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discourse on faculties, discourse on powers, discourse on enlightenment factors, discourse on the path, discourse on the fruit, discourse on Nibbana. His speech, wherever it is, is prepared, guarded, protected, preserved, restrained – this is purity of speech. May he be endowed with such purity of speech – what would be his distractions? What would be his range here? He asks about the range: With what kind of range should he be endowed? Of what form? Of what sort? Of what counterpart? There is a proper range, there is an improper range. What is the improper range? Here, some might have a range of prostitutes, or of widows, or of mature maidens, or of eunuchs, or of bhikkhunis, or of drinking houses. He dwells associated with kings, with royal ministers, with sectarians, with sectarian disciples, with unsuitable association. Or those families who are without faith, without confidence, not a support, abusive and reviling, desiring no benefit, desiring no welfare, desiring no comfort, desiring no security from bondage for bhikkhus, bhikkhunis, male lay followers, female lay followers – he frequents, associates with, and attends upon such families – this is called the improper range. Or else, having entered a village, having gone onto the street, he goes unrestrained, looking at elephants, looking at horses, looking at chariots, looking at infantry, looking at women, looking at men, looking at girls, looking at boys, looking at shops, looking at house-fronts, looking upwards, looking downwards, looking in the cardinal and intermediate directions. looking around he goes – this too is called an unsuitable range. Or else, having seen a form with the eye, he becomes a perceiver of the general appearance, a perceiver of the details. Wherefore, if he dwells with the mind-faculty unrestrained, covetousness and dejection, evil unwholesome states, would flow in upon him. He does not practise restraint thereof, he does not guard the mind-faculty, he does not undertake restraint of the mind-faculty – this too is called an unsuitable range. Or again, just as some venerable recluses and brahmins, having eaten food given out of faith, dwell devoted to such spectacles, namely: dancing, singing, instrumental music, shows, recitations, hand-clapping music, drum-beating, pot-drumming, acrobatic displays, Caṇḍāla performances, bamboo acrobatics, 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, army formations, military parades, and so on and so forth – he is devoted to such spectacles – this too is called an unsuitable range. The five sense pleasures are also an unsuitable range. And this was said by the Blessed One: "Monks, do not wander in unsuitable ranges, in others' territory. Monks, for those wandering in unsuitable ranges, in others' territory, Māra will find an opening, Māra will find a foothold. And what, monks, is a monk's unsuitable range, others' territory? It is these five sense pleasures. Which five? Forms cognizable by the eye: desirable, agreeable, pleasing, lovely in form, connected with sensual desire, arousing passion. Sounds cognizable by the ear... Odours cognizable by the nose... Tastes cognizable by the tongue... Tangibles cognizable by the body: desirable, agreeable, pleasing, lovely in form, connected with sensual desire, arousing passion. This, monks, is called a monk's unsuitable range, others' territory." – this too is called an unsuitable range. What is a suitable range? Here, a monk does not frequent prostitutes, does not frequent widows, does not frequent mature virgins, does not frequent eunuchs, does not frequent bhikkhunis, does not frequent liquor houses, he dwells unassociated. with kings, with royal ministers, with sectarians, with sectarian disciples, by improper association. Or those families that are faithful, devout, like a watering place, shining forth the saffron robe, withstanding the winds of ascetics, desiring welfare, desiring benefit, desiring comfort, desiring security for monks, for nuns, for male lay followers, for female lay followers— such families he frequents, he associates with, he attends upon— this too is called a pasture. Or a monk, having entered a village, walking on a street, goes restrained, not looking at an elephant, not looking at a horse, not looking at a chariot, not looking at a foot soldier… not looking in the directions and sub-directions— this too is called a pasture. Or a monk, having seen a form with the eye, does not grasp at its features… he undertakes restraint of the mind-faculty— this too is called a pasture. Or just as some venerable ascetics and brahmins, having eaten food given by faith, do not engage in such unseemly spectacles, that is— dancing, singing, music… watching military parades, and so on— he is refrained from such unseemly spectacles— this too is called a pasture. The four foundations of mindfulness are also a pasture. For this was said by the Blessed One: “Walk, monks, in your own ancestral domain. While walking, monks, in your own ancestral domain, Mara will not find an opportunity, Mara will not find a foothold. And what, monks, is a monk’s pasture, his own ancestral domain? It is these four foundations of mindfulness. Which four? Here, monks, a monk dwells contemplating the body in the body, in feelings… in mind… in phenomena contemplating phenomena, ardent, clearly comprehending, mindful, removing covetousness and displeasure in the world. This, monks, is called a monk’s pasture, his own ancestral domain”— this too is called a pasture. “May he be endowed with such a pasture”— what would be his pastures here? What would be his observances? With what kind of observance "Not come to be, of what nature, of what kind, of what counterpart?" Thus he asks about the purity of virtue and vows. What is the purity of virtue and vows? There is both virtue and vow, there is vow but not virtue. What is both virtue and vow? Here a monk is virtuous, he dwells restrained by the Pātimokkha restraint, endowed with good conduct and resort, seeing danger in the slightest faults, undertaking and training in the precepts. That which is restraint, control, non-transgression there – this is virtue. That which is undertaking – that is vow. By way of restraint, virtue; by way of undertaking, vow – this is called both virtue and vow. What is vow but not virtue? The eight ascetic practices: the forest-dweller's practice, the alms-food-eater's practice, the rag-robe-wearer's practice, the three-robe-wearer's practice, the house-to-house-beggar's practice, the one-meal-a-day practice, the sitter's practice, the whatever-bed-they-get practice – this is called vow but not virtue. The undertaking of effort is also called vow but not virtue. "Let skin and sinews and bones remain, let flesh and blood in the body dry up, that which is to be attained by manly strength, by manly power, by manly energy, by manly exertion – I will not give up my effort until I have attained it!" He arouses and exerts his mind. Even such an undertaking of effort is called vow but not virtue. "I will not eat, I will not drink, I will not leave the monastery; Nor will I lie down, until the darts of craving are uprooted." He arouses and exerts his mind. Even such an undertaking of effort is called vow but not virtue. "I will not break this cross-legged posture until my mind is liberated from the taints, without clinging!" He arouses and exerts his mind. Even such an undertaking of effort is called vow, but not virtue. "I will not rise from this seat... I will not descend from this walking path... I will not leave the monastery... I will not leave the half-shelter... I will not leave the palace... the mansion... the cave... the rock-shelter... the hut... the pinnacled house..." …ra… aṭṭā… māḷā… uddaṇḍā… from the hall of attendance… from the pavilions… from the roots of trees I will go forth until my mind is liberated from the defilements without clinging – he exerts his mind, he strives. Such an undertaking of energy is called a vow, not a precept. In this very forenoon I will bring forth, I will gather, I will attain, I will experience, I will realize the noble Dhamma – he exerts his mind, he strives. Such an undertaking of energy is called a vow, not a precept. In this very midday… in the evening… before meal… after meal… in the first watch… in the middle watch… in the last watch… in the dark half… in the bright half… in the rainy season… in winter… in summer… in the first period of life… in the middle period of life… in the last period of life I will bring forth, I will gather, I will attain, I will experience, I will realize the noble Dhamma – he exerts his mind, he strives. Such an undertaking of energy is called a vow, not a precept – this is purity of precepts and vows. Possessed of such purity of precepts and vows – what are these precepts and vows? Of a monk with a resolute mind. With a resolute mind means with aroused energy, with strength, with firm endeavor, with unabandoned desire, with unabandoned burden in wholesome states. Or, of one whose mind is sent forth, for the sake of which it is sent forth in self-interest, in method, in characteristic, in cause, in right and wrong. Of one whose mind is sent forth: "All formations are impermanent." Of one whose mind is sent forth: "All formations are suffering." Of one whose mind is sent forth: "All phenomena are non-self." Of one whose mind is sent forth: "From ignorance as condition, formations." …and so on… Of one whose mind is sent forth: "From birth as condition, aging and death." Of one whose mind is sent forth: "From the cessation of ignorance, cessation of formations." …and so on… Of one whose mind is sent forth: "From the cessation of birth, cessation of aging and death." Of one whose mind is sent forth: "This is suffering." …and so on…