English
with the liberation of mind through loving-kindness, he dwells in the wilderness as he pleases, with the liberation of mind through compassion... with the liberation of mind through sympathetic joy... with the liberation of mind through equanimity, he dwells in the wilderness as he pleases; with the attainment of the dimension of infinite space... He too, as he pleases, dwells in the forest, even in the attainment of the sphere of infinite consciousness… even in the attainment of the sphere of nothingness… even in the attainment of the sphere of neither perception nor non-perception… even in the attainment of cessation… even in the attainment of fruition, as he pleases, he dwells in the forest – As he pleases, he should dwell in the forest, alone, like a rhinoceros horn. Therefore, that Paccekabuddha said: Like an elephant, having abandoned the herds, with a developed body, a magnificent lotus-elephant; As he pleases, he should dwell in the forest, alone, like a rhinoceros horn. It is not possible for one who delights in company, that he should experience temporary liberation; Having heard the word of the Kinsman of the Sun, alone, he should wander like a rhinoceros horn. "It is not possible for one who delights in company, that he should experience temporary liberation" – this was said by the Blessed One: "As long as, Ananda, a monk delights in company, is fond of company, devoted to delighting in company, delights in groups, is fond of groups, rejoices in groups, that happiness of renunciation, happiness of seclusion, happiness of tranquility, happiness of awakening, that he will be a willing recipient of that happiness, an unhindered recipient, an unburdened recipient – this is not possible. But, Ananda, for that monk who dwells alone, withdrawn from the group, this is to be expected for that monk. That happiness of renunciation, happiness of seclusion, happiness of tranquility, happiness of awakening, that he will be a willing recipient of that happiness, an unhindered recipient, an unburdened recipient – this is possible. As long as, Ananda, a monk delights in company, is fond of company, devoted to delighting in company, delights in groups, is fond of groups, rejoices in groups, that he will attain and abide in a temporary or lovely liberation of mind, or an untroubled, permanent one – this is not possible. But, Ananda, for that monk who dwells alone, withdrawn from the group," For that bhikkhu, it is to be expected that he will abide having attained a temporary or a permanent liberation of mind, or an unshakable one. This is a possibility. It is impossible for one who delights in company to experience temporary liberation. "Having heard the word of the Kinsman of the Sun" - the Sun is called Sūriya. He is Gotama by clan. A Paccekabuddha is also Gotama by clan. That Paccekabuddha is a clan-relative, a clan-kinsman of the Sun, therefore the Paccekabuddha is the Kinsman of the Sun. "Having heard the word of the Kinsman of the Sun" means having heard, listened to, grasped, understood, and comprehended the speech, utterance, teaching, instruction, and admonition of the Kinsman of the Sun. Thus, "Having heard the word of the Kinsman of the Sun, one should wander alone like a rhinoceros horn." Therefore, that Paccekabuddha said: "It is impossible for one who delights in company to experience temporary liberation; Having heard the word of the Kinsman of the Sun, one should wander alone like a rhinoceros horn." The Second Chapter. The Third Chapter 141. Having overcome the entanglements of views, Having reached the certainty, having gained the path; I am one whose knowledge has arisen, not to be led by another, One should wander alone like a rhinoceros horn. "Having overcome the entanglements of views" - the entanglements of views are called the twenty-fold views of self-identity. Here, an uninstructed ordinary person, not seeing the noble ones, unskilled in the noble Dhamma, undisciplined in the noble Dhamma, not seeing the true men, unskilled in the Dhamma of true men, undisciplined in the Dhamma of true men, regards form as self, or self as possessing form, or form in self, or self in form. He regards feeling... perception... mental formations... consciousness as self, or self as possessing consciousness, or consciousness in self, or self in consciousness. Such a view, a viewpoint, a thicket of views, a wilderness of views, a wriggling of views, a wavering of views, a fetter of views, a grasping, a clinging, an adherence, a perversion, a wrong path, a wrongness, a sectarian ground, a wrong apprehension, a mistaken apprehension, a A wrong grasp, A false grasp, A grasp of what is unreal as real, As far as the sixty-two views – These are distortions of views. 'He has overcome the distortions of views' means: He has overcome the distortions of views, Transcended, Gone beyond. He has overcome the distortions of views. 'He has attained certainty, gained the path' means: Certainties are called the four paths; The Noble Eightfold Path, namely: Right View, Right Intention, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, Right Concentration. Endowed with the four Noble Paths, He has attained certainty, Reached, Comprehended, Touched, Realized. He has attained certainty. 'Gained the path' means: The path is gained, Obtained, Comprehended, Touched, Realized. He has attained certainty, gained the path. 'My knowledge has arisen, I am not led by others' means: For that Private Buddha, Knowledge has arisen, Come forth, Been produced, Manifested, Appeared. The knowledge 'All formations are impermanent' Has arisen, Come forth, Been produced, Manifested, Appeared. 'All formations are suffering'... 'All phenomena are not-self'... 'Whatever is of the nature to arise, All that is of the nature to cease' – This knowledge has arisen, Come forth, Been produced, Manifested, Appeared. My knowledge has arisen. 'Not led by others' means: That Private Buddha is not led by others. Not dependent on others, Not relying on others, Not bound to others, He knows and sees things as they truly are, Undeluded, Fully aware, Mindful. Regarding 'All formations are impermanent', He is not led by others, Not dependent on others, Not relying on others, Not bound to others, He knows and sees things as they truly are, Undeluded, Fully aware, Mindful. 'All formations are suffering'... 'All phenomena are not-self'... 'Whatever is of the nature to arise, All that is of the nature to cease' – Regarding this, He is not led by others, Not dependent on others, Not relying on others, Not bound to others, He knows and sees things as they truly are. He is unconfused, mindful, and recollecting: "I have arisen knowledge, I am not to be led by another, I wander alone like a rhinoceros horn." Therefore, that Paccekabuddha said: "Having overcome the entanglements of views, Having attained the path of certainty, I have arisen knowledge, I am not to be led by another, I wander alone like a rhinoceros horn." 142. Without craving, without deceit, without thirst, Without defilement, having dispelled the stain of delusion, Having become desireless in all the world, He wanders alone like a rhinoceros horn. "Without craving, without deceit, without thirst"— Craving is called loluppa. That greed, that passion... ...avarice, covetousness, the root of unwholesome things. That craving, that loluppa, is abandoned by that Paccekabuddha, its root cut off, made like a palm stump, made non-existent, not liable to arise again in the future. Therefore, the Paccekabuddha is without craving. "Without deceit"— There are three grounds for deceit: The ground for deceit related to the use of requisites, The ground for deceit related to postures, The ground for deceit related to talking to others. What is the ground for deceit related to the use of requisites? Here, householders invite a monk with robes, almsfood, lodgings, and medicine for the sick. He, being evil-wishing, overcome by desire, eager for robes, almsfood, lodgings, and medicine for the sick, out of a desire for more, rejects the robe, rejects the almsfood, rejects the lodging, rejects the medicine for the sick. He says this: "What does a recluse need with an expensive robe! It is fitting for a recluse to gather rags from a charnel ground, or a rubbish heap, or a shop, make a patched robe, and wear it. What does a recluse need with expensive almsfood! It is fitting for a recluse to sustain life by gleaning and alms-gathering. What does a recluse need with expensive lodging! It is fitting for a recluse to dwell at the foot of a tree, or in a charnel ground, or in the open air. What does a recluse need with expensive with that medicine for the sick! It is proper that a monk should make medicine from putrid urine or from a piece of myrobalan." From then on, he wears coarse robes, he eats coarse almsfood, he uses coarse lodging, he uses coarse medicine for the sick. Householders then know him thus: "This monk is of few wishes, content, secluded, unassociated, ardent in effort, a speaker of dhuta." They invite him more and more with robes, almsfood, lodging, and medicine for the sick. He then says: "Through the presence of three things, a faithful householder produces much merit. Through the presence of faith, a faithful householder produces much merit. Through the presence of a gift, a faithful householder produces much merit. Through the presence of worthy recipients, a faithful householder produces much merit. You have this faith, and a gift exists, and I am a recipient. If I do not accept, then you will be deprived of merit. I have no need of this. But out of compassion for you, I accept." From then on, he accepts many robes, he accepts much almsfood, he accepts much lodging, he accepts much medicine for the sick. Such a frown, frowning, deceit, deceiving, deceitfulness— this is the basis of deceit called "using requisites." What is the basis of deceit called "postures"?