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mental remorse, mental vexation. Thus, from having done and from not having done, regret arises, mental remorse, mental vexation. Or, thinking: 'I am one who has not fulfilled the precepts,' regret arises, mental remorse, mental vexation; 'I am one whose sense-doors are unguarded,' (regret arises, mental remorse, mental vexation); 'I am immoderate in food,' (regret arises, mental remorse, mental vexation); 'I am not devoted to wakefulness,' (regret arises, mental remorse, mental vexation); 'I am not endowed with mindfulness and clear comprehension,' (regret arises, mental remorse, mental vexation); 'The four foundations of mindfulness are undeveloped in me, the four right exertions, the four bases of psychic power, the five faculties, the five powers, the seven factors of awakening, the Noble Eightfold Path,' (regret arises, mental remorse, mental vexation); 'Suffering is not fully understood by me, the origin is not abandoned by me, the path is not developed by me, cessation is not realized by me,' regret arises, mental remorse, mental vexation. The warding off of remorse means: the covering of remorse, the hindrance of remorse, the abandoning, the calming, the complete calming, the relinquishing, the tranquilizing, the deathless, Nibbana – that is the warding off of remorse. Therefore the Blessed One said: "The abandoning of sensual desires, And of both kinds of sorrow; And the dispelling of sloth and torpor, Is the warding off of remorse." 76. Purified by equanimity and mindfulness, Preceded by reflection on the Dhamma, I declare the liberation of knowledge, The breaking through of ignorance. Purified by equanimity and mindfulness means: Equanimity means that equanimity in the fourth jhana, equanimous observation, balanced observation, mental equipoise, mental tranquility... Overcome is the mind's neutrality. Mindfulness, that in the fourth jhāna, regarding equanimity, is mindfulness, recollection... right mindfulness. "Purified by equanimity and mindfulness" means: in the fourth jhāna, equanimity and mindfulness are pure, very pure, thoroughly pure, perfectly pure, cleansed, without blemish, free from defilements, soft, workable, stable, having attained imperturbability – thus, "purified by equanimity and mindfulness." "Preceded by right thought" means: "Right thought" is called right intention. It is at the beginning, it is in front, it is the forerunner of liberation by knowledge – thus, "preceded by right thought." Or, "right thought" is called right view. It is at the beginning, it is in front, it is the forerunner of liberation by knowledge – thus, "preceded by right thought." Or, "right thought" is called the preliminary insight of the four paths. It is at the beginning, it is in front, it is the forerunner of liberation by knowledge – thus, "preceded by right thought." "I declare liberation by knowledge" means: "Liberation by knowledge" is called liberation by arahantship. I declare liberation by arahantship, I explain, I teach, I make known, I establish, I reveal, I analyze, I make clear, I proclaim – thus, "I declare liberation by knowledge." "The breaking up of ignorance" means: "Ignorance" is unknowing of suffering... ignorance, delusion, a root of unwholesome things. "Breaking up" means the breaking up of ignorance, abandonment, pacification, relinquishment, tranquilization, the deathless, Nibbāna – thus, "the breaking up of ignorance." Therefore, the Blessed One said: "Purified by equanimity and mindfulness, Preceded by right thought, I declare liberation by knowledge, The breaking up of ignorance." 77. What binds the world? What is its investigation? By the abandoning of what is Nibbāna said to be? "What binds the world?" means: The world's binding is attachment, fettering, defilement. By what is the world yoked, engaged, connected, bound, attached, fettered? – thus, "What binds the world?" "What is its investigation?" means: What is its movement, investigation, counter-investigation? By what is the world m wanders, roams, wanders about— what is its wandering? By the abandoning of what is Nibbāna said to be? By the abandoning, the calming, the relinquishing, the tranquilizing of what is Nibbāna said, declared, spoken, uttered, shown, expressed? By the abandoning of what is Nibbāna said to be? Therefore, that brahmin said: “What binds the world? What is its wandering? By the abandoning of what is Nibbāna said to be?” 78. The world is bound by delight, its wandering is thought; By the abandoning of craving is Nibbāna said to be. “The world is bound by delight”: Delight is called craving. That passion, attachment… greed, covetousness, a root of unwholesomeness— this is called delight. That delight which is the world’s fetter, clinging, bond, defilement— by this delight the world is joined, connected, attached, bound, clinging, stuck, entangled— “the world is bound by delight.” “Its wandering is thought”: Thoughts are the nine thoughts— thought of sensual desire, thought of ill-will, thought of harm, thought of relatives, thought of the countryside, thought of immortality, thought connected with compassion for others, thought connected with gain, honor, and renown, thought connected with not being despised. These are called the nine thoughts. These nine thoughts are the world’s moving, wandering, roaming about. By these nine thoughts the world moves, wanders, roams about— “its wandering is thought.” “By the abandoning of craving is Nibbāna said to be”: Craving is craving for forms… craving for phenomena. “By the abandoning of craving is Nibbāna said to be”: By the abandoning, the calming, the relinquishing, the tranquilizing of craving is Nibbāna said, declared, spoken, uttered, shown, expressed— “by the abandoning of craving is Nibbāna said to be.” Therefore, the Blessed One said: “The world is bound by delight, its wandering is thought; By the abandoning of craving is Nibbāna said to be.” 79. How, being mindful of one who walks mindfully, consciousness ceases. We have come to ask the Blessed One, that word of yours, we will hear. "How of one who walks mindfully?" means: how of one who walks mindfully, understandingly, living, moving, acting, maintaining, sustaining, continuing? - How of one who walks mindfully? "Consciousness ceases" means: consciousness ceases, subsides, goes to an end, calms down. - Consciousness ceases. "We have come to ask the Blessed One" means: we have come, we have arrived, we have reached, we have met with you, to ask, to question, to request, to invite, to please the Buddha, the Blessed One. - We have come to ask the Blessed One. "That word of yours, we will hear" means: that word, statement, teaching, instruction, advice of yours, we will hear, we will learn, we will hold, we will bear in mind, we will understand. - That word of yours, we will hear. Therefore, that brahmin said: "How of one who walks mindfully, consciousness ceases? We have come to ask the Blessed One, that word of yours, we will hear." 80. Not delighting in feeling, internal and external; Thus of one who walks mindfully, consciousness ceases. "Not delighting in feeling, internal and external" means: living contemplating feeling in internal feelings, one does not delight in, does not welcome, does not cling to feeling. One abandons, dispels, makes an end of, brings to naught delighting, welcoming, clinging, grasping, clinging, adherence. Living contemplating feeling in external feelings, one does not delight in, does not welcome, does not cling to feeling. One abandons, dispels, makes an end of, brings to naught delighting, welcoming, clinging, grasping, clinging, adherence. Living contemplating feeling in internal and external feelings, one does not delight in, does not welcome, does not cling to feeling. One abandons, dispels, makes an end of, brings to naught delighting, welcoming, clinging, grasping, clinging, adherence. Dwelling internally, observing the nature of arising in feelings, contemplating feelings as feelings, he does not delight in feeling, he does not welcome it, he does not cling to it. Delighting, welcoming, clinging, grasping, attachment, adherence— he abandons these, he dispels them, he makes an end of them, he brings them to an end. Dwelling internally, observing the nature of passing away in feelings, contemplating feelings as feelings, he does not delight in feeling, he does not welcome it, he does not cling to it. Delighting, welcoming, clinging, grasping, attachment, adherence— he abandons these, he dispels them, he makes an end of them, he brings them to an end. Dwelling internally, observing the nature of arising and passing away in feelings, contemplating feelings as feelings, he does not delight in feeling, he does not welcome it, he does not cling to it. Delighting, welcoming, clinging, grasping, attachment, adherence— he abandons these, he dispels them, he makes an end of them, he brings them to an end. Dwelling externally, observing the nature of arising in feelings, contemplating feelings as feelings, he does not delight in feeling, he does not welcome it, he does not cling to it. Delighting, welcoming, clinging, grasping, attachment, adherence— he abandons these, he dispels them, he makes an end of them, he brings them to an end. Dwelling externally, observing the nature of passing away in feelings, contemplating feelings as feelings, he does not delight in feeling, he does not welcome it, he does not cling to it. Delighting, welcoming, clinging, grasping, attachment, adherence— he abandons these, he dispels them, he makes an end of them, he brings them to an end. Dwelling externally, observing the nature of arising and passing away in feelings, contemplating feelings as feelings, he does not delight in feeling, he does not welcome it, he does not cling to it. Delighting, welcoming, clinging, grasping, attachment, adherence— he abandons these, he dispels them, he makes an end of them, he brings them to an end.