English
this happiness is slight, this happiness is meager, this happiness is inferior, this happiness is base, this happiness is worthless. This is an attachment, there is little happiness in it. Little enjoyment, more suffering here. Sensual pleasures are said by the Blessed One to have little enjoyment, much suffering, much tribulation; the danger here is greater. Sensual pleasures are said by the Blessed One to be like a skeleton. Sensual pleasures are said by the Blessed One to be like a piece of meat. Sensual pleasures are said by the Blessed One to be like a grass torch. Sensual pleasures are said by the Blessed One to be like a pit of glowing embers. Sensual pleasures are said by the Blessed One to be like a dream. Sensual pleasures are said by the Blessed One to be like borrowed goods. Sensual pleasures are said by the Blessed One to be like fruits on a tree. Sensual pleasures are said by the Blessed One to be like a slaughter-knife. Sensual pleasures are said by the Blessed One to be like a spear or a stake. Sensual pleasures are said by the Blessed One to be like a snake's head. Much suffering, much tribulation, the danger here is greater. Little enjoyment, more suffering here. "This is a hook," thus knowing, the wise one... "Hook," or "fish-hook," or "bait," or "snare," or "bond," or "hindrance" – these are designations for the five strands of sensual pleasure. "Thus" refers to the joining of words, the connection of words, the completeness of words, the combination of letters, the smooth flow of consonants, the sequence of words. "The wise one" means a sage, one endowed with wisdom, intelligent, knowing, discerning, sagacious. "This is a hook," thus knowing, the wise one – knowing it as a hook, knowing it as a fish-hook, knowing it as bait, knowing it as a snare, knowing it as a bond, knowing it as a hindrance – having understood, having weighed, having concluded, having discerned, having made it clear – "This is a hook," thus knowing, the wise one should wander alone, like a rhinoceros horn. Therefore, that Paccekabuddha said: "This is an attachment, there is little happiness in it. Little enjoyment, more suffering here." Knowing this to be a snare, the wise one, should wander alone like a rhinoceros horn. 148. Having shattered the fetters, like a water-dweller breaking a net; like fire burning, not turning back, one should wander alone like a rhinoceros horn. "Having shattered the fetters" means the ten fetters: the fetter of sensual desire, the fetter of ill-will, the fetter of conceit, the fetter of views, the fetter of doubt, the fetter of adherence to rites and rituals, the fetter of craving for existence, the fetter of envy, the fetter of avarice, the fetter of ignorance. "Having shattered the fetters" means having shattered, having completely shattered, having abandoned, having removed, having made an end of, having brought to a state of non-existence, these ten fetters—thus "having shattered the fetters." "Like a water-dweller breaking a net" means: "net" is called a fishing net. "Water" is called water. "Water-dweller" is called a fish. Just as a fish, having broken, having thoroughly broken, having torn, having thoroughly torn, having completely torn the net, wanders, dwells, moves, acts, maintains, lives, passes time, so too there are two nets: the net of craving and the net of views... this is the net of craving... this is the net of views. For that Paccekabuddha, the net of craving is abandoned, the net of views is relinquished. Because the net of craving is abandoned and the net of views is relinquished, that Paccekabuddha is not attached to forms, not attached to sounds, not attached to smells... not attached to things seen, heard, sensed, or cognized; he does not grasp, is not bound, is not entangled. He is gone forth, released, completely freed, disjoined, he dwells with a boundless mind—thus "like a water-dweller breaking a net." "Like fire burning, not turning back" means: Just as fire, burning grass and wood as fuel, goes on without turning back, so too for that Paccekabuddha, the defilements that are abandoned by the path of stream-entry, he does not return to those defilements, does not come back to them, does not come back again; by the path of once-returning... by the path of non-returning... by the path of arahantship, the defilements that are abandoned, he does not (return to) those defilements. does not return, does not come back – like fire to what is burnt, not turning back, let one wander alone like a rhinoceros horn. Therefore, that Paccekabuddha said: “Having shattered all fetters, like a fish breaking a net in the water; Like fire to what is burnt, not turning back, let one wander alone like a rhinoceros horn.” 149. With downcast eyes, not greedy for feet, with guarded senses, with mind protected; Untainted, not burning, let one wander alone like a rhinoceros horn. “With downcast eyes, not greedy for feet” – how does one have scattered eyes? Here, some monk is greedy for sights, endowed with greed for sights. Thinking, “What has not been seen should be seen, what has been seen should be surpassed,” he is devoted to wandering far, to wandering unsettled, from park to park, from garden to garden, from village to village, from market town to market town, from city to city, from district to district, from country to country, for the sake of seeing forms. Thus, he has scattered eyes. Or, a monk, having entered a house, walking on the street, goes unguarded. He looks at elephants, looks at horses, looks at chariots, looks at infantry, looks at boys, looks at girls, looks at women, looks at men, looks at shops, looks at house fronts, looks up, looks down, looks in all directions and intermediate directions as he goes. Thus, too, he has scattered eyes. Or, a monk, having seen a form with the eye, grasps at the sign, grasps at the details. Because of which, while the eye-faculty dwells unguarded, 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 scattered eyes. Or, just as some venerable ascetics and brahmins, having eaten food given by faith, engage in such spectacles They live devoted to entertainment, namely— dancing, singing, music, shows, storytelling, hand-clapping, drumming, pot-drumming, acrobatics, feats of the Caṇḍāla, feats of the bamboo-dancer, washing, elephant fights, horse fights, buffalo fights, bull fights, goat fights, ram fights, cock fights, quail fights, stick fights, fist fights, wrestling, mock battles, array of troops, military reviews. He is devoted to such shows. Thus he is one with scattered eyes. How is one with downcast eyes? Here, some bhikkhu is not greedy for sights, nor endowed with greed for sights. 'What is unseen should be seen, what is seen should be transcended'— he does not wander from park to park, from garden to garden, from village to village, from town to town, from city to city, from district to district, from country to country, wandering far, wandering unsettled, for the sake of seeing sights. Thus he is one with downcast eyes. Or again, a bhikkhu, having entered a house, walking along a street, goes restrained. He does not look at elephants, he does not look at horses, he does not look at chariots, he does not look at foot soldiers, he does not look at boys, he does not look at girls, he does not look at women, he does not look at men, he does not look at market stalls, he does not look at house fronts, he does not look up, he does not look down, he does not go gazing in all directions and sub-directions. Thus he is one with downcast eyes. Or again, a bhikkhu, having seen a form with the eye, is not a grasper of its general appearance, nor of its detailed features. Because of that by which the eye-faculty, if unrestrained, would lead to covetousness and distress, evil unwholesome states, for its restraint he practices, he guards the eye-faculty, he undertakes restraint in the eye-faculty. Thus he is one with downcast eyes. Or again, some venerable ascetics and brahmins, who eat what is given in faith, People, having eaten, are devoted to such sights of entertainment, namely – dancing, singing, music… …or a military parade. Thus, he is refrained from such sights of entertainment. In this way, he is one with downcast eyes. And how is one not a foot-loose person? Here, some monk is foot-loose, endowed with foot-looseness – from monastery to monastery, from park to park, from village to village, from town to town, from city to city, from country to country, from district to district, he is devoted to long wandering, to unsettled wandering. In this way, he is foot-loose. Or, a monk within the monastery compound is foot-loose, endowed with foot-looseness, not for a purpose, not for a reason, but agitated, with an unpacified mind, he goes from cell to cell, he goes from dwelling to dwelling, he goes from half-roofed dwelling to half-roofed dwelling, he goes from palace to palace, he goes from mansion to mansion, he goes from cave to cave, he goes from rock-shelter to rock-shelter, he goes from hut to hut, he goes from gabled house to gabled house, he goes from watchtower to watchtower, he goes from upper story to upper story, he goes from raised platform to raised platform, he goes from service hall to service hall, he goes from pavilion to pavilion, he goes from tree-root to tree-root, or wherever monks sit or walk, there he is a second to one, or a third to two, or a fourth to three. There he engages in much idle talk, namely – talk of kings, talk of robbers… …thus he tells talk of existence and non-existence. In this way, he is foot-loose. And how is one not a foot-loose person? That Paccekabuddha is ceased from, refrained from, withdrawn from, departed from, separated from, liberated from, disjoined from, foot-looseness,