English
"There are invitations among companions, in dwelling, standing, going, and wandering" – among companions, in dwelling, standing, going, and wandering, there are invitations for oneself, invitations for others, invitations for both, invitations for present welfare, invitations for future welfare, invitations for ultimate welfare – "there are invitations among companions, in dwelling, standing, going, and wandering." "Observing the uncoveted freedom" – this thing is uncoveted by fools, by bad people, by sectarians, by disciples of other teachers, namely – wearing patched saffron robes. This thing is coveted by the wise, by good people, by disciples of the Buddha, by Paccekabuddhas, namely – wearing patched saffron robes. "Freedom" means two kinds of freedom – the Dhamma is free, and the person is free. Which Dhamma is free? The four foundations of mindfulness... the Noble Eightfold Path – this Dhamma is free. Which person is free? He who is endowed with this free Dhamma, he is called a free person. "Observing the uncoveted freedom" means observing the free doctrine, seeing, looking, contemplating, examining – uncoveted... Seeing blame, seeing praise, one should wander alone, like a rhinoceros horn. Therefore, that Paccekabuddha said – ‘‘There is invitation among companions, in dwelling, standing, going, wandering; seeing no blame, seeing no praise, one should wander alone, like a rhinoceros horn.’’ 127. Play and delight exist among companions, and great love exists for children; loathing separation from loved ones, one should wander alone, like a rhinoceros horn. "Play and delight exist among companions" means this. "Play" means two kinds of play – bodily play and verbal play. What is bodily play? They play with elephants, they play with horses, they play with chariots, they play with bows, they play with shields, they play with eight-square boards, they play with ten-square boards, they play in the air, they play on imaginary paths, they play with dice, they play with a 'khalika' game, they play with a 'ghaṭika' game, they play with a 'salākahattha' game, they play with dice, they play with a 'paṅgacīra' game, they play with a 'vaṅkaka' game, they play with a 'mokkhacika' game, they play with a 'ciṅgulaka' game, they play with a 'pattāḷhaka' game, they play with toy chariots, they play with toy bows, they play with a letter game, they play with a mind game, they play with a mimicry game. This is bodily play. What is verbal play? Mouth-drumming, mouth-clapping, mouth-rattling, mouth-shaking, mouth-crying, mouth-chattering, acting, dancing, singing, performing. This is verbal play. "Delight" means this, the term for not being weary. Companions are called those with whom coming is pleasant, going is pleasant, coming and going is pleasant, standing is pleasant, sitting is pleasant, lying down is pleasant, addressing is pleasant, conversing is pleasant, speaking is pleasant, talking together is pleasant. "Play and delight exist among companions" means that play and delight exist among companions – play and delight exist among companions. Children And great is love. Sons, there are four sons – a son born of oneself, a son born of the field, an adopted son, a pupil son. And great is love for sons, and excessive is love for sons – and great is love for sons. Disgusted with separation from loved ones, there are two kinds of loved ones – beings or formations. Which beings are loved ones? Here, for whom there are those who wish for welfare, wish for benefit, wish for comfort, wish for security – mother or father or brother or sister or son or daughter or friends or ministers or relatives or blood-relations, these beings are loved ones. Which formations are loved ones? Pleasant forms, pleasant sounds, pleasant smells, pleasant tastes, pleasant touches, these formations are loved ones. Disgusted with separation from loved ones means being disgusted with, being wearied by, being repelled by the separation from loved ones – disgusted with separation from loved ones, one should wander alone like a rhinoceros horn. Therefore, that Paccekabuddha said – “Play and delight are among companions, and great is love for sons; Disgusted with separation from loved ones, one should wander alone like a rhinoceros horn.” 128. One is without obstruction in the four directions, content with whatever comes; Enduring dangers, fearless, one should wander alone like a rhinoceros horn. One is without obstruction in the four directions means: In the four directions, that Paccekabuddha dwells pervading one direction with a mind imbued with loving-kindness, likewise the second, likewise the third, likewise the fourth. Thus, above, below, across, everywhere, in all ways, the entire world, he dwells pervading with a mind imbued with loving-kindness, vast, exalted, immeasurable, without hostility, without ill-will. With a mind imbued with compassion... (and so on) ... with a mind imbued with appreciative joy... (and so on) ... with a mind imbued with equanimity, he dwells pervading one direction, likewise the second, likewise the third... (and so on) ... pervading without ill-will. One is without obstruction in the four directions means, due to the cultivation of loving-kindness, those Beings in the eastern direction, they are not repulsive. Beings in the southern direction, they are not repulsive. Beings in the western direction, they are not repulsive. Beings in the northern direction, they are not repulsive. Beings in the southeastern direction, they are not repulsive. Beings in the southwestern direction, they are not repulsive. Beings in the northwestern direction, they are not repulsive. Beings in the northeastern direction, they are not repulsive. Beings in the downward direction, they are not repulsive. Beings in the upward direction, they are not repulsive. Beings in the directions and intermediate directions, they are not repulsive. Having developed compassion, having developed sympathetic joy, having developed equanimity, beings in the eastern direction, they are not repulsive. Beings in the southern direction, they are not repulsive. Beings in the western direction, they are not repulsive. Beings in the northern direction, they are not repulsive. Beings in the southeastern direction, they are not repulsive. Beings in the southwestern direction, they are not repulsive. Beings in the northwestern direction, they are not repulsive. Beings in the northeastern direction, they are not repulsive. Beings in the downward direction, they are not repulsive. Beings in the upward direction, they are not repulsive. Beings in the directions and intermediate directions, they are not repulsive. And he is unobstructed in all four directions. Being content with whatever, that Paccekabuddha is content with whatever robe. And he speaks in praise of contentment with whatever robe. And for the sake of a robe, he does not engage in an unseemly search. Not having obtained a robe, he does not fret. Having obtained a robe, unattached, uninfatuated, unabsorbed, seeing the danger, with wisdom of escape, he uses it. And by that contentment with whatever robe, he neither praises himself nor disparages others. Whoever there is skillful, not lazy, fully aware, mindful, this one is called a Paccekabuddha, established in the ancient, foremost noble lineage. He is content with whatever almsfood. And he speaks in praise of contentment with whatever almsfood. And for the sake of almsfood, he does not engage in an unseemly search. Not having obtained almsfood, he does not fret. Having obtained almsfood, unattached, uninfatuated, unabsorbed, seeing the danger, with wisdom of escape, he uses it. And by that contentment with whatever almsfood, he neither praises himself nor disparages others. Whoever there is skillful, not lazy, fully aware, mindful, this one is called a Paccekabuddha, established in the ancient, foremost noble lineage. He is content with whatever lodging. And he speaks in praise of contentment with whatever lodging. And for the sake of lodging, he does not engage in an unseemly search. Not having obtained lodging, he does not fret. Having obtained lodging, unattached, uninfatuated, unabsorbed, seeing the danger, with wisdom of escape, he uses it. And by that contentment with whatever lodging, he neither praises himself nor disparages others. Whoever there is skillful, not lazy, fully aware, mindful, this one is called a Paccekabuddha, established in the ancient, foremost noble lineage. He is content with whatever requisites of medicine for the sick. And he speaks in praise of contentment with whatever requisites of medicine for the sick. And for the sake of requisites of medicine for the sick, he does not engage in an unseemly search. Not having obtained requisites of medicine for the sick... He does not worry about requisites. And having obtained requisites for the sick, medicines, without craving, without infatuation, without being absorbed, seeing the danger, with wisdom of escape, he consumes them. And with that satisfaction with any kind of requisites for the sick, medicines, he neither praises himself nor disparages others. Indeed, whoever there is skillful, not lazy, fully aware, mindful, he is called a Paccekasambuddha, standing in the ancient, foremost, noble lineage – content with whatever there is. Unafraid of dangers. Dangers are two: manifest dangers and hidden dangers. What are manifest dangers? Lions, tigers, leopards, bears, hyenas, wolves, buffaloes, elephants, snakes, scorpions, centipedes; or robbers, or humans, those who have acted, or those who have not acted; eye disease, ear disease, nose disease, tongue disease, body disease, headache, earache, mouth disease, toothache, cough, asthma, catarrh, burning sensation, fever, stomach disease, fainting, dysentery, colic, cholera, leprosy, boils, skin discoloration, consumption, epilepsy, ringworm, itching, scabies, eczema, blood vomiting, diabetes, piles, abscesses,