[781] **Creating no greed for tastes, not wanton (rasesu gedhaṃ akaraṃ alolo):** "For tastes" — the taste of roots, the taste of trunks, the taste of bark, the taste of leaves, the taste of flowers, the taste of fruits; the sour, the sweet, the bitter, the pungent, the salty, the alkaline, the acrid, the astringent, the agreeable, the disagreeable, the cold, the hot.
There are in the world ascetics and brahmins who are greedy for tastes. They wander about seeking tastes with the tip of the tongue. Having got the sour, they seek the not-sour; having got the not-sour, they seek the sour. Having got the sweet, they seek the not-sweet; having got the not-sweet, they seek the sweet. Having got the bitter, they seek the not-bitter; having got the not-bitter, they seek the bitter. Having got the pungent, they seek the not-pungent; having got the not-pungent, they seek the pungent. Having got the salty, they seek the not-salty; having got the not-salty, they seek the salty. Having got the alkaline, they seek the non-alkaline; having got the non-alkaline, they seek the alkaline. Having got the acrid, they seek the astringent; having got the astringent, they seek the acrid. Having got the agreeable, they seek the disagreeable; having got the disagreeable, they seek the agreeable. Having got the cold, they seek the hot; having got the hot, they seek the cold. Whatever they get, with that they are not satisfied; they go on seeking ever further, delighting in tastes, greedy, bound, infatuated, brooding over them, stuck, attached, impeded.
That craving (taṇhā) for tastes has been abandoned by that Paccekasambuddha, cut off at the root, made like a palm stump deprived of its base, brought to non-existence, of a nature not to arise again in the future. Therefore that Paccekasambuddha, reflecting wisely, takes food: neither for amusement, nor for intoxication, nor for adornment, nor for beautification, but only so far as suffices for the maintenance and sustenance of this body, for the allaying of affliction, for the support of the holy life (brahmacariya), considering: "Thus shall I destroy the old feeling (vedanā) and not produce a new feeling; and there will be for me the keeping going of life, blamelessness, and a comfortable abiding."
Just as one would anoint a wound only so far as suffices for its healing; or just as a caravan would grease an axle only so far as suffices for carrying the load across; or just as one would eat the flesh of one's own son only so far as suffices for crossing the wilderness — even so that Paccekasambuddha, reflecting wisely, takes food: neither for amusement, nor for intoxication, nor for adornment, nor for beautification, but only so far as suffices for the maintenance and sustenance of this body, for the allaying of affliction, for the support of the holy life, considering: "Thus shall I destroy the old feeling and not produce a new feeling; and there will be for me the keeping going of life, blamelessness, and a comfortable abiding."
Abstaining from craving for tastes, refraining from it, desisting from it, gone out from it, released from it, freed from it, detached from it, he dwells with a mind made free of boundaries — thus, "creating no greed for tastes."
**Not wanton (alolo):** Craving is called "wantonness" (lolā) or "greediness" (loluppā) — that is, lust, passion, … covetousness (abhijjhā), greed, the unwholesome root. That wanton, greedy craving has been abandoned by that Paccekasambuddha, cut off at the root, made like a palm stump deprived of its base, brought to non-existence, of a nature not to arise again in the future. Therefore the Paccekasambuddha is "not wanton." Thus: creating no greed for tastes, not wanton.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.