorse. Thoughts means nine kinds of thoughts: sensual thought, ill-will thought, harmful thought, thought of relatives... thought, thought of the people, thought of the gods, thought connected with compassion for others, thought connected with gain, honor, and fame, thought connected with not being despised – these are called the nine thoughts. For thoughts of sensual desire, the basis is perception of sensual desire. For thoughts of ill-will, the basis is perception of ill-will. For thoughts of harm, the basis is perception of harm. Or else, for thoughts, deliberations, intentions, ignorance is the basis,