A venerable here might think, ‘No doubt this venerable is committed to renunciation simply because of faith.’ But this would be the wrong way to look at it. The monk who has ended the corruptions, who has fulfilled the spiritual life and done the job, doesn’t see anything to be done in himself, nor anything that needs improving. He is committed to renunciation because of the ending of sensual desire, because he is without sensual desire. He is committed to renunciation because of the ending of ill will, because he is without ill will. He is committed to renunciation because of the ending of confusion, because he is without confusion. A venerable here might think, ‘No doubt this venerable is committed to seclusion because he desires material support, honor, and praise.’ But this would be the wrong way to look at it. The monk who has ended the corruptions, who has fulfilled the spiritual life and done the job, doesn’t see anything to be done in himself, nor anything that needs improving. He is committed to seclusion because of the ending of sensual desire, because he is without sensual desire. He is committed to seclusion because of the ending of ill will, because he is without ill will. He is committed to seclusion because of the ending of confusion, because he is without confusion. A venerable here might think, ‘No doubt this venerable is committed to non-harming because he falls back on adhering to virtue and vows as the essence.’ But this would be the wrong way to look at it.