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For example, a bhikkhu who, having obtained a cloth from a supporting family or a relative's family when his robe is worn out, makes it into a robe and uses it, does not put it aside; even when wearing it with the latch fastened, he does not readily accept when given again. And one who uses whatever he receives for himself, does not give to others. These two are easily satisfied, they are called easy to satisfy. 86. Defilements are āsavas. Should not be scrupulous, but is scrupulous, is one who is scrupulous about what should not be. Having obtained pork, he is scrupulous, thinking it is dog meat; having obtained venison, he is scrupulous, thinking it is leopard meat. Even when it is the right time, he thinks, "It is not the right time"; even without being invited, he thinks, "I have been invited"; even when dust has not fallen into the bowl, he thinks, "It has fallen"; even when fish or meat has not been prepared specifically for himself, he thinks, "It has been prepared specifically for me." Should be scrupulous, but is not scrupulous, is one who is scrupulous about what should be. He does not scruple about what is unsuitable. Having obtained raw meat, he does not scruple that it is pig meat...pe... When fish or meat is prepared specifically for himself, he does not scruple that it was prepared specifically for me. But in the Commentary to the Aṅguttara, it is said only this much: "'Not to scruple' means not establishing or considering what belongs to the Saṅgha, not to scruple, that is called scrupling. 'To scruple' means establishing or considering that very thing, that is not scrupling." For these, for these two kinds of persons, like grass and weeds on good soil, defilements increase both night and day. In the bright fortnight, having obtained allowable meat, taking it as allowable meat, one should not scruple, that is called not scrupling—the meaning should be understood in this way. 88. Of inferior inclination means of inferior aspiration. Immoral means without virtue. Of evil nature means of base nature. 89. Of superior inclination means of superior aspiration. Of virtuous nature means of auspicious nature, of pure nature, of beautiful nature. 90. Sated means satisfied, fulfilled. He satisfies means he also makes others sated. As for Paccekabuddhas and disciples of the Tathāgata, Paccekabuddhas are themselves sated and complete with the nine supramundane qualities. But they are not able to satisfy others. For them, there is no realization through the teaching of the Dhamma. But for the disciples, even for countless gods and humans, there is realization through the teaching of the Dhamma. Even so, since they, while teaching the Dhamma, do not speak making it their own word, but speak making it the word of the Buddhas. The assembly sitting to listen also makes the thought, 'This bhikkhu does not speak the Dhamma realized by himself, but speaks the Dhamma realized by the Buddhas.' Thus, that thought is only for the Buddhas. In this way, only the Sammāsambuddha is called the one who satisfies there. Just as, although those ordered by the king, 'Give such and such to so and so,' bring and give it, yet the king is the giver there. Even those by whom it has been received think, 'The king has given us this.' "He gave alms," "He gave wealth and power," thus they think, not the king's men. This is how such prosperity should be understood. The rest is straightforward everywhere. Explanation of the Book of Twos. 3. Explanation of the Book of Threes 91. In the Book of Threes – "Immoral" means without virtue. "Of evil nature" means of base nature. Immoral through failure of virtue, of evil nature through failure of view. Immoral through breach of bodily and verbal restraint, of evil nature through breach of other restraints. Immoral through impure practice, of evil nature through impure intention. Immoral through lack of wholesome virtue, of evil nature through possession of unwholesome virtue. "Impure" means endowed with impure bodily actions, etc. "Of suspicious conduct" means of conduct that others should remember with suspicion. Seeing some impropriety, thinking, "This will be done by him," thus of conduct that others suspect, or of conduct that one remembers with suspicion oneself – that is, of suspicious conduct. For when he sees monks gathering and conferring in places such as day-quarters, he thinks, "These are gathered together and conferring; perhaps they are conferring having learned of a deed done by me," thus he is of suspicious conduct. "Whose deeds are concealed" means endowed with evil deeds fit to be concealed. "A non-ascetic claiming to be an ascetic" means being a non-ascetic, but by assuming the appearance of an ascetic, claiming, "I am an ascetic." "A non-celibate claiming to be celibate" means seeing other celibates well-clothed, well-covered, carrying alms bowls, wandering for alms in villages, towns, districts, and royal cities, and maintaining their livelihood, he himself, by behaving in a similar manner, appears to be making the claim, "I am a celibate." But when he enters places such as the Uposatha hall, saying, "I am a monk," he is indeed claiming to be a celibate, and likewise when he receives communal gains. "Rotten within" means inwardly penetrated by rotten deeds, or rotten within because of lack of qualities, lacking the essence of virtue. "Overflowing" means soaked with lust, etc. "A mass of refuse" means a heap of lust, etc., that has arisen. Or alternatively, Kasambu means foul water, tainted with stink bugs. In this Dispensation, an immoral person, being repulsive, is like foul water tainted with stink bugs. Therefore, being born like kasambu, he is called Kasambujāta. "It does not occur to him," why does it not occur? Because the foundation upon which one could attain Arahantship is broken. Just as when a Chandalakumāra hears, "So-and-so, a prince, has been consecrated to the throne," it does not occur to him, "When will I too attain consecration like that prince?" Because he is not born into the family in which they attain consecration. Even so, when an immoral person hears, "So-and-so, a bhikkhu, has attained Arahantship," it does not occur to him, "When will I too attain Arahantship like that virtuous one?" Because the virtue upon which one must rely to attain Arahantship is lacking. "This is called," this kind of person, lacking hope for Arahantship, is called hopeless. "It occurs to him," why does it occur? Because the foundation upon which one could attain Arahantship is firm. Just as when a well-born prince hears, "So-and-so, a prince, has been consecrated to the throne," it occurs to him, being born into the family in which they attain consecration, "When will I too attain consecration like that prince?" Even so, when a virtuous person hears, "So-and-so, a bhikkhu, has attained Arahantship," it occurs to him, "When will I too attain Arahantship like that bhikkhu?" Because the virtue upon which one must rely to attain Arahantship is firm. "This is called," this kind of person is called hopeful. For he hopes for, desires, Arahantship, therefore, he is hopeful. "That hope which he had before, not being liberated," that hope which that Khīṇāsava had before, not being liberated by the liberation of Arahantship, is relinquished, therefore, it does not occur to him. Just as when a Having heard of the anointed king Sitta, "So-and-so, the royal prince, has been consecrated king," a king, lacking two royal consecrations, lacking two white umbrellas, does not think, "When will I too obtain consecration like that prince?" Just so, having heard of a perfected one, "So-and-so, the monk, has attained arahantship," lacking two arahantships, one does not think, "When will I too attain arahantship like that monk?" This is said, this sort of person, because of the absence of longing for arahantship, is called one without longing. 94. In the Simile of the Sick Person Discourse, to show the simile by which they are called "like the sick," first, "three sick persons" etc. were stated. There, "suitable" means beneficial, conducive to growth. "Appropriate" means fitting. "Does not recover from that illness" means that a sick person afflicted with an incurable disease, such as wind-disease, epilepsy, etc., is said to be in a terminal condition. "Recovers from that illness" means that a sick person with a minor ailment, such as a cold, cough, grass-flower-thorn, etc., is said to be afflicted with a slight illness. But by "obtaining suitable foods, not obtaining," all those illnesses are described for which comfort comes from being attended to. Here, "an appropriate attendant" should be understood as a wise, skilled, and unlazy person endowed with the qualities of one who attends to the sick. "An attendant is authorized" means "to be given by the monastic community," authorized. For when that sick person is unable to sustain himself according to his own nature, the monastic community, having sought approval, should give that monk "one monk and one novice should attend to this one." As long as they attend to him, all the needs of both the sick person and the two attendants are the responsibility of the monastic community. "Other sick persons should also be attended to" means the other two sick persons should also be attended to. Why? Because even the terminally ill person, if not attended to, thinks, "If they would attend to me, I would be comfortable, but they are not attending to me," and experiences mental distress. Having done so, he would be reborn in misery. But if, while being attended to, he thinks: "All that the Sangha of monks could do has been done, but such is the result of my karma," then, establishing loving-kindness towards the Sangha, he is reborn in heaven. But one who, afflicted with a minor illness, gets up whether he receives treatment or not, his illness, which is curable without medicine, subsides more quickly when medicine is given.