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engages in sexual intercourse. This is his defeat. Just as that warrior endures the dust, endures the banner, endures the shouting, but is killed and perishes in battle, so is this person. Such a person is found here. This is the fourth person likened to a warrior, existing and present among monks. 198. Furthermore, some monk here endures the dust, endures the banner, endures the shouting, endures the defeat. He, having completely conquered that battle, having conquered the battle, dwells in that very battleground. What is his victory in battle? Here, a monk, gone to the forest, or to the root of a tree, or to an empty house, a woman approaches him, sits upon him, lays upon him, overwhelms him. He, by the woman, being sat upon, being laid upon, being overwhelmed, untangles himself, frees himself, and goes wherever he wishes. He resorts to a secluded dwelling: a forest, the root of a tree, a mountain, a ravine, a mountain cave, a charnel ground, a jungle thicket, the open air, a heap of straw. He, gone to the forest, or to the root of a tree, or to an empty house, sits down, having folded his legs crosswise, having set his body erect, having established mindfulness in front of him. He, having abandoned covetousness for the world, dwells with a mind free from covetousness, he purifies his mind from covetousness; having abandoned ill-will and malice, he dwells with a mind free from ill-will, compassionate for all living beings, he purifies his mind from ill-will and malice; having abandoned sloth and torpor, he dwells free from sloth and torpor, perceiving light, mindful and clearly comprehending, he purifies his mind from sloth and torpor; having abandoned restlessness and remorse, he dwells unagitated, with his mind inwardly calmed, he purifies his mind from restlessness and remorse; having abandoned doubt, he dwells having crossed over doubt, without perplexity in wholesome states. from these, he purifies his mind from doubt. Having abandoned these five hindrances, defilements of the mind that weaken wisdom, he, quite secluded from sensual pleasures, secluded from unwholesome states, enters and dwells in the first jhana, which is accompanied by initial and sustained application, born of seclusion, with rapture and pleasure. With the stilling of initial and sustained application, he enters and dwells in the second jhana… the third jhana… the fourth jhana. With his mind thus concentrated, purified, bright, unblemished, rid of defilements, pliant, workable, steady, attained to imperturbability, he directs his mind to the knowledge of the destruction of the taints. He understands "This is suffering" as it actually is. He understands "This is the origin of suffering" as it actually is. He understands "This is the cessation of suffering" as it actually is. He understands "This is the path leading to the cessation of suffering" as it actually is. He understands "These are the taints" as it actually is. He understands "This is the origin of the taints" as it actually is. He understands "This is the cessation of the taints" as it actually is. He understands "This is the path leading to the cessation of the taints" as it actually is. For him who knows thus, who sees thus, his mind is liberated from the taint of sensual desire, his mind is liberated from the taint of existence, his mind is liberated from the taint of ignorance. In liberation, there is the knowledge: "Liberated." He understands: "Birth is destroyed, the holy life has been lived, what was to be done has been done, there is no more for this state of being." This is his victory in battle. Just as that warrior endures the dust of battle, endures the banner-tops, endures the shouting, endures the clash of weapons, having completely conquered that battle, victorious in battle, he dwells in that very battle-head. Such is this person. Such a person is found here. This is the fifth warrior-like person, existing and found among the bhikkhus. These five warrior-like persons exist and are found among the bhikkhus. 199. Which five are the alms-food eaters? He is an alms-food eater due to dullness and delusion, with evil wishes, with desires… He is an alms-eater by nature, He is an alms-eater due to madness, mental distraction, He is an alms-eater thinking, "It has been praised by the Buddhas and their disciples," But also, relying on fewness of wishes, relying on contentment, relying on effacement, relying on this very purpose, he is an alms-eater. Among these, the alms-eater who, relying on fewness of wishes, relying on contentment, relying on effacement, relying on this very purpose, is an alms-eater, he is the foremost, the best, the chief, the highest, and the most excellent of these five kinds of alms-eaters. Just as from a cow comes milk, from milk comes curds, from curds comes butter, from butter comes ghee, from ghee comes cream of ghee, and the cream of ghee is declared the best there; even so, the alms-eater who, relying on fewness of wishes, relying on contentment, relying on effacement, relying on this very purpose, is an alms-eater, he is the foremost, the best, the chief, the highest, and the most excellent of these five kinds of alms-eaters. These are the five kinds of alms-eaters. 200. Among these, what are the five who eat only after the meal? ... What are the five who eat at one sitting? ... What are the five who wear rag-robes? ... What are the five who wear three robes? ... What are the five who dwell in the forest? ... What are the five who dwell at the foot of a tree? ... What are the five who dwell in the open air? ... What are the five who practice the sitting posture? ... What are the five who are content with whatever bed and seat? ... 201. Among these, what are the five kinds of cemetery dwellers? He is a cemetery dweller due to dullness, delusion, He is a cemetery dweller due to evil wishes, overcome by desire, He is a cemetery dweller due to madness, mental distraction, He is a cemetery dweller thinking, "It has been praised by the Buddhas and their disciples," But also, relying on fewness of wishes, relying on contentment, relying on effacement, relying on this very purpose, he is a cemetery dweller. Among these, the cemetery dweller who, relying on fewness of wishes, relying on contentment, relying on effacement, relying on this very purpose, is a cemetery dweller... this one, among these five cemetery-dwellers, is the foremost, and best, and chief, and highest, and most excellent. Just as from a cow, milk; from milk, curds; from curds, fresh butter; from fresh butter, ghee; from ghee, ghee-scum; the ghee-scum is there declared as the foremost; even so, whichever cemetery-dweller relying solely on fewness of wishes, relying solely on contentment, relying solely on effacement, relying solely on this goal, becomes a cemetery-dweller; this one, among these five cemetery-dwellers, is the foremost, and best, and chief, and highest, and most excellent. These are the five cemetery-dwellers. The exposition of the five. 6. Designation of Six Persons 202. Therein, whichever person in doctrines unheard before himself fully comprehends the truths, and there attains omniscience and mastery over the powers, he should be regarded as a Perfectly Self-Enlightened One. Therein, whichever person in doctrines unheard before himself fully comprehends the truths, but does not attain omniscience there nor mastery over the powers, he should be regarded as a Private Buddha. Therein, whichever person in doctrines unheard before himself does not fully comprehend the truths, but in this very life makes an end of suffering, and attains the perfection of a disciple, he should be regarded as a Sāriputta or Moggallāna. Therein, whichever person in doctrines unheard before himself does not fully comprehend the truths, but in this very life makes an end of suffering, but does not attain the perfection of a disciple, he should be regarded as the remaining Arahants. Therein, whichever person in doctrines unheard before himself does not fully comprehend the truths, and does not in this very life make an end of suffering, is an Anāgāmī, not returning to this state of existence, he should be regarded as an Anāgāmī. Therein, whichever person in doctrines unheard before himself does not fully comprehend the truths, and does not in this very life make an end of suffering, returning to this state of existence, Stream-enterers and once-returners should be understood by that. Exposition of Six. 7. Designation of Seven Persons 203. And how is a person once immersed, immersed indeed? Here, some person is endowed with entirely black, unwholesome qualities. Thus, a person once immersed, is immersed indeed. And how does a person, having emerged, sink? Here, some person emerges, thinking: "Good is faith in wholesome qualities, good is shame in wholesome qualities, good is fear of wrongdoing in wholesome qualities, good is energy in wholesome qualities, good is wisdom in wholesome qualities." His faith neither stands still nor grows, it declines indeed. His shame neither stands still nor grows, it declines indeed. His fear of wrongdoing neither stands still nor grows, it declines indeed. His energy neither stands still nor grows, it declines indeed. His wisdom neither stands still nor grows, it declines indeed. Thus, a person, having emerged, sinks. And how does a person, having emerged, stand firm? Here, some person emerges, thinking: "Good is faith in wholesome qualities, good is shame in wholesome qualities, good is fear of wrongdoing in wholesome qualities, good is energy in wholesome qualities, good is wisdom in wholesome qualities." His faith neither declines nor grows, it remains firm. His shame neither declines nor grows, it remains firm. His fear of wrongdoing neither declines nor grows, it remains firm. His energy neither declines nor grows, it remains firm. His wisdom neither declines nor grows, it remains firm. Thus, a person, having emerged,