[667] **"He should wander alone, like a rhinoceros horn" (eko care khaggavisāṇakappo):** **"Alone" (eko):** that Paccekasambuddha is alone in terms of the going forth (pabbajjā); alone in the sense of being without a second; alone in the sense of the abandoning of craving (taṇhā); alone as one utterly devoid of lust; alone as one utterly devoid of hatred; alone as one utterly devoid of delusion; alone as one utterly without defilements; alone as one gone along the one-way path (ekāyanamagga); alone as one who alone has fully awakened to the unsurpassed Paccekasambodhi.
[Apparatus: 1. Burmese ed.: ekamekam pi. 2. Burmese ed.: anduyā. 3. Burmese ed.: atrajo. 4. Burmese ed.: āgamanaṃ. 5. Burmese ed.: gamanaṃ; so too below. 6. Burmese ed.: ṭhānaṃ phāsu. 7. Burmese ed.: sayanaṃ. 8. Burmese ed.: allapanaṃ phāsu. 9. Burmese ed.: na patthayeyya. 10. Burmese ed.: iccheyya sādiyeyya patthayeyya pihayeyya abhijappeyyā ti; so in words of this kind.]
How is that Paccekasambuddha alone in terms of the going forth? That Paccekasambuddha [1], having cut off the impediment of household life, having cut off the impediment of wife and children, having cut off the impediment of relatives, having cut off the impediment of stores and possessions, having shaved off hair and beard, having put on the ochre robes, having gone forth from the home life into homelessness, and having entered upon the state of owning nothing, alone he walks, wanders, moves, conducts himself, maintains himself, keeps himself going, sustains himself. Thus that Paccekasambuddha is alone in terms of the going forth.
How is that Paccekasambuddha alone in the sense of being without a second? He, having thus gone forth, alone resorts to remote lodgings in forests and woodland thickets — of little sound, of little noise, untouched by the breath of people, well hidden from human beings, fit for retreat. He goes alone, stands alone, sits alone, lies down alone, enters the village for alms alone, advances alone, returns alone, sits in a secluded place alone, determines upon the walking-meditation path alone; alone he walks, wanders, moves, conducts himself, maintains himself, keeps himself going, sustains himself. Thus that Paccekasambuddha is alone in the sense of being without a second.
How is that Paccekasambuddha alone in the sense of the abandoning of craving? He, thus alone, without a second, heedful, ardent (ātāpī), resolute, dwelling and exerting the great striving, having scattered Māra with his army [2] — Namuci [3], kinsman of the heedless — abandoned, dispelled, made an end of, and brought to non-existence [4] craving — the ensnaring net, the flowing current [5], the entangler.
[Apparatus: 1. Burmese ed.: sabbaṃ. 2. Burmese ed.: sasenakaṃ. 3. Burmese ed.: kaṇhaṃ. 4. Burmese ed.: vidhametvā ca. 5. Burmese ed.: visaritaṃ.]
A person with craving as his companion,
wandering on this long journey,
does not pass beyond saṃsāra,
with its being thus and being otherwise.
Knowing this danger — that craving is the origin of suffering (dukkha) —
free from craving, without grasping,
mindful, a bhikkhu should wander forth.
Thus that Paccekasambuddha is alone in the sense of the abandoning of craving.
How is that Paccekasambuddha alone as one utterly devoid of lust? Because lust has been abandoned, he is alone as one utterly devoid of lust. Because hatred has been abandoned, he is alone as one utterly devoid of hatred. Because delusion has been abandoned, he is alone as one utterly devoid of delusion. Because the defilements have been abandoned, he is alone as one utterly without defilements. Thus that Paccekasambuddha is alone as one utterly devoid of lust.
How is that Paccekasambuddha alone as one gone along the one-way path? The one-way path is said to be: the four establishments of mindfulness (satipaṭṭhāna), the four right strivings, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening (bojjhaṅga), the noble eightfold path.
Seeing the end in the destruction of birth,
compassionate for welfare, one understands
the one-way path: by this path they crossed the flood before,
and they will cross it, and they are crossing it.
Thus that Paccekasambuddha is alone as one gone along the one-way path.
How is that Paccekasambuddha alone as one who alone has fully awakened to the unsurpassed Paccekasambodhi? Awakening (bodhi) is said to be: the knowledge (ñāṇa) in the four paths, wisdom, the faculty of wisdom, the power of wisdom, the awakening factor of investigation of dhammas, examination, insight, right view. That Paccekasambuddha awakened to the truths by Paccekabuddha-knowledge: he awakened that all conditioned things are impermanent; he awakened that all conditioned things are suffering; he awakened that all dhammas are non-self; he awakened that with ignorance as condition there are volitional formations; he awakened that with volitional formations as condition there is consciousness; he awakened that with consciousness as condition there is name-and-form; he awakened that with name-and-form as condition there are the six sense bases (āyatana); he awakened that with the six sense bases as condition there is contact; he awakened that with contact as condition there is feeling (vedanā); he awakened that with feeling as condition there is craving; he awakened that with craving as condition there is clinging; he awakened that with clinging as condition there is existence; he awakened that with existence as condition there is birth; he awakened that with birth as condition there are aging and death. He awakened that with the cessation of ignorance comes the cessation of volitional formations; he awakened that with the cessation of volitional formations comes the cessation of consciousness; he awakened that with the cessation of consciousness comes the cessation of name-and-form; he awakened that with the cessation of name-and-form comes the cessation of the six sense bases; he awakened that with the cessation of the six sense bases comes the cessation of contact; he awakened that with the cessation of contact comes the cessation of feeling; he awakened that with the cessation of feeling comes the cessation of craving; he awakened that with the cessation of craving comes the cessation of clinging; he awakened that with the cessation of clinging comes the cessation of existence; he awakened that with the cessation of existence comes the cessation of birth; he awakened that with the cessation of birth comes the cessation of aging and death. He awakened: "This is suffering"; he awakened: "This is the origin of suffering"; he awakened: "This is the cessation of suffering"; he awakened: "This is the way of practice leading to the cessation of suffering." He awakened: "These are the taints (āsava)"; he awakened: "This is the origin of the taints"; he awakened: "This is the cessation of the taints"; he awakened: "This is the way of practice leading to the cessation of the taints." He awakened: "These dhammas are to be directly known"; he awakened: "These dhammas are to be abandoned"; he awakened: "These dhammas are to be developed." He awakened to the origin, the passing away, [1] the danger, and the escape in regard to the six bases of contact; he awakened to the origin, the passing away, the danger, and the escape in regard to the six aggregates subject to clinging; he awakened to the origin, the passing away, the danger, and the escape in regard to the four great elements. He awakened: "Whatever is subject to origination, all that is subject to cessation." Whatever is to be awakened to, to be understood, to be fully awakened to, to be touched, to be realized — all that he awakened to, understood, fully awakened to, [2] touched, and realized by that Paccekabodhi-knowledge. Thus that Paccekasambuddha is alone as one who alone has fully awakened to the unsurpassed Paccekasambodhi.
**"He should wander" (care):** there are eight modes of conduct (cariyā): conduct in the postures (iriyāpatha), conduct in the sense bases, conduct in mindfulness, conduct in concentration (samādhi), conduct in knowledge, conduct in the path, conduct in attainment, and conduct for the welfare of the world. Conduct in the postures: in the four postures. Conduct in the sense bases: in the six internal and external sense bases. Conduct in mindfulness: in the four establishments of mindfulness. Conduct in concentration: in the four jhānas. Conduct in knowledge: in the four noble truths. Conduct in the path: in the four paths [3]. Conduct in attainment: in the four fruits of the ascetic life. Conduct for the welfare of the world: in the Tathāgatas, Arahants, Fully Awakened Ones; in part, in the Paccekasambuddhas; in part, in the disciples. Conduct in the postures belongs to those accomplished in resolve; conduct in the sense bases to those who guard the doors of the faculties;
[Apparatus: 1. Burmese ed.: assādañ ca; so in words of this kind. 2. Burmese ed.: adhigacchi. 3. Burmese ed.: ariyamaggesu.]
conduct in mindfulness to those who dwell in heedfulness; conduct in concentration to those devoted to the higher mind (citta); conduct in knowledge to those accomplished in understanding; conduct in the path to those practicing rightly; conduct in attainment to those who have attained the fruit; and conduct for the welfare of the world to the Tathāgatas, Arahants, Fully Awakened Ones; in part, to the Paccekasambuddhas; in part, to the disciples. These are the eight modes of conduct. There are another eight modes of conduct: resolving, one conducts oneself by faith; exerting, one conducts oneself by energy; establishing, one conducts oneself by mindfulness; effecting non-distraction, one conducts oneself by concentration; understanding, one conducts oneself by wisdom; cognizing, one conducts oneself by consciousness [1]; thinking, "For one practicing thus, wholesome dhammas extend onward," one conducts oneself in the conduct of the sense bases; thinking, "One practicing thus attains distinction," one conducts oneself in the conduct of distinction. These are the eight modes of conduct. There are another eight modes of conduct: the conduct of seeing belongs to right view; the conduct of application to right intention; the conduct of embracing to right speech; the conduct of originating to right action; the conduct of cleansing to right livelihood; the conduct of exertion to right effort; the conduct of establishing to right mindfulness; the conduct of non-distraction to right concentration. These are the eight modes of conduct.
[Apparatus: 1. Burmese ed.: viññāṇacariyāya.]
**"Like a rhinoceros horn" (khaggavisāṇakappo):** just as the horn of the rhinoceros is single, without a second, even so that Paccekasambuddha is like that, similar to that, comparable to that. Just as what is exceedingly salty is called "salt-like"; what is exceedingly bitter is called "bitter-like"; what is exceedingly sweet is called "honey-like"; what is exceedingly hot is called "fire-like"; what is exceedingly cold is called "snow-like"; a great mass of water is called "ocean-like"; a disciple who has attained great direct knowledge and power is called "Teacher-like" — even so that Paccekasambuddha, like that, similar to that, comparable to that, alone, without a second, released from bonds, rightly walks, wanders, moves, conducts himself, maintains himself, keeps himself going, sustains himself in the world; hence, "he should wander alone, like a rhinoceros horn." Therefore that Paccekasambuddha said:
Having laid down the rod toward all beings,
not harming even a single one among them,
one should not wish for a son — how then for a companion?
He should wander alone, like a rhinoceros horn.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.