English
But if he obtains almsfood that is contrary to his nature or contrary to his illness, by consuming which he becomes unwell, he gives it to a fellow monk, and eating suitable food from his hand, and practicing the ascetic's duty, he is still content. This is his contentment with almsfood according to his strength. Another obtains much excellent almsfood. He gives it, like robes, to those long ordained, the learned, those with few gains, the sick, or takes their leftover... Having wandered for alms, even eating mixed food, he is content. This is his contentment with alms food as is suitable. Here, a bhikkhu obtains a dwelling, pleasant or unpleasant. He does not generate delight or aversion by it. He is content even with a grass mat as obtained. This is his contentment with a dwelling as obtained. But if one obtains a dwelling that is contrary to his nature or contrary to his illness, where dwelling is uncomfortable for him, he gives it to a fellow bhikkhu, and dwelling in a suitable dwelling of that bhikkhu, he is content. This is his contentment with a dwelling according to his strength. Another, a great meritorious one, obtains many excellent dwellings, such as caves, pavilions, gabled houses, and so on. He gives them, like robes and so on, to those long-ordained, the learned, those with little gain, and the sick. And dwelling wherever, he is content. This is his contentment with a dwelling as is suitable. And one who reflects: "An excellent dwelling is a place of heedlessness. For one sitting there, sloth and torpor arise. For one overcome by sleep, when he reawakens, evil thoughts appear." Having reflected thus, even having obtained such a dwelling, he does not accept it. He rejects it and dwelling in the open air, at the foot of a tree, and so on, he is content. This too is his contentment with a dwelling as is suitable. Here, a bhikkhu obtains medicine, coarse or refined. He is content with what he obtains. He does not long for another. Even if he obtains it, he does not take it. This is his contentment with requisites for the sick as obtained. But if one needing oil obtains treacle, he gives it to a fellow bhikkhu, and taking oil from that bhikkhu, or seeking another, making medicine, he is content. This is his contentment with requisites for the sick according to his strength. Another, a great meritorious one, obtains much refined medicine, such as oil, honey, treacle, and so on. He gives it, like a robe, to those long-ordained, the learned, those with little gain, and the sick, their ab... Even if he lives by means of whatever is despised, he is content. But if, having placed urine-myrobalan in one bowl, and the four sweets in another, he is told, "Take, Venerable Sir, whatever you wish," and if his illness would be cured by either of them, then, rejecting the four sweets, saying, "Urine-myrobalan is praised by the Buddhas and others," and making medicine only with urine-myrobalan, he is supremely content. This is his appropriate contentment regarding requisites for the sick. Thus, contentment, threefold according to gain and so on, is to be understood as twelvefold according to the four requisites. The three unwholesome thoughts are thoughts of sensual desire, thoughts of ill-will, and thoughts of harming. The three wholesome thoughts are thoughts of renunciation, thoughts of non-ill-will, and thoughts of non-harming. "For the turning away that is the cessation of all defilements" means for the Nibbāna element, which is the cause for the cessation of all defilements like lust and so on. "For the fulfillment of the eight bases for the arousal of energy" means for the fulfillment of the eight causes for the arousal of energy. For the initial exertion, however it occurs, is indeed the cause for the arousal of energy later on. Indeed, exertions accompanied by appropriate reflection, or reflections rooted in them, are to be understood as the eight bases for the arousal of energy. Thus it is said: "Indeed, I will have work to do. But while doing work, it is not easy for me to keep the Buddhas' teaching in mind. Come now, I will arouse energy for the attainment of what is not yet attained, for the realization of what is not yet realized, for the direct experience of what is not yet directly experienced. Indeed, I did the work. But while doing the work, I was unable to keep the Buddhas' teaching in mind. Come now, I will arouse energy... Indeed, I will have a journey to make. But while making the journey, it is not easy for me to keep the Buddhas' teaching in mind. Come now, I will arouse energy... Indeed, I made the journey. But while making the journey, I was unable to keep the Buddhas' teaching in mind. Come now, I..." I will exert effort... I, indeed, going for alms in a village or a town, did not obtain enough coarse or fine food to satisfy me. My body is light and workable. Come, I will exert effort... I, indeed, going for alms in a village or a town, obtained enough coarse or fine food to satisfy me. My body is strong and workable. Come, I will exert effort... Indeed, this slight illness has arisen in me. And it is possible that my illness might increase. Come, I will exert effort... I, indeed, have recovered from illness, recently recovered from sickness. And it is possible that my illness might recur. Come, I will exert effort for the attainment of what has not been attained, for the realization of what has not been realized, for the direct experience of what has not been directly experienced. Thus, these eight grounds for the exertion of effort are called the encouragements accompanied by appropriate reflections that have arisen, or reflections rooted in them. Here, in "appropriate to that, consistent with that," the word "that" refers both to what will be stated and to what has passed. Thus it is said, "the training rule that will now be laid down," and so on. For pronouns can refer both to what is to be stated and to what has already been stated. "Connected with restraint and abandonment" means connected with the five restraints and the five abandonments. For restraint is of five kinds: moral restraint, mindfulness restraint, knowledge restraint, patience restraint, and effort restraint. Abandonment is also of five kinds: abandonment by substitution of opposites, abandonment by suppression, abandonment by cutting off, abandonment by tranquilization, and abandonment by escape. Among these, the Pātimokkha restraint, as it comes in the phrase "endowed, fully endowed, with this Pātimokkha restraint," is called moral restraint. And in meaning, it is non-transgression by body and speech. "He guards the eye faculty; he undertakes restraint in the eye faculty." Thus, the guarding of the faculties, the restraint of mindfulness, comes to be; and that, in essence, is just mindfulness occurring in that way. "I declare the restraint of the streams; by wisdom are these closed off," thus comes the restraint of knowledge. Here, having said "I declare the restraint of the streams," and because it is said "by wisdom are these closed off," the knowledge that eradicates defilements such as craving, wrong views, misconduct, and ignorance, which are called streams, is said to be restraint by way of closing off. "He is patient with cold, with heat," thus comes the restraint of endurance, which is patience; and that, in essence, is the aggregates occurring in that way, or non-aversion. Some say it is wisdom; that should not be taken. "He does not tolerate an arisen thought of sensual desire," thus comes the restraint of energy, which is just energy occurring by way of dispelling thoughts of sensual desire and so on. And all this restraint is called "restraint" because it restrains, closes off, and covers up the things to be restrained, namely, bodily and verbal misconduct, which are called immorality; heedlessness, which is called loss of mindfulness; covetousness and so on; and impatience, ignorance, and laziness. "It restrains" means "restraint"; the meaning is "it closes off, it prevents, it does not allow to arise." For here, restraint is indeed the non-arising of bodily misconduct and so on, which are capable of arising when the conditions are present, in such and such a way. Thus, five kinds of restraint should be understood. The abandonment of a particular unwholesome quality by means of a particular wholesome quality is abandonment by substitution of opposites. In the insight knowledges, such as the discernment of mind and matter, because of their opposing nature, just as light opposes darkness: by the discernment of mind and matter, wrong view of individuality; by the comprehension of conditions, wrong views of causelessness and uneven cause; by the overcoming of doubt, which arises in a later stage of that same knowledge, the state of being perplexed; by the comprehension of groups, the grasping of "I" and "mine"; by the discernment of the path and not-path, the perception of a path in what is not a path; by the seeing of arising, the annihilationist view; by the seeing of passing away, the eternalist view; by the When seeing what is fearful as fearless, and so on, by that very insight knowledge, the abandoning of that very unwholesome quality is to be understood as abandoning by substitution. But that abandoning of those hindrances and other defilements, by means of concentration, both access and absorption, preventing their arising, just as moss on the surface of water is removed by a pot-strike, this is called abandoning by suppression. Suppression itself is abandoning, abandoning by suppression. That abandoning of the group of defilements belonging to the origin-side, as stated in the way of 'for the abandoning of wrong views' (Dhs. 277) and so on, by the one who possesses that path, due to the cultivation of the four noble paths, in one's own continuum, by their absolute non-arising, this is called abandoning by eradication. But that calming, that appeasement of defilements