English
Taste means root-taste, trunk-taste, bark-taste, leaf-taste, flower-taste, fruit-taste, sour, sweet... bitter, pungent, salty, alkaline, astringent, sour, sweet, tasteless, cold, hot. There are some recluses and brahmins greedy for tastes. They wander about seeking the choicest tastes with their tongues. They find sour and seek not-sour, find not-sour and seek sour; find sweet and seek not-sweet, find not-sweet and seek sweet; find bitter and seek not-bitter, find not-bitter and seek bitter; find pungent and seek not-pungent, find not-pungent and seek pungent; find salty and seek not-salty, find not-salty and seek salty; find alkaline and seek not-alkaline, find not-alkaline and seek alkaline; find astringent and seek not-astringent, find not-astringent and seek astringent; find sour and seek not-sour, find not-sour and seek sour; find sweet and seek not-sweet, find not-sweet and seek sweet; find cold and seek hot, find hot and seek cold. Whatever they find, they are not content with it, they seek something else again and again. They are attached, greedy, bound, infatuated, immersed, stuck, clinging, entangled in agreeable tastes. But for that Paccekasambuddha, that craving for tastes is abandoned, its root cut off, made like a palm-stump, brought to non-existence, not liable to arise again in the future. Therefore, that Paccekasambuddha reflects wisely and takes food— "Not for sport, nor for indulgence, nor for adornment, nor for beautification; but only for the maintenance and sustenance of this body, for the cessation of harm, for the support of the holy life. Thus I shall put an end to old feelings, and not give rise to new feelings, and there will be for me sustenance, blamelessness, and a comfortable abiding." Just as one would anoint a wound, only to for growth, or as one anoints an axle only for the purpose of bearing the load, or as one eats one's son's flesh as food only for the purpose of crossing the wilderness; even so, that Paccekasambuddha reflects wisely and eats food— "Not for sport, not for intoxication, not for adornment, not for beautification; but only for the maintenance of this body, for its sustenance, for the cessation of harm, for the support of the holy life. Thus I will put an end to old feelings, and will not create new feelings, and there will be sustenance for me, and blamelessness, and a comfortable dwelling." He lives averse, detached, completely detached from the craving for flavors, released, freed, unbound, with a mind that has transcended boundaries— not creating greed for flavors. "Undesiring" (Alolo) "Loluppa" is called craving. That which is passion, attachment... ...covetousness, greed, a root of unwholesomeness. That "loluppa" craving of that Paccekasambuddha is abandoned, its root cut off, made like a palm stump, made non-existent, not liable to arise in the future. Therefore, the Paccekasambuddha is "undesiring"— not creating greed for flavors, undesiring. "Not supporting others, walking in due order" (Anaññaposī sapadānacārī) "Not supporting others" means that Paccekasambuddha supports only himself, not others. "One who supports not others, known, tamed, established in the essence; One whose defilements are destroyed, who has vomited forth evil, him I call a brahmin." "Not supporting others, walking in due order" means that Paccekasambuddha, having dressed in the forenoon, taking his bowl and robe, enters a village or town for alms, with a guarded body, with guarded speech, with a guarded mind, with mindfulness established, with senses restrained. With downcast eyes, perfect in deportment, going from house to house without skipping, he wanders for alms— not supporting others, walking in due order. "With a mind unattached to any family" (Kule kule appaṭibaddhacitto) One's mind becomes attached for two reasons— either by placing oneself low and placing others high, the mind becomes attached. He is attached, placing himself high, placing others low. How is he attached, placing himself low, placing others high? "You are of great help to me. Relying on you, I obtain robes, almsfood, lodgings, and requisites for the sick. Whatever others think to give or do for me, it is by relying on you, by seeing you. Even my old family name and clan, that too is gone for me. Through you, I am known as 'a follower of so-and-so's family, a follower of so-and-so's family.'" Thus, placing himself low, placing others high, he is attached. How is he attached, placing himself high, placing others low? "I am of great help to you. Relying on me, you have gone for refuge to the Buddha, gone for refuge to the Dhamma, gone for refuge to the Saṅgha. You have abstained from taking life, abstained from taking what is not given, abstained from sexual misconduct, abstained from false speech, abstained from intoxicants which are a basis for heedlessness. I give you instruction, I give you explanation, I teach you the Uposatha, I undertake new construction. Yet, abandoning me, you honor, respect, esteem, and worship others." Thus, placing himself high, placing others low, he is attached. "Not attached to families, in every family" – that Paccekabuddha is not attached by the impediment of families, not attached by the impediment of groups, not attached by the impediment of dwellings, not attached by the impediment of robes, not attached by the impediment of almsfood, not attached by the impediment of lodgings, not attached by the impediment of requisites for the sick and medicine. Thus, "not attached to families, in every family, let him wander alone like a rhinoceros horn." Therefore, that Paccekabuddha said: "Not greedy for tastes, not covetous, not supporting others, wandering for alms in due order..." in families, unattached in mind, alone he wanders, like a rhinoceros horn. 152. Having abandoned the five hindrances of the mind, having dispelled all defilements, unattached, having cut the fault of craving, alone he wanders, like a rhinoceros horn. "Having abandoned the five hindrances of the mind" means that the Paccekabuddha, having abandoned, given up, removed, destroyed, and brought to an end the hindrance of sensual desire; having abandoned the hindrance of ill-will; having abandoned the hindrance of sloth and torpor; having abandoned the hindrance of restlessness and remorse; having abandoned, given up, removed, destroyed, and brought to an end the hindrance of doubt, dwells having entered the first jhana, which is secluded from sensual pleasures, secluded from unwholesome states, accompanied by initial application and sustained application, born of seclusion, with rapture and pleasure – thus, "having abandoned the five hindrances of the mind." "Having dispelled all defilements" means that lust is a defilement of the mind, hatred is a defilement of the mind, delusion is a defilement of the mind, anger... resentment... and all unwholesome volitional formations are defilements of the mind. "Having dispelled all defilements" means having dispelled, driven away, abandoned, removed, destroyed, and brought to an end all defilements of the mind – thus, "having dispelled all defilements." "Unattached, having cut the fault of craving." "Unattached" refers to two supports: the support of craving and the support of views... this is the support of craving... this is the support of views. "Craving" refers to two cravings: the craving of desire and the craving of views... this is the craving of desire... this is the craving of views. "Fault" refers to that anger, resentment, opposition, hostility, rage, fury, extreme fury, fault, extreme fault, extreme fault of the mind, mental corruption, anger, being angry, state of being angry, fault, being faulty, state of being faulty, corruption, being corrupt, state of being corrupt, fierceness, ill-temper, displeasure of the mind. "Unattached, having cut the fault of craving" means that the Paccekabuddha, having cut, severed, and completely severed the craving of desire, the craving of views, and the fault... Having gone, having abandoned, having dispelled, having made an end, having gone to non-existence, not dependent on the eye, not dependent on the ear... not dependent on things seen, heard, sensed, or cognized; not clinging, not approaching, not obsessed, not attached, gone forth, released, completely freed, disjoined, dwelling with a mind without boundaries – not dependent, having cut the stain of craving, one should wander alone like a rhinoceros horn. Therefore, that Paccekabuddha said: “Having abandoned the five hindrances of the mind, having dispelled all defilements; Not dependent, having cut the stain of craving, one should wander alone like a rhinoceros horn.” 153. Having turned his back on pleasure and pain, and formerly on joy and sorrow; Having attained pure equanimity and tranquility, one should wander alone like a rhinoceros horn. “Having turned his back on pleasure and pain, and formerly on joy and sorrow” – that Paccekabuddha, by the abandoning of pleasure and the abandoning of pain, and by the disappearance of former joy and sorrow, entering and dwelling in the fourth jhana, which is neither painful nor pleasant, and is purified by equanimity and mindfulness – “having turned his back on pleasure and pain, and formerly on joy and sorrow.” “Having attained pure equanimity and tranquility.” Equanimity means the equanimity in the fourth jhana, the state of equanimity, looking on with equanimity, mental evenness, mental calmness, mental balance, mental neutrality. Tranquility means the mind's steadfastness, firmness, unswervingness, non-distraction, non-agitation, tranquility, the faculty of concentration, the power of concentration, right concentration; in the fourth jhana, equanimity and tranquility are pure, very pure, cleansed, stainless, free from defilements, soft, workable, steady, having attained imperturbability. “Having attained pure equanimity and tranquility” means having attained, gained, found, and acquired