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for the very reason of sensual pleasures. Furthermore, monks, due to sensual pleasures, originating from sensual pleasures, based on sensual pleasures, for the very reason of sensual pleasures, they cut through walls, they plunder, they commit housebreaking, they lie in wait on the highways, they go after others' wives. Then kings, having seized them, inflict various punishments: they beat them with whips, they beat them with canes, they beat them with clubs, they cut off their hands... ...they cut off their heads with a sword. 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, for the very reason of sensual pleasures. Furthermore, monks, due to sensual pleasures, originating from sensual pleasures, based on sensual pleasures, for the very reason of sensual pleasures, they commit misconduct by body, they commit misconduct by speech, they commit misconduct by mind. Having committed misconduct by body, having committed misconduct by speech, having committed misconduct by mind, at the breaking up of the body, after death, they reappear in a state of deprivation, a bad destination, a downfall, in hell. This too, monks, is a future drawback of sensual pleasures, a mass of suffering, due to sensual pleasures, originating from sensual pleasures, based on sensual pleasures, for the very reason of sensual pleasures. "Having seen the drawback in sensual pleasures" means having seen, observed, weighed, considered, understood, and made clear the drawback in sensual pleasures. Having seen the drawback in sensual pleasures, one should wander alone like a rhinoceros horn. Therefore, that Paccekabuddha said: Sensual pleasures are indeed varied, sweet, and delightful, but in their diverse forms they churn the mind; Having seen the drawback in sensual pleasures, one should wander alone like a rhinoceros horn. 137. Calamity, and affliction, and misfortune, and sickness, and a dart, and fear are these; Having seen this fear in sensual pleasures, one should wander alone like a rhinoceros horn. The Section on Danger. Calamity and boil and trouble, Sickness and dart and this is fear— This was said by the Blessed One: "Fear, monks, Is a designation for sensual pleasures. Suffering, monks, Is a designation for sensual pleasures. Sickness, monks, Is a designation for sensual pleasures. Boil, monks, Is a designation for sensual pleasures. Dart, monks, Is a designation for sensual pleasures. Entanglement, monks, Is a designation for sensual pleasures. Mire, monks, Is a designation for sensual pleasures. Womb, monks, Is a designation for sensual pleasures. And why, monks, Is fear a designation for sensual pleasures? Because, monks, One dyed with sensual lust, Bound by lustful desire, Is not freed from dangers in this very life, Is not freed from dangers in the next life, Therefore, fear is a designation for sensual pleasures. And why, monks, Is suffering... and sickness... and boil... and dart... And entanglement... and mire... and womb A designation for sensual pleasures? Because, monks, One dyed with sensual lust, Bound by lustful desire, Is not freed from rebirth in this very life, Is not freed from rebirth in the next life, Therefore, womb is a designation for sensual pleasures." Fear and suffering and sickness, Boil and dart and entanglement; Mire and womb, both of these, These are called sensual pleasures; Where the ordinary person is attached. Plunged into the form of pleasure, Again he goes to the womb; But when a monk is ardent, He does not lose clear comprehension. Such a one, having overcome This difficult quagmire, Observes beings Afflicted by birth and old age, struggling. Calamity and boil and trouble, Sickness and dart and this is fear. "This fear in sensual pleasures, having seen"— This means, this fear in sensual pleasures, having seen, Having observed, having weighed, Having considered, having understood clearly, Having made manifest— This fear in sensual pleasures, having seen. Therefore, that Paccekabuddha said: “Trouble and affliction and danger, Sickness and dart and fear are these; Seeing this fear in sense-pleasures, One should wander alone like a rhinoceros horn.” 138. Cold and heat, hunger and thirst, Wind and sun, stinging insects and creeping things; Having overcome all these, One should wander alone like a rhinoceros horn. Cold and heat, hunger and thirst. Cold means cold for two reasons: either cold due to an internal elemental disturbance, or cold due to external weather. Heat means heat for two reasons: either heat due to an internal elemental disturbance, or heat due to external weather. Hunger is called starvation. Thirst is called water-thirst – cold and heat, hunger and thirst. Wind and sun, stinging insects and creeping things. Winds are eastern winds, western winds, northern winds, southern winds, dusty winds, dustless winds, cold winds, hot winds, slight winds, strong winds, hurricane winds, wing winds, eagle winds, palm-leaf winds, fanning winds. Sun is called solar heat. Stinging insects are called reddish flies. Creeping things are called snakes – wind and sun, stinging insects and creeping things. Having overcome all these means having conquered, having overwhelmed, having mastered, having crushed – having overcome all these, one should wander alone like a rhinoceros horn. Therefore, that Paccekabuddha said: “Cold and heat, hunger and thirst, Wind and sun, stinging insects and creeping things; Having overcome all these, One should wander alone like a rhinoceros horn.” 139. Like an elephant, having abandoned the herds, With a developed body, a magnificent lotus-tusked one; May he wander in the forest as he pleases, One should wander alone like a rhinoceros horn. "Having conquered," 'nāga' is said of an elephant-nāga. A Paccekabuddha is also a nāga. For what reason is a Paccekabuddha a nāga? Because he does no offense, he is a nāga; because he does not go, he is a nāga; because he does not come, he is a nāga. How does that Paccekabuddha do no offense, so he is a nāga? Offense is called evil, unwholesome states, defiling, leading to renewed existence, painful, with painful results, in the future leading to birth, aging, and death. He does no offense whatsoever in the world, having abandoned all fetters, all bonds; liberated, he clings nowhere, such a one is called a nāga because of that state. Thus that Paccekabuddha does no offense, so he is a nāga. How does that Paccekabuddha not go, so he is a nāga? That Paccekabuddha does not go by the way of desire, does not go by the way of hatred, does not go by the way of delusion, does not go by the way of fear, does not go by way of lust, does not go by way of hatred, does not go by way of delusion, does not go by way of conceit, does not go by way of views, does not go by way of restlessness, does not go by way of doubt, does not go by way of latent tendencies, nor is he carried, led, borne, or swept away by factions or fabrications. Thus that Paccekabuddha does not go, so he is a nāga. How does that Paccekabuddha not come, so he is a nāga? The defilements abandoned by the path of stream-entry, those defilements he does not return to, does not come back to, does not come again to; by the path of once-returning... by the path of non-returning... by the path of arahantship, the defilements abandoned, those defilements he does not return to, does not come back to, does not come again to. Thus that Paccekabuddha does not come, so he is a nāga. Just as a nāga, having avoided herds, just as that elephant-nāga, having avoided, shunned, completely shunned herds, alone enters the midst of the forest and wilderness, and walks, dwells, moves, behaves, maintains, lives, passes his life; so too a Paccekabuddha, having avoided, shunned, completely shunned the crowd, alone... He resorts to remote forest-wilderness dwellings, with little noise, with little clamor, where people are absent, fit for human privacy, suitable for seclusion. He goes alone, stands alone, sits alone, makes his bed alone. He enters the village alone for alms, returns alone. He sits in solitude alone, undertakes walking meditation alone. He walks, he dwells, he moves, he behaves, he maintains, he lives, he passes his time – like an elephant avoiding herds. With a developed body, lotus-like, noble – Just as that elephant, with a developed body, is seven or eight cubits tall, so too the Paccekabuddha has a developed body with the unexcelled aggregate of virtue, with the unexcelled aggregate of concentration, with the unexcelled aggregate of wisdom, with the unexcelled aggregate of liberation, with the unexcelled aggregate of knowledge and vision of liberation. Just as that elephant is lotus-like, so too the Paccekabuddha is lotus-like with the seven flowers of awakening factors: with the flower of mindfulness as an awakening factor, with the flower of investigation of states as an awakening factor, with the flower of energy as an awakening factor, with the flower of rapture as an awakening factor, with the flower of rapture as an awakening factor, with the flower of tranquility as an awakening factor, with the flower of concentration as an awakening factor, with the flower of equanimity as an awakening factor. Just as that elephant is noble in strength, power, speed, and courage, so too the Paccekabuddha is noble in virtue, concentration, wisdom, liberation, and knowledge and vision of liberation – with a developed body, lotus-like, noble. He dwells in the wilderness as he pleases – Just as that elephant dwells in the wilderness as he pleases, so too the Paccekabuddha dwells in the wilderness as he pleases. He dwells in the wilderness as he pleases with the first jhāna, with the second jhāna... with the third jhāna... with the fourth jhāna, he dwells in the wilderness as he pleases;