1.
The Chapter on Friendliness
1.
The Discourse on Friendliness
1. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. There the Blessed One addressed the monks - "Monks." "Venerable sir," those monks assented to the Blessed One. The Blessed One said this -
"Monks, when the liberation of mind through friendliness has been practised, developed, cultivated, mastered, made a basis of, practised, accumulated, and thoroughly undertaken, eight benefits are to be expected. What are the eight? One sleeps pleasantly, one wakes up pleasantly, one does not see evil dreams, one is dear to human beings, one is dear to non-human beings, deities protect one, neither fire nor poison nor weapon affects one, if not penetrating further one is reborn in the Brahma world. Monks, when the liberation of mind through friendliness has been practised, developed, cultivated, mastered, made a basis of, practised, accumulated, and thoroughly undertaken, these eight benefits are to be expected."
Mental fetters become thin, for one seeing the destruction of clinging.
One is friendly, by that one becomes skilful;
And compassionate in mind towards all living beings,
The noble one generates abundant merit.
Went about sacrificing;
The horse-sacrifice, the human-sacrifice,
The sammāpāsa, the vājapeyya, the niraggaḷa.
They are not worth even a sixteenth fraction;
Just as all the hosts of stars with the moon's radiance,
Are not worth even a sixteenth fraction.
Having a share of friendliness towards all beings, for him there is no enmity with anyone." The first.
2.
The Discourse on Wisdom
2. "These eight causes, monks, eight conditions lead to the attainment of wisdom fundamental to the holy life that has not been attained, and to the increase, expansion, development, and fulfilment of that which has been attained. What are the eight? Here, monks, a monk dwells in dependence on the Teacher or on a certain fellow in the holy life who holds the place of a teacher, towards whom he has established strong shame and moral fear, affection and respect. This, monks, is the first cause, the first condition for the attainment of wisdom fundamental to the holy life that has not been attained; it leads to the increase, expansion, development, and fulfilment of that which has been attained.
Dwelling in dependence on that Teacher or on a certain fellow in the holy life who holds the place of a teacher, towards whom he has established strong shame and moral fear, affection and respect, he approaches them from time to time and questions, inquires - 'How is this, venerable sir? What is the meaning of this?' Those venerable ones open up what is not opened up for him, make clear what is not made clear, and dispel doubt regarding the various phenomena that are grounds for doubt. This, monks, is the second cause, the second condition for the attainment of wisdom fundamental to the holy life that has not been attained; it leads to the increase, expansion, development, and fulfilment of that which has been attained.
Having heard that Teaching, he accomplishes twofold seclusion - bodily seclusion and mental seclusion. This, monks, is the third cause, the third condition for the attainment of wisdom fundamental to the holy life that has not been attained; it leads to the increase, expansion, development, and fulfilment of that which has been attained.
He is virtuous, he dwells restrained by the restraint of the Pātimokkha, accomplished in good conduct and lawful resort, seeing danger in the slightest faults, having accepted the training rules he trains in them. This, monks, is the fourth cause, the fourth condition for the attainment of wisdom fundamental to the holy life that has not been attained; it leads to the increase, expansion, development, and fulfilment of that which has been attained.
"He is very learned, remembering what has been learnt, having great accumulation of learning. Whatever teachings that are good in the beginning, good in the middle, good in the end, with meaning and with phrasing, that reveal the holy life that is complete in its entirety and pure - such teachings are very learned by him, retained, practised in speech, contemplated in mind, thoroughly penetrated by view. This, monks, is the fifth cause, the fifth condition for the attainment of wisdom fundamental to the holy life that has not been attained; it leads to the increase, expansion, development, and fulfilment of that which has been attained.
He dwells putting forth strenuous energy for the abandoning of unwholesome mental states and for the acquisition of wholesome mental states, steadfast, of firm effort, not shirking the responsibility regarding wholesome mental states. This, monks, is the sixth cause, the sixth condition for the attainment of wisdom fundamental to the holy life that has not been attained; it leads to the increase, expansion, development, and fulfilment of that which has been attained.
When gone to the Community, he is not one who engages in various talk, not one who engages in animal talk. Either he himself speaks the Teaching, or he invites another, or he does not despise noble silence. This, monks, is the seventh cause, the seventh condition for the attainment of wisdom fundamental to the holy life that has not been attained; it leads to the increase, expansion, development, and fulfilment of that which has been attained.
He dwells observing the rise and fall in the five aggregates of clinging - 'Such is matter, such is the origin of matter, such is the passing away of matter; such is feeling, such is the origin of feeling, such is the passing away of feeling; such is perception... etc. such are activities... etc. such is consciousness, such is the origin of consciousness, such is the passing away of consciousness.' This, monks, is the eighth cause, the eighth condition for the attainment of wisdom fundamental to the holy life that has not been attained; it leads to the increase, expansion, development, and fulfilment of that which has been attained.
His fellow monks in the holy life esteem him thus - 'This venerable one dwells in dependence on the Teacher or on a certain fellow in the holy life who holds the place of a teacher, towards whom he has established strong shame and moral fear, affection and respect. Certainly this venerable one who knows, knows; who sees, sees!' This too is a quality leading to affection, to respect, to development, to asceticism, to unity.
'And this venerable one, dwelling in dependence on the Teacher or on a certain fellow in the holy life who holds the place of a teacher, towards whom he has established strong shame and moral fear, affection and respect, approaches them from time to time and questions, inquires - How is this, venerable sir; What is the meaning of this? Those venerable ones open up what is not opened up for him, make clear what is not made clear, and dispel doubt regarding the various phenomena that are grounds for doubt. Certainly this venerable one who knows, knows; who sees, sees!' This too is a quality leading to affection, to respect, to development, to asceticism, to unity.
'And this venerable one, having heard that Teaching, accomplishes twofold seclusion - bodily seclusion and mental seclusion. Certainly this venerable one who knows, knows; who sees, sees!' This too is a quality leading to affection, to respect, to development, to asceticism, to unity.
'And this venerable one is virtuous, he dwells restrained by the restraint of the Pātimokkha, accomplished in good conduct and lawful resort, seeing danger in the slightest faults, having accepted the training rules he trains in them. Certainly this venerable one who knows, knows; who sees, sees!' This too is a quality leading to affection, to respect, to development, to asceticism, to unity.
'And this venerable one is very learned, remembering what has been learnt, having great accumulation of learning. Whatever teachings that are good in the beginning, good in the middle, good in the end, with meaning and with phrasing, that reveal the holy life that is complete in its entirety and pure - such teachings are very learned by him, retained, practised in speech, contemplated in mind, thoroughly penetrated by view. Certainly this venerable one who knows, knows; who sees, sees!' This too is a quality leading to affection, to respect, to development, to asceticism, to unity.
'And this venerable one dwells putting forth strenuous energy for the abandoning of unwholesome mental states and for the acquisition of wholesome mental states, steadfast, of firm effort, not shirking the responsibility regarding wholesome mental states. Certainly this venerable one who knows, knows; who sees, sees!' This too is a quality leading to affection, to respect, to development, to asceticism, to unity.
'And this venerable one, when gone to the Community, does not engage in various talk, does not engage in animal talk. Either he himself speaks the Teaching, or he invites another, or he does not despise noble silence. Certainly this venerable one who knows, knows; who sees, sees!' This too is a quality leading to affection, to respect, to development, to asceticism, to unity.
'And this venerable one dwells observing the rise and fall in the five aggregates of clinging - such is matter, such is the origin of matter, such is the passing away of matter; such is feeling... etc. such is perception... etc. such are activities... etc. such is consciousness, such is the origin of consciousness, such is the passing away of consciousness. Certainly this venerable one who knows, knows; who sees, sees!' This too is a quality leading to affection, to respect, to development, to asceticism, to unity.
"These, monks, are the eight causes, eight conditions that lead to the attainment of wisdom fundamental to the holy life that has not been attained, and to the increase, expansion, development, and fulfilment of that which has been attained." The second.
3.
The First Discourse on the Disagreeable
3. "Monks, a monk possessed of eight qualities is not dear to his fellow monks in the holy life, not agreeable, not respected and not esteemed. Which eight? Here, monks, a monk is one who praises the disagreeable, one who blames the dear, desirous of material gain, desirous of honour, shameless, without moral fear, has evil desires, and has wrong view. Monks, a monk possessed of these eight qualities is not dear to his fellow monks in the holy life, not agreeable, not respected and not esteemed.
"Monks, a monk possessed of eight qualities is dear to his fellow monks in the holy life, agreeable, respected and esteemed. Which eight? Here, monks, a monk is not one who praises the disagreeable, not one who blames the dear, not desirous of material gain, not desirous of honour, has shame, has moral fear, has few wishes, and has right view. Monks, a monk possessed of these eight qualities is dear to his fellow monks in the holy life, agreeable, respected and esteemed." The third.
4.
The Second Discourse on the Disagreeable
4. "Monks, a monk possessed of eight qualities is not dear to his fellow monks in the holy life, not agreeable, not respected and not esteemed. Which eight? Here, monks, a monk is desirous of material gain, desirous of honour, desirous of not being despised, does not know the proper time, is immoderate, is impure, speaks much, and is one who reviles and abuses his fellow monks in the holy life. Monks, a monk possessed of these eight qualities is not dear to his fellow monks in the holy life, not agreeable, not respected and not esteemed.
"Monks, a monk possessed of eight qualities is dear to his fellow monks in the holy life, agreeable, respected and esteemed. Which eight? Here, monks, a monk is not desirous of material gain, not desirous of honour, not desirous of not being despised, knows the proper time, is moderate, is pure, does not speak much, and is one who does not revile and abuse his fellow monks in the holy life. Monks, a monk possessed of these eight qualities is dear to his fellow monks in the holy life, agreeable, respected and esteemed." The fourth.
5.
The First Discourse on Worldly Adversities
5. "These eight worldly adversities, monks, keep revolving around the world, and the world keeps revolving around the eight worldly adversities. What are the eight? Material gain and loss, fame and disgrace, blame and praise, happiness and suffering. These, monks, are the eight worldly adversities that keep revolving around the world, and the world keeps revolving around these eight worldly adversities."
Blame and praise, happiness and suffering;
These phenomena among humans are impermanent,
Non-eternal, subject to change.
Considers them as subject to change;
Desirable phenomena do not churn the mind,
Nor does he come to repulsion from the undesirable.
Are scattered, passed away, they do not exist;
And having known the state, stainless, sorrowless,
He rightly understands, one gone beyond existence." The fifth.
6.
The Second Discourse on Worldly Adversities
6. "These eight worldly adversities, monks, keep revolving around the world, and the world keeps revolving around the eight worldly adversities. What are the eight? Material gain and loss, fame and disgrace, blame and praise, happiness and suffering. These, monks, are the eight worldly adversities that keep revolving around the world, and the world keeps revolving around these eight worldly adversities.
"For an ignorant worldling, monks, there arises material gain and loss, fame and disgrace, blame and praise, happiness and suffering. For a learned noble disciple too, monks, there arises material gain and loss, fame and disgrace, blame and praise, happiness and suffering. Therein, monks, what is the distinction, what is the disparity, what is the difference between a learned noble disciple and an ignorant worldling?" "The teachings have the Blessed One as their root, venerable sir, have the Blessed One as their guide, have the Blessed One as their refuge. It would be good indeed, venerable sir, if the meaning of this statement would occur to the Blessed One himself. Having heard from the Blessed One, the monks will remember it."
"If so, monks, listen, pay close attention; I will speak." "Yes, venerable sir," those monks assented to the Blessed One. The Blessed One said this - "For an ignorant worldling, monks, there arises material gain. He does not consider thus - 'This material gain has arisen in me; and that is impermanent, suffering, subject to change' - he does not understand as it really is. There arises loss... etc. there arises fame... there arises disgrace... there arises blame... there arises praise... there arises happiness... there arises suffering. He does not consider thus - 'This suffering has arisen in me; and that is impermanent, suffering, subject to change' - he does not understand as it really is."
"For him, material gain remains obsessing the mind, loss remains obsessing the mind, fame remains obsessing the mind, disgrace remains obsessing the mind, blame remains obsessing the mind, praise remains obsessing the mind, happiness remains obsessing the mind, suffering remains obsessing the mind. He welcomes arisen material gain, is hostile towards loss; he welcomes arisen fame, is hostile towards disgrace; he welcomes arisen praise, is hostile towards blame; he welcomes arisen happiness, is hostile towards suffering. Thus possessed of compliance and opposition, he is not released from birth, from ageing, from death, from sorrows, from lamentations, from sufferings, from displeasures, from anguishes. 'He is not released from suffering', I say."
"But for a learned noble disciple, monks, material gain arises. He considers thus: 'This material gain has arisen in me; and that is impermanent, suffering, subject to change' - he understands as it really is. There arises loss... etc. there arises fame... there arises disgrace... there arises blame... there arises praise... there arises happiness... there arises suffering. He considers thus: 'This suffering has arisen in me; and that is impermanent, suffering, subject to change' - he understands as it really is."
"For him, material gain does not remain obsessing the mind, loss does not remain obsessing the mind, fame does not remain obsessing the mind, disgrace does not remain obsessing the mind, blame does not remain obsessing the mind, praise does not remain obsessing the mind, happiness does not remain obsessing the mind, suffering does not remain obsessing the mind. He does not comply with arisen material gain, he does not oppose loss; he does not comply with arisen fame, he does not oppose disgrace; he does not comply with arisen praise, he does not oppose blame; he does not comply with arisen happiness, he does not oppose suffering. He, thus having abandoned compliance and opposition, is released from birth, from ageing, from death, from sorrows, from lamentations, from sufferings, from displeasures, from anguishes. 'He is released from suffering', I say. This, monks, is the distinction, this is the disparity, this is the difference between a learned noble disciple and an ignorant worldling."
Blame and praise, happiness and suffering;
These phenomena among humans are impermanent,
Non-eternal, subject to change.
Considers them as subject to change;
Desirable phenomena do not churn the mind,
Nor does he come to repulsion from the undesirable.
Are scattered, passed away, they do not exist;
And having known the state, stainless, sorrowless,
He rightly understands, one gone beyond existence." The sixth.
7.
The Discourse on Devadatta's Failure
7. On one occasion the Blessed One was dwelling at Rājagaha on the Vulture's Peak mountain, not long after Devadatta had departed. There the Blessed One, referring to Devadatta, addressed the monks - "Good, monks, a monk from time to time reviews one's own failure. Good, monks, a monk from time to time reviews another's failure. Good, monks, a monk from time to time reviews one's own success. Good, monks, a monk from time to time reviews another's success. Monks, overcome by eight bad qualities, with mind consumed, Devadatta is bound for the realm of misery, doomed to hell, will remain there for an aeon, incurable."
"Which eight? Indeed, monks, overcome by material gain, with mind consumed, Devadatta is bound for the realm of misery, doomed to hell, will remain there for an aeon, incurable. By loss, monks, etc. by fame, monks, by disgrace, monks, by honour, monks, by dishonour, monks, by evil desire, monks, by evil friendship, monks, overcome, with mind consumed, Devadatta is bound for the realm of misery, doomed to hell, will remain there for an aeon, incurable. By these eight bad qualities, monks, overcome, with mind consumed, Devadatta is bound for the realm of misery, doomed to hell, will remain there for an aeon, incurable.
"Good, monks, a monk should dwell having overcome again and again arisen material gain, arisen loss, etc. arisen fame, arisen disgrace, arisen honour, arisen dishonour, arisen evil desire, should dwell having overcome again and again arisen evil friendship.
"And what, monks, is the reason dependent on which a monk should dwell having overcome again and again arisen material gain, arisen loss, etc. arisen fame, arisen disgrace, arisen honour, arisen dishonour, arisen evil desire, should dwell having overcome again and again arisen evil friendship?
"For whatever mental corruptions, vexations, and fevers would arise for one dwelling without overcoming arisen material gain, monks, for one dwelling having overcome arisen material gain, those mental corruptions, vexations, and fevers do not exist. For whatever mental corruptions, vexations, and fevers would arise for one dwelling without overcoming arisen loss, monks, etc. arisen fame, arisen disgrace, arisen honour, arisen dishonour, arisen evil desire, For whatever mental corruptions, vexations, and fevers would arise for one dwelling without overcoming arisen evil friendship, for one dwelling having overcome arisen evil friendship, those mental corruptions, vexations, and fevers do not exist. This, monks, is the reason dependent on which a monk should dwell having overcome again and again arisen material gain, arisen loss... etc. arisen fame, arisen disgrace, arisen honour, arisen dishonour, arisen evil desire, should dwell having overcome again and again arisen evil friendship.
"Therefore, monks, you should train thus - 'We will dwell having overcome again and again arisen material gain, arisen loss... etc. arisen fame, arisen disgrace, arisen honour, arisen dishonour, arisen evil desire, we will dwell having overcome again and again arisen evil friendship.' Thus indeed, monks, should you train." The seventh.
8.
The Discourse on Uttara's Failure
8. On one occasion the Venerable Uttara was dwelling at Mahisavatthu on the Saṅkheyya mountain in Vaṭajālikā. There the Venerable Uttara addressed the monks - "Good, friends, a monk from time to time reviews one's own failure. Good, friends, a monk from time to time reviews another's failure. Good, friends, a monk from time to time reviews one's own success. Good, friends, a monk from time to time reviews another's success."
Now at that time the great king Vessavaṇa was going from the northern direction to the southern direction on some business. The great king Vessavaṇa heard the Venerable Uttara teaching the Teaching thus to the monks at Mahisavatthu on the Saṅkheyya mountain in Vaṭajālikā - "Good, friends, a monk from time to time reviews one's own failure. Good, friends, a monk from time to time reviews another's failure. Good, friends, a monk from time to time reviews one's own success. Good, friends, a monk from time to time reviews another's success."
Then the great king Vessavaṇa - just as a strong man might extend his bent arm or bend his extended arm, even so, having vanished from Mahisavatthu on the Saṅkheyya mountain in Vaṭajālikā, appeared among the gods of the Thirty-three. Then the great king Vessavaṇa approached Sakka, the lord of the gods; having approached, he said this to Sakka, the lord of the gods - "May you know, sir! This Venerable Uttara at Mahisavatthu on the Saṅkheyya mountain in Vaṭajālikā teaches the Teaching thus to the monks - 'Good, friends, a monk from time to time reviews one's own failure. Good, friends, a monk from time to time reviews another's failure... etc. one's own success... reviews another's success.'"
Then Sakka, the lord of the gods, just as a strong man might extend his bent arm or bend his extended arm, even so, having vanished from among the gods of the Thirty-three, appeared before the Venerable Uttara at Mahisavatthu on the Saṅkheyya mountain in Vaṭajālikā. Then Sakka, the lord of the gods, approached the Venerable Uttara; having approached, he paid respect to the Venerable Uttara and stood to one side. Standing to one side, Sakka, the lord of the gods, said this to the Venerable Uttara -
"Is it true, venerable sir, that the Venerable Uttara teaches the Teaching thus to the monks - 'Good, friends, a monk from time to time reviews one's own failure, good, friends, a monk from time to time reviews another's failure... etc. one's own success... reviews another's success'?" "Yes, lord of the gods." "But is this, venerable sir, the Venerable Uttara's own inspiration, or is it the word of that Blessed One, the Worthy One, the One Enlightened by himself?" "If so, lord of the gods, I will make a simile for you. By means of a simile some wise men here understand the meaning of what is said."
"Just as, lord of the gods, not far from a village or a town there might be a great heap of grain. From there a great multitude of people might bring grain - with carrying poles, with baskets, on their hips, in their cupped hands. If someone, lord of the gods, having approached that great multitude of people, were to ask thus - 'Where are you bringing this grain from?' - how answering, lord of the gods, would that great multitude of people answer rightly?" "'We are bringing it from that great heap of grain,' venerable sir, that great multitude of people would answer rightly." "Just so, lord of the gods, whatever is well spoken, all that is the word of that Blessed One, the Worthy One, the One Enlightened by himself. Taking from that again and again, we and others speak."
"Wonderful, venerable sir, marvellous, venerable sir! How well spoken is this by the Venerable Uttara - 'Whatever is well spoken, all that is the word of that Blessed One, the Worthy One, the One Enlightened by himself. Taking from that again and again, we and others speak.' On one occasion, Venerable Uttara, the Blessed One was dwelling at Rājagaha on the Vulture's Peak mountain, not long after Devadatta had departed. There the Blessed One, referring to Devadatta, addressed the monks -
"Good, monks, a monk from time to time reviews one's own failure. Good, monks, a monk from time to time reviews another's failure, etc. one's own success... reviews another's success. Monks, overcome by eight bad qualities, with mind consumed, Devadatta is bound for the realm of misery, doomed to hell, will remain there for an aeon, incurable. Which eight? Indeed, monks, overcome by material gain, with mind consumed, Devadatta is bound for the realm of misery, doomed to hell, will remain there for an aeon, incurable; by loss, monks, etc. by fame, monks, by disgrace, monks, by honour, monks, by dishonour, monks, by evil desire, monks, by evil friendship, monks, overcome, with mind consumed, Devadatta is bound for the realm of misery, doomed to hell, will remain there for an aeon, incurable. By these eight bad qualities, monks, overcome, with mind consumed, Devadatta is bound for the realm of misery, doomed to hell, will remain there for an aeon, incurable.
"Good, monks, a monk should dwell having overcome again and again arisen material gain; arisen loss, etc. arisen fame, arisen disgrace, arisen honour, arisen dishonour, arisen evil desire, should dwell having overcome again and again arisen evil friendship.
"And what, monks, is the reason dependent on which a monk should dwell having overcome again and again arisen material gain; arisen loss, etc. arisen fame, arisen disgrace, arisen honour, arisen dishonour, arisen evil desire, should dwell having overcome again and again arisen evil friendship?
"For whatever mental corruptions, vexations, and fevers would arise for one dwelling without overcoming arisen material gain, monks, for one dwelling having overcome arisen material gain, those mental corruptions, vexations, and fevers do not exist. For whatever mental corruptions, vexations, and fevers would arise for one dwelling without overcoming arisen loss, monks, etc. arisen fame, arisen disgrace, arisen honour, arisen dishonour, arisen evil desire, For whatever mental corruptions, vexations, and fevers would arise for one dwelling without overcoming arisen evil friendship, for one dwelling having overcome arisen evil friendship, those mental corruptions, vexations, and fevers do not exist. This, monks, is the reason dependent on which a monk should dwell having overcome again and again arisen material gain; arisen loss, etc. arisen fame, arisen disgrace, arisen honour, arisen dishonour, arisen evil desire, should dwell having overcome again and again arisen evil friendship.
"Therefore, monks, you should train thus - 'We will dwell having overcome again and again arisen material gain, arisen loss... etc. arisen fame, arisen disgrace, arisen honour, arisen dishonour, arisen evil desire, we will dwell having overcome again and again arisen evil friendship.' Thus indeed, monks, should you train."
"To this extent, Venerable Uttara, among human beings there are four assemblies - monks, nuns, male lay followers, and female lay followers. This exposition of the Teaching has not been established anywhere. May the Venerable Uttara learn this exposition of the Teaching. May the Venerable Uttara master this exposition of the Teaching. May the Venerable Uttara remember this exposition of the Teaching. This exposition of the Teaching is beneficial, venerable sir, and is fundamental to the holy life." The eighth.
9.
The Discourse on Nanda
9. 'A son of good family,' monks, one speaking rightly would say of Nanda. 'Powerful,' monks, one speaking rightly would say of Nanda. 'Pleasing,' monks, one speaking rightly would say of Nanda. 'One of intense lust,' monks, one speaking rightly would say of Nanda. How else, monks, could Nanda, with guarded doors in the sense faculties, knowing moderation in food, devoted to wakefulness, endowed with mindfulness and full awareness, be able to live the holy life that is complete and pure! Herein, monks, is Nanda's guarding the doors of the sense faculties. If, monks, Nanda needs to look towards the eastern direction, having collected together with the whole mind, Nanda looks towards the eastern direction - 'Thus as I look towards the eastern direction, covetousness and displeasure, evil unwholesome mental states, will not flow in upon me.' Thus he is fully aware there.
If, monks, Nanda needs to look towards the western direction... etc. needs to look towards the northern direction... needs to look towards the southern direction... needs to look upwards... needs to look downwards... needs to survey the intermediate directions, having collected together with the whole mind, Nanda surveys the intermediate directions - 'Thus as I survey the intermediate directions, covetousness and displeasure, evil unwholesome mental states, will not flow in upon me.' Thus he is fully aware there. This, monks, is Nanda's guarding the doors of the sense faculties.
Herein, monks, is Nanda's moderation in eating. Here, monks, Nanda, having reflected wisely, takes food - 'Not for amusement, not for intoxication, not for adornment, not for beautification, only for the presence and sustenance of this body, for the cessation of harm, for the support of the holy life, thus: "I shall ward off the old feeling and shall not give rise to a new feeling, and there will be for me progress, blamelessness, and comfortable dwelling."' This, monks, is Nanda's moderation in eating.
Herein, monks, is Nanda's devotion to wakefulness. Here, monks, Nanda during the day by walking and sitting purifies the mind of obstructive mental states; during the first watch of the night by walking and sitting he purifies the mind of obstructive mental states; during the middle watch of the night he lies down in the lion's posture on the right side, overlapping foot upon foot, mindful and fully aware, having attended to the perception of rising; during the last watch of the night, having risen, by walking and sitting he purifies the mind of obstructive mental states. This, monks, is Nanda's devotion to wakefulness.
Herein, monks, is Nanda's mindfulness and full awareness. Here, monks, for Nanda feelings arise as known, continue as known, pass away as known; perceptions arise as known... etc. applied thoughts arise as known... etc. pass away as known. This, monks, is Nanda's mindfulness and full awareness.
"What else, monks, is Nanda with guarded doors in the sense faculties, knowing moderation in food, devoted to wakefulness, endowed with mindfulness and full awareness, by which Nanda is able to live the holy life that is complete and pure!" The ninth.
10.
The Discourse on Kāraṇḍava
10. On one occasion the Blessed One was dwelling at Campā on the bank of the Gaggarā pond. Now at that time monks were accusing a monk of an offence. That monk, being accused of an offence by the monks, evaded the issue with another issue, diverted the discussion outside, and manifested irritation, hate, and displeasure.
Then the Blessed One addressed the monks: "Eject this person, monks; eject this person, monks. This person should be removed, monks. What is the use to you of this outsider's son who has been purified! Here, monks, a certain person's going forward and returning, looking ahead and looking aside, bending and stretching, wearing the double robe, bowl and robes is just like that of other good monks - as long as the monks do not see his offence. But when the monks see his offence, they know him thus - 'This one is a corrupter of ascetics, chaff among ascetics, refuse among ascetics.' Having known him thus, they remove him outside. What is the reason for this? Lest he should corrupt other good monks."
"Just as, monks, in a thriving barley field there might arise a barley-corrupter, barley-chaff, barley-refuse. Its root is just like that of other good barley; its stalk is just like that of other good barley; its leaf is just like that of other good barley - as long as its ear does not appear. But when its ear appears, they know it thus - 'This is a barley-corrupter, barley-chaff, barley-refuse.' Having known it thus, they uproot it with its root and throw it outside the barley field. What is the reason for this? Lest it should corrupt other good barley.
"Just so, monks, here a certain person's going forward and returning, looking ahead and looking aside, bending and stretching, wearing the double robe, bowl and robes is just like that of other good monks - as long as the monks do not see his offence. But when the monks see his offence, they know him thus - 'This one is a corrupter of ascetics, chaff among ascetics, refuse among ascetics.' Having known him thus, they remove him outside. What is the reason for this? Lest he should corrupt other good monks.
"Just as, monks, when a great heap of grain is being winnowed, therein whatever grains are firm and have substance, they form a heap on one side, but whatever grains are weak and chaff, the wind carries them away to one side. The owners, having taken a broom, sweep them away even more. What is the reason for this? 'Lest they spoil the other good grain!' Just so, monks, here a certain person's going forward and returning, looking ahead and looking aside, bending and stretching, wearing the double robe, bowl and robes is just the same as that of other good monks - as long as the monks do not see his offence. But when the monks see his offence, they know him thus - 'This one is a corrupter of ascetics, chaff among ascetics, refuse among ascetics.' Having known him thus, they remove him outside. What is the reason for this? Lest he should corrupt other good monks.
"Just as, monks, a man needing a water-channel pipe, having taken a sharp axe, might enter a forest. Whatever tree he might strike with the axe handle, therein whatever trees are firm and have substance, when struck with the axe handle, they resound with a hard sound; but whatever trees are rotten inside, oozing, and have become rubbish, when struck with the axe handle, they resound with a hollow sound. He cuts it at the root, having cut it at the root he cuts it at the top, having cut it at the top he thoroughly cleans the inside, having thoroughly cleaned the inside he fits it as a water-channel pipe. Just so, monks, here a certain person's going forward and returning, looking ahead and looking aside, bending and stretching, wearing the double robe, bowl and robes is just the same as that of other good monks - as long as the monks do not see his offence. But when the monks see his offence, they know him thus - 'This one is a corrupter of ascetics, chaff among ascetics, refuse among ascetics.' Having known him thus, they remove him outside. What is the reason for this? 'Lest he spoil the other good monks.'"
One who depreciates another's worth, obstinate, spiteful, envious, stingy, fraudulent.
He does his deed in secret, holding wrong view, disrespectful.
All being united, you should expel him.
Then carry away the chaff, those who are not ascetics but think themselves ascetics.
Then, united and prudent, you will make an end of suffering." The tenth.
The Chapter on Friendliness is the first.
Its summary:
Devadatta and Uttara, Nanda and with the chaff.