English
"Well-made by a goldsmith's son" means well-made, well-crafted, well-finished by a goldsmith's son – well-made by a goldsmith's son. "Clashing, two on an arm" means an arm is called a hand. Just as two anklets clash on one hand; even so, beings, by way of craving, by way of views, clash in hell, clash in the animal realm, clash in the realm of hungry ghosts, clash in the human world, clash in the divine world, clash from one destiny to another destiny, from one rebirth to another rebirth, from one conception to another conception, from one existence to another existence, from one wandering-on to another wandering-on, from one cycle to another cycle, they clash, they collide, they wander, they abide, they move, they act, they maintain, they pass, they spend – clashing, two on an arm, let him wander alone like a rhinoceros horn. Therefore, that Paccekabuddha said: "Having seen shining golden ornaments, well-made by a goldsmith's son; Clashing, two on an arm, let him wander alone like a rhinoceros horn." 135. Thus, with a second, there would be for me speech or abuse; Seeing this danger in the future, let him wander alone like a rhinoceros horn. "Thus, with a second, there would be for me" means one is accompanied by craving or accompanied by another person. How is one accompanied by craving? Craving means craving for forms...and so on...craving for phenomena. He whose craving is not abandoned is called accompanied by craving. o. A person with craving as a companion, wandering for a long time in transmigration; Does not transcend transmigration, this state and that state. Thus, one has craving as a companion. How is one a companion to a person? Here, some individual, not for the sake of benefit, not for the sake of a cause, is arrogant, with an unpacified mind, and becomes a companion to one, or a third to two, or a fourth to three. There, he utters much idle chatter; namely – talk of kings, talk of robbers, talk of ministers, talk of armies, talk of fear, talk of war, talk of food, talk of drink, talk of clothes, talk of beds, talk of garlands, talk of perfumes, talk of relatives, talk of vehicles, talk of villages, talk of market towns, talk of cities, talk of countries, talk of women, talk of heroes, talk of streets, talk of watering places, talk of departed spirits, various talks, talk of the world, talk of the ocean, talk of this existence and other existences. Thus, one is a companion to a person – thus, may it be mine with a companion. "Verbal expression or attachment" – verbal expression is called the thirty-two animal talks, namely – talk of kings… and so on… talk of this existence and other existences. "Or attachment" – there are two attachments – attachment of craving and attachment of views… and so on… this is attachment of craving… and so on… this is attachment of views – verbal expression or attachment. "Seeing this danger in the future." Danger means the danger of birth, the danger of old age, the danger of sickness, the danger of death, the danger of kings, the danger of robbers, the danger of fire, the danger of water, the danger of self-reproach, the danger of reproach by others, the danger of punishment, the danger of a bad destination, the danger of waves, the danger of crocodiles, the danger of whirlpools, the danger of sharks, the danger of livelihood, the danger of ill-repute, the danger of timidity in assemblies, the danger of intoxication, fright, terror, horripilation, agitation of mind, dread. "Seeing this danger in the future" means seeing, observing, looking at, contemplating, examining this danger in the future. Seeing this danger in the future, one should wander alone like a rhinoceros horn. Therefore, that Paccekabuddha said – “Thus, with a second one, there would be for me talk or friction. Seeing this danger in the future, one should wander alone like a rhinoceros horn.” 136. Indeed, desires are varied, sweet, delightful, they agitate the mind with diverse forms; Seeing the danger in sensual pleasures, one should wander alone like a rhinoceros horn. “Indeed, desires are varied, sweet, delightful.” By ‘desires’, by way of enumeration, two kinds of desires are meant – desires for objects and desires as defilements... these are called desires for objects... these are called desires as defilements. By ‘varied’ are meant diverse forms, diverse sounds, diverse smells, diverse tastes, diverse tangibles, which are agreeable, pleasing, delightful, dear, connected with desire, and alluring. By ‘sweet’, this was said by the Blessed One [see Majjhima Nikāya 1.167] – “Monks, there are these five strands of sensual pleasure. Which five? Forms cognizable by the eye, agreeable, pleasing, delightful, dear, connected with desire, and alluring; sounds cognizable by the ear... smells cognizable by the nose... tastes cognizable by the tongue... tangibles cognizable by the body, agreeable, pleasing, delightful, dear, connected with desire, and alluring. These, monks, are the five strands of sensual pleasure. And whatever happiness and joy arises, monks, dependent on these five strands of sensual pleasure, that is called sensual happiness, foul happiness [see Majjhima Nikāya 3.328], ordinary happiness, ignoble happiness. It should not be cultivated, not developed, not made much of. ‘This happiness is to be feared,’ I say.” – “Indeed, desires are varied, sweet, delightful.” By ‘mind’ is meant that consciousness... and the mind-consciousness element related to it. They delight the mind, praise it, satisfy it, gladden it – “Indeed, desires are varied, sweet, delightful.” “They agitate the mind with diverse forms.” With diverse forms... with diverse tangibles, they agitate the mind, satisfy it, gladden it – “They agitate the mind with diverse forms.” “Seeing the danger in sensual pleasures.” This was said by the Blessed One: “And what, monks, is the danger in sensual pleasures? Here, monks, a young man of good family by whatever craft he earns his living, whether by calculation, or by reckoning, or by accounting, or by farming, or by trade, or by cattle-herding, or by archery, or by royal service, or by any other craft, he is assailed by cold, assailed by heat, afflicted by the touch of flies, mosquitoes, wind, sun, and creeping things, dying of hunger and thirst. This, monks, is a visible mass of suffering, a danger in sensual pleasures, due to sensual pleasures, originating in sensual pleasures, based on sensual pleasures, for the sake of sensual pleasures. “If, monks, while that young man of good family is thus striving, struggling, exerting himself, those possessions do not come to fruition, he grieves, he laments, he weeps, he beats his breast, he falls into confusion: ‘Vain, alas, is my striving! Fruitless, alas, is my exertion!’ This too, monks, is a visible mass of suffering, a danger in sensual pleasures, due to sensual pleasures, originating in sensual pleasures, based on sensual pleasures, for the sake of sensual pleasures. “If, monks, while that young man of good family is thus striving, struggling, exerting himself, those possessions do come to fruition, he experiences suffering and sorrow in guarding those possessions: ‘How can kings not carry off my possessions? How can thieves not carry them off? How can fire not burn them? How can water not sweep them away? How can unloved heirs not carry them off?’ While he is thus guarding and protecting those possessions, kings carry them off, or thieves carry them off, or fire burns them, or water sweeps them away, or unloved heirs carry them off. He grieves… …he falls into confusion: ‘What I had, that too is no more!’ This too, monks, is a visible mass of suffering, a danger in sensual pleasures, due to sensual pleasures, originating in sensual pleasures, based on sensual pleasures, for the sake of sensual pleasures. “Furthermore, monks, due to sensual pleasures, originating in sensual pleasures, based on sensual pleasures, The cause is indeed desires. Kings dispute with kings. Warriors dispute with warriors. Brahmins dispute with brahmins. Householders dispute with householders. Mother disputes with son. Son disputes with mother. Father disputes with son. Son disputes with father. Brother disputes with sister. Sister disputes with brother. Friend disputes with friend. They, having fallen into quarrels, disputes, contentions there, attack each other with hands, attack with clods, attack with sticks, attack with weapons. They there even meet death, or suffering like death. This too, monks, is a visible drawback of desires, a mass of suffering, due to desires, originating from desires, based on desires, the cause indeed being desires. Furthermore, monks, due to desires, originating from desires, based on desires, the cause indeed being desires, taking sword and shield, having donned quiver and bow, they plunge into battle, arrayed on both sides, while arrows are being shot, while spears are being hurled, while swords are flashing. There they are pierced by arrows, pierced by spears, and their heads are cut off by swords. They there even meet death, or suffering like death. This too, monks, is a visible drawback of desires, a mass of suffering, due to desires, originating from desires, based on desires, the cause indeed being desires. Furthermore, monks, due to desires, originating from desires, based on desires, the cause indeed being desires, taking sword and shield, having donned quiver and bow, they plunge into fortresses with high, plastered walls, while arrows are being shot, while spears are being hurled, while swords are flashing. There they are pierced by arrows, pierced by spears, and drenched with boiling liquid, and even from above... They cut off with a sword, they sever the head. There they meet death, and suffering as much as death. This too, monks, is a visible drawback of sensual pleasures, a mass of suffering, due to sensual pleasures, originating from sensual pleasures, based on sensual pleasures,