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with a mind freed from boundaries, he delights in seclusion, he is devoted to seclusion, he is devoted to the calming of the mind within, not rejecting. Not a jhana-meditator, but endowed with insight, one who develops the empty dwelling, a meditator, delighting in meditation, devoted to solitude, revering his own welfare— with downcast eyes, and not restless with his feet. "With guarded faculties, with protected mind"— "With guarded faculties" means: That Paccekabuddha, having seen a form with the eye, does not grasp at the general appearance, nor at the details. For if he were to dwell with the eye-faculty unguarded, evil unwholesome states of covetousness and distress might flow in upon him. For its restraint, he practices. He guards the eye-faculty. He undertakes restraint of the eye-faculty. Having heard a sound with the ear... (and so forth)... Having smelled an odor with the nose... Having tasted a flavor with the tongue... Having felt a tactile sensation with the body... Having cognized a mental phenomenon with the mind, he does not grasp at the general appearance, nor at the details. For if he were to dwell with the mind-faculty unguarded, evil unwholesome states of covetousness and distress might flow in upon him. For its restraint, he practices. He guards the mind-faculty. He undertakes restraint of the mind-faculty— thus, "with guarded faculties." "With protected mind" means "with guarded mind"— thus, "with guarded faculties, with protected mind." "Not oozing, not burning"— This was said by the venerable Mahāmoggallāna: "Friends, I will teach you the way of oozing and the way of not oozing. Listen to it, attend carefully; I will speak." "Yes, friend," those bhikkhus replied to the venerable Mahāmoggallāna. The venerable Mahāmoggallāna then said this: "And how, friends, does one 'ooze'? Here, friends, a bhikkhu, having seen a form with the eye, becomes infatuated with pleasing forms, becomes averse to displeasing forms, and dwells with bodily mindfulness not established, with a limited mind. And he does not understand as it actually is that liberation of mind, that liberation by wisdom, where those evil unwholesome states that have arisen in him might cease without remainder." He hears a sound with the ear… He cognizes a mental phenomenon with the mind, and he becomes attached to pleasant phenomena, he becomes agitated by unpleasant phenomena, and he dwells with unestablished mindfulness of the body, with a limited mind. And he does not understand as it really is that liberation of mind, that liberation by wisdom, whereby those evil unwholesome states that have arisen in him cease without remainder. This, friends, is called a monk who is flooded by visible forms cognizable by the eye… who is flooded by mental phenomena cognizable by the mind. And a monk dwelling thus, friends, if Māra approaches him through the eye, Māra would indeed find an opening, Māra would find a foothold; if Māra approaches him through the ear… if Māra approaches him through the mind, Māra would indeed find an opening, Māra would find a foothold. Just as, friends, a reed-house or a grass-house, dry, three years old. If a man were to approach it from the eastern direction with a burning torch, fire would indeed find an opening, fire would find a foothold; if he were to approach it from the western direction… if he were to approach it from the northern direction… from the southern direction… from the lower direction… from the upper direction… if a man were to approach it from any direction whatsoever with a burning torch, fire would indeed find an opening, fire would find a foothold. Even so, friends, a monk dwelling thus, if Māra approaches him through the eye, Māra would indeed find an opening, Māra would find a foothold; if Māra approaches him through the ear… if Māra approaches him through the mind, Māra would indeed find an opening, Māra would find a foothold. And a monk dwelling thus, friends, forms overpower him, the monk does not overpower forms; sounds overpower the monk, the monk does not The monk was overcome by sounds; Smells overcame the monk, the monk did not overcome smells; Tastes overcame the monk, the monk did not overcome tastes; Tangibles overcame the monk, the monk did not overcome tangibles; Mental phenomena overcame the monk, the monk did not overcome mental phenomena. This, friend, is called a monk overcome by forms, overcome by sounds, overcome by smells, overcome by tastes, overcome by tangibles, overcome by mental phenomena, overcome, not overcoming. Evil unwholesome states overcame him, defiling, leading to renewed existence, accompanied by suffering, with painful results, leading to birth, aging, and death in the future. Thus, friend, he is 'leaking'. And how, friend, is one 'not leaking'? Here, friend, a monk, having seen a form with the eye, does not become infatuated with pleasing forms, does not become averse to displeasing forms, and he dwells with mindfulness of the body established, with immeasurable mind. And he understands that liberation of mind, liberation by wisdom, as it actually is, where those evil unwholesome states that have arisen in him cease without remainder. Having heard a sound with the ear... Having cognized a mental phenomenon with the mind, does not become infatuated with pleasing mental phenomena, does not become averse to displeasing mental phenomena, and he dwells with mindfulness of the body established, with immeasurable mind. And he understands that liberation of mind, liberation by wisdom, as it actually is, where those evil unwholesome states that have arisen in him cease without remainder. This, friend, is called a monk who is 'not leaking' regarding forms cognizable by the eye... 'not leaking' regarding mental phenomena cognizable by the mind. And a monk dwelling thus, friend, even if Māra approaches him through the eye, Māra would not find an entry, Māra would not find a foothold. Even if Māra approaches him through the ear... Even if Māra approaches him through the mind, Māra would not find an entry, Māra would not find a foothold. Just as, friend, a peaked house or a peaked hall, thickly plastered with wet clay, if from the eastern Even if a man approaches it from any direction with a blazing grass-torch, the fire would find no foothold, the fire would find no fuel; even if from the western direction... even if from the northern direction... even if from the southern direction... even if from below... even if from above... even if a man approaches it from any direction with a blazing grass-torch, the fire would find no foothold, the fire would find no fuel. Just so, friends, if Māra approaches a monk who dwells thus through the eye, Māra would find no foothold, Māra would find no support; if through the ear... if through the mind, Māra would find no foothold, Māra would find no support. And a monk dwelling thus, friends, has overcome forms, forms have not overcome the monk; has overcome sounds, sounds have not overcome the monk; has overcome odors, odors have not overcome the monk; has overcome flavors, flavors have not overcome the monk; has overcome tactile objects, tactile objects have not overcome the monk; has overcome mental objects, mental objects have not overcome the monk. This, friends, is called a monk who has overcome forms, overcome sounds, overcome odors, overcome flavors, overcome tactile objects, overcome mental objects, one who has overcome, not been overcome. He has overcome those evil unwholesome states that defile, lead to renewed existence, are fearful, result in suffering, and lead to future birth, aging, and death. Thus, friends, he is unflooded – unflooded. Unburnt means unburnt by the fever born of lust, unburnt by the fever born of hatred, unburnt by the fever born of delusion – unflooded, unburnt, let him wander alone like a rhinoceros horn. Therefore, that Paccekabuddha said: ‘‘With downcast eyes, not... Not greedy for tastes, with guarded senses, with mind well-protected; Not defiled, not tormented, let him wander alone like a rhinoceros horn. 150. Having cast off the marks of a householder, like the pārichattaka tree with dense foliage; Having gone forth in saffron robes, let him wander alone like a rhinoceros horn. "Having cast off the marks of a householder" means the marks of a householder are hair and beard... or long fringes. "Having cast off the marks of a householder" means having removed, having taken off, having laid aside, having relinquished the marks of a householder – thus, having cast off the marks of a householder. "Like the pārichattaka tree with dense foliage" means just as that pārichattaka tree, the koviḷāra, has thick leaves and foliage, providing dense shade, even so that Paccekabuddha is one who wears complete robes – thus, "like the pārichattaka tree with dense foliage." "Having gone forth in saffron robes" means that Paccekabuddha, having cut off all household impediments, having cut off the impediment of children and wife, having cut off the impediment of relatives, having cut off the impediment of friends and ministers, having cut off the impediment of possessions, having shaved off hair and beard, having put on saffron robes, having gone forth from home to homelessness, having attained a state of having nothing, wanders, dwells, moves, acts, maintains, lives, passes his life alone – thus, "having gone forth in saffron robes, let him wander alone like a rhinoceros horn." Therefore, that Paccekabuddha said: "Having cast off the marks of a householder, like the pārichattaka tree with dense foliage; Having gone forth in saffron robes, let him wander alone like a rhinoceros horn." The Third Chapter. The Fourth Chapter. 151. Not making greed for tastes, not craving, not supporting others, wandering for alms house to house in succession; With mind unattached to families, let him wander alone like a rhinoceros horn. "Not making greed for tastes, not craving" means.