English
Aspiration, Yearning, Intense aspiration, Craving for sensual pleasures, Craving for existence, Craving for non-existence, Craving for form, Craving for formlessness, Craving for cessation, Craving for forms, Craving for sounds, Craving for smells, Craving for tastes, Craving for tangibles, Craving for mental objects, Flood, Yoke, Fetter, Clinging, Obstruction, Hindrance, Covering, Bondage, Defilement, Latent tendency, Obsession, Creeper, Perplexity, Root of suffering, Source of suffering, Origin of suffering, Māra's snare, Māra's hook, Māra's domain, Māra's abode, Māra's bondage, River of craving, Net of craving, Leash of craving, Ocean of craving, Covetousness, Greed, Root of unwholesome. "Visattikā" – in what sense is it "Visattikā"? It is "Visattikā" because it is extensive, It is "Visattikā" because it spreads, It is "Visattikā" because it is spread out, It is "Visattikā" because it is uneven, It is "Visattikā" because it clings, It is "Visattikā" because it draws in, It is "Visattikā" because it is deceptive, It is "Visattikā" because its root is poison, It is "Visattikā" because its fruit is poison, It is "Visattikā" because its enjoyment is poison. Or, craving, being extensive, is spread out and extended in forms, in sounds, in smells, in tastes, in tangibles, in families, in groups, in dwellings, in gains, in fame, in praise, in happiness, in robes, in almsfood, in lodgings, in medicinal requisites for the sick, in the sense-sphere, in the form-sphere, in the formless-sphere, in the sense-existence, in the form-existence, in the formless-existence, in the existence of perception, in the existence of non-perception, in the existence of neither-perception-nor-non-perception, in the one-constituent existence, in the four-constituent existence, in the five-constituent existence, in the past, in the future, in the present, in things seen, heard, sensed, and cognized – therefore it is "Visattikā" – like a creeper, as it is spread out. "And the attachment that is to sons and wives." Sons are four sons: The son born of oneself, The son born of the field, The adopted son, The disciple son. Wives are called consorts. Attachment is called craving. That passion, that attachment... covetousness, greed, root of unwholesome. – the attachment to sons and wives. “Like a bamboo shoot, unattached.” Bamboo is called a clump of reeds. Just as young bamboo shoots emerge, are released, and are completely freed from the bamboo clump, unattached, unadhered, ungrasping, unentangled, so it is. There are two attachments: attachment of craving and attachment of views… (etc.)… this is attachment of craving… (etc.)… this is attachment of views. For that Paccekabuddha, attachment of craving is abandoned, attachment of views is relinquished. Because attachment of craving is abandoned and attachment of views is relinquished, that Paccekabuddha is not attached to forms, not attached to sounds, not attached to smells, not attached to tastes, not attached to tactile objects, not attached to family… (etc.)… to groups… to dwellings… to gains… to fame… to praise… to happiness… to robes… to almsfood… to lodging… to medicinal requisites for the sick… to the sense-sphere realm… to the form-sphere realm… to the formless-sphere realm… to the sense-sphere existence… to the form-sphere existence… to the formless-sphere existence… to the perception-sphere existence… to the non-perception-sphere existence… to the neither-perception-nor-non-perception-sphere existence… to the one-constituent existence… to the four-constituent existence… to the five-constituent existence… to the past… to the future… to the present… to things seen, heard, sensed, and cognized; he does not attach, does not grasp, does not bind, does not entangle, does not cling; he emerges, is released, is completely freed, disjoined, dwelling with a mind that has transcended boundaries – “like a bamboo shoot, unattached, let him wander alone like a rhinoceros horn.” Therefore, that Paccekabuddha said: “As a bamboo, like a snare, is entangled, And the attachment to sons and wives; Like a bamboo shoot, unattached, Let him wander alone like a rhinoceros horn.” 125. As a deer in the forest, unbound, Goes for pasture wherever it wishes; The wise person, seeing freedom, Let him wander alone like a rhinoceros horn. “As a deer in the forest, unbound, goes for pasture wherever it wishes.” There are two kinds of deer: the antelope deer and the gazelle deer. Just as a forest deer in the forest and grove… Delighting, he goes at ease, he stands at ease, he sits at ease, he lies down at ease. This was said by the Blessed One: ‘‘Just as, monks, a forest deer ranging in the forest thicket goes at ease, stands at ease, sits at ease, lies down at ease. What is the reason for that? He is beyond the range of the hunter, monks. Even so, monks, a monk, quite secluded from sensual pleasures, secluded from unwholesome states, enters and dwells in the first jhāna, which is accompanied by initial application and sustained application, born of seclusion, filled with rapture and pleasure. This, monks, is called: ‘The monk has blinded Māra, having struck down Māra’s track, he has gone beyond the sight of the Evil One.’ ‘‘Furthermore, monks, a monk, with the subsiding of initial and sustained application, with internal assurance and unification of mind, without initial and sustained application, enters and dwells in the second jhāna, born of concentration, filled with rapture and pleasure. This, monks, is called: ‘The monk has blinded Māra, having struck down Māra’s track, he has gone beyond the sight of the Evil One.’ ‘‘Furthermore, monks, a monk, with the fading of rapture, dwells in equanimity, mindful and clearly comprehending, and experiences pleasure with the body, that of which the noble ones declare: ‘He is equanimous, mindful, one who dwells in pleasure’— he enters and dwells in the third jhāna. This, monks, is called: ‘The monk has blinded Māra, having struck down Māra’s track, he has gone beyond the sight of the Evil One.’ ‘‘Furthermore, monks, a monk, with the abandoning of pleasure and pain, and with the prior disappearance of joy and sorrow, enters and dwells in the fourth jhāna, which is neither painful nor pleasant, and is purified by equanimity and mindfulness. This, monks, is called: ‘The monk has blinded Māra, having struck down Māra’s track, he has gone beyond the sight of the Evil One.’ ‘‘Furthermore, monks, a monk, with the complete transcending of perceptions of form… Having transcended perceptions of resistance, with the disappearance of perceptions of diversity, not attending to 'infinite space', he enters and dwells in the dimension of infinite space. This is called, bhikkhus, 'a bhikkhu who has blinded Māra, having struck down Māra's eye without a trace, has gone beyond the sight of the Evil One.' Furthermore, bhikkhus, a bhikkhu, having entirely transcended the dimension of infinite space, (perceiving) 'infinite consciousness', enters and dwells in the dimension of infinite consciousness…pe…. Furthermore, bhikkhus, having entirely transcended the dimension of infinite consciousness, (perceiving) 'there is nothing', he enters and dwells in the dimension of nothingness…pe…. Furthermore, bhikkhus, having entirely transcended the dimension of nothingness, he enters and dwells in the dimension of neither perception nor non-perception…pe…. Furthermore, bhikkhus, having entirely transcended the dimension of neither perception nor non-perception, he enters and dwells in the cessation of perception and feeling. And having seen with wisdom, his defilements are exhausted. This is called, bhikkhus, 'a bhikkhu who has blinded Māra, having struck down Māra's eye without a trace, has gone beyond the sight of the Evil One,' he has crossed over the world's entanglement. He walks confidently, stands confidently, sits confidently, lies down confidently. For what reason? He has gone beyond the range of the Evil One, bhikkhus. — Just like a deer in the forest, unbound, goes wherever it wishes for pasture. A wise person, seeing freedom. "Wise" means learned, discerning, intelligent, knowing, understanding, sagacious. "Person" means being, human, man, individual, living being, creature, sentient being, human being. "Freedom" means two kinds of freedom – freedom of Dhamma and freedom of person. What is freedom of Dhamma? The four foundations of mindfulness, the four right exertions, the four bases of psychic power, the five faculties, the five powers, the seven factors of enlightenment, the Noble Eightfold Path – this is freedom of Dhamma. What is freedom of person? One who is endowed with this freedom of Dhamma, that is called freedom of person. A wise person, seeing freedom, is wise. A man observing the free doctrine, seeing, looking, contemplating, examining – a wise man observing the free doctrine, should wander alone like a rhinoceros horn. Therefore, that Paccekabuddha said – As a deer in the forest, unbound, goes wherever it wishes for pasture; a wise man observing the free doctrine, should wander alone like a rhinoceros horn. There are invitations among companions, in dwelling, standing, going, and wandering; observing the uncoveted freedom, one should wander alone like a rhinoceros horn. "There are invitations among companions, in dwelling, standing, going, and wandering" – companions are called those with whom coming is easy, going is easy, coming and going is easy, standing is easy, sitting is easy, sleeping is easy, conversing is easy, talking is easy, speaking out is easy, speaking together is easy.