[773] **"With downcast eyes (okkhittacakkhū), and not restless of foot (na ca pādalolo)":** How does one come to have roving eyes (khittacakkhu)? Here someone is fickle with the eye, possessed of fickleness of the eye. Thinking, "What has not been seen must be seen; what has been seen must be passed by," he is devoted to going from monastery to monastery, from garden to garden, from village to village, from town to town, from city to city, from country to country, from district to district — devoted to long wandering, to unsettled wandering, for the sake of seeing forms. Thus one has roving eyes.
Or else, a bhikkhu who has entered among the houses and set out along a street goes unrestrained: looking at an elephant, looking at a horse, looking at a chariot, looking at a foot-soldier, looking at boys, looking at girls, looking at women, looking at men, looking at the shops, looking at the doorways of houses, looking up, looking down, and goes gazing about toward the quarters and intermediate quarters. Thus too one has roving eyes.
Or else, having seen a form with the eye, one grasps at its signs and grasps at its features; and though, if one dwelt with the eye faculty (cakkhundriya) unrestrained, evil, unwholesome states of covetousness and grief might flow in upon one, one does not practice for its restraint, does not guard the eye faculty, does not undertake restraint of the eye faculty. Thus too one has roving eyes.
Or else, just as some honored ascetics and brahmins, having eaten food given in faith, dwell devoted to seeing such unedifying shows as these — that is: dancing, singing, instrumental music, theatrical shows, story-recitations, hand-clapping music, cymbal music (vetāḷa), pot-drum music (kumbhathūṇa), picture-shows (sobhanagaraka), acrobatic feats of caṇḍālas, bamboo-pole feats, the washing (of bones), elephant fights, horse fights, buffalo fights, bull fights, ram fights, cock fights, stick fighting, fist fighting, wrestling, sham fights, roll calls, battle arrays, and reviews of troops — so one is devoted to seeing such unedifying shows as these. Thus too one has roving eyes.
How does one come to have downcast eyes? Here a bhikkhu is not fickle with the eye, is not possessed of fickleness of the eye. Thinking, "What has not been seen must be seen; what has been seen must be passed by," he is not devoted to going from monastery to monastery, from garden to garden, from village to village, from town to town, from city to city, from country to country, from district to district — is not devoted to long wandering, to unsettled wandering, for the sake of seeing forms. Thus one has downcast eyes.
Or else, a bhikkhu who has entered among the houses and set out along a street goes restrained: not looking at an elephant, not looking at a horse, not looking at a chariot, not looking at a foot-soldier, not looking at boys, not looking at girls, not looking at women, not looking at men, not looking at the shops, not looking at the doorways of houses, not looking up, not looking down, and goes without gazing about toward the quarters and intermediate quarters. Thus too one has downcast eyes.
Or else, having seen a form with the eye, one does not grasp at its signs nor grasp at its features; and since, if one dwelt with the eye faculty unrestrained, evil, unwholesome states of covetousness and grief might flow in upon one, one practices for its restraint, guards the eye faculty, undertakes restraint of the eye faculty. Thus too one has downcast eyes.
Or else, just as some honored ascetics and brahmins, having eaten food given in faith, dwell devoted to seeing such unedifying shows as these — that is: dancing, singing, instrumental music … reviews of troops — so one abstains from devotion to seeing such unedifying shows as these. Thus too one has downcast eyes.
**"And not restless of foot":** How is one restless of foot (pādalola)? Here someone is fickle of foot, possessed of fickleness of foot: he is devoted to going from monastery to monastery, from garden to garden, from village to village, from town to town, from city to city, from country to country, from district to district — devoted to long wandering, to unsettled wandering. Thus too one is restless of foot.
Or else, within the monastery precincts a bhikkhu is possessed of fickleness of foot: not for the sake of any benefit, not for any reason, restless, with unquieted mind, he goes from cell-compound to cell-compound, from dwelling to dwelling, from gabled house to gabled house, from mansion to mansion, from flat-roofed building to flat-roofed building, from cave to cave, from grotto to grotto, from hut to hut, from peaked-roof house to peaked-roof house, from watchtower to watchtower, from pavilion to pavilion, from raised shelter to raised shelter, from storehouse to storehouse, from attendance hall to attendance hall, from canopy to canopy, from the foot of one tree to the foot of another; and wherever bhikkhus are sitting or going, there he becomes the second to one, or the third to two, or the fourth to three, and there he talks much frivolous talk — that is: talk of kings, talk of thieves … talk of existence and non-existence thus and so — such talk he talks. Thus too one is restless of foot.
**"And not restless of foot":** That Paccekasambuddha has refrained, abstained, and desisted from fickleness of foot; he has departed from it, discarded it, is released from it, detached from it; he dwells with a mind rid of boundaries. He delights in seclusion, is devoted to seclusion, is intent upon internal serenity of mind (citta), does not neglect meditation (jhāna), is endowed with insight (vipassanā), is a frequenter of empty dwellings, a meditator delighting in jhāna, devoted to oneness, esteeming his own true goal. Therefore: "with downcast eyes, and not restless of foot."
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.