1"Bhikkhus, a bhikkhu who has dispelled personal truths, totally renounced seeking, and tranquilized bodily activity is said to have drawn back. [n.703] Patilīno. Mp glosses with "hidden, gone into solitude" (nilīno ekībhāvaṁ upagato).

---

(1) "And how, bhikkhus, has a bhikkhu dispelled personal truths? [n.704] Panuṇṇapaccekasacco. Mp glosses as "view-truths (diṭṭhisaccāni) called ‘personal’ because each one holds to them individually, insisting ‘This alone is truth, this alone is truth.’" Here, whatever ordinary personal truths may be held by ordinary ascetics and brahmins—that is, ‘The world is eternal’ or ‘The world is not eternal’; ‘The world is finite’ or ‘The world is infinite’; ‘The soul and the body are the same’ or ‘The soul is one thing, the body another’; ‘The Tathāgata exists after death,’ or ‘The Tathāgata does not exist after death,’ or ‘The Tathāgata both exists and does not exist after death,’ or ‘The Tathāgata neither exists nor does not exist after death’—a bhikkhu has discarded and dispelled them all, given them up, rejected them, let go of them, abandoned and relinquished them. [n.705] Reading with Be sabbāni nuṇṇāni honti panuṇṇāni honti cattāni vantāni muttāni pahīnāni, paṭinissaṭṭhāni. This is also the Ce and Ee reading of the same passage in AN10.20. It is in this way that a bhikkhu has dispelled personal truths.

2(2) "And how has a bhikkhu totally renounced seeking? Here, a bhikkhu has abandoned the search for sensual pleasures and the search for existence and has allayed the search for a spiritual life. [n.706] Mp: "The search for a spiritual life (brahmacariyesanā) consists in the aspiration that occurs thus, ‘I will seek out, search for, a spiritual life.’ This subsides and is tranquilized by the path of arahantship. But the search for a spiritual life in the form of views (diṭṭhibrahmacariyesanā) subsides with the path of stream-entry." It is in this way that a bhikkhu has totally renounced seeking.

3(3) "And how has a bhikkhu tranquilized bodily activity? Here, with the abandoning of pleasure and pain, and with the previous passing away of joy and dejection, a bhikkhu enters and dwells in the fourth jhāna, neither painful nor pleasant, which has purification of mindfulness by equanimity. It is in this way that a bhikkhu has tranquilized bodily activity. [n.707] Bodily activity (kāyasaṅkhāra) is elsewhere identified with in-andout breathing, which ceases in the fourth jhāna. See 9:31 §4. Also see MN 44.22; I 301,19–21; SN 41:6, IV 293,16–17.

4(4) "And how has a bhikkhu drawn back? Here, a bhikkhu has abandoned the conceit ‘I am,’ cut it off at the root, made it like a palm stump, obliterated it so that it is no longer subject to future arising. It is in this way that a bhikkhu has drawn back.

"Bhikkhus, a bhikkhu who has dispelled personal truths, totally renounced seeking, and tranquilized bodily activity is said to have drawn back."

5Seeking for sense pleasures,
seeking for existence,
seeking for a spiritual life;
the tight grasp "Such is the truth,"
viewpoints that are swellings: [n.708] Mp: "The tight grasp ‘Such is the truth’ (iti saccaparāmāso) is the grasping of such conceptions as ‘Such is the truth, such is the truth.’ Viewpoints (diṭṭhiṭṭhānā) are simply views, called ‘swellings’ (samussayā) because of their swelling up (samussitattā), because they rise up and persist."

6for one entirely detached from lust,
liberated by the destruction of craving,
such seeking has been relinquished,
and viewpoints are uprooted.

7That peaceful, mindful bhikkhu,
tranquil, undefeated, enlightened
by breaking through conceit,
is called "one who has drawn back."

1"Panuṇṇapaccekasacco, bhikkhave, bhikkhu ‘samavayasaṭṭhesano passaddhakāyasaṅkhāro patilīno’ti vuccati.

---

Kathañca, bhikkhave, bhikkhu panuṇṇapaccekasacco hoti? Idha, bhikkhave, bhikkhuno yāni tāni puthusamaṇabrāhmaṇānaṁ puthupaccekasaccāni, seyyathidaṁ – sassato lokoti vā, asassato lokoti vā, antavā lokoti vā, anantavā lokoti vā, taṁ jīvaṁ taṁ sarīranti vā, aññaṁ jīvaṁ aññaṁ sarīranti vā, hoti tathāgato paraṁ maraṇāti vā, na hoti tathāgato paraṁ maraṇāti vā, hoti ca na ca hoti tathāgato paraṁ maraṇāti vā, neva hoti na na hoti tathāgato paraṁ maraṇāti vā; sabbāni tāni nuṇṇāni honti panuṇṇāni cattāni vantāni muttāni pahīnāni paṭinissaṭṭhāni. Evaṁ kho, bhikkhave, bhikkhu panuṇṇapaccekasacco hoti.

2Kathañca, bhikkhave, bhikkhu samavayasaṭṭhesano hoti? Idha, bhikkhave, bhikkhuno kāmesanā pahīnā hoti, bhavesanā pahīnā hoti, brahmacariyesanā paṭippassaddhā. Evaṁ kho, bhikkhave, bhikkhu samavayasaṭṭhesano hoti.

3Kathañca, bhikkhave, bhikkhu passaddhakāyasaṅkhāro hoti? Idha, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. Evaṁ kho, bhikkhave, bhikkhu passaddhakāyasaṅkhāro hoti.

4Kathañca, bhikkhave, bhikkhu patilīno hoti? Idha, bhikkhave, bhikkhuno asmimāno pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo. Evaṁ kho, bhikkhave, bhikkhu patilīno hoti.

Panuṇṇapaccekasacco, bhikkhave, bhikkhu ‘samavayasaṭṭhesano passaddhakāyasaṅkhāro patilīno’ti vuccatīti.

5Kāmesanā bhavesanā,
brahmacariyesanā saha;
Iti saccaparāmāso,
diṭṭhiṭṭhānā samussayā.

6Sabbarāgavirattassa,
taṇhakkhayavimuttino;
Esanā paṭinissaṭṭhā,
diṭṭhiṭṭhānā samūhatā.

7Sa ve santo sato bhikkhu,
passaddho aparājito;
Mānābhisamayā buddho,
patilīnoti vuccatī"ti.

---

Aṭṭhamaṁ.