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grasps at its details. Because of which, while the mind-faculty dwells unguarded, evil unwholesome states of covetousness and displeasure might flow in upon him; he does not practice for its restraint, he does not guard the mind-faculty, he does not undertake restraint in the mind-faculty. That which is the unguardedness, the lack of protection, the lack of guarding, the lack of restraint of these six faculties – this is called "unguardedness in the sense-doors." What is guardedness in the sense-doors there? Here, someone, having seen a form with the eye, does not grasp at its general appearance, does not grasp at its details. Because of which, while the eye-faculty dwells unguarded, evil unwholesome states of covetousness and displeasure might flow in upon him; he practices for its restraint, he guards the eye-faculty, he undertakes restraint in the eye-faculty. Having heard a sound with the ear... (and so on) ... having smelled an odor with the nose... (and so on) ... having tasted a flavor with the tongue... ...having tasted... ...having touched tangibles with the body... having cognized mental objects with the mind, he is not a grasper of signs, nor a grasper of details. Knowing that if this mind-faculty remains unguarded, evil unwholesome states of covetousness and displeasure might flow in, he practices for its restraint, he guards the mind-faculty, he attains restraint in the mind-faculty. The guarding, protection, watchfulness, and restraint of these six faculties – this is called "guarding the doors of the faculties." He is endowed, fully endowed... ...possessed of this guarding of the doors of the faculties. Therefore, he is called "one who guards the doors of the faculties." 518. "Moderation in eating" – there is moderation in eating, there is immoderation in eating. What is immoderation in eating? Here, some person, without reflection, unskillfully takes food for sport, for intoxication, for adornment, for beautification. The discontent, immoderation, and lack of reflection in eating – this is called "immoderation in eating." What is moderation in eating? Here, some person, with reflection, skillfully takes food – "Not for sport, nor for intoxication, 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 dwelling." The contentment, moderation, and reflection in eating – this is called "moderation in eating." He is endowed... ...possessed of this moderation in eating. Therefore, he is called "one who is moderate in eating." 519. And how is a monk devoted to wakefulness during the first and last watches of the night? Here, a monk purifies his mind from obstructive states during the day by walking and sitting. During the first watch of the night, he purifies his mind from obstructive states by walking and sitting. During the middle watch of the night, he lies down on his right side... then lies down in the lion's posture, placing one foot over the other, mindful and clearly comprehending, having fixed in mind the thought of rising. And in the last watch of the night, he rises and purifies his mind from obstructive mental states by walking and sitting. Thus, a bhikkhu is devoted to wakefulness in the first and last parts of the night. 520. "Continuity" means that mental exertion of energy... ...right effort. 521. "Discernment" means that wisdom, understanding... ...non-delusion, investigation of phenomena, right view. 522. "Devoted to the development of the factors of awakening" means: What are the factors of awakening here? The seven factors of awakening: mindfulness as a factor of awakening, investigation of phenomena as a factor of awakening, energy as a factor of awakening, joy as a factor of awakening, tranquility as a factor of awakening, concentration as a factor of awakening, equanimity as a factor of awakening. These are called "factors of awakening." Thus, he cultivates, develops, and makes much of these factors of awakening. Therefore, it is said, "devoted to the development of the factors of awakening." 523. And how is a bhikkhu acting with clear comprehension in going forth and returning, in looking forward and looking around, in bending and stretching, in wearing the outer robe, bowl, and inner robe, in eating, drinking, chewing, and tasting, in defecating and urinating; in walking, standing, sitting, sleeping, waking, speaking, and remaining silent? Here, a bhikkhu, mindful and clearly comprehending, goes forth, mindful and clearly comprehending, returns, mindful and clearly comprehending, looks forward, mindful and clearly comprehending, looks around, mindful and clearly comprehending, bends, mindful and clearly comprehending, stretches, he acts with clear comprehension, in wearing the outer robe, bowl, and inner robe, he acts with clear comprehension, in eating, drinking, chewing, and tasting, he acts with clear comprehension, in defecating and urinating, he acts with clear comprehension, in walking, standing, sitting, sleeping, waking, speaking, and remaining silent, he acts with clear comprehension. Thus. 524. What is mindfulness there? That mindfulness, recollection, remembrance, mindfulness, remembering, holding in mind, not forgetting, not losing, mindfulness, the faculty of mindfulness, the power of mindfulness, right mindfulness – this is called "mindfulness". 525. "Comprehending" – what is comprehension there? That wisdom, understanding, investigation, thorough investigation, investigation of phenomena, discernment, observation, close observation, shrewdness, skill, adroitness, analysis, reflection, examination, discernment, intelligence, guidance, insight, comprehension, goad, wisdom, the faculty of wisdom, the power of wisdom, the sword of wisdom, the palace of wisdom, the light of wisdom, the radiance of wisdom, the splendor of wisdom, the jewel of wisdom, non-delusion, investigation of phenomena, right view – this is called "comprehension". Thus, endowed with this mindfulness and with this comprehension, he is… (and so on) …possessed. Thus, a monk advances with mindfulness and comprehension, retreats with mindfulness and comprehension, looks forward with mindfulness and comprehension, looks around with mindfulness and comprehension, bends his limbs with mindfulness and comprehension, extends his limbs with mindfulness and comprehension, acts with mindfulness and comprehension, acts with mindfulness and comprehension in wearing the outer robe, bowl, and inner robe, acts with mindfulness and comprehension in eating, drinking, chewing, and tasting, acts with mindfulness and comprehension in defecating and urinating, acts with mindfulness and comprehension in walking, standing, sitting, sleeping, waking, speaking, and remaining silent. 526. "Secluded" – even if the dwelling place is near, if it is not crowded by householders and renunciants, then it is secluded. Even if the dwelling place is far, if it is not crowded by householders and renunciants, then it is secluded. 527. "Dwelling place" – a couch is a dwelling place, a chair is a dwelling place, a cushion is a dwelling place, a pillow is a dwelling place, a monastery is a dwelling place, a half-gabled house is a dwelling place, a mansion is a dwelling place, a tower is a dwelling place, a storied house is a dwelling place, a cave is a dwelling place, a grotto is a dwelling place, a root of a tree is a dwelling place, a bamboo grove is a dwelling place. Or wherever monks… they go to all these abodes. 528. “He resorts to a secluded dwelling”— he resorts to, frequents, associates with, attends to, constantly associates with this secluded dwelling. Therefore it is said: “He resorts to a secluded dwelling.” 529. “Forest”— having gone forth, outside the city gate, all of this is forest. 530. “Root of a tree”— the root of a tree is just the root of a tree. A mountain is just a mountain. A cave is just a cave. A mountain grotto is just a mountain grotto. A charnel ground is just a charnel ground. The open air is just the open air. A heap of straw is just a heap of straw. 531. “Wilderness”— this is a designation for distant dwellings. “Wilderness”— this is a designation for forest thickets. “Wilderness”— this is a designation for terrifying dwellings. “Wilderness”— this is a designation for hair-raising dwellings. “Wilderness”— this is a designation for remote dwellings. “Wilderness”— this is a designation for dwellings not frequented by humans. “Wilderness”— this is a designation for dwellings difficult to reach. 532. “Quiet”— even if a dwelling is nearby, if it is not crowded by householders and monastics, then it is quiet. Even if a dwelling is far away, if it is not crowded by householders and monastics, then it is quiet. 533. “Without noise”— that which is quiet, that is without noise. That which is without noise, that is deserted. That which is deserted, that is fit for human privacy. That which is fit for human privacy, that is suitable for seclusion. 534. “Gone to the forest, or to the root of a tree, or to an empty hut”— he is gone to the forest, or to the root of a tree, or to an empty hut. 535. “He sits down, having folded his legs crosswise”— he is seated, having folded his legs crosswise. 536. “Having held his body erect”— his body is erect, held. well-directed. 537. ‘‘Having established mindfulness in front’’—what is mindfulness there? That which is mindfulness, recollection, remembrance… right mindfulness—this is called ‘‘mindfulness’’. This mindfulness is established, well-established, at the tip of the nose or at the sign of the mouth. Therefore it is said, ‘‘having established mindfulness in front’’. 538. ‘‘Having abandoned covetousness in the world’’—what is covetousness there?