[14] **He, mindful, passes beyond this clinging (visattikā) in the world:** *He* means: one who avoids sensual pleasures. *Visattikā* is a name for craving (taṇhā) — that is, lust, infatuation, fondness, compliance, delight, delight-and-lust, infatuation of the mind (citta), longing, besottedness, cleaving, greed, pervasive greed, attachment, the mire, agitation, deception, the genetrix, the progenitress, the seamstress, the ensnarer, the river, the clinging one, the thread, diffusion, the instigator, the companion, aspiration, the conduit to existence, the jungle, the undergrowth, intimacy, affection, expectancy, the bond, hope, hoping, hopefulness — hope for forms, hope for sounds, hope for odors, hope for tastes, hope for tangibles, hope for gain, hope for wealth, hope for sons, hope for life — hankering, hankering after, hankering over, hankering, the act of hankering, the state of hankering; greediness, the act of greediness, the state of greediness; fawning, desire for what is nice, unrighteous lust, inordinate greed; longing, yearning, wishing, envious longing, earnest wishing; craving for sensual pleasures, craving for existence, craving for non-existence; craving for form, craving for the formless, craving for cessation (nirodha); craving for forms, craving for sounds, craving for odors, craving for tastes, craving for tangibles, craving for dhammas; the flood, the yoke, the tie, clinging, the obstruction, the hindrance (nīvaraṇa), the covering, the bondage, the defilement, the latent tendency, obsession, the creeper, avarice; the root of suffering (dukkha), the source of suffering, the origin of suffering; Māra's snare, Māra's fishhook, Māra's domain; the river of craving, the net of craving, the leash of craving, the ocean of craving; covetousness, greed, the root of the unwholesome.
**Visattikā:** in what sense is it *visattikā*? It is spread about, thus it is *visattikā*. It is extensive, thus it is *visattikā*. It is diffused, thus it is *visattikā*. It leaps about, thus it is *visattikā*. It carries one away, thus it is *visattikā*. It is deceptive, thus it is *visattikā*. It has poison as its root, thus it is *visattikā*. It has poison as its fruit, thus it is *visattikā*. It is poisonous in its enjoyment, thus it is *visattikā*. Or else, that craving is extensive: it is diffused and stretched out over forms, sounds, odors, tastes, tangibles, families, groups, dwellings, gain, fame, praise, pleasure, robes, almsfood, lodgings, and medicinal requisites for the sick; over the sensual element (dhātu), the form element, the formless element; over sensual existence, form existence, formless existence, percipient existence, non-percipient existence, neither-percipient-nor-non-percipient existence, one-constituent existence, four-constituent existence, five-constituent existence; over the past, the future, the present; over things seen, heard, sensed, and cognizable — thus it is *visattikā*.
**In the world:** in the world of the lower realms, the world of humans, the world of devas, the world of the aggregates (khandha), the world of the elements, the world of the sense bases (āyatana).
**Mindful:** one is mindful for four reasons: developing the establishment of mindfulness (satipaṭṭhāna) of contemplating the body in the body, one is mindful; developing the establishment of mindfulness of contemplating dhammas in feelings (vedanā), in the mind, in dhammas, one is mindful. For four further reasons one is mindful: one is mindful through avoiding unmindfulness; one is mindful because one has done the things that should be done with mindfulness; one is mindful because one has destroyed the things opposed to mindfulness; one is mindful because one has not forgotten the things that are the signs of mindfulness. For four further reasons one is mindful: one is mindful because one is endowed with mindfulness; one is mindful because one has mastery of mindfulness; one is mindful because of proficiency in mindfulness; one is mindful because one does not fall back from mindfulness. For four further reasons one is mindful: one is mindful because one is mindful; one is mindful because one is peaceful; one is mindful because one is stilled; one is mindful because one is endowed with peaceful qualities. One is mindful through recollection of the Buddha; one is mindful through recollection of the Dhamma; one is mindful through recollection of the Saṅgha; one is mindful through recollection of virtue; one is mindful through recollection of generosity; one is mindful through recollection of deities; one is mindful through mindfulness of breathing (ānāpānasati); one is mindful through recollection of death; one is mindful through mindfulness directed to the body; one is mindful through recollection of peace. That which is mindfulness (sati), recollection, remembrance; mindfulness, the state of remembering, the state of bearing in mind, non-superficiality, non-forgetfulness; mindfulness, the faculty of mindfulness, the power of mindfulness, right mindfulness, the mindfulness factor of awakening (bojjhaṅga), the one-way path — this is called mindfulness. One who is furnished with this mindfulness, fully furnished with it, come to it, fully come to it, possessed of it, fully possessed of it, endowed with it — he is called mindful.
**He, mindful, passes beyond this clinging in the world:** whatever clinging there is in the world — being mindful, one crosses, crosses over, crosses beyond, surmounts, and passes beyond this clinging in the world; thus, "he, mindful, passes beyond this clinging in the world." Therefore the Blessed One said:
One who avoids sensual pleasures
as one avoids with the foot the head of a snake —
he, mindful, passes beyond
this clinging (visattikā) in the world.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.