English
unwise attention is the basis, the conceit "I am" is the basis, shamelessness is the basis, restlessness is the basis. Remorse means remorse about the hands is remorse, remorse about the feet is remorse, remorse about the hands and feet is remorse. Perceiving what is improper as proper, perceiving what is proper as improper, perceiving what is blameless as blameworthy, perceiving what is blameworthy as blameless. Whatever such remorse, regretting, the state of having regretted, mental regret, mental vexation – this is called remorse. Moreover, remorse, mental regret, mental vexation arises from two causes: from having done and from not having done. How does remorse, mental regret, mental vexation arise from having done and from not having done? "I have done bodily misconduct, I have not done bodily good conduct" – thus arises remorse, mental regret, mental vexation. "I have done verbal misconduct..." "I have done mental misconduct..." "I have taken life, I have not abstained from taking life" – thus arises remorse, mental regret, mental vexation. "I have taken what is not given..." "I have engaged in sexual misconduct..." "I have spoken falsely..." "I have spoken divisively..." "I have spoken harshly..." "I have engaged in idle chatter..." "I have been covetous..." "I have had ill-will..." "I have held wrong view, I have not held right view" – thus arises remorse, mental regret, mental vexation. In this way, remorse, mental regret, mental vexation arises from having done and from not having done. Or else, "I have not been a complete doer in terms of moral conduct" – thus arises remorse, mental regret, mental vexation. "In terms of the faculties I am unguarded in my doors, I am immoderate in food, I am not devoted to wakefulness, I am not endowed with mindfulness and clear comprehension, My four foundations of mindfulness are undeveloped, My four right strivings are undeveloped, My four bases of psychic power are undeveloped, My five faculties are undeveloped, My five powers are undeveloped, My seven factors of enlightenment are undeveloped, My Noble Eightfold Path is undeveloped, Suffering is not fully understood by me, The origin of suffering is not abandoned by me, The path is not developed by me, The cessation is not realized by me. Thus arises remorse, mental regret, mental vexation. He should cut off the remorse that has its basis in thinking. He should cut off, sever, uproot, eradicate, abandon, dispel, make an end of, bring to naught thinking, the basis of thinking, and remorse. He should cut off the remorse that has its basis in thinking. Therefore the Blessed One said: With downcast eyes, not restless in step, Devoted to meditation, much wakeful; Having aroused equanimity, with mind composed, He should cut off the remorse that has its basis in thinking. 208. When admonished by words, he should welcome mindfulness, He should break through ill will among his spiritual companions; He should utter skillful speech, not excessively, He should not intend for the sake of public opinion. When admonished by words, he should welcome mindfulness. Admonished: that is, his preceptors or teachers, or co-preceptors or co-teachers, or friends or acquaintances or intimates or companions admonish him: “This, friend, is unfitting for you, this is improper for you, this is unsuitable for you, this is not in accordance with good conduct for you.” Having established mindfulness, he should welcome, approve, rejoice in, assent to, desire, accept, long for, wish for, covet that admonition. Just as a young woman or man, fond of adornment, having bathed their head, having obtained a garland of water lilies or jasmine or great-flowered jasmine, would receive it with both hands and place it on their head, on the crown. Having cultivated, one would rejoice, would greatly rejoice, would be glad, would greatly be glad, would wish, would approve, would long for, would desire, would yearn for. Just so, having established mindfulness, one would rejoice in that admonition, would greatly rejoice, would be glad, would greatly be glad, would wish, would approve, would long for, would desire, would yearn for. Like one who points out treasure, Whom one sees as a fault-finder, One who speaks to restrain, intelligent, Such a wise person one should associate with. For one associating with such a person, There is betterment, not worse. He would admonish and instruct, And restrain from what is unwholesome. For the good, he is dear, For the bad, he is not dear. Admonished by words, one should mindfully rejoice, He breaks open the 'thorn' among fellow practitioners. 'Fellow practitioner' means: One of the same practice, One of the same aim, One of the same training. He breaks open the 'thorn' among fellow practitioners. Among fellow practitioners, He would break open resentment, The arising of thorns. He would break open the five mental thorns, He would break open the three mental thorns, He would break open the thorn of lust, The thorn of hatred, The thorn of delusion; He would break open, Would thoroughly break open, Would completely break open – The 'thorn' among fellow practitioners. One should utter skillful speech, not out of season. He should utter speech arisen from wisdom, Connected with meaning, Connected with Dhamma, Timely, With reason, Limited. He should utter, Should thoroughly utter – Skillful speech. Not out of season. 'Season' means two seasons: The season of time, And the season of virtue. What is the season of time? One should not speak words That have passed their time, That have passed their season, That have passed their time and season. One should not speak words When the time has not arrived, When the season has not arrived, When the time and season have not arrived. Whoever, when the time has not arrived, And speaks excessively, Thus he lies defeated, Like the cuckoo's offspring. This is the season of time. What is the season of virtue? One should not speak words when impassioned, One should not speak words when hateful, One should not speak words when deluded, One should not speak false speech, (The text ends abruptly here) One should not speak incomplete words, one should not speak harsh words, one should not speak, utter, declare, reveal, or use frivolous talk. This is the boundary of virtue – one should utter skillful speech, not excessively. One should not intend for the way of public opinion. "Public" means khattiyas, brahmins, vessas, suddas, householders, renunciants, devas, and humans. For the sake of public blame, reproach, censure, criticism, disrepute, defamation, whether due to a lapse in virtue, or a lapse in conduct, or a lapse in view, or a lapse in livelihood, one should not intend, one should not produce intention, one should not produce thought, one should not produce resolve, one should not produce attention – one should not intend for the way of public opinion. Therefore, the Blessed One said: "When urged by words, the mindful one should rejoice, he should break the stubbornness among his fellow practitioners; He should utter skillful speech, not excessively, he should not intend for the way of public opinion." 209. Furthermore, there are five defilements in the world, for the subduing of which the mindful one should train; In forms, sounds, and also tastes, in odors, in touches, he should overcome passion. "Furthermore, there are five defilements in the world." "Furthermore" means a conjunction of words, a connection of words, a completeness of words, a combination of letters, a coherence of consonants, a sequence of words – this is "furthermore." "Five defilements" means the defilement of forms, the defilement of sounds, the defilement of odors, the defilement of tastes, the defilement of tangibles. "Passion is defilement, and it is not called dust; this is a designation for passion as defilement; Having abandoned this defilement, the wise ones dwell in the teaching of the one free from defilement. "Hatred is defilement, and it is not called dust... They dwell in the teaching of the one free from defilement. "Delusion is defilement, and it is not called dust... They dwell in the teaching of the one free from defilement." "In the world" means in the world of suffering, in the human world, in the divine world, in the world of aggregates, in the world of elements, in the world of sense bases – "furthermore, there are five defilements in the world." "For the subduing of which the mindful one should train." "For which" means for the passion for forms, for the passion for sounds, for the passion for odors, for the passion for tastes, for the passion for tangibles. of passion. What is mindfulness? Mindfulness is recollection, remembrance, mindfulness, remembering, holding in mind, not letting slip, not forgetting, the faculty of mindfulness, the power of mindfulness, right mindfulness, the enlightenment factor of mindfulness, the one-way path— this is called mindfulness. Endowed with this mindfulness, fully endowed, approached, fully approached, attained, fully attained, possessed. He is called mindful. He trains in three trainings: the training in higher virtue, the training in higher mind, the training in higher wisdom. What is the training in higher virtue? ... This is the training in higher wisdom. For whom does the mindful one train for restraint? The mindful person trains for the restraint, for the complete restraint, for the abandoning, for the calming, for the relinquishing, for the appeasing of passion for forms, passion for sounds, passion for odors, passion for tastes, passion for tactile objects. He should train in higher virtue, he should train in higher mind, he should train in higher wisdom. He should train by attending to these three trainings, he should train by knowing... ...he should train by realizing what is to be realized, he should practice, he should fully practice, he should live by undertaking— for whom the mindful one trains for restraint.