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not looking upwards, not looking downwards. He does not go looking in all directions. This is called the protected range. What is the bound-up range? The four foundations of mindfulness where the mind is bound up. For this was said by the Blessed One: "And what, monks, is the monk's range, his own ancestral domain? It is these four foundations of mindfulness." This is called the bound-up range. Thus, endowed with this conduct and this range... accomplished. Therefore, he is called "accomplished in conduct and range." "Seeing danger in the slightest faults" means having the habit of seeing danger in faults of the smallest measure, such as falling into minor rules unintentionally, or the arising of unwholesome thoughts, and so on. "Undertaking and training in the training rules" means whatever is to be trained in the training rules, he undertakes all of it correctly and trains. And here, by "restrained by Pātimokkha restraint," the virtue of Pātimokkha restraint is shown by way of a teaching based on the individual. But "accomplished in conduct and range," and so on, should be understood as all being said to show the practice by which that virtue is perfected for one who practices accordingly. Virtue of Sense-Restraint 15. And as for this virtue of sense-restraint, which was shown immediately after by the method beginning "he, having seen a form with the eye," there, "he" means a monk established in the virtue of Pātimokkha restraint. "Having seen a form with the eye" means, by way of cause, having seen a form with eye-consciousness, which is capable of seeing forms and is conventionally called "eye." But the ancients said: "The eye does not see forms, being without mind; the mind does not see forms, being without an eye. But at the collision of door and object, one sees with the mind based on the sensitive eye." Such a statement is called a "statement with accessories," like "he shoots with a bow," and so on. Therefore, "having seen a form with eye-consciousness" is indeed the meaning here. "He does not grasp at the sign" means he does not grasp at the sign of male or female, or the sign of beauty, or any other sign that is a basis for defilements; he remains only in what is seen. "He does not grasp at the secondary characteristics" of defilements... It does not grasp the form, which is known as 'minor characteristics' due to making manifest the minor characteristics, and which is of the nature of hand, foot, smile, laughter, speech, glance, and so on; it grasps only what is actually there, like the Elder Mahātissa, who dwelt on Cetiyapabbata. Indeed, the Elder, coming from Cetiyapabbata to Anurādhapura for alms-round, was seen on the way by a certain daughter-in-law who, having quarrelled with her husband, beautifully adorned and arrayed like a divine maiden, had left Anurādhapura early and was going to her relatives' house; and with a disturbed mind, she burst into loud laughter. The Elder, looking and thinking "What is this?", having gained the perception of impurity in her teeth and bones, attained arahantship. Therefore it was said: "Seeing her teeth and bones, he recalled his former perception; Standing right there, that Elder attained arahantship." And her husband, going along the same path, seeing the Elder, asked, "Venerable sir, did you see any woman?" To him the Elder said: "I do not know whether a woman or a man went from here; But a heap of bones, that is what goes on this great path." In the phrase "wherefore" and so on, for what reason, on account of whose non-restraint of the eye faculty, these states like covetousness would flow in and follow this person who lives with the eye faculty unrestrained, with the door of the eye unclosed by the bolt of mindfulness. "He practices for its restraint" means he practices for the closing of that eye faculty with the bolt of mindfulness. And by practicing thus, he protects the eye faculty, and it is also said that he "enters into restraint of the eye faculty." In that regard, although there is no restraint or non-restraint in the eye faculty itself. For mindfulness or forgetfulness does not arise dependent on the eye-sensitivity. But when a visible object comes into the range of the eye, then, after the life-continuum has arisen twice and ceased, the functional mind-element, performing the function of adverting, arises and ceases. Then the eye-consciousness performs the function of seeing. Then The resultant mind-element performs the receiving function. Then the resultant rootless mind-consciousness element performs the investigating function. Then the functional rootless mind-consciousness element, accomplishing the determining function, arises and ceases. Immediately after that, impulsion impels. Even there, neither at the moment of life-continuum, nor at any moment of advertence and so forth, is there restraint or non-restraint. But at the moment of impulsion, if immorality or forgetfulness, or ignorance, or impatience, or laziness arises, there is non-restraint. Being thus, it is called non-restraint in the faculty of the eye. Why? Because when that is present, the door is unguarded, the life-continuum, the advertences and so forth, and the process-thoughts are also unguarded. Like what? Just as in a city, when the four gates are unguarded, even though the inner house doors, gatehouses, and inner chambers are well-guarded, still all the goods within the city are unprotected and unguarded. For thieves, having entered through the city gate, can do whatever they wish. Even so, when immorality and so forth arise in impulsion, and that non-restraint is present, the door is unguarded, the life-continuum, the advertences and so forth, and the process-thoughts are also unguarded. But when virtue and so forth arise in that, the door is guarded, the life-continuum, the advertences and so forth, and the process-thoughts are also guarded. Like what? Just as when the city gates are guarded, even though the inner houses and so forth are unguarded, still all the goods within the city are well-protected and well-guarded. For when the city gates are closed, there is no entry for thieves. Even so, when virtue and so forth arise in impulsion, the door is guarded, the life-continuum, the advertences and so forth, and the process-thoughts are also guarded. Therefore, even though it arises at the moment of impulsion, it is called restraint in the faculty of the eye. The same method applies to hearing sound with the ear, and so forth. Thus, this, in brief, characterized by avoiding the grasping of signs and so forth that lead to defilements in forms and so forth, should be understood as the virtue of sense-restraint. Virtue of Purity of Livelihood 16. Now, concerning the virtue of purity of livelihood, spoken of after the virtue of sense-restraint, for the sake of livelihood... of the six training rules that were laid down. These are the six training rules laid down: “If, for the sake of livelihood, for the sake of gain, a wicked-wisher, overcome by desire, boasts of a superhuman state that is not, that is unreal, there is an offense of defeat. If, for the sake of livelihood, for the sake of gain, one acts as an intermediary, there is an offense entailing initial and subsequent meeting of the Sangha. If, for the sake of livelihood, for the sake of gain, one says, ‘The bhikkhu who lives in your monastery is an Arahant,’ for one who understands, there is an offense of grave fault. If, for the sake of livelihood, for the sake of gain, a bhikkhu, not sick, requests and eats choice food for himself, there is an offense of expiation. If, for the sake of livelihood, for the sake of gain, a bhikkhunī, not sick, requests and eats choice food for herself, there is an offense of confession. If, for the sake of livelihood, for the sake of gain, one, not sick, requests and eats curry or rice for oneself, there is an offense of wrong-doing.” These are the six training rules thus laid down, of these six training rules. In “Kuhanā” and so on, this is the Pāli: “What is ‘kuhanā’ there? For a wicked-wisher, overcome by desire, who is dependent on gain, honor, and fame, that dissembling, that feigning, that pretending, that making a show, that making a pretense, that deceit, that deceiving, that state of being deceived, whether by way of partaking of requisites, or by way of whispering to those nearby, or by way of arranging the posture, this is called ‘kuhanā.’ “What is ‘lapanā’ there? For a wicked-wisher, overcome by desire, who is dependent on gain, honor, and fame, that addressing others, that speaking, that conversing, that flattering, that excessive flattering, that exalting, that excessive exalting, that praising, that excessive praising, that speaking what is pleasing, that sycophancy, that being like a mung bean soup, that being like a servant, this is called ‘lapanā.’ “What is ‘nemittikatā’ there? For a wicked-wisher, overcome by desire, who is dependent on gain, honor, and fame, that making signs to others, that making signs, that hinting, that hinting by action, that whispering to those nearby, that talking about, this is called ‘nemittikatā.’ “What is ‘nippesikatā’ there? For a wicked-wisher, overcome by desire, who is dependent on gain, honor, and fame, that reviling others, that blaming disparagement, reviling, utter reviling, throwing, throwing together, causing to fall, causing to fall together, carrying away disgrace, eating others' back-meat— this is called tale-bearing. “Therein, what is 'desiring gain by gain'? A wicked-willed person, overcome by craving, attached to gain, honor, and fame, carries the alms received here to another place, or brings the alms received elsewhere to this place. Whatever such seeking, searching, inquiring, desiring, investigating, exploring of alms by alms there is— this is called 'desiring gain by gain'” (Vibh. 862-865). 17. The meaning of this Pāli text should be understood as follows.